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CHAVRUSA December 2008 • Chanukah 5769 (:אין התורה נקנית אלא בחבורה )ברכות סג Volume 43 • Number 2
In This Issue
Divrei Torah from y
Rabbi Reuven Brand u nit
Rabbi Kenneth Brander o mm ion
Rabbi Shmuel Marcus i a l C Edit
ec el
Sp Koll
Rabbi Dr. Dovid Horwitz
5 0 0 W e s t 1 8 5 t h S t . S u i t e 41 3
N e w Yo r k , N Y 10 0 3 3
21 2 - 9 6 0 - 5 4 0 0 x 6 3 6 0
chavrusamagazine@yu.edu
w w w. y u . e d u / c j f
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C h av r u s a • C h a n u k a h 576 9
In The News
was appointed The Max and Marion Grill Dean good friends, Herbert and Mark Smilowitz.” Rabbi Mark Smilowitz, who was cited for his
of RIETS in 1971 and served in that position until rabbinic leadership and educational commit-
The Smilowitz family has a deep and long-standing
this past July. Rabbi Charlop has also served as ment, graduated from Yeshiva College in 1992
connection to RIETS. “Blessed is the father who
the spiritual leader of the Young Israel of Mosholu has such a son, and blessed is the son who has and earned his master’s degree from YU’s Azrieli
Parkway in his native Bronx for the past 54 years. such a father,” said Rabbi Dr. Norman Lamm ’51R,
Graduate School of Jewish Education and Admin-
istration. Rabbi Smilowitz resides in Beit Shemesh,
Rabbi Charlop comes from a long line of rabbinic Rosh HaYeshiva and chancellor of Yeshiva Univer-
Israel with his wife, Michelle, and four children.
leadership and Jewish scholarship. His father, Rabbi sity. Dr. Lamm hailed Herbert Smilowitz as “a quiet
Jechiel Michael Charlop, was ordained at RIETS in giant,” and noted that Mark Smilowitz is “a superb The America/Israel Dor L’Dor Award recognizes
1921 and served as the spiritual leader of the Bronx politician—not in the vulgar sense of the word, parents and children who have made outstanding
Jewish Center for 46 years. His grandfather, Rabbi but in the Aristotelian sense: he has an intuitive contributions to the advancement of higher Jewish
Yaakov Moshe Charlop, was an associate of Chief knowledge of human relationships.” education in the Torah Umadda model and who
Rabbi Abraham Isaac Kook and rosh yeshiva of Herbert Smilowitz, honored at the dinner as “a
have made a meaningful impact in communities in
Merkaz HaRav in Jerusalem from its inception. both the United States and Israel. n
humble man of faith,” joined the RIETS Board of
Visibly moved by the many tributes he received, Trustees in 1994 and now serves as its vice chair-
Rabbi Charlop thanked all the speakers, and added man. He received the RIETS Eitz Chaim award
of the evening’s other honorees, “I’m extremely in 2002. Mr. Smilowitz and his wife, Marilyn, are
happy that I can share this evening with my very benefactors of YU and reside in West Orange, NJ.
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C h av r u s a • C h a n u k a h 576 9
Israel of Hollywood, and the aforementioned kollel dedicated to supporting our local RIETS “Our ongoing
Rabbi Gibber. The fellows will also work with the musmakhim and increasing Jewish literacy in the
local day schools: the Hebrew Academy Brauser San Francisco Bay Area. Although JSN has had a partnership with
Maimonides, Solomon Schechter, Donna Klein presence in the Bay Area for several years, this new YU-CJF has
Day School, Weinbaum Yeshiva High School and collaboration allows JSN to form a partnership been a critical
Hillel of Boca Raton, to name a few. with Yeshiva University and our kollel members
focusing on San Francisco and Oakland. New factor in building
“We are thrilled that Yeshiva University Center for
Jewish Leadership and Learning is partnering with kollel members are Rabbi Shaye Guttenberg ’08R, a vibrant Modern Orthodox
the Federation in our shared aspiration to nurture who now serves as the director of the JSN San community in Dallas. In particular,
a more literate and Jewishly engaged community,” Francisco Kollel and Rabbi Josh Marder, who
in addition to his kollel responsibilities will be our YU community kollel has had
noted Bill Bernstein, president and CEO of the
Jewish Federation of South Palm Beach County. furthering his professional development by pursu- a transformative impact on our
“In the short amount of time that Rabbi David ing a master’s degree in drama therapy. The JSN community by attracting young,
Gutterman has been leading the CJLL initiative, San Francisco Kollel will work closely with Rabbi
Joshua Strulowitz ’05R, rabbi of Congregation ambitious and talented Jewish
we have greatly enjoyed his dynamic teachings and
genuinely warm and welcoming personality. We Adath Israel of San Francisco, himself a graduate educators who have helped energize
look forward to working together with him and his of TORCH, a community kollel in Houston, TX our day schools and revitalize our
team to benefit our community.” and Rabbi Judah Dardik ’01R, rabbi of Congrega-
tion Beth Jacob, Oakland. Rabbi Judah Dardik is shul while serving as models of Torah
Rabbi David Gutterman, executive director, joined by a new assistant rabbi and recent RIETS Umadda L’chatchila.”
added: “Some men see things as they are and ask graduate Rabbi Michael Davies ’08R. Oakland
why— others dream things that never were and has been the primary address for RIETS talent Rabbi Ari Perl
say … YU! The Center for Jewish Leadership and over the years, where Rabbi Howard Zack ’85R, Congregation Shaarei Tefilla, Dallas, TX
Learning is an initiative that is groundbreaking in helped build a Torah infrastructure in the Bay
its conception and breathtaking in its intention. As Area during his 16-year tenure there (Rabbi Zack
a community partner of Yeshiva University Center currently serves as the rabbi of Torat Emet in “It has been a
for the Jewish Future, the CJLL has as its most Columbus, OH). Rebbitzen Bethany Strulowitz distinct pleasure
noble aspiration the desire to become a communi- and Rabbi Michael and Ora Davies teach at the
ty gift by bringing our version and vision of a Torah
to work with the
Oakland Hebrew Day School, which was founded
Umadda renaissance to the south Florida Jewish during Rabbi Zack’s tenure. staff of the CJF in
community. Together with our creative cohort of developing effective
Rabbis Avi Billet, Yaakov Gibber and Josh Flug, we, “As a graduate of Yeshiva College, Azrieli and
the ‘rabbis-without-borders’ will work mightily to RIETS and a member of the Yeshiva University strategies for building a brighter
make this vision a reality.” family on the one hand, and as the new director Jewish future for the Bay Area Jewish
of the JSN in San Francisco (and now a member
of the JSN family), I feel that I am part of the shid- community.”
San Francisco Bay Area duch that links the two organizations,” declared
Rabbi Joey Felsen
Rabbi Guttenberg. “The JSN-YU relationship is
In collaboration with the Jewish Study Network Executive Director and Founder,
synergetic and dynamic- with similar visions and Jewish Study Network, San Francisco, CA
(JSN), Yeshiva University Center for the Jewish
goals. Both organizations believe, as a fundamen-
Future-RIETS has formed a premier outreach
tal principle, that the Jewish observant commu-
nity must not remain insular but must extend its
resources to bring the wisdom, the beauty, and the “The Fellows that
teachings of Judaism to light –for the thousands we’ve seen at the YU
of Jews who have not had the opportunity to
study Jewish text.
Kollel at Ramaz have
been remarkable
young men. The thing
School and Shul Based Kollelim
that impressed me the most is at the very
In addition to these new initiatives, CJF-RIETS
currently operates a community kollel in Dallas, end of the first year [of the Kollel], when
school kollelim in Ramaz, the Frisch School and we had a closing assembly, the entire
Davis Renov Stahler Yeshiva High School for Boys
student body stood up and gave them
(DRS), a synagogue kollel in The Jewish Center of
Rabbi Shaye Guttenberg reaching out to Bay Area
[the kollel fellows] a standing ovation. “
continued on page 19
Jews.
Rabbi Jay Goldmintz
Headmaster,
Ramaz Upper School, New York City
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C h av r u s a • C h a n u k a h 576 9
Chomer L’Drush
as the ketores itself represents unity. The Gemara
(Kerisus 6b) states:
Aharon’s Chanukah: Rabbi Channa Bar Bizna said that Rav Shimon
Chasida said: Any fast that does not contain the sinners
Ahavas Yisrael and of Israel is not a fast day, for the “chelbenah” has a foul
odor, yet the Torah lists it among the spices of the ketores.
Ahavas Hashem Aharon sought to partake in this symbol of unity,
which he is actually given later in Sefer Bamidbar as
Rabbi Reuven Brand an antidote to strife and plague.
Rosh Kollel, Yeshiva University-Torah
Mitzion Kollel of Chicago
It is in this context that Hashem replies with the
consolation of the lighting of the Menorah. On a
basic halachic level, the Gemara teaches (Pesachim
59a) that there is a hekesh between the ketores and
the neiros of the menorah. However, the similarity
exists on a philosophical level as well. The Sforno
A t the start of Parshas Beha’aloscha (Bamidbar the ketores of Nadav and Avihu, which was rejected (Bamidbar 8:2) describes beautifully how the
8:2) Rashi questions the juxtaposition by Hashem, the ketores of the Nesiim was instructed Menorah represents the unity of the Jewish people.
of hadlakas hamenorah, the beginning and welcomed by Hashem. In addition, these He details how the lights on either side of the
of Beha’aloscha and the preceding passage which korbanos were brought on 12 successive days, central branch of the menorah face the middle
deals with the korbanos of the Nesiim at the time of including Shabbos. The Mishnah in Temurah light. Each side represents a different segment
Chanukas HaMishkan. Rashi cites a Midrash that (2:1) teaches that only korbanos tzibbur have the of the community: the lights on the right side
describes how Aharon felt neglected, as his tribe, capacity to override Shabbos, yet these korbanos personify those who are constantly involved in
Levi, did not participate in the korbanos Hanesiim. were korbanos yachid—voluntary offerings by the Torah study, and the lights on the left side represent
To assuage this hurt, Hashem promised Aharon individual Nesiim? those who are involved in building the world. Both
that his descendents would be the ones to light the groups of lights face the middle light—the light of
The Yalkut Shimoni (Parshas Naso, Remez 717)
menorah of the Bais Hamikdash. The Ramban Hashem—unified by this common goal, and as the
teaches:
(ibid) takes issue with this approach and cites a Sforno writes, “between all of them His purpose
Megillas Setarim of Rabbeinu Nissim that suggests Rabbi Yishmael says: What does it mean “from the is fulfilled.” Hence, the Menorah represents the
that the Midrash is not referring to the lighting of princes of Israel?” To teach that they volunteered on same message of unity that the korbanos of the
the menorah in the Beis Hamikdash, but rather, their own all equal amounts and not one of them offered Nesiim communicated. The menorah of Chanukah
to the lighting of the menorah of Chanukah for more than his friend, for had it been that one of them spreads this light even further. We know that the
generations to come. offered more than his friend, not one of them would have elementary mitzvah of Chanukah lighting is “ner ish
This entire description is perplexing. First, why overridden Shabbos. Hashem said to them: you gave ubeiso”- one candle for a man and his household.
was Aharon perturbed by his exclusion from honor, each one to his friend and I will give you honor. This mitzvah is one that relates to the household,
the korbanos Hanesiim? Shouldn’t he have been Since all of the Nesiim offered identical korbanos not just individual people, but to the entire unified
satisfied by all of the korbanos that he offers? The and no individual attempted to surpass his family. It is this light of unity in our homes that
Nesiim have one korban and the Kohanim have all of colleague, Hashem honored them by allowing the we radiate out into the streets and alleys, from our
the rest! Moreover, Hashem’s response remains a korbanos to be offered on Shabbos. This Midrash doorways to the entire community. Perhaps this
mystery. What consolation is it to Aharon that his fits with the Gemara’s statement (Yoma 51a) that is why the Magen Avraham (introduction to O.C.
descendents would light the menorah, as he is still when a korban is brought as a group (b’chinufia) it 670) cites a custom for poor children to collect
missing out on the korban of the miluim? is treated as a korban tzibbur and is doche Shabbos. tzedakah on Chanukah, as we are all one family and
Essentially, the unity of the Nesiim elevated each we care for each other in this spirit of unity. This
To better understand this portion, let us examine the truly is the mantra of Aharon Hakohen, and serves
nature of the korbanos Hanesiim and the lighting of of their individual korbanos to a status of korban
tzibbur, which allowed the ketores and the korban to as a fitting consolation.
the Menorah. We will suggest two approaches that
can shed light on this issue; the first one follows the be brought on Shabbos. A second approach to this matter is rooted in
path of bein adam lachaveiro and the second follows a In light of this insight, perhaps we can understand another aspect of the korbanos Hanesiim: the
model of bein adam lamakom. why Aharon felt a particular desire to participate unique spirit of volunteerism that permeated these
in the korbanos Hanesiim. Avos Drabbi Nassan offerings. The Midrash notes that these korbanos
Each of the 12 Nesiim offered a korban on the first were “nedavos,” voluntary gifts to Hashem. These
12 days after the dedication of the Mishkan which (12:3) teaches that Aharon was the paragon of
unity among the Jewish people, the quintessential offerings represented a sense of ahavas Hashem that
included animal korbanos, a mincha, a ketores and motivated their actions. This, too, is an attribute
donations of klei shares. This offering was unusual ohev shalom v’rodef shalom. Aharon saw this unique
demonstration of unity among the Nesiim and that characterizes Aharon Hakohen, the father of all
in two respects. This event is the only time that Kohanim, who are noted for their ahavas Hashem.
an individual, a yachid, offered a ketores, as the wanted to participate. In addition, the role of the
standard ketores is a korban tzibbur. In contrast to ketores of the Nesiim is especially fitting for Aharon, continued on page 8
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C h av r u s a • C h a n u k a h 576 9
Divrei Chizuk
U lla said: Two amoraim in the West disagree of matter to be created in partnership between that we reengage with our creative talents, our focus
about [the interpretation] of this Tannaic God and humankind. The Talmud’s explanation must not be to withdraw to that original creative
dispute, and they are R’ Yose bar Avin and R’ (in Shabbat 21b) that Beit Shammai compares the experience but rather, m’orei haEish—our capacity
Yose bar Zevida. One of them said that Beit Shammai’s candles to the sacrifices on Sukkot while Beit Hillel to create new lights and new energy in the world.
reason for requiring a continual decrease from eight lights explains that one increases in holiness serves to It is through this lens that we are able to understand
to one is so that the various kindlings correspond to the connect these two issues, Chanukah and havdalah, the location in which the story of Chanukah
number of days yet to come, and Beit Hillel’s reason for as one conceptual argument between the two appears in the Talmud, in the tractate of Shabbat.
requiring a continual increase from one light to eight is schools of thought.
so that the various kindlings correspond to the number What is [the reason for] Chanukah? For our rabbis
When we recite havdalah after Shabbat, we are taught: On the 25 of Kislev [commence] the days of
of days already passed. And one of them said that Beit
celebrating our reentry into the creative role we play Chanukah, which are eight... (Shabbat 21b).
Shammai’s reason for requiring a continual decrease
in society. Havdalah is a call to all of our senses to
from eight lights to one is so that the various kindlings Why did the rabbis choose the tractate of Shabbat
engage, reminding us of the responsibility we have
correspond to the bull [sacrifices] of the Sukkot festival, to introduce the holiday of Chanukah? One would
as God’s partner in completing the creative process.
and Beit Hillel’s reason for the continual increase from have thought that the tractate of Megillah, which
Rabbi Soloveitchik explains that the Rambam
one light to eight is the principle that in sacred matters we discusses the other rabbinic holidays, would have
(Mishneh Torah, Shabbat 29:1) highlights that the
elevate, and do not lower, the degree of sanctity, uma’alin been a more legitimate location for the placement
institution of kiddush is recited twice every Shabbat.
bakodesh v’ein moridin (Shabbat 21b). of the laws and story of Chanukah. Rabbi
The first time, on Friday night, with kiddush
Beit Shammai and Beit Hillel offer differing views sanctifying the Shabbat as the day of rest, and the Soloveitchik explains that while the experiences
on the kindling of the Chanukah lights. The second time as we sanctify the week, on motzei of Chanukah and Shabbat are distinct from each
second explanation, that the decreasing number Shabbat through the institution of havdalah. other, existentially they complement one another.
of Chanukah lights is in some way connected to Chanukah’s holiday experience symbolizes taking
the sacrifices of Sukkot seems perplexing. After Both Beit Shammai and Beit Hillel recognize that the light found in the Jewish home and allowing
all, what is the connection between the lights of the eish of Chanukah and havdalah represents it to radiate in the public thoroughfare. All of the
Chanukah and the sacrifices of Sukkot? humankind’s ability to affect society, to dispel laws regarding the menorah’s location and time of
the darkness in the world around us. For Beit lighting are predicated on the pedestrian’s ability
In order to explore this issue, we must recognize Shammai the concern of what can occur to man to see its illumination in the public thoroughfare.
that this disagreement between Beit Shammai and as the social player is frightening. Perhaps he/ Chanukah celebrates the Jews’ responsibility to be
Beit Hillel is not limited to the fires of Chanukah she will not affect change but will rather become involved as an agent of change in society.
but also emerges when discussing the bracha part of the darkness. Therefore Beit Shammai
recited over the lighting of the havdalah candle. suggests that anytime fire, the original creative act Yet this goal is only achievable when there is also
of humankind and God, is used as a paradigmatic the Shabbat experience. Shabbat is celebrated
Beit Shammai says: the text of the [havdalah] blessing through the retreat from the public arena of
over the flame is “Blessed are you Hashem, our God, example of our engagement, this concern must be
highlighted. For Beit Shammai, when lighting the life. Carrying objects between the private and
King of the Universe who created illumination on the the public domain is forbidden; so is carrying
[original] fire,” sh’bara ma’or ha’esh. Beit Hillel says: Chanukah lights, the model must be the sacrifices
of Sukkot, for on Sukkot we offer sacrifices for the any object four amot in the public domain. The
“Blessed are You… who creates the illuminations of the experience of Shabbat is primarily found within the
many fires”, borei m’orei ha’esh. 70 nations of the world, decreasing the amount
daily, concluding with one sacrifice celebrating privacy of the home. It is the Shabbat experience
Fire is a unique creation. Adam and Chava were the unique relationship between God and Knesset which strengthens our home, our personal spiritual
shown by God how to extract fire from nature Yisrael. Similarly with havdalah, the key concern epicenter. Introducing the festival of Chanukah in
(Bereishit Rabba, chap. 12). It was the first piece continued on page 8
is to remind us that our creativity must always be
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C h av r u s a • C h a n u k a h 576 9
Divrei Chizuk
The Fires of Chanukah and Havdalah
continued from page 7
the middle of Tractate Shabbat is a recognition that 70 of our students engaged with hundreds. In all of Create a Global movement that promotes
our national aspiration, that of perfecting the public our programs the message we communicate to our the values of RIETS and Yeshiva University:
thoroughfare, is only achievable when the private students is their ability to be living lights, their ability Katz YU Torah with its two million monthly hits,
arena is reinforced. Conversely, when the Shabbat to create positive energy in the Jewish world and our Arbesfeld Kollel and Midreshet Yom Rishon,
experience creates a permanent mindset—a society around us. and Holiday To-Go Series represent the ideal of
withdrawal from the world community, an sharing the torah of YU with the larger community.
Build, cultivate and support communities
isolationist mindset—it becomes an obstacle to The new spiritual lights that we kindle include
and their leadership: This year we placed close
achieving the Divine agenda of tikkun olam, the our recent establishment of three new kollelim
to 100 rabbis and 48 rabbinic interns. Many in
purpose of the Chosen People. and outreach centers in the United States: the
pulpits, as educators and administrators, and some
establishment of the Yeshiva University Torah
The Center for the Jewish Future is at its core the in outreach positions. However, our responsibility
Mitzion Chicago Kollel, The South Florida Center
celebration of the above ideals. Our mission is to does not end with placement. We continue to
for Jewish Life, the Jewish Study Network in
convene the energies of Yeshiva University and RIETS cultivate and support our alumni and communities.
which we are active partners in the San Francisco
to help shape, enrich and inspire the contemporary Over 125 rabbis have participated in our Yarchei
area, and our continued relationship with the
Jewish community: Our foci are three: Kallah. We have engaged in a formal mentoring
Dallas community kollel. These initiatives allow
program between 19 new rabbis with 12 senior
Inspiring students to play leadership roles: Over our students to participate in wonderful spiritual
rabbinic personalities. In the month of November
the past year, 1000 students participated in service incubators. The kollelim are nurtured by this
and December 30 communities will gather with
learning programs. Most recently, through the collaborations of ideals found in Shabbat and
their rabbis and key lay leaders to explore ways
Blanche Schreiber Torah Tours over Simchat Torah, Chanukah. They enable our students to keep
in which they can learn to use their boards more
we sent 420 students to 80 communities throughout growing in learning – continuing to experience the
effectively, inspire volunteers and strategically
North America and the United Kingdom. This energy of Shabbat, while simultaneously giving
plan in these troubled economic times. All of this
summer 20 of our students ran summer programs them the opportunity to share their Torah and
represents our ability to convene the energies
for the teenagers of Yerucham and Dimona, the Torah of our Yeshiva with the larger Jewish
of Yeshiva University to offer our community
development towns in Israel’s south. These teenagers, community, developing the energy of Chanukah.
professionals and lay leaders the tools to create and
who would have otherwise been on the street, grew
strengthen communities to empower and support As Jews, we are charged with the mission of
in their own self esteem, were involved in intense
their constituents. These continuing educational bringing our light to the world. Following the
English classes and saw Orthodox students who
opportunities allow our talmidim and alumni to be teaching of Beit Hillel, we joyously confront the
were not specifically involved in a kiruv agenda but
modern Maccabees, enabling them to create the challenge of sharing our light in both the private
were nevertheless wonderful role models of what
spirit of Shabbat and Chanukah in the public and and the public arenas through merging the spirit of
it is to be an engaged observant Jew. This summer
private thoroughfares of their communities. Shabbat and the spirit of Chanukah. n
communities hosted summer kollelim in which over
Chomer L’Drush
Aharon’s Chanukah: Ahavas Yisrael and Ahavas Hashem
continued from page 6
Kohanim are members of the family of Levi, who fulfillment: the basic kiyum, mehadrin and mehadrin minimum requirement (of tumah hutra b’tzibbur)
immediately answered Moshe’s clarion call after the min hamehadrin. This frameworkof various levels if it was possible to achieve a greater fulfillment.
Chet HaEgel. The Gemara describes Kohanim as of kiyum (that exist beyond standard hiddur They wanted to be like the Nesiim, like their
“Zerizim” (Pesachim 59b), as their love for Hashem mitzvah) is unique in halacha. What is even more ancestor Aharon Hakohen, and go beyond what
and His mitzvos propels them to serve with alacrity. fascinating is that the Shulchan Aruch, when citing was required of them. This notion, explains the Beis
Perhaps Aharon felt disappointed that he too was not this halacha (O.C. 671:2) only records the level Halevi (Al HaTorah, Drush Chanukah), is why the
given an opportunity to express his ahavas Hashem of mehadrin min hamehadrin. This demonstrates Chashmonaim did not just create very thin wicks in
and his desire to volunteer korbanos. that the spirit of mehadrin, and the ahavas Hashem order to sustain the small amount of oil, because:
that it demonstrates, is essential to the mitzvah “The principle of the miracle was only for hiddur
Here also, we can understand how the gift of the
of neros Chanukah. This understanding resolves mitzvah.”
Chanukah menorah served as an appropriate
the question of the P’nei Yehoshua (Shabbos 21b),
consolation. The entire essence of the mitzvah of These two qualities of Aharon Hakohen and the
who wonders why the original miracle of pure
hadlakas neros Chanukah is one of ahavas Hashem Nesiim—unity and volunteerism—are key elements
oil was needed at all if we know that “tumah hutra
and volunteerism, as we will illuminate. of the mitzvah of Chanukah. They can serve as an
b’tzibbur” and the Chashmonaim could have used inspiration to all of us as we illuminate our lives with
When the Gemara (Shabbos 21b) describes the impure oil? The Chashmonaim were teaching greater ahavas Yisrael and ahavas Hashem. n
mitzvah of neros Chanukah, it provides three strata of us this lesson of mehadrin, of not relying on the
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C h av r u s a • C h a n u k a h 576 9
Back to The Beit Midrash
T he Gemara in Shabbos (21b) tells us the vim). This opinion appears earlier in the Mordechai utes after sunset but the candles should burn until at
mitzvah to light Chanukah candles begins (Hagahos Mordechai #455) who reasons that lighting least one half hour after nightfall. Rav Yosef Shalom
“from when the sun sets” (mishetishka beforehand accomplishes very little as the sun’s rays Elyashiv also states that some light approximately 10
hachama). Rishonim differ with regard to the exact continue to provide ample light outside even after minutes after sunset to ensure we do not light before
interpretation of this phrase, a dispute that directly sunset until the dark of nightfall. The Mordechai the actual halachic sunset (cited in Piskei Shemuos p.
impacts upon the practical ramifications of this further notes that the time between the start of 85). The Chazon Ish lit his menorah approximately
Halacha. The Rambam (Hilchos Chanukah 4:5) sunset and nightfall is equivalent to four mil (com- 20 minutes after sunset and explained that any earlier
rules that one must light at sunset (im shekiasa), monly understood to be either 72 or 90 minutes as would be ineffective as there would still be ample
not before and not later. This appears to be the un- calculated in Israel on the equinox). This definition light outside (Piskei Shemuos p. 86).
derstanding of the Vilna Gaon as well (Biur Hagra of nightfall accords with Rabbeinu Tam (cited in The obvious exception to this rule is Friday during
Orach Chaim 261:2), and Rav Shlomo Zalman Tosfos Shabbos 35a s.v. trei) and in fact, the Shulchan Chanukah when one cannot light at sunset or
Auerbach stated that the longstanding tradition of Aruch himself follows Rabbeinu Tam in this regard later because it is Shabbos. The Shulchan Aruch
Yerushalayim follows this approach (see Eliyahu (Orach Chaim 261:2). therefore tells us (679:1) that we light Chanu-
Goldberg, Piskei Shemuos, 84). The Brisker Rav The Mishna Berurah (672:1), however, cites a kah candles before lighting the Shabbos candles
checked the accuracy of his clock annually before number of Rishonim who present a third inter- provided that it is already after plag hamincha. One
Chanukah to ensure he would light precisely at pretation of the Gemara. They define mishetishka must be sure to add enough oil to allow the candles
sunset (Ibid.). hachama as the completion of the first stage of to burn until at least one half hour after nightfall
The Shulchan Aruch (Orach Chaim 672:1) writes sunset—3 ¼ mil after the beginning of sunset. As- (Mishan Berurah 679:2). In addition, the Mishna
that one lights at the end of the sunset process (im sof suming an 18 minute mil, this means one lights at Berurah recommends davening mincha before
shekiasa), a phrase the Magen Avraham and the Bach 58 ½ minutes after sunset. lighting the menorah if possible. n
understand as referring to nightfall (tzeis hakocha-
Rabbi David Aaron, Jed H. Abraham, Professor Abraham S. Abraham, Rabbi Dov Ber Abramowitz, Ms. Malka Adatto, Rabbi Elchanan Adler, Rabbi Aharon Adler, Rabbi Yosef Adler, Rabbi Yitzchok Adlerstein, Judy Alkoby, Rabbi Mordechai Alon, Rabbi Avraham
Alperstein, Rabbi Nisson Lippa Alpert, Rabbi William Altshul, Zohar Amar, HaRav Shlomo Amar, Joshua Amaru, Claudia Esther Amzallag, Rabbi Elisha Ancselovits, Rabbi Hayyim Angel, Rabbi Howard Apfel, Shira Apfel, Dr. Maryln Applebaum, Rabbi Yosef Leib Arnes
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Eliyahu Ben-Chaim, Diana Benmergui, Rabbi David Berger, Rabbi Etan Moshe Berman, Rabbi Michael Bernstein, Dr. Moshe Bernstein, Rabbi Azarya Berzon, Rabbi Abraham Besdin, Mrs. Rachel Besser, Rabbi Ezra Bick, Rabbi Jack Bieler, Amanda Bier, Rabbi Yoel B
Rabbi Elchanan Bin Nun, Rabbi Aaron Bina, Rabbi Josh Blass, Rabbi Yitzchak Blau, Rabbi Yosef Blau, Dr. Rivkah Blau, Rabbi Benjamin Blech, Rabbi Dr. J. David Bleich, Rabbi Moshe Bleich, Gerald J. Blidstein, Rabbi Akiva Block, Rabbi Dr. Jon Bloomberg, Dr. N
Blumenthal, Rabbi Bodner, Rabbi Yehuda Dovid Borenstein, Rabbi Yitzchok Noach Borenstein, Dr. Abba Borowich, Rabbi Reuven Brand, Ms. Miryam Brand, Rabbi Kenneth Brander, Rabbi Asher Brander, Dean Zelda Braun, Rabbi Yitzchak Breitowitz, Edward Breue
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Chaim, Rabbi Zevulun Charlop, Rabbi Leon Charney, Isaac Chavel, Dr. Scott Chudnoff, Nechama Citrin, Eli Clark, Aaron Cohen, Rabbi Alfred Cohen, Rabbi Tanchum Cohen, Rabbi Mordechai Cohen, Rabbi Yitzchok Cohen, Stuart A. Cohen, Mrs. Suzanne Cohen
Dovid Cohen, Ariella Cohen, Michal Cohen, Mrs. Shulamith Cohn, Ronald Cranford, Rabbi Avigdor Cyperstein, Rabbi Yaacov Darmoni, Rabbi Avishai David, Rabbi Edward Davis, Jennifer Deluty, Chief Rabbi Riccardo Di Segni, Prof. Jacob Dienstag, Chanie Dinerman
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Feldman, Dr. Adam Ferziger, Rabbi Chaim Feuerman, Professor Steven Fine, Rabbi Dr. Yoel Finkelman, Eitan Fiorino, Meira Fireman, Bernard J. Firestone, Esther Fischer, Rabbi Chonoch Henoch Fishman, Rabbi Tzvi Flaum, Ms. Elana Flaumenhaft, Rabbi Josh Flug
David Fohrman, Rabbi Netanel Frankenthal, Rabbi Ezra Frazer, Esther Frederick, Rabbi Avidan Freedman, Rabbi Barry Freundel, Frida Fridman, Rabbi Yosef Friedenson, Michelle Friedman, Rabbi Binny Friedman, Rabbi Meir Fulda, Tova Gavrilova, Dr. Sheldon Gelman
CHAVRUSA: For you, what were a wide array of venues, from high level education
your personal and professional to entry level outreach work, and to be able to
goals in kollel? Did you accomplish continue my Torah studies all at the same time. My
your goals? goals were ambitious and at most times possible to
achieve. Notwithstanding, the greatest challenge I
RJS: My goals were to gain experience working
faced was to be able to maintain the same level of
in the Jewish community. My eventual goal was to
dedication to personal growth while dedicating half
enter the shul rabbinate, especially in a shul that was
of my time to the community. Ultimately, though,
in community building mode. I wanted the oppor-
as I have discovered, the rabbinate presents the
tunity to learn seriously for a few more years, while
same exact challenges.
at the same time learning the ropes and getting
comfortable in the role of teacher. I wanted to grow RMG: I was looking to transition from full-time
into the role without the immediate pressure and learning into full-time teaching. Being involved in
responsibility of being a shul rabbi. I also wanted to two different schools and a shul, in conjunction
learn how an American Jewish community oper- with the kollel, honed my time management skills
ates. To that point I had limited exposure to the and gave me a broad understanding of Jewish
different institutions that make up a Jewish com- Rabbi Shaanan Gelman community. The Community Kollel of Dallas was
munity. My two years in the Houston kollel were structured to allow us to teach in the morning and
invaluable to my professional growth, and I feel that These opportunities would have provided me then have a full seder of learning in the afternoon,
I accomplished many of my desired goals. with ample training, but not the same variety and which allowed me a significant portion of the day
freedom as the kollel experience. I joined the dedicated to my own learning and growth while
RSG: With my mind set on going into the rab- Boca Raton Community Kollel with three primary also gaining classroom experience. The opportu-
binate, naturally I toyed with the idea of beginning objectives: to gain professional mentorship and nity to teach on both the high school and middle
my career as an assistant rabbi or a rabbinic intern. pastoral training, to develop my teaching skills in school level, as well as give classes in the shul to
11
C h av r u s a • C h a n u k a h 576 9
Musmakhim in the Limelight
adults, all while still having a full seder of my own CHAVRUSA: What do you think the Francisco, and work towards connecting them
personal learning, was very important to me. priorities of YU kollelim should be? in closer ways to Yiddishkeit. Plus, just having four
young, frum, passionate couples living in our
CHAVRUSA: Based on your RSG: Partnerships with local schools and local
community will do wonders.
experiences, what are some of the synagogues are essential toward the recognition
ingredients that make a succesful and success of a community kollel. RSG: I hope to see the kollel distinguish itself as
the premier institution for high-level Torah study
community kollel? RJS: It’s hard to fit kollelim into a box, because
and at the same time become the natural feeder
there are so many different types of kollelim based
RMG: On the macro level, I think there needs to for the next generation of Chicago’s educators and
on the makeup of the community. I think some
be a focus on communication amongst the kolle- community leadership.
common priorities are to make sure that learning
lim. The challenges, programming ideas, and other
within the kollel is strong and that the kollel mem- CHAVRUSA: What can YU and RIETS
aspect of the kollelim are shared issues. The other
bers serve as proper role models in the community. do to further promote kollelim and
major issue would be that of recruitment and find-
It can be difficult for the kollel members to be able to help Jewish communities outside
ing ways to facilitate, and even encourage, young
to see themselves as role models. YU has a number the tri-state area?
mushmakhim to participate in the kollelim. The
of talented students who are well educated and
kollel initiative should be an opportunity to gain
worldly. In many ways YU is uniquely positioned RMG: A kollel can’t function without vibrant
experience and transition into a full-time position.
to be influential in the world of kiruv. There does bnei Torah who are interested in making an impact
RSG: Provide the kollel rabbis with the freedom not need to be one type of kollel. YU can offer kol- outside of the tri-state area. The process of going
and the trust to be able to create their own “port- lelim to help strengthen day schools and Modern “out of town” to one of the kollelim needs to be user
folios”. Young musmakhim join kollelim for many Orthodox communities and, at the same time, friendly and easily fit into the semikhah process. The
different reasons. It is advantageous to the entire work with unaffiliated Jews. The difficult part will challenge is to encourage young graduates, and
institution if the rabbis function in a capacity that is be choosing in which communities kollelim should perhaps even semikhah students in their last year,
akin to their natural calling. be inaugurated. to join kollelim, without compromising their own
learning. RIETS can also be an important bridge
RJS: From day one in San Francisco, I made it RMG: The goals and priorities of each kollel can,
a priority to help bring a kollel to San Francisco. in terms of prospective kollel members in the beis
and probably should be, different but they must be
Every kollel is different, and every community is midrash and the administration of a kollel. Those
made clear to candidates for the kollel and to the
different. I think one of the most important things organizing kollelim need to be informed about
community at large. The structure and focus of the
is for the kollel to clearly state what its goals are. To what they should be doing to attract the talent they
kollel members should clearly reflect the ideals of
whom are they reaching out? Is it school based? are looking for.
that community and kollel.
Shul based? Outreach based? Too often people are RJS: I completely agree with Rabbi Grebenau.
scared of kollelim because they’re afraid that they CHAVRUSA: What are your I think the most important thing is exposure.
will begin to take over existing institutions or create hopes for the community kollel So few YU students know what it means to be
unnecessary competition. It’s very important that in your city? in an out-of-town community, and the benefits
the kollel develops strong relationships and builds of living in one. And I’m speaking about ba’alei
RMG: The Community Kollel of Dallas has
trust with existing institutions, and makes sure that batim as much as the RIETS students. As much as
brought in a number of couples who have cho-
it finds an untapped niche in the community to communities need rabbanim, they need talented
sen to remain in Dallas either as full-time educa-
which it can claim ownership. and educated lay people, who can do so much
tors or in some capacity in the shul. I would
for a community. To create a program where YU
hope that the kollel continues to draw vibrant
students would live in communities for a few
YU musmakhim who will continue to enhance
years after graduation would be tremendous. I
the level of Torah in the schools as well as the
think that programs like the Aaron and Blanch
shul. There are many people who are interested
Schreiber Torah Tours is a great start. Finding
in learning more about their Judaism and enrich-
more and more ways to expose YU students to
ing their lives. A kollel can be instrumental in
communities and to bring in community leaders
providing these types of opportunities. My hope
to talk to students about their communities
is that the kollel in Dallas continues to be a place
would be tremendously helpful.
where Torah is presented in an animated way
which remains true to our traditions. RSG: Continue to function as a supporting and
governing body, providing constant programming
RJS: In San Francisco we are looking for the
ideas and scholars, while at the same time, enable
kollel to do a little bit of everything. To work with
the development of individual kollelim based on
the community and work together in building
their own unique circumstances, remembering that
the community’s infrastructure. However, my
no two communities are identical. n
main hope is that they will be able to reach out
to the vast numbers of unnafilliated Jews in San
Rabbi Maury Grebenau
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Musmakhim in the Limelight
About the contributors tion of his kollel tenure, he remained in Dallas and is currently
in his second year as full-time faculty in the high school where
Born in Buffalo, NY and reared in the Bronx, Rabbi
he teaches Judaic studies, math, and handles Israel guidance
Shaanan Gelman earned a BS in computer science at
for the boys. He is married to Malka (Meier). They have a
Yeshiva College and Semikhah from RIETS. He spent three
one-and-a-half year old daughter Bayla.
years studying in Israel, two at Yeshivat Hakotel and one at the
Gruss Institute in Bayit Vegan. He was a kollel fellow in the Rabbi Joshua Strulowitz was raised in North Miami
Boca Raton Community Kollel, where he served as spiritual Beach, FL and graduated from Hillel Community Day School.
leader of the Elinore Lome Explanatory Service as well as held He attended Yeshivat Reishit Yerushalayim in Jerusalem, and
the Gimmelstob Chair in Education at the local Jewish federa- was graduated cum laude from Yeshiva College with a BA in
tion. In 2006 he was hired as the inaugural rabbi of Kehillat Economics and received an award for excellence in Talmudic
Chovevei Tzion in Skokie, IL which has witnessed significant studies. While at YU he was program director and co-founder
growth—from approximately 60 to 130 families. He is of Panim, a college outreach program. He then spent two
an active member of the Chicago Rabbinical Council as well years at YU’s Gruss Institute in Jerusalem. He continued on to
as serving on the board of the Associated Talmud Torahs of TORCH, a community kollel in Houston, TX where he taught
Chicago. He and his wife Tziporah are the parents of Zerachya, numerous classes throughout the community including at
Avraham, and Dalia. NASA’s Johnson Space Center. In September 2005 he began
his post as rabbi of Congregation Adath Israel in the Sunset
Rabbi Maury Grebenau graduated from Yeshiva College,
District of San Francisco, where he has helped revitalize and
RIETS and the Azrieli Graduate School of Jewish Education
grow the community. In 2007, he worked with Yeshiva Univer- Rabbi Josh Strulowitz
and Administration. He served as a fellow in the Dallas kollel
sity and the Jewish Study Network to bring to San Francisco
for two years where he taught in Akiba Academy’s middle
the Jewish Study Network-San Francisco, a community kollel
school and the Yavneh Academy of Dallas High School. He
of four couples. Rabbi Strulowitz and his wife Bethany have
also ran adult educational programming , gave shiurim and
three young daughters.
learned one-on-one with community members. Upon comple-
For the past five years I have been observing the the greater Jewish community, and were intended
emergence of the community kollel as a significant to allow advanced students to develop their Tal-
institution for disseminating Torah knowledge and mudic acumen without being exposed to the com-
strengthening Jewish identity within American plexities of the world outside the yeshiva enclave.
Jewish life. Unlike its institutional predecessors, From a socio-ideological perspective, moreover,
the community kollel is not geared solely toward they served to cultivate a large cadre of individuals
enhancing the Torah scholarship of its core group who were committed to Torah study and—unlike
of fellows. Rather, it is an Orthodox framework the “modernists”—did not idealize integration into
that is also dedicated to enriching the religious lives the broader culture.
of other Jews within its geographic surroundings.
The early 1970s witnessed a new stage in the
Indeed, since the late 1980s it has evolved into
development of the kollel in America. The concept
an effective tool for attracting individuals toward was expanded to include institutions whose express
increased Jewish learning that has traversed bound- settle in such locales in order to raise communal
goal was to interact with the local Jewish sur-
aries of denomination and affiliation. interest in Torah study and over time engender a
roundings and to consequently have a more direct
transformation in the nature of local Orthodox
While historical forerunners for the community influence upon them. “Community kollels” were
Jewish life. Notable examples of such a model are
kollel can be identified within turn-of-the-20th- established in neighborhoods that possessed a criti-
the community kollels in Toronto, Chicago and
century Eastern Europe, the form that it has taken cal mass of observant Jews and existent Orthodox
Los Angeles.
today has its roots in the early 1970s. The first kol- synagogues, but lacked a strong presence of learned
lels in America were founded during the 1940s by individuals who were committed to rigorous A new era in the emergence of the American com-
immigrants who were products of the Lithuanian halakhic observance. The aim was for a core group munity kollel was inaugurated in the late 1980s,
yeshivas. They were often secluded physically from of advanced yeshiva students and their families to continued on page 16
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Practical Halacha
and Italians of Brooklyn Against Liberalism”, and held
that white Catholics could be perceived as allies of
Bein Yisrael La’amim: Jews.2 In any event, the particular vicissitudes of
New York City politics did not serve to cause me to
Reflections before and obtain negative feelings about Catholics.
14
C h av r u s a • C h a n u k a h 576 9
Practical Halacha
mother’s eyes (and my own) was another Aleksey When I served as the rabbinic advisor to the Ye- for life or for death. Jews also have symbols of death.
Kosygin, the leader of the Soviet Union, who also di- shiva University honors group travelling in Italy this The swastika is really for life.”
rected sentiments against the State of Israel. Even the past summer, and I met numerous Italian Catholics What was that all about? This is becoming insane!
charge of moral hypocrisy that I inferred (how dare in Italy, all these memories came back to me. In this I finally spoke up and said something along the
the Pope present himself as a moral leader when he vein, I would like to share one vignette, concerning following lines. “The Jews didn’t kill six million
can’t fahrginn us Israel) seemed to be not so much an an event that took place at the Vatican Museums. (I people, but the Nazis who wore swastikas on their
attack against the religious tenets of Catholicism but ruled that the group could enter the museum but uniforms did! They put Jewish men, women and
as an illustration of a severe and fatal moral, ethical not the Sistine Chapel.) children into ovens and burned them to death! For
flaw. At a certain point, however, as I began to learn the Jews that were killed, the swastika of the Nazi
more and more about the Crusades, the Inquisition,
horrible crimes and horrendous false accusations “For my part, I was murderers certainly was a symbol of death! What
are you talking about?”
that both uneducated people and prominent officials
of the Church had hurled against the Jews over the
instinctively inclined to The tour guide (some tour this was turning out to
years, I realized that the attacks against the Pope that poseq like R. Menachem be!) immediately responded, “I’m not prejudiced
against Jews! Why, my family cried when the maid
I had heard were fundamentally exclamations of pain
at the entire history of the attitude of the Catholic Ha-Meiri, who famously in our relatives’ house was taken away.”
Church vis-a-vis the Jews. I still sharply distinguished,
nonetheless, between the present day situation
distinguished between the Luckily, Professor John Hogan, who accompa-
nied us on our tour, convinced the guide to “take
and “back then” in Europe. But when I heard the idolaters of Talmudic times another group” as “we could manage by ourselves.”
mention of “the Pope,” it often seemed that the We concluded the rest of the tour of the Vatican
speaker, through the mere mention of his name, was and the Christians of his time sans earphones, and sans the obnoxious tour guide.
transported back in time, to a period in which the
Jews could not even take the existence of their lives and place ... Moreover, Following our return to New York, I reflected
upon the incident. The accumulation of all those
for granted. I applied his shitah to gratuitous comments certainly made it reasonable
In my high school years at MTA, when I started to to construe the tour guide’s comments as anti-
“get into learning” and especially in a camp I attended 20th century New York.” Semitic. She simply seemed to have a compulsion
that was connected to the Telz Yeshiva, I came more to make nasty remarks to the obviously Jewish
and more in contact with other frum Jews whose I have long realized that “museum guides” often group she had the misfortune to lead, remarks that
entire world view, as it pertained to such issues as don’t know much more than the material on the she surely knew would be offensive. On the other
“how does one look at non-Jews,” was vastly different index cards they have only partially memorized. hand, she seemed genuinely unlike any other non-
than my own. I began to realize that many people (My favorite story on that score is the art museum Jew we met and talked to in Italy. In fact, the general
did not share my intuitive assumptions at all. They guide in Chicago, who, when told that Marc Chagall impression I received of the population in Italy was
certainly did not assume the Meiri’s position. (At one was born in Vitebsk, replied, “Wrong! He was born that of people who were formally Catholic but not
point during my high school years I discovered the in Russia!) At the Vatican Museums, we dutifully substantively religious, although this was perhaps a
gloss in the Vilna edition of Bava Kamma that cited began to put on our earphones, so we could listen result of previous reading about Italians and an as-
the Meiri’s point that the Talmudic prescriptions to the guide. She started by saying, “Shut down your sumption that what I saw fortified what I had read.
against idolaters don’t apply today. “Well, well, the cell phones! Having cell-phones on when you don’t But at the end of the day, the only anti-Semite we
Meiri ‘discovered America!’”) need to is bad for the environment and this destruc- encountered on the tour was connected to the Vati-
During those years, I also wondered if the fact tion is the real Holocaust, worse than any other!” can, and by way of association, to the Pope. I won-
that historically, Polish Catholics might have been What? I had just heard something bizarre, but I just dered if she was in any sense a personally religious
“worse” regarding the Jews than Italian Catholics ignored it. I noticed some of the members of the Catholic. I had no way of knowing, but somehow, it
had any ramifications today. My rudimentary group also had a quizzical expression on their faces. seemed fitting that davka in the Vatican, the home
knowledge of the Khmelnitsky massacres, and Then, she mentioned something (I don’t recall of the Pope, someone would make malicious com-
more fundamentally, the Holocaust, however, was exactly) about the Jews in Italy at the time of the ments to a group of Jews regarding the swastika and
balanced against my identification with the Eastern Roman Empire, and how the Christian message of regarding “other, ‘real’ holocausts.”
European “captive nations” held in the late 1970’s salvation was an attempt to provide real eternal life Yet in an unexpected way, the “tour guide from hell”
under Leonid Brezhnev’s thumb. Even here, my for everyone. What was going on here, I wondered. seemed to confirm the distinction that I absorbed
interest in contemporary politics acted as a brake We’re supposed to be hearing a historical lecture! She from my mother between contemporary Americans
against that tendency to “attack goyim” as well. obviously realizes we’re Jews! Does she feel on “obligation” who happen to be Catholic and “the Pope.” We thank
The Poles (the people, but not the government!) to remind us of our “blindness?” A few minutes later, God that we live in the United States of America,
should be applauded, I thought, for trying as best she started to talk about gravestones and catacombs. where anti-Semitism is rare, and is not a real factor
they could under rough conditions as a satellite of She mentioned that the figure of the swastika can be in our lives. We must never forget, however, that
the Soviet Union. I was impressed by the election found on several of them. But then she continued. even today, 40-plus years after Vatican II, there are
of the “Polish Pope” in 1978, and cheered Lech “The swastika really is a symbol of life—not of still some people that will simply resent Jews, in
Walesa and the Solidarity movement. death! All civilizations have symbols that can be used the final analysis, because we are still here. Some of
15
C h av r u s a • C h a n u k a h 576 9
Practical Halacha
them, at least, are connected to the Catholic Church of Ezekiel, that there shall be even more Jews in the Footnotes
(although we can certainly hope that their number future, all worshipping God in the land of Israel:
1. Ha-Do’ar, Vol. LXV, #36, 1 Elul 5747 (Sept, 1986),
is diminishing). And there is no getting around the Thus said the L-RD God: Moreover, in this I will pp. 3-7. (The article, of course, was written in Hebrew.
fact that the world center of Catholicism, the home respond to the House of Israel and act for their sake: I The relevant passage can be found on the bottom of p. 6.)
of the Pope, is the Vatican. But we, the Jewish people, will multiply their people like sheep. As Jerusalem is filled
are still here, after the Crusades, after the Inquisition, 2. Jonathan Rieder, “Canarsie: The Jews and Italians of
with sacrificial sheep during her festivals, so shall the
after the Holocaust, and we stand proud! And we Brooklyn against Liberalism” (Cambridge, Mass., 1985).
ruined cities be filled with flocks of people. And they shall
pray for the complete fulfillment of the prophecy know that I am the L-RD (Ezekiel 36:37-38). n
when “kiruv” or “outreach” kollels were founded tralize any possible contamination that might come Community kollels influence their surroundings
by graduates of the Lithuanian-style yeshivas with from intense involvement with nonobservant Jews. both by increasing the numbers of local Jews who
the express purpose of addressing nonobservant Concurrently, heightened concern by almost all are involved directly in Torah study and introduc-
and unaffiliated North American Jews. Not Jewish parties over the dramatic rise of intermarriage ing them to a cadre of young and idealistic families
long after, in 1994, another community kollel rates among North American Jews has led to greater that are devoted to Jewish continuity and values.
initiative known as Torah MiTzion (Torah from receptivity to any efforts to stem radical assimilation The communities who sponsor such kollels stand
Zion, henceforth TMZ) was founded through a that has transcended denominational lines. The new the opportunity to enrich the overall quality of
partnership between American Modern Orthodox community kollels, which emphasize individual their Jewish environments and possibly add quality
communities and Israeli religious Zionist yeshivas. intellectual interaction and development, have arisen manpower to their local institutions as well. For
Groups of Israeli yeshiva graduates were brought as well in light of an American context that has been such scenarios to come to fruition, however, it is
to American locales for one or two years, together characterized as suffering from a “bowling alone” imperative that they see the kollels as long-term
with a more seasoned Israeli Talmud instruc- syndrome that focuses on the self rather than collec- investments and create appropriate vehicles for
tor, to buttress the efforts of the local rabbinical tive involvement, while simultaneously celebrated sustaining and evaluating them.
and educational staffs. In 1997, Rabbi Kenneth as a “generation of seekers” on a continual quest for
The families who choose to dedicate themselves
Brander opened a Modern Orthodox community spiritual meaning. A certain degree of affinity can
for a few years to such environments are treated to
kollel in Boca Raton which was staffed primarily by also be identified between the new community kol-
a unique opportunity. They are able to continue
RIETS graduates. This was YU’s first involvement lels that offer an alternative to the large community
their own religious/intellectual developments,
in the community kollel movement and serves as a synagogue center and the increasing trend toward
and in parallel hone their skills as disseminators of
model for some of the more recent initiatives being “small group” worship within American religion as an
Torah, and explore the possible environments in
advanced by its Center for the Jewish Future (CJF). alternative to the mega-house of worship culture of
which their abilities can best be utilized. YU is to
the late 20th century.
This third stage is marked by a proliferation in num- be applauded for promoting the establishment of
bers. In the course of this expansion, additional There are three areas that distinguish the commu- community kollels that are manned by its gradu-
sub-types of community kollels have spun-off that nity kollel from other banner institutions within ates. It is hoped they will serve as effective vehicles
integrate aspects of both the kiruv kollel and TMZ, Jewish life and illustrate its unique potential for ad- for inculcating the vitality and dynamism that have
and respond to some of the deficiencies that have dressing the intellectual and spiritual proclivities of characterized YU over the last few years within the
been identified in each. contemporary Jewry. First, as opposed to a formal broader American Modern Orthodox spectrum. n
school or yeshivah that demands a great deal of Rabbi Dr. Adam S. Ferziger (YC, BRGS, RIETS,
In accounting for the emergence of the new commu-
infrastructure to function, the initial “start-up” costs 5750-1990) is the Gwendolyn and Joseph Straus
nity kollels, attention should be paid to the influence
and bureaucratic hurdles entailed in establish- Fellow and vice chairman of the Graduate Program in
of both internal developments within American
Judaism, as well as broader themes in American soci- ing a kollel are relatively low. Second, unlike the Contemporary Jewry, at Bar-Ilan University. He is the
ety in general and specifically American religion. The synagogue that is anchored by collective prayer and author, among others, of “Exclusion and Hierarchy: Or-
ritual, community kollels concentrate on study and thodoxy, Nonobservance and the Emergence of Modern
increase since the 1980s in collective confidence,
the personal development of the individual. Finally, Jewish Identity” (Philadelphia: University of Pennsylva-
economic strength and manpower of the Haredi
due to its cohesive staff and informal nature, it has nia Press, 2005). Since 2003, he has published numer-
(non-hasidic yeshiva world) wing of American ous studies that address the development of the American
Orthodoxy, has allowed for a lowering of the defense the flexibility to adjust quickly to the ever-evolving
community kollel.
walls that were set up in the mid-20th century to neu- environments of the 21st century.
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C h av r u s a • C h a n u k a h 576 9
We gratefully acknowledge those who participate
in the RIETS CJF Kollel Initiatives around North America
YU Torah Mitzion Kollel of Chicago • Jewish Study Network, San Francisco • DRS Kollel, Woodmere, NY •
Jewish Center Kollel, New York, NY •South Florida Center for Jewish Leadership and Learning • RAMAZ
(Men’s and Women’s Program), New York, NY • The Frisch School (Men’s and Women’s Program), Paramus, NJ
Yeshiva University Center for the Jewish Future Department of Community Initiatives.
Rabbi Kenneth Brander Dean • Rabbi Aaron Leibowitz Director • Phil Moskowitz Program Manager
Roshei Kollel
Rabbi Reuven Brand Chicago • Rabbi Avi Leibowitz San Francisco
Rabbi Shmuel Marcus DRS • Rabbi Yehuda Willig Jewish Center
Executive Directors
Phil Karesh Chicago • Rabbi Shaye Guttenberg San Francisco • Rabbi David Gutterman South Florida
Kollel Fellows
Esti Arfe RAMAZ • Rabbi Noah Baron Chicago • Rabbi Avi Billet South Florida • Michael Borenstein Frisch •
Rabbi Mendel Breitstein Chicago • Yocheved Brody RAMAZ • Joshua Brown Jewish Center • Noach Chesis Jewish
Center • Rabbi Joshua Flug South Florida • Daniel Fridman Jewish Center • Rabbi Yaakov Gibber South Florida
• Zev Goldberg Jewish Center • Ezra Goldschmidt DRS • Saul Haimoff RAMAZ • Marc Herman Jewish Center •
Yishai Hughes RAMAZ • Rabbi Aaron Leibtag Chicago • Mira Leifer Frisch • Darren Levin Frisch • Josh Marder
San Francisco • Yoni Posnick DRS • David Pri Chen Chicago • Yosef Schwartz Chicago • Aaron Segal Chicago •
Michael Shteiglitz Chicago • Jonathan Spier Frisch • Irit Sterling Frisch • Efrayim Unterman Frisch • Tzvi Urkowitz
RAMAZ • Ira Wallach Chicago • Chezky Wasser DRS • Dave Weinberg DRS • Zvi Weiss Jewish Center • Matan
Wexler RAMAZ • Moshe Winograd DRS • Simcha Willig Jewish Center • Ephraim Zlotnick DRS
We also proudly salute the more than 80 Yeshiva University faculty and students who
participated in the successful summer kollelim across North America this past summer.
Chicago Summer Kollel• Denver Summer Kollel • Edmonton Summer Kollel • LA Summer Kollel •Passaic
Summer Kollel • Teaneck Summer Kollel and Women’s Beit Midrash Program• Toronto Summer Kollel
Lifecycles
Publications RIETS student Chaim and Leora Rabbi Yonah ’06R and Chava Gross Rabbi Menachem ’78R and Rina
Blumenthal on the birth of their of Phoenix, AZ on the birth of their Schrader on the birth of a grandson
Rabbi Dr. Bernhard Rosenberg son, Elimelech. son, Tuvia Aharon. in Yerushalayim.
’74R has published a revised and
expanded edition of his book “Public Rabbi Aaron ’59R and Pearl Borow Rabbi Dr. Joel Hecker ’90R and Rabbi Yerachmiel and Sheera
Speaking: A Guide for Study (2008). on the marriage of their grandsons Dr. Frani Pollack on the birth of their Seplowitz on the marriage of their
The new edition contains chapters on — Chaim Zimmerman to Zivia Nudell son, Hanina Ro’i, in December 2007. daughter Malka to Gavriel Rudin of
motivation and leadership as well as and Uri Zimmerman to Dina Levy. Passaic, NJ.
RIETS student David and Ariella
interview techniques. Dr. Rosenberg Rabbi Reuven ’04R and Shira Hellman on the birth of their son, Rabbi Aaron and Danielle Shapiro
is teaching Communication at Sy Boshnack upon the birth of their Tuvia Elisha. on birth of their daughter.
Syms School of Business. daughter, Nechama.
Rabbi William ’55R and Sylvia Rabbi Moshe ‘98R and Atara
Rabbi Dr. Charles A. Spirn ’51R on RIETS student Yitzchak and Adina Herskowitz, on the bar mitzvah of Silverstein on the birth of their son,
the publication of his book “Prayer Brand on the birth of their son, their grandson David Herskowitz Shabsai Yehuda.
in the Writings of Jean-Jacques Yehuda. and on the marriage of their
Rousseau.” Rabbi Dr. E. Yechiel ’55R and
grandson Ari Katz to Shari Sperling.
Rabbi Nasanayl ’00R and Tamar Natalie Simon on the birth of a
Rabbi Dr. Bernhard Rosenberg ’74R Braun on the birth of twins, Talia RIETS student Yair Hinden on his grandson, Avrumi Katz, to their
lead and appeared in a post-show Chana and Shai Adin. marriage to Talia Wiesen of Teaneck. children Bina and Yitzi Katz of
discussion of “The Quarrel,” a play Jerusalem.
by David Brandes and Rabbi Joseph Rabbi Chaim ’82R and Susie Rabbi Howard ’92R and Malca
Telushkin ’73R. Casper on the marriage of their son Jachter on the birth of their son, Rabbi Yitzchak ’56R and Fay
Eliezer to Deanna Frazin of Buffalo Hillel. Sladowsky on the birth of a great
Rabbi Mitchell Wohlberg ’68R on Grove/Skokie, IL. grandson, Akiva Menachem, to their
the publication of his book, “Pulpit Rabbi Alan ’76R and Sandy
grandchildren Leby and Eli Weissman.
Power: Meaningful Sermons on Rabbi Erez ’08R and Debra David on Kalinsky upon the birth of their
Religion & Politics … and Life.” the birth of their daughter, Bracha. granddaughter, Shira Nechama, to Rabbi Yitzchak ’56R and Fay
their children Rabbi Yosef ’03R and Sladowsky on the birth of their great
“Melting Pot: Embarking on Israel’s Rabbi Asher and Melissa Dordek on
Elisheva Kalinsky; on the birth of grandson, Yehoshua Menachem, to
Seventh Decade with Spiritual the birth of their daughter, Sophiya.
a granddaughter, Shayna Rina, to their grandchildren, Rabbi Gary ’08R
and Savory Servings” by Dafi Forer Rabbi Chaim ’00R and Aliza Eli and Elissa Slomnicki; and on the and Leba Guttenberg. Also to great-
Kremer features some rabbinic Eisenstein on the birth of their son, marriage of their daughter Michal, to uncles Rabbi Shlomoh ’80R and
alumni as contributors, such as: Shlomo Zalman. Rabbi Eistenstein is Yoni Frankel of Teaneck, NJ. Sherry Krupka and Rabbi Moshe
Rabbi Hershel Billet ’74R; Rabbi a magid shiur at the Gruss Kollel. ’87R and Chashi Krupka as well as
Chaim Brovender ’65R; Rabbi Rabbi Martin ’75R and Yaffa Katz
Rabbi Shaul Epstein ’07R on his the uncle, RIETS Student Shaye and
Yehoshua Fass ’98R; Rabbi Elazar on the marriage of their daughter,
marriage to Sara Libby Robinson. Dina Gutternberg.
Muskin ’81R and Rabbi Dr. Shlomo Chevie, to Moshe Friedman of
Riskin ’63R. President Richard M. RIETS student David Federgrun on Baltimore, MD. Also to Chevie’s Rabbi Adam ’02R and Talya Starr on
Joel of Yeshiva University is also a his marriage to Tsippy Degani. grandparents, Rabbi Dr. E. Yechiel the birth of their son, Adin Avraham.
featured essayist. ’55R and Natalie Simon.
Rabbi Yaacov ’06R and Aliza Feit Rabbi Raymond Sultan ’06R on
on the birth of their son, Akiva Rabbi Aryeh ’05R and Estee his marriage to Ora Klein
Mazal Tov Menachem. Lightstone on the birth of their son, of Oceanside, NJ.
Akiva Yisrael.
Rabbi Dr. Howard ’03R and Naomi Rabbi Baruch ’84R and Alissa Rabbi Fabian ’52R and Ruth
Apfel on the marriage of their Felberman on the marriage of their Rabbi Elie ’07R and Rebecca Schonfeld (grandparents) and Rabbi
daughter Avigail to Baruch Zvi, son daughter Zahava to Chaim Solomon Mischel on the birth of their Ephraim ’76R and Aidel Buchwald
of Rabbi Hanoch and Aidel Teller, of of Har Nof. daughter, Esther Emunah. (parents) on the marriage of Shira
Jerusalem. Schonfeld (daughter of Yael and
Rabbi Daniel ’98R and Leah Rabbi Moshe ’75R and Vivian Neiss
Perry Schonfeld) to Naftali Buchwald.
Rabbi Sol ’78R and Nicole Feldman on the birth of their on the marriage of their son Jeremy
Appleman on the birth of their daughter, Miriam Menuchah. And to to Alison Leventhal of Harrison, NY. Rabbi Lawrence ’93R and Nehama
grandson, Aryeh Moshe Brandler. the grandparents, Rabbi Mordechai Teitelman on the birth of twins,
Rabbi Eli ’04R and Zemira
’72R and Shayndel Feuerstein. Temima Etta and Binyamin.
RIETS Student Yoni and Elana Ozarowski on the birth of their
Ausebel on birth of their daughter, Rabbi Mordy ’05R and Limor daughter Ahuva Shoshana in RIETS student Yehuda and Ilana
Meira Rivkah. Friedman upon the birth of their son, Yerushalayim. Turetsky on the birth of their son,
Yedidya Ariel. Chaim Moshe.
Rosh Yeshiva Rabbi Assaf ’97R and Rabbi Gary ’68R and Ann Pollack
Leora Bednarsh on the birth of their Rabbi Menachem ’73R and Soroh on the birth of twin granddaughters, Rabbi Neil ’83R and Laura Turk on
son, Yechiel Yaakov. Genack upon the marriage of their Meira Raina and Leah Neuman, born the marriage of their son Yitzy to
son Yitzi to Shoshana Adler. to Heshy and Liba Neuman. Talia Goldberg.
Rabbi Richard ’78R and Lois Bieler
on the marriage of their daughter Rabbi Sheldon ’71R and Zelda Rabbi Dani ’03R and Ayala Rockoff RIETS student Jay and Sharon
Aviva to Yair Oppenheim. Goldsmith in honor of the birth on the birth of their son, Shimon Weinstein on the birth of their son,
of their granddaughter, Shoshana Yaakov “Shai.” Ayal Gershon.
Rabbi Dovid ’01R and Michal
Bistricer on the birth of their son, Rochel, born to Yael and Raphael Rabbi Bernard ’59R and Evelyn Rabbi Nathan and Leah Weiss on
Ezra Yehuda. Treitel and also the birth of their Rothman on the birth of a the birth of a great grandson. Also
grandson, Yechiel Meir Goldsmith, granddaughter born to their children, on the marriage of their grandson,
Rabbi Yaakov ’96R and Sarah Blau born to Shaya and Laya Goldsmith. Avraham and Miriam Rothman. Avraham Yaakov Sherer to Meira
on the birth of their daughter, Meira Lerner of Ramat Beit Shemesh.
Tova. Mazal tov to grandparents Rabbi Simcha ’62R and Marge RIETS student Benji and Aliza
RIETS Mashgiach Ruchani Rabbi Green on the marriage of their (Brand) Rubin on the birth of their Rabbi Yaakov ’02R and Tova
Yosef ’61R and Dr. Rivka Blau. granddaughter Eliana Judas to Boaz daughter, Meira Genende. Werblowsky on the birth of their son,
Meyersdorf in June. Eliyahu Mayer.
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Rabbi Howard ’77R and Annette Wolk on the
birth of a granddaughter, Miriam Avigayil to RIETS-CJF Augment Kollel Initiatives
their children, Rabbi Akiva and Rachel Wolk. continued from page 5
Rabbi Joel ’86R and Donna Zeff, Rosh Yeshiva
and dean of Yeshivat Torat Yosef - Hamivtar of
Ohr Torah Stone Institutions in Israel, on the
Manhattan, and summer kollelim in seven In addition, students involved in school kollelim
birth of identical twin grandsons, Eyal and Adi. communities across North America. have the ability to fulfil their Azrieli student-
Rabbi Mordecai ’62R and Charlotte Zeitz on Now in its sixth year, the Dallas Community teaching credits and receive fourth-year shimush
the birth of a granddaughter Tikvah Malkah Kollel, in partnership with Yeshiva University from RIETS.
in Bet Shemesh, Israel, born to their children
Aviva and Joey Sabet.
Center for the Jewish Future, remains committed
to teaching Torah to the broader Dallas com-
Rabbis Meyer Fendel, Sholom Gold, Macy
munity. Under the leadership of Rabbi Ari Perl
Summer Kollelim
Gordon ’56R, James Gordon ’48R, Yeshaya
Heisler ’46R, and Nachman Kahana on being ‘00R, Rabbi of Congregation Shaare Tefilla, and This summer, more than 70 Yeshiva University
honored as founders of the Council of Young RIETS musmakhim Rabbi Jay Weinstein ‘08R undergraduate and RIETS students and YU
Israel Rabbis (CYIR) in Jerusalem. In addition and Rabbi Joe Hirsch ‘07R, the Kollel is uniquely rabbinic faculty brought the spirit and values
to the founders, Rabbi Simcha Krauss, Rabbi of YU to communities across North America
Chanoch Yeres ’80R, and Dr. Lorell Blass
positioned to focus its work on reinforcing and
will be honored for their leadership of CYIR enriching the Torah Umadda affiliated com- through its seven distinctive summer kollel
programs that have become the hallmark of its munities of the Shaarei Tefillah community, the programs. Created in partnership with local
activities. parent and student body of Yavneh Academy, rabbis and lay leaders, the kollelim enriched
and, in partnership with the local federation and communities through a variety of exciting classes
Condolences other local Jewish agencies, promoting Jewish and educational programming, while develop-
Rabbi Aharon ’58R and Lolet Batt on the loss literacy and education among the unaffiliated ing the leadership and teaching skills of kollel
of their grandson Yonadav Haim Hirshfeld, 19, participants. The kollelim, which took place in
of Kochav Hashahar in the Yeshiva Mercaz
community.
Harav terrorist attack. Los Angeles, Chicago, Denver, Passaic, Teaneck,
Locally, CJF - RIETS administer school kollelim Toronto and Edmonton, Canada, also proved a
The Cohen family on the loss of Rabbi Eugene in Ramaz, the Frisch School and DRS. Rabbi
Cohen ’42R. valuable opportunity for its members to harness
Shmuel Marcus serves as Rosh Kollel at the their creativity under the guidance and mentor-
Rabbi Dovid Gottlieb ’01R of Baltimore, MD D.R.S. kollel, Rabbi Jay Goldmintz ‘81R mentors
on the loss of his grandmother. ship of Roshei Kollel, CJF staff, and expert rabbis.
the fellows at the RAMAZ kollel and Mrs. Shainy The communities benefit by experiencing the
Rabbi Joel Grossman ’83R on the loss of his Zudick, a principal at the Frisch school, who
mother, Ruth Grossman. vast resources of Yeshiva University in their own
serves as the educational mentor for the Frisch back yard.
Rabbi Yaakov Heisler ’43R, Rabbi Yeshaya kollel fellows. The goal of these kollelim is to ex-
Heisler ’46R, and Reuven “Ruby” Heisler on
pose high school students to the enthusiasm and
the loss of their sister, Dorothy Ciment.
Rabbi Herbert Horowitz ’68R on the loss of
warmth of RIETS students and to provide RIETS Toronto
his wife, Rita.
students with meaningful exposure to Jewish
education. YU students serve as ambassadors Looking forward, CJF and RIETS are excited
The Ivry family on the loss of E. Billi Ivry. Ms.
embedded within New York’s leading Yeshiva to expand their vision of a “yeshiva without
Ivry, the first woman to be elected as a member walls” with the September 2009 launch of a new
of the Yeshiva University Board of Trustees, high schools. They have the opportunity to serve
passed away at the age of 102. Ms. Ivry as role models for the high school students and full-time kollel in Toronto, Canada. Having
established the Rivka Ivry Student Center/Bet are viewed by the schools’ administration and recently seen an influx of YU programming, the
Knesset and the Israel Isaac Ivry Beit Midrash
faculty as an integral part of the educational Toronto community has rallied around the idea
at the Jerome and Geraldine Schottenstein for a kollel, and under the leadership of Mr. Mo
Residence Hall on the Wilf Campus. She and spiritual growth of the students. In turn, the
recently dedicated a special wall in the Lea and YU students are mentored by leading figures in Lidsky, national director of Canadian opera-
Leon Eisenberg Beit Midrash at Stern College. Jewish education and have the opportunity to tions of Yeshiva University, and president of the
At RIETS, a kollel fellowship was established
experience education hands-on. Canadian Board, Mr. Eli Rubinstein, over $2.5
both in her name and in the names of her million dollars has already been raised to support
parents, Rebecca & Israel Isaac Ivry. In addition, CJF and RIETS operate a kollel in the full time kollel. Recruitment for the kollel will
Rabbi Lowell Kronick ’70R on the loss of his the Jewish Center. Students in the Jewish Center begin in December followed by a complete kollel
father, Julius Kronick. kollel follow the Katz kollel curriculum under the launch in September 2009.
Rabbi Yoni Mozeson ’80R on the loss of his guidance of Rabbi Hershel Schachter ‘67R and
father, Rabbi Leon Mozeson ’47R. Jewish Center Rosh Kollel Rabbi Yehuda Willig
The Rose famly on the loss of Rabbi Dr. Issac ‘06R. The kollel fellows at the Jewish Center
B. Rose ’42R. serve on the rabbinic staff of the synagogue,
Elizabeth Small on the loss of her husband, receive personal attention which helps nurture
Rabbi Leon Feldman ’48R, former member of
them as young talmidei chachamim, and deliver
the graduate faculty at Yeshiva University.
chaburot.
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