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A P U B L I C AT I O N O F T H E R A B B I N I C A L U M N I O F T H E R A B B I I S A A C E L C H A N A N T H E O L O G I C A L S E M I N A RY • A N A F F I L I AT E O F Y E S H I VA U N I V E R S I T Y
CHAVRUSA
march 2012 • adar 5772
(:‫אין התורה נקנית אלא בחבורה )ברכות סג‬
volume 46 • number 1
‫משנכנס אדר‬
‫מרבים בשמחה‬
In This Issue
Rabbi Isaac Elchanan
Theological Seminary
Page 5 A Jubilee Presentation
Richard M. Joel
P r e s i d e n t, Y e s h i va U n i v e r s i t y
Rabbi Dr. Norman Lamm
C h a n c e l l o r , Y e s h i va U n i v e r s i t y
R o s h H aY e s h i va , RIETS
Rabbi Julius Berman
C h a i r m a n o f t h e B o a r d o f T r u s t e e s , RIETS
Page 10 Kupietsky Scholars Program
Rabbi Yona Reiss
M a x a n d M a r i o n G r i l l D e a n , RIETS
Rabbi Kenneth Brander
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 Zevulun Charlop
D e a n E m e r i t u s , RIETS
Sp e c i a l A dv i s o r to t h e P r e s i d e n t o n Y e s h i va A f fa i r s
Page 20 Special Feature
A Plea for Divorce Ethics
By Rabbi Menachem Rosenfeld
Rabbi Robert Hirt
V i c e P r e s i d e n t E m e r i t u s , RIETS
Rabbi Chaim Bronstein
A d m i n i s t r ato r , RIETS
CHAVRUSA
Page 3
In Pictures
Rabbi Ronald L. Schwarzberg
Page 6
2011 RIETS Dinner
Speech
A P u b l i c at i o n o f RIETS R a bb i n i c A l u m n i
Director, The Morris and Gertrude Bienenfeld
D e pa r t m e n t o f J e w i s h C a r e e r D e v e l o p m e n t
and Placement
Lilmod U-Le-Lamed
By Rabbi Michael Rosensweig
Page 8
Interview
Page 16
Book Reviews
Page 11
Day of Learning
Sponsorships at
RIETS
Page 21
Lifecycles
Ms. Keren Simon
A s s i s ta n t E d i t o r , C H AV R U S A
Ms. Orli Haken
Page 12 Divrei Chizuk
Rabbi Aharon Lichtenstein
Adapted for CHAVRUSA
Magazine
Rabbi Levi Mostofsky
E d i t o r , C H AV R U S A
Recent Events at
Yeshiva University
A s s i s ta n t E d i t o r , C H AV R U S A
Rabbi Robert Shur
with Rabbi Dr.
Aharon Lichtenstein
G r a p h i c s a n d L ayo u t, C H AV R U S A
CHAVRUSA is published three times a year by the Rabbinic Alumni of the
Rabbi Isaac Elchanan Theological Seminary, through the office of Yeshiva
University’s Center for the Jewish Future.
Yeshiva University’s Center for the Jewish Future serves as the community
service arm of the Rabbi Isaac Elchanan Theological Seminary (RIETS).
It continues the work of the Max Stern Division of Communal Services
which, for over 60 years, has served as one of the premier service
organizations for the Jewish community.
5 0 0 W e s t 1 8 5 t h S t . S u i t e 41 3
N e w Yo r k , N Y 10 0 3 3
21 2 - 9 6 0 - 5 4 0 0 x 6 3 6 0
[email protected]
[email protected]
w w w. y u . e d u / c j f
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2
C h av r u s a • A d a r 57 7 2
in Pictures
6th annual fuld family medical ethics Conference
in the Public eye: Jewish Perspectives on Public health
november 6, 2011
the rebbetzin esther rosenblatt Yarchei Kallah for rebbetzins
november 14-15, 2011
Program for Jewish Genetic health Conference
Guiding Your Congregants through the lifecycle: halachic, scientific, Clinical, Pastoral, and
Counseling approaches to Genetic issues
december 5, 2011
3
C h av r u s a • a d a r 57 71
in Pictures
executive rabbinic seminar
legacy heritage distinguished rabbinic fellowship executive rabbinic seminar
december 11-13, 2011
machon Puah Course at Yeshiva university
Joint Certificate Program on medical and halachic issues associated with infertility
december 18, 2011
rabbi Yaakov ariel visits Yeshiva university
february 9-14, 2012
4
C h av r u s a • a d a r 57 71
News
A Jubilee Presentation:
Reflecting on 50 Years
RIETS Honors Rabbi Aharon Lichtenstein, Julius and Dorothy
Berman at Nov. 13 Annual Dinner of Tribute
Rabbi Isaac Elchanan Theological Seminary
(RIETS), an affiliate of Yeshiva University,
held its Annual Dinner of Tribute on Sunday,
November 13, 2011 at The Grand Hyatt in
New York City. The dinner’s theme—“A Jubilee
Celebration Honoring 50 Years of Torah and
Community Leadership”—paid tribute to the
guests of honor, Rabbi Aharon Lichtenstein and
Julius and Dorothy Berman, who celebrated
a half century of affiliation with Yeshiva
University and Jewish communal service.
Rabbi Aharon Lichtenstein
Rabbi Lichtenstein serves as the Rabbi Henoch
and Sarah D. Berman Professor of Talmud of
RIETS and Rosh Kollel and director of the
RIETS Caroline and Joseph S. Gruss Institute
in Jerusalem. He embodies a lifetime of
commitment to intensive and original Torah
study that articulates a bold Jewish worldview,
embracing elements of modernity within
the framework of a Torah life, reflecting the
tradition of his teacher and father-in-law, Rabbi
Joseph B. Soloveitchik, the Rav zt”l.
Rabbi Lichtenstein studied in Yeshiva
Rabbi Chaim Berlin under Rabbi Yitzchok
Hutner before earning a bachelor’s degree
at Yeshiva College and semicha [rabbinic
ordination] at RIETS, followed by a PhD in
English literature at Harvard University. After
serving as a rosh yeshiva at RIETS for several
years, Rabbi Lichtenstein moved to Israel with
his wife, Dr. Tovah (née Soloveitchik), in 1971
to lead Yeshivat Har Etzion. They have six
children and numerous grandchildren.
Dorothy and Julius Berman
Rabbi Julius Berman, and his wife, Dorothy,
are long-standing board members and
supporters of Yeshiva University. Rabbi
Berman currently serves as chairman of the
Board of Trustees of RIETS and executive
committee of YU. He serves as the chairman
of the Conference on Jewish Material Claims
against Germany, Inc. and as honorary
president of the Union of Orthodox Jewish
Congregations of America. He has headed
many national Jewish organizations, including
the Conference of Presidents of Major
American Jewish Organizations, the Jewish
Telegraphic Agency, and the American Zionist
Youth Foundation.
As a confidant of Rabbi Soloveitchik,
Rabbi Berman was, and is, instrumental in
publishing the Rav’s works. A partner in the
law firm of Kaye Scholer LLP, he received his
bachelor’s degree from YU in 1956, semichah
from RIETS in 1959 and his JD from New
York University. He received an honorary
doctorate from YU in 1995.
Dorothy Berman graduated magna
cum laude from Stern College for Women
in 1959 and received her master’s degree in
education from YU’s Ferkauf Graduate School
of Psychology in 1960. She is president of
the Yeshivat Har Etzion Foundation and was
national vice president of AMIT Women,
among her many communal activities. She is
a vice chair of the Board of Overseers of Stern
College. The Bermans have three children and
nine grandchildren. n
5
C h av r u s a • A d a r 57 71
News
Adapted Text of Rabbi Aharon Lichtenstein’s Speech at the 5772 RIETS Dinner
“President Joel, my esteemed colleagues, Roshei Yeshiva of our
Yeshiva. Members of the various boards of the yeshiva, and finally,
my wife, Tova, who has been such a tower of strength and relationship
of support, and our six wonderful children, mevakshei Hashem, ovdei
Hashem.
First I want to give thanks, generally for the award which has
been given to me, but beyond that, for some of the things said here
this evening, exaggerated as I am sure they are, but the sentiments- the
hearts from which they emerged- are very close to me and a source of
great gratification.
I have been asked to make some remarks in response to what we
have heard. I do so, accepting the award on behalf of my colleagues,
and all the talmidim that have been at the center of all the success I
have been able to achieve. I want to focus on several points relating to
harbazat haTorah, points which should be familiar to those present, but
never the less should be reiterated and intensified. In doing so, I refer
to the most familiar and primary of texts to a Jewish boy or a Jewish
girl: the siddur. Specifically that part of the siddur, depending on which
the siddur you have, that is at the very beginning or shortly thereafter:
the brachot concerning talmud Torah, which we recite daily- men,
women and children.
Birchot haTorah enjoy a special status according to some
Rishonim. The Rambam held that the chiuv to say birchot haTorah was
dioraysa, and while according to the Ramban it is not clear that this
applies on a daily basis- and rather only when one encounters talmud
haTorah wherever one does so- but nevertheless, the special place of
birchot haTorah within our daily tefillah is of great significance. I want
to touch first on the content, and then the position and status of those
brachot.
We recite three brachot. The first starts with the standard
formulation of baruch ata Hashem Elokeinu melech ha’olam, and then the
concluding part of the bracha, as all birchot ha’mitzvah, asher kideshanu
be’mitzvotav vetzivanu – our girsa is – la’asok bedivrei Torah. The second,
veha’arev na, which according to some Rishonim is only an extension
of the first, is a plea to the Rebono Shel Olam that he make our learningour teaching Torah- pleasant, gratifying. The third, asher bachar
banu, relates not just to our involvement in talmud Torah, but also to
our selection- our designation- in a series of covenants, negotiated
between the Rebono Shel Olam and knesset Yisrael, and concludes
thanking the Rebono Shel Olam for what he has given us.
This trilogy is brought down in the Gemara in masechet Brachot.
The Gemara cites all three brachot, and in conclusion says that hence,
since we have these three brachot, -le’amrinan le’kulhu - let’s recite all
of them. It does not explain, however, why this is to be so. Some
Rishonim understood that inasmuch that the Gemara says we
should say all of them, apparently there is some uncertainty, some
ambivalence about saying just one. Parenthetically, there are not many
places where a question of doubt is resolved by saying let’s clear the
decks- say all of them. There are Rishonim who indeed explain that
since we don’t know- there’s some doubt- let’s play it safe and say all
three brachot, with the assumption that one of them will hit the mark.
However, there is an alternative explanation, one which I think for
us is most enriching, most comprehensive and most moving. What
we have here in effect three brachot, each of which develops a certain
theme, and relates to one of the families of brachot. The first, which is
formulated asher kideshanu be’mitzvotav vetzivanu, is in effect a bracha
which we recite over the duty- the normative obligation- to learn
Torah.
The focus there is the part of the obligation- the duty, the norm.
We worship the Rebono Shel Olam and serve Him as commanded and
demanded of us, but we don’t serve Him and don’t want to serve Him
exclusively in that capacity. There’s no question that the concept of
mitzvah is more central- more crucial- to our religious existence than,
lehavdil, to other traditions. It is the critical term designating- definingthe relationship between ourselves and the Boreh Olam. Alongside the
reference to the normative element, we want to speak in terms of praise
and thanksgiving, shevach ve’hoda’ah, expressions of gratitude- how
wonderful it is- how much we are in debt to Him, how meaningful
He has been in our lives, personally, communally and collectively.
This is the bracha of asher bachar banu. Despite the similarity, there is
a difference between general praise, shevach, and what we have here
which is hoda’ah, of gratitude. We can speak in praise about what
the Rebono Shel Olam has done generally- not just for ourselves, but
hoda’ah is thanking him for that which we have received, and received
consistently.
What we have here- taking all three brachot together- on the one
hand we focus on our being commanded, on the element of duty
(asher kideshanu), and on the other, the reference to how wonderful
it is (asher bachar banu), and our plea to the Rebono Shel Olam to
sweeten it ever further (veha’arev na). In addressing ourselves to Him
with reference to all three elements we give the lie to what is for many
in the general world is the appreciation- the acceptance- of Kant’s
doctrine that somehow that which is enjoyable- which is gratifying- is
not normative, because you’re doing it not out of duty, but because
you like it. On the other hand, that which is normative is not pleasant.
That duty and joy are antithetical. Nothing is further from the truth
from our perception. A Jew lives a life suffused with joy, ashreinu ma tov
chelkeinu u’mah na’im goraleinu, and committed- committed totally- to
serving the Rebono Shel Olam, bringing the world that much closer to
the model towards which He wants the entire world to move. Chas
ve’shalom that a person would regard his avodat Hashem as an onus,
when it is the greatest privilege, the greatest prerogative in the world.
Chas ve’shalom one should think of it purely in terms of gratification,
ignoring the profound duty which the word and reality of mitzvah
entails.
We lead a life of avodat Hashem, to a great extent that life can be
viewed from a certain perspective. At any rate when reviewing my
own personal life and that of my family this is, I hope, accurate and
definitive. Surveying life in general, there are two ways to apprehend
it. To many of the baalei ha’mussar, human life, even Jewish life, is a
minefield- wherever you go you might slip here, break a leg there,
fail to somehow circumvent and avoid various traps, and life is spent
trying to avoid- to prevent. There is something to be said for that life,
but it is not one which I am wont to lead, or that a Jew should want
to lead. I think it is for us assembled here to view life in the way that I
believe, Mori ve’Rabbi, Moreinu ve’ Rabbeinu the Rav thought- not as a
minefield, but as a veil of soul-making. Soul-making is in reference to
opportunity, and a Jewish life is one which entails, number one, being
aware that there is opportunity, secondly energizing oneself, inspiring
oneself, directing oneself, to seize those opportunities with readiness,
to make sacrifices when necessary- for commitment calls for sacrificebut broadly speaking a life of opportunity- seizing it and being full with
a sense of need to seize it when it presents itself. And it presents itself.
It presents itself daily, weekly, monthly, annually over our lifespan.
What greater opportunity than to be an oved Hashem. But then of
course we need to divide it into smaller units, having a broad overview
on the one hand, and a detailed encounter on the other.
If I look back and review my own life, a sense of having received
opportunity, which in some cases I felt I responded to properly and
exploited the opportunities, in others I have been less responsive, and
having failed to exploit all that I could have, but by and large it has
been a life of opportunity. Some given by the Rebono Shel Olam- the
home in which I was born, the people to whom I was exposed, models,
examples, sources of inspiration and direction- and that characterizes
what I feel to be my own existence, what I received from my Rabbeim,
from my parents zichronam livracha, what I received from my children,
from my own family, my wife. All of that has been a challenge, and
one which I have found to be enriching and stimulating, in the hope
that concurrently- simultaneously- in giving to others I am giving to
myself, and vice versa. I have no illusions, despite the things that were
said here previously, upon being that kind of model for what a person
should be. I try to be that which I would be if I exerted myself.
I would like to conclude with a bit of institutional
and personal history. The terminus ad quo of the parameters,
chronologically of this gathering, turns, as was mentioned previously,
to the figure of fifty years. It takes us back to 1961. 1961 was a year,
at the time which, looking back retrospectively, was a significant step
forward in a number of respects for the Torah community and for
our Yeshiva. 1961 was a year in which the Rav z”l had to a significant
extant recovered from the catastrophic operation of the previous
year. Reinvigorated, he returned in full force to say shiurim and start
what was for him a remarkable decade, and Buchrim who were in the
Yeshiva then know exactly what I am talking about. 1961 was the year,
approximately, when Mori ve’Rabbi Tzaddik yesod olam, Rav Ahron
Soloveichik zt”l came to Yeshiva as a full fledged maggid shiur in our
Yeshiva, and as a person who introduced a fresh dimension into our
Torah curriculum with those remarkable unforgettable shiuri hashkafa,
which he would give once a week. 1961 was a year in which the
Yeshiva’s kollel, which had begun shortly after the Shoah in the mid 40’s
and had gone into abeyance and was in limbo for over a decade- was
reopened with seven Buchrim and Yungerlight. I was given the keys and
was asked to try to move it up- to develop it. It was an opportunity
beyond my deserts- I was barely twenty-seven years old at the time,
and probably had no business being the Rosh Kollel. I took it as a
challenge, I took it as an opportunity, and it was a step upward for the
Yeshiva community as a whole, and today we have a slew of kollelim in
different areas, some of those kollelim headed by people who were in
the kollel back in the years I was here, and hearing what is being done
is a source of great gratification. 1961 was also the year, if I may speak
here in a personal vein, shortly after our own marriage, and the year
when our co-honorees this evening, Dottie and Julie Berman, near and
dear friends, began prancing about as virtual tyros within the field of
Jewish public service, representative if you will, of the talmidim, student
population, and a new start for the Yeshiva at the time. For all of that
shevach ve’hoda’ah to the Boreh Olam for the opportunity which he gave
us collectively.
Looking ahead, not just retrospectively, I turn to the President,
and everyone who works together with him, all members of the board,
all those who support the Yeshiva and its community, and all those
which have a hand in helping to realize that remarkable phenomenon.
People who lived in the fifties or read about the fifties know what I am
talking about- the sense of despair, the sense that everything was going
down the drain, that other forces and other denominations were taking
everything- was dominant. Then, in the early 60s, came the extension
and expansion of yeshivot- not only ours, but we were a very significant
figure in that drama. A great many people were responsible for that,
and have continued to be responsible for that.
We have spoken of opportunity- there is an opportunity for
those who build institutions, who develop them, who sustain them,
who enable others to have opportunities. It’s the opportunity which
beckons to people who have commitment to Torah and the ability and
the largesse to maintain and sustain it, to build the facilities to bring the
manpower, and above all to draw, to attract students, whether talmidim
in the Yeshiva or women in Stern College- that is the beckon and call
for the administration of the community as a whole. The Yeshiva has
the good fortune to have many people committed to it.
Talmidim have an opportunity to be mekabel Torah, to learn
Torah, to be committed to it, and to translate what they learn into
the existential experiential reality of who they are, who they can be,
and who they should want to be. I opened my remarks by extracting
several lines from the siddur: birchat haTorah. I want to conclude
by extracting something from another text. After kriyat haTorah on
shabbat we have the yikum porkuns in Aramiac, and then mi-she’berach
in Hebrew. In it we ask the Rebono Shel Olam to bless two groups- mi
she’miachdim batei kenessiot le’tefillah u’mi she’bayim le’tocham le’hitpallel
- those who designate batei kenessiot for davening, and those who enter
their portals in order to daven. In our context it’s those who designate,
dedicate, build facilities, batei medrash for talmud Torah, and those
who flock to them in order to develop themselves and develop the
community. We all have collectively opportunity, and we all have
a challenge. And to all those who dedicate facilities and sustain the
batei medrash, and those who have come to them to learn Torah, we
conclude with a plea to the Rebono Shel Olam that He should bless
them with good health and that should be for them, ve’chol Yisrael
achayhem ve’nomar Amen.” n
In the News
Reflecting on 50 Years of Torah Leadership
An Interview with Rabbi Aharon Lichtenstein
Interview by Yaffi Spodek
Rabbi Lichtenstein’s answers transcribed by Dov Karoll
Rabbi Aharon Lichtenstein serves as the Rabbi Henoch and Sarah D. Berman Professor of
Talmud of Yeshiva University’s Rabbi Isaac Elchanan Theological Seminary (RIETS) and
Rosh Kollel and director of the RIETS Caroline and Joseph S. Gruss Institute in Jerusalem. He
graduated Yeshiva College and earned his semicha [rabbinic ordination] at RIETS, followed by a
PhD in English literature from Harvard University. In l971, after serving as rosh yeshiva at RIETS
for several years, he immigrated to Israel, answering a call by Rabbi Yehuda Amital to join him as
joint Rosh Yeshiva of Yeshivat Har Etzion in Alon Shevut.
Rabbi Lichtenstein embodies a lifetime of commitment to intensive and original Torah study that
articulates a bold Jewish worldview, embracing elements of modernity within the framework of a
Torah life, reflecting the tradition of his teacher and father-in-law, Rabbi Joseph B. Soloveitchik, the
Rav zt”l. Rabbi Lichtenstein was honored at the RIETS Annual Dinner of Tribute on November
13, 2011 at The Grand Hyatt in New York City.
What were your early affiliations with
Yeshiva University and how did you
eventually become Rosh Yeshiva at
YU’s Rabbi Isaac Elchanan Theological
Seminary? (RIETS)
Rabbi Lichtenstein: I attended YU from
the age of 16. I was there for four years,
and then I was at Harvard for four years,
but under the aegis of YU. I went with the
encouragement and enablement of the Rav
(Rabbi Joseph B. Soloveitchik), personally, and
of the institution generally. When I came back
from Harvard in 1957 and wanted to get a
position within the Yeshiva, I ended up having
the desire only partially fulfilled. Though
there was no full-time position as a maggid
shiur available, they needed someone as an
instructor of English at Stern College, and I
was asked to consider that.
Secondly, I was appointed to what was to
be a new part-time position as an assistant to
the Rav, which meant reviewing the shiurim
for bachurim, grading examinations, etc. Since
the Rav was only in New York for about a
day and a half or two days a week, I was also
available for those who wanted to discuss an
issue. This had not been my first choice but it
did mean getting a foot in the door, and after
consulting with the Rav and with Rav Ahron
Soloveichik about taking this combination,
both encouraged me to do it, which I did.
The value of having a foot in the door
turned out to be manifest, when in 1961, YU
decided to reopen the Kollel, which had been
in existence for a couple of years, staffed and
manned by older Kollelnikim who had come
over from Europe after the war, but was then
shut down after about two to three years and
was not really revived. This time it was, with
younger people, American talmidim, and I
was put in charge of that. I continued at Stern,
while running the Kollel and assistantship.
In 1963, my desire to get a shiur within the
beis medrash was realized. From then, until
we came to Eretz Yisrael in 1971 (I left Stern,
with the exception of an occasional course), I
devoted myself to the shiur—a first year shiur
in the beis medrash, and to running the Kollel,
which also required about four hours a day in
the beis medrash.
Why did you decide to move to Israel
and join Yeshivat Har Etzion?
RL: The idea of moving to Eretz Yisrael
and getting a position there percolated for
a number of years and was put on ice when
8
C h av r u s a • A d a r 57 71
my mother-in-law, a”h, took ill with cancer
in about 1963, and we did not consider
making an immediate move. Some people
in Eretz Yisrael thought that I would be a
correct choice to assume a position as a Rosh
Yeshiva—with that term, in Eretz Yisrael,
referring to the director of the yeshiva, not
simply as one of the maggidei shiur. The
founders of the yeshiva in Gush Etzion
contacted me and wanted me to be involved. I
explained that it was not immediately feasible,
but we would keep in touch.
The person who was put in charge of
the yeshiva was Rav Yehuda Amital. At the
same time, the initiative to have me on board
remained active and my wife and I and our
children came to Eretz Yisrael for pilot trips,
including two full months in the summer
of 1970, after which I weighed a number of
different offers that had been received. We
decided that we wanted to move to Eretz
Yisrael and that of the offers made, Yeshivat
Har Etzion would be most suitable. From
a certain point of view, that decision was,
to some people, surprising. It had recently
been founded, it had no campus, it was “out
in the sticks,” so to speak, and yet, I was very
impressed, with the people who were involved
In the News
in it, first and foremost Rav Amital, and
second, the various balebatim, who were very
anxious to develop the Yeshiva. Rav Amital,
for his part, made, to me, the most incredible
offer—to join him as a co-Rosh Yeshiva. It
was my first position in Eretz Yisrael and it
continued since that day.
How did you become involved with YU’s
Gruss Kollel in Jerusalem?
RL: Initially, when I came to Eretz Yisrael, I
was associated with Yeshivat Har Etzion, with
the exception of some minor projects which
I undertook. At the same time, however,
at YU, since the mid-60s, the prospect of
opening a facility in Eretz Yisrael, particularly
in Yerushalayim, was made feasible by the
munificence of Mr. Joseph Gruss. Rabbi
Lamm offered me a position in terms of
directing the institution and we worked out
an arrangement whereby I would continue
at Yeshivat Har Etzion as my primary
commitment but have a part-time position
at the soon-to-be opened Gruss Institute in
Yerushalayim. On a daily basis, Rav Dovid
Miller was in charge of the beis medrash, as a
regular maggid shiur, and I would give shiur
once a week and we worked in partnership,
which I enjoyed.
What are your thoughts on being
honored by Yeshiva University and
RIETS?
RL: I have been honored on a different
occasion by YU; I expressed at the time my
feeling that there were other people more
qualified than myself, first and foremost,
mori ve-rabbi, Rav Ahron Soloveichik, z”l. I
consider having a post in the world of chinuch
a remarkable privilege, one which both
satisfies a personal and, if you will, egocentric
need, and yet, enables one to transcend the
egocentricity, in all humility, and with genuine
religious fervor to the Ribono shel Olam.
How has your leadership impacted the
Jewish community?
RL: In a world in which there are many
people whom I respect and are certainly
greater than myself, I don’t want to speak of a
central leadership role. I have impacted upon
certain circles in the Jewish religious world
and certain communities, which I felt I could
particularly service, because of their lifestyle
and their hashkafa. All this, I’ve tried to do with
humility, with commitment, and with a sense
of how fortunate I have been to attain that
position and the ability to be marbitz Torah in
different countries. Part of this I received from
my parents, z”l, from whom my initial religious
personality, my initial striving for knowledge, I
received from an early age.
How do you think RIETS has evolved
over the years?
RL: There is no question that any observer
of the beis medrash at RIETS, any observer
of the composition of the student body,
quantitatively, qualitatively, would be very
impressed with the very positive development
of a more Torahdig climate, as regards both
to the ability to learn, the desire to learn,
and the readiness to assume the mantle
of responsibility within the Jewish world.
In many respects, the institution itself has
invested heavily—I speak not only of money,
but manpower—to extend and expand the
scope of learning. One need only remember
what the beis medrash looked like at night
when I was here in the early 50s, and the
pulsating vibrancy which the beis medrash
exudes at the wee hours of the morning today,
to see how remarkable the change has been…
Now, in certain respects, some things
which I value have been lost in the process.
Not totally lost, but reduced… I would hope
that something of that spirit which animated
some of us here, back in the 60s and 70s,
would be reinvigorated, and that the Torah
9
C h av r u s a • A d a r 57 71
U’madda ideology and reality would be felt
more powerfully than it is felt today. On the
whole, the strengthening of Torah and talmud
Torah, within so many kehillot, even as it
has been accompanied by the decimation of
other kehillot, has brought the total religious
community in the States to an appreciably
higher level.
Reflecting on your 50 years of service
to the Jewish community, can you
point to one or more significant turning
points?
RL: Unquestionably there were two turning
points. The first was in the completion of my
general studies, getting a doctorate at Harvard
and the move back from there to Yeshiva, to
the beis medrash. In a sense, I ought not refer
to that as a turning point; it was going back to
what, all along, had been its direction and its
motif.
The second major turning point, was,
of course, coming to Eretz Yisrael. That
was not just a change of venue, it was a
change of climate, both in terms of what I
personally, and my family, received from my
new environment, as Jews, as bnei Torah,
as participants in the world of Jewish past,
of future destiny, and of being involved and
engaged, at the contemporary level, where the
heart of the present action lay.
What are you most proud of having
accomplished during these years of
service?
RL: Looking back over the past 50 years, what
I am proudest of is what some would regard
as being a non-professional task. I’m proudest
of having built, together with my wife, the
wonderful family that we have. It is a personal
accomplishment, a social accomplishment,
and a contribution—through what they are
giving and will give, each in his or her own
way—in service of the Ribbono shel Olam in
the future. n
News
The study of Kodashim
continues with Kupietzky
Scholars at RIETS, thanks to
generous gift of Rabbi Jonah
C. and Fran Kupietzky
When Rabbi Jonah C. and Fran Kupietzky
recently contributed $1 million to the Rabbi
Isaac Elchanan Theological Seminary (RIETS)
of Yeshiva University, it was specifically so that
at least two RIETS students could devote their
time to studying the tractates of Kodashim, a
vastly complex section of the Talmud that deals
with the various sacrifices of the Temple.
Rabbi Kupietzky’s father, Rabbi Jacob H.
Kupietzky, made the tractates of Kodashim
one of his life’s missions to master, at the
specific encouragement of none other than the
legendary Chofetz Chaim, the 19th century
Torah giant with whom the elder Rabbi
Kupietzky studied at the Yeshiva in Radun.
The Kupietzkys made this particular mission
the focus of their generous gift to RIETS. Now,
Kupietzky Scholars at RIETS can spend part of
their time devoted to studying that fifth order
of the six orders of Talmud, and all its Talmudic
intricacies, in the Rabbi Jacob H. Kupietzky
Memorial Program.
While the Kupietzkys have given regularly
to RIETS to ensure that there is study of
Kodashim occurring there, this $1 million gift
will cover two or three Scholars each year for
many, many years into the future.
Rabbi Yona Reiss, the Max and Marion
Grill Dean of RIETS, declared, “We at RIETS
continue to be beneficiaries of the generosity
and grand vision of Rabbi Jonah and Fran
Kupietzky. In establishing the Rabbi Jacob H.
Kupietzky Memorial Program for the Study
of Kodashim, the Kupietzkys pay tribute to
Rabbi Kupietzky’s father, a Talmudic scholar
in his own right, and pave the way for a new
generation of scholars to acquire mastery of
the rarified texts and esoteric concepts of the
Talmudic order of Kodashim.”
He continued, “We are blessed this year
with a remarkable cadre of three young men
who received their Yeshiva College degrees
in the fields of mathematics and philosophy,
and are now proudly focusing their intellectual
energies upon the study of Kodashim as this
year’s Kupietzky Scholars.”
The Scholars are Raphael Stohl, Neal Rich,
and Moshe Ariel Rosensweig. Each Scholar
devotes a regular weekly seder (study period)
towards the study of Kodashim. Rabbi Reiss
explained that the Scholars chosen are typically
post-semicha (rabbinical ordination) students
who are chosen on the basis of their scholarly
erudition and proven record of excellence in
10
C h av r u s a • A d a r 57 71
Rabbi Jonah C. and Fran Kupietzky
Talmudic studies.
Rabbi Jonah Kupietzky, ‘56YC, ‘59RIETS,
stated, “We hope that the gift that we gave to
RIETS will introduce a more intensive study of
Kodashim to the YU world, and to the yeshiva
world in general, and we feel grateful to allow for
the regular review of this crucial text that was so
important to my father, a”h.”
A special dedication will take place on
April 3rd to celebrate the gift and new program.
Rabbi Kupietzky will speak at the event, as will
Moshe Ariel Rosensweig, who will deliver a
special shiur for the occasion on behalf of the
Kupietzky Scholars.
“The Talmud teaches us that those who
study Kodashim are viewed as if they are
actually performing the sacrificial order in the
Holy Temple,” said Rabbi Reiss. “Through
the munificence of the Kupietzky family, our
students are able to bring the Jewish people
closer to our eternal aspiration for ultimate
redemption.” n
News
Showing Their Appreciation, RIETS Alumni
Sponsor Day of Learning
Every year, Rabbi Jonathan Gross and a few
fellow graduates of the Rabbi Isaac Elchanan
Theological Seminary (RIETS) get together to
catch up, share their experiences as community
leaders across the country and exchange ideas
about how to best serve their congregations.
At their last gathering, however, Gross started
thinking.
“That we were able to learn at RIETS for
free, with world-class rabbis who I can still
call up today—not to mention the network
of relationships we built with other rabbis
and colleagues while we were there—is
truly incredible,” he said. “My degree is worth
hundreds of thousands of dollars and I don’t
owe a penny. I thought, ‘How can I in some way
show my gratitude and acknowledge the value
of my degree?’”
When he learned about RIETS’ parnas
hayom program, which offers the chance to
sponsor a day, week or even a month of learning,
Gross shared it with the group. He wanted to
sponsor a day of learning in recognition of the
education he’d received. Everyone wanted to
pitch in.
“There’s a lot about RIETS that I’m very
appreciative of,” said Rabbi Yonah Gross (no
relation). “The education and the background
there really prepared me for the challenges I
face in my daily work, and we covered a lot of
things, like practical halachos (laws), which
don’t get covered in many yeshivas.” Like Rabbi
Jonathan Gross, he felt the friendships created
in RIETS were critical, noting that it created a
system of support for rabbis just starting out
in communities across America. “Yesterday, a
rabbi from South Carolina threw out a question
about minyan, and I happened to have a book
he didn’t have,” he said. “In some places, your
library is the only thing you’ve got. But I could
scan a couple pages and send it to him.”
The group of alumni hopes the
sponsorship will set a precedent for other
students and alumni to follow. “It would be great
if it inspired students in Yeshiva right now to see
a bunch of rabbis, not much older than they are,
so appreciative of the education they received,”
said Rabbi Yonah Gross.
Every RIETS student is provided with a
full academic scholarship and many receive
other benefits, such as living and housing
stipends, which are made possible with the
11
C h av r u s a • A d a r 57 71
financial support of alumni and affiliates of
the institution. This investment allows the
Yeshiva to continue its tradition of providing
tuition-free semikhah [rabbinic ordination]
and post-semikhah kollel [advanced learning]
study programs to attract quality candidates for
rabbinical training.
“The truth is that all of our supporters have
a cherished chelek [share] in the constant and
vibrant Torah learning that takes place at our
Yeshiva,” said Rabbi Yonah Reiss, the Max and
Marion Grill Dean of RIETS. “The notion of
dedicating a day of learning has in its origins the
famous statement of our Rabbis that the words
of Torah should constantly be viewed as new
and fresh each day, as if the Torah was given to
us on that day (Rashi, Shemot 19:1). Likewise,
the fire of Torah in our batei midrashot [study
halls] is rekindled each day through the parnas
hayon program and the committed benefactors
who help sustain our students one day at a time.”
To sponsor a day of learning, contact
Genene Kay, associate director of institutional
advancement at RIETS, at [email protected]. n
divrei Chizuk
lilmod u-le-lamed:
the formula for
Jewish Creativity
and leadership
Rabbi Michael Rosensweig
Rosh Yeshiva RIETS
T
he centrality and indispensability
of talmud Torah in halakhic life,
encapsulated by the maxim “ve-talmud
Torah keneged kulam” (Peah 1:1), is axiomatic.
In addition to its intrinsic axiological stature,
talmud Torah also functions as a linchpin
for other pivotal halakhic institutions. Yirat
shamayim is inconceivable without Torah
scholarship (“ein bur yerei heit; ve-ein am
haaretz Hasid”). Torah study is perceived as
an important mechanism in combating the
temptation to sin (Kidushin 30b- “mashkhehu lebeit hamidrash”) and an important methodology
for teshuvah (See Ramban Devarim 30:11
and Eruvin 55a). Teaching Torah to others is
perceived as a transformative interaction that
develops profound interrelationships that rival
the parental-child bond (banekha= talmidekha).
Yet the source and character of this
pivotal mizvah are hardly self-evident. The
uncertain relationship between study (lilmod)
and teaching (le-lamed) is particularly
noteworthy. The ambiguity stems not only
from conflicting emphases in the various
sources of this imperative (Yehoshua 1“vehagita bo yomam va-layla”, cited in Berakhot
35b and Menahot 99a accents study; The
pesukim in Devarim – “ve-limadetam otam”
and “ve-shenantam” emphasize teaching), but
also from the intentional ambiguity inherent
in the terminology(talmud Torah, limud
ha-Torah) that equally conveys both of these
components.
The two components are equally
reflected also in the birkhot ha-Torah, as well
as in numerous discussions of the scope and
implementation of this mizvah. The first
of the birkhot ha-Torah (nusah Ashkenaz)
relates the obligation to involve oneself in
the study of Torah (“la-asok be-divrei Torah”),
while the second celebrates Hashem as the
quintessential teacher of Torah (“ha-melamed
Torah le-amo yisrael”). Several Gemarot focus
on the scope and curriculum of Torah study
(Kidushin 30a – “shlish bemikra” etc., and
“sheyehei mehudadin befikhah…”). Other
sources underscore the obligation to share
Torah knowledge with others (Sanhedrin 91b)
and provide guidelines for salaries and other
issues pertaining to the obligation to students
(Kidushin; Nedarim ).
On the surface, lilmod and le-lamed
constitute two very different, even dichotomous
perspectives. Lilmod focuses on personal
spiritual growth. Le-lamed, in contrast, is a
selfless, outer-directed pedagogic pursuit. It is
evident that the two themes may also come
into actual conflict. The Gemara in Kidushin
(29b) discusses the competing rights and
responsibilities of a father whose limited
resources force him to choose between his own
Torah education and the schooling of his son.
Consistent with the view that lilmod and
le-lamed fundamentally differ, the Behag and
R’ Saadia Gaon counted learning and teaching
as two independent mizvot in their count
of 613. However, these positions contrast
sharply with most of the traditional authorities
(Rambam, Hinukh, Smag, etc.) who classify
lilmod and le-lamed as a single integrated
12
C h av r u s a • s h e vat 57 7 2
category. The Rambam’s diverse formulations
in different contexts is particularly intriguing,
as it likely reflects his nuanced view that lilmod
and le-lamed contribute different dimensions
to this single and singular mizvah. In Sefer
ha-Mizvot (no. 11) and the Minyan haKazar introduction to the Yad ha-Hazakah,
he mentions equally both “lilmod u-le-lamed.”
However, in the koteret to hilkhot talmud Torah,
he focuses exclusively on lilmod, even as the
substantive discussion in the body of the text
actually begins with le-lamed, based on the
source of “ve-limadetam.” [Only later in the
halakhah does the Rambam finally focus on
“vehagita bo yomam va-layla.”]
An analysis of the Gemara (Kidushin
29b) reveals that the interrelationship between
lilmod and le-lamed is, indeed, complex. The
Gemara formulates the obligation to study by
referring to the imperative to instruct oneself“le-migmar nafshei”! Moreover, the obligation
to study is linked to the obligation of others
to teach him, which, seemingly, devolves
upon oneself, as well. At the same time, we
encounter the relationship between lilmod and
le-lamed in the opposite direction. The Gemara
excludes the notion that women might be
obligated to teach their children precisely
because women themselves are exempt from
study. It is noteworthy that the Rambam saw
fit not only to register these normative rulings,
but to codify these nuanced interrelationships
between lilmod and le-lamed, as well. This
decision further reinforces the impression
generated by his varied presentations of this
mizvah and interrelationship, as previously
noted.
Further reflection demonstrates that the
special interrelationship between these two
components of learning and teaching, also
conveyed by the intentionally ambiguous
usage of the phrases “talmud Torah” and
“limmud Torah”, really characterizes the
singular quality, profound significance, and
wide scope of this mizvah. Certainly study is
not merely the means to acquire knowledge
for implementing practice or in order to teach
others. Study is the foundation of individual
spiritual growth and a meaningful bond
with Hashem despite and because of His
divrei Chizuk
transcendence (by means of the “ahdut hamaskil ve-ha-muskal”, as the Rambam explains
in the Moreh) which would make such a bond
otherwise inaccessible. Undoubtedly, daily
study dovetails with the kabalat ol malkhut
shamayim of keriat shema (Menahot 99a;
Nedarim 8a, Berakhot 11b) because it is the
primary method of inculcating that motif of
commitment. Study provides knowledge of
Hashem (R. Yonah, Avot 1:2 – “hevu metunim
ba-din – haskel ve-yadoa oti…”) and is the
basis of internalizing ahavat Hashem (Sefer
ha-Mizvot, no. 3). It is unsurprising that
talmud Torah energizes and redefines many
of the crucial halakhic categories of spiritual
development and interaction, as we have
noted.
Minimally, the obligation to teach
reflects the importance of providing others
the tools and opportunity for spiritual growth.
However, the sources previously cited reflect
that the teaching component also constitutes
an integral aspect of the singular mizvah of
talmud Torah, contributing to its content,
quality and scope. The Rambam (Sefer haMizvot, no. 3) explains that sharing Torah with
others reflects the passion and enthusiasm
of ahavat Hashem. Moreover, the Gemara
(Kidushin 30a) links the personal obligation
to cultivate a commanding knowledge of
Torah with the verse “ve-shenantam le-vanekha”
that establishes the obligation to teach others.
Teaching insures a measure of rigor that
enhances the quality of personal learning. The
duality and dialectic of talmud Torah as lilmod
u-le-lamed further accentuates that Torah is the
defining legacy of the entire nation, the “keter
Torah” that is the birthright of every Jew. It is
surely no coincidence that the earliest Torah
instruction revolves around the lesson and
theme of “Torah zivah lanu moshe morashah
kehillat Yaakov”(Sukkah 43b). This integration
of teaching and learning underscores that
Torah study and the internalization of Torah
values is far from merely an intellectual
exercise. The teaching component highlights
the role of responsibility and impact on others,
as well as the development of a learning
community. Torat hesed, alongside Torat emet,
owes much to the motif of le-lamed. The
foundational principle of mesorah, both in the
process of transmitting and equally in terms of
the character of Torah study and observance,
stems from the centrality of le-lamed within
lilmod. The concept of talmud Torah de-rabim
reflected in keriat ha-Torah and elsewhere also
reinforces this theme.
Rabbanim and Mehankhim in positions
of community leadership are all too
familiar with the personal and educational
challenges involved in the delicate balance
between lilmod and le-lamed. Their selfless
commitment to congregants, students, and
the wider community are the centerpiece of
an effective system of Jewish education and
community development and the linchpin
of our community. While private individuals
already committed to daily talmud Torah
need to be encouraged to find a le-lamed
outlet both to share and also to enhance their
personal learning, it is especially crucial that
we emphasize the indispensability of personal
learning for time-pressured melamdei Torah.
Without the vehicle for continuing personal
growth and creativity, the capacity to inspire
and impact others becomes jeopardized or
at least compromised, as well. Moreover, the
nuanced perspective of an integrated lilmod
u-le-lamed approach decisively excludes the
neglect of personal learning. Carving out time
for personal learning ultimately constitutes the
most effective investment in a life of halakhic
communal leadership. This approach fulfils the
vision articulated in massekhet Avot (4:6):”halomed al menat le-lamed maspikin beyado lilmod
u-le-lamed. ” It is this formula that guarantees
effective and creative Torah leadership. n
Relive the Excitement of Being in your Rosh Yeshiva's Shiur ‫לבוגרי הישיבה ליל החזקת התורה‬
Inyanei Pesach
‫עניני פסח‬
Thursday, Mar 22, 2012
‫כח’ אדר תשע“ב‬
Individual Shiurim by each Rosh Yeshiva to begin at 7:30pm
Maariv will be held and refreshments will be served following shiur
Come back to YU, reconnect with your Rosh Yeshiva and catch up with
old friends
Yeshiva University’s Wilf Campus
The Jacob and Dreizel Glueck Center for Jewish Study
- 515 West 185th Street • New York, NY
Please RSVP and reserve free parking
by registering online at
www.yu.edu/roshyeshivareunion,
or contact Genene Kaye
at 212.960.0137 or [email protected]
94%
of our latest graduates
are professionally
employed, in graduate
school or both.
Remarkably, 88 percent of medical school applicants and 95 percent of law school
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Equally remarkable is how affordable a YU education can be.
To find out more, contact our student finance office at 212.960.5277 or [email protected].
JOIN US FOR CHOMER LIDRUSH RELATED TO
‫חג הפסח‬
CONFERENCE CALL ***EXCLUSIVELY FOR RABBIS***
Thursday, March 22, 2012 • ‫ • כ”ח אדר תשע”ב‬12:00 Noon EDT
RABBI ELCHANAN ADLER
RABBI YOSEF ADLER
RABBI SHALOM ROSNER
Rabbi Adler is a Rosh Yeshiva at RIETS, Yeshiva University,
and has served as Rabbi of Congregation Ohav Zedek of
Bayonne and Congregation Mount Sinai in Jersey City. He
has also has published numerous Torah articles, including a
sefer on the evolution of the mitzvah of Shabbat.
Rabbi Adler is the morah d´atra of Congregation Rinat
Yisrael and the Rosh HaYeshiva of TABC High School in
Teaneck, NJ. He has also written a commentary on the
Haggadah based on the teaching of the Rav, zt”l.
Rabbi Rosner was a maggid shiur in YU’s Stone Beis
Medrash Program and Rabbi of Congregation Bais Ephraim
Yitzchok in Woodmere, NY before making aliyah in 2008.
He now teaches in Reishit Yerushalayim and Shaalvim, and
has a popular weekly parsha shiur online.
Space is limited so register now at www.tinyurl.com/YUChomerLidrush
Email [email protected] with any questions
recently Published Books
Book Review
Al HaTefilah: Shiurav
shel HaRav Yosef Dov
HaLevi Soloveitchik
by Rabbi Reuven Grodner
Reviewed by Rabbi Daniel Landes
R’ Reuven Grodner , who transcribed,
translated, and edited these 13 of the
Rav’s lectures, is captured in the famous
photograph of the Rav - handsome and
fiercely engaged - giving shiur and pointing
his finger forward and up to make his point.
The young Grodner is sitting up against the
desk on the side, also dressed immaculately,
pen in hand, with his eyes clearly alternating
between the Rav and the Gemara in front of
him. The trajectory of Grodner’s pen and the
Rav’s finger meet at a perfect point.
And that is the point of this book.
Reuven Grodner’s transcription is exact, his
translation into modern Hebrew is eloquent,
and his editing is judicious, making an oral
lesson understandable and useful. He is
still sitting before his Rebbe with utter joy
at being there, and not a little terror at not
getting it right – creatively!
Reuven Grodner’s translation is a
major opportunity of offering the Rav’s
Torah to the Hebrew-speaking public. It
is completely accessible to the RIETS
Musmach, to the RaMaZ graduate and
to the hiloni businessman sitting next to
you on the Jerusalem - Tel Aviv bus (I’ve
tried out all three successfully). His editing
divides the individual shiur into titled
subsections which move the argument along
and reward attention with comprehension.
His footnotes (thankfully at the bottom of
the page) are wonderful: He provides the
obviously needed cites for quoted material,
but also the ones that the Rav takes for
granted that you know (in this Grodner is
the helpful chavrutah, quietly pointing to the
Rambam that you can’t find, as you strain
to get the shiur). He also takes the Rav’s
wondrous parenthetical remarks and places
them in full in the footnote below. This
forward-making editing allows one to climb
the mountain with the Rav, moving upward
and yes, stopping to gaze at the wonderful
vistas each insight allows but without being
so mesmerized that one forgets to continue
to climb or worse – fall off the edge without
making it to the summit.
All this is of immeasurable worth,
because Grodner’s work reminds us that
with, and even despite, the page after page
of monumental insights that each shiur
provides – in Talmudic lamdanut, Biblical
Peshat, the nature of the religious experience
and other, just simple halakhah – the Rav’s
public shiurim are made of whole cloth. The
parts are not assemblages of arguments, but
pieces of a meta-argument, with each piece
contributing on its own but also impacting
upon each other. Three of the shiurim I
heard in English, and I almost swooned to
read/hear them again; and four are from the
Yiddish, and I was convinced I was there also.
A beautiful example of the Rav’s artistry
is the third shiur, “Chasidim Rishonim” (The
Early Pietists), delivered in Yiddish in 5717
(1957). The shiur concerned, ostensibly,
the strange practice of sitting meditatively
directing one’s heart to God for one hour
before, and one hour after, prayer itself
(Berachot 30b). The Rav quickly dispatches
those present-day worshippers who, having
taken off their tefillin, are by the shul door
ready to flee to work by disconnecting the
issue of when tefillin can be removed (citing
differences between the Mechaber, Remah,
the Gra and Mishneh Berurah), from when
one can leave the Beit Knesset. The Rav
suddenly raises the stakes of what’s involved,
making it a question of the difficult relation
between the holy and the profane. Thus,
the three articulated bases of this meditative
custom are the principle of adding from
the holy to the profane (Mosifim mai’chol
al haKodesh) by expanding this notion to
cover space as well as time; the principle
of preparing for holiness (Hachanah
leKedushah) as seen in the High Priests’
7-day retreat before Yom HaKippurim as one
precedent, and the call to, or yearning for,
holiness (Hazmannah leKedushah) which he
finds as an innate aspect of the religious state
16
C h av r u s a • A d a r 57 71
of man. All this is only 3 ½ pages into the
article, and he still has us at the base of the
mountain! You are compelled to learn the
rest in order to climb to his glorious summit.
But before we depart, consider one vista
he offers: the shiur is given in the wake of the
Suez conflict, which is evidenced in a lengthy
reply of how David the prophet, Psalmist
and master talmid chacham, reluctantly but
resolutely, has to leave the holy sanctuary of
learning to fight the wars of the Lord: “What
end is there to holy Yiddishkeit with its
rabbis, scholars, shuls and Batei Midrash, if
the enemy will come and destroy it all. . . If I
[only] sit in the Beis Midrash like a good Jew
and study Torah – what will happen when
Ammon and Moab and Amalek enter?
All of the Rav’s talmidim – past and
future – are in R. Grodner’s debt. n
Book Review
The Oxford Handbook
of Judaism and
Economics
Tribute to Rabbi Dr. Aaron Levine zt”l
Reviewed by Rabbi Netanel Wiederblank
Along with fellow talmidim, family, and
friends I mourn the untimely passing of my
beloved teacher Rabbi Dr. Aaron Levine.
Like other great figures in Klal Yisrael, Rabbi
Levine combined greatness with humility.
His mastery in economics together with his
brilliance in Torah allowed him to evaluate
economics in light of Torah, and at the same
time utilize his grasp of economics to further
understand Torah. However, so great was his
humility that when in his presence I was apt
to forget his genius. Only later, when I would
review what he said or what he wrote did I
recollect the significance of his contribution.
In many ways The Oxford Handbook of
Judaism and Economics (New York: Oxford
University Press, 2010) is the crowning
achievement of Rabbi Levine’s prolific career.
After 35 years of toiling in the vineyard of
Economics and Jewish law, it is a milestone
event that the most prestigious academic
publisher made a major investment to show
that an ancient system of law has something
important to say for the modern world of
economics. Rabbi Levine wrote me that he
was particularly excited about this work, as
its publication “is official recognition that
Economics and Jewish law is a branch of the
academic field of economics.” It is not just that
Rabbi Levine toiled in the field of Economics
and Jewish Law—to a large degree, he has
created it.
His greatest contribution, however, was
in the field of ethics. His numerous books and
essays in the field of business ethics provide a
Torah perspective to the myriad of challenging
quandaries that face almost anyone living
in our complex world. They include: Moral
Issues of the Marketplace in Jewish Law (New
York: Yashar Books, 2005), Case Studies in
Jewish Business Ethics (Hoboken NJ, Ktav
Publishing House, Inc., Yeshiva University
Press, 2000), and Business Ethics in Jewish
Law (New York: Hebrew Publishing Co.,
1987). I am told about the possibility of future
publication of many additional manuscripts.
Over the generations many have written
treatises on ethics; however, few have lived
up to the ideals that they preached. Rabbi
Levine was undoubtedly among those few.
One could not imagine his doing something
unethical. His kindness, sincerity, enthusiasm,
caring, and humility taught us as much as his
actual lessons.
May God grant his family consolation
among mourners of Zion and Jerusalem. We
will certainly miss Rabbi Levine; however, he
remains alive through his many teachings. We
hope to live up to his high standard.
The essay that follows was written
prior to Rabbi Levine’s petira.
Cataclysmic shifts instigated by the
recent recession have rocked the world of
macroeconomics. The financial meltdown has
unmistakably demonstrated that those who
triumphantly declared that prudent economic
policies would spare the world of acute
instability were dead wrong.
In this light The Oxford Handbook
of Judaism and Economics is extremely
welcome. The work, edited by Rabbi Aaron
Levine, Ph.D., examines the ever-fluctuating
world of economics through the immutable
prism of Torah.
The diversity of this book ensures that not
only economic scholars will find it interesting.
The work aims to examine the interaction
of Judaism and economics. Much of this
interaction can be explored through the way
in which Jewish law accommodates and even
enhances commercial practice today and in
past societies.
From this context, The Oxford
Handbook of Judaism and Economics
explores how Judaism as a religion and Jews as
a people relate to the economic sphere of life in
modern society as well as in the past. Bringing
together an astonishingly strong group of top
scholars, the volume approaches the subject
from a variety of angles, providing one of
the most comprehensive, well-rounded, and
authoritative accounts of the intersections of
Judaism and economics yet produced.
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C h av r u s a • A d a r 57 71
Rabbi Levine first offers an insightful
overview of the nature and development of
Jewish law as a legal system, and then presents
essays from a variety of angles and areas of
expertise. The book offers contributions
on economic theory in the Bible and in the
Talmud; on the interaction between Jewish
law, ethics, modern society, and public policy;
and presents illuminating explorations of
Judaism throughout economic history and
the ways in which economics has influenced
Jewish history.
While this venue does not allow for a
thorough review of the entire book, allow
me to present Rabbi Levine’s assessment of
the recent global meltdown. This analysis
conveys important lessons for the layman,
the rabbi, and the economist. Rabbi Levine
first shows that the conduct of the players
in the subprime mortgage sector violated
specific moral principles. Moreover, no
amount of wrongdoing by these players could
have spiraled into an international financial
meltdown without the financial innovation of
the securitization process. Then Rabbi Levine
attempts to demonstrate that Jewish law
rejects the legal underpinning of this financial
innovation. To prevent the recurrence of the
current debacle, Jewish law’s imitatio Dei
principle calls for the restructuring of the
incentive system that economic actors face.
It consists of replacing the current system of
perverse incentives with sticks and carrots
designed to tilt economic actors toward virtue
and away from wrongdoing.
Since imitatio Dei is no more than a
guidepost for the form that acts of kindness
should take, it does not mandate policies that
entail significant per capita expenditure. But
imitatio Dei applied to the subprime mortgage
market is a much more robust principle
because implementation of “carrots” and
“sticks” in this sector prevents the economy
from falling into an abyss. The “imitatio Dei
program” hence fulfills the government’s
anti-poverty mandate, which justifies greater
expenditure.
Aside from the incentive system, the
current malaise indicates we are living in
a society of broken promises. Improving
the moral climate of society hence entails
Book Review
reinforcing the values of integrity and taking
responsibility seriously. Jewish religious
thought puts the onus on parents and the
educational system to accomplish this.
It is unrealistic to expect all economists to
turn to Torah, like Rabbi Levine has done, as
a guidepost to determining economic policy.
However, with the release of this volume
by such a distinguished publisher we can
reasonably hope that the broader economic
world will recognize the wisdom of Torah
insofar as it relates to the field of economics.
Coming at a time when issues relating to
the Torah’s perspective on matters of finance
and morality are so frequently portrayed
negatively in the news, this volume comes as
a welcome addition to the other books and
articles that relate to economics and halacha
Echoes of Eden
- Sefer Bereishit
that the raven was expelled because he was
one of three (the dog, the raven and Ham)
who broke protocol on the ark and engaged in
sexual relations. The agadda further describes
that the raven refused to leave the ark and
accused Noah of lusting for the raven’s spouse.
A different Midrash cites G-d arguing with
Noah and telling him to accept the raven back
because the raven will be useful in the future.
In the time of Eliyahu, the raven provides food
for Eliyahu during the drought.
Rabbi Kahn masterfully explains the
deeper significance of these strange and
outlandish Midrashim. He explains that the
raven symbolized for Noah antediluvian
immorality, and that Noah felt that in the
post flood world G-d decided to deal with
the world using strict justice. Noah therefore
responded to his world with strict justice.
He reacted to the raven’s licentiousness, by
demanding expulsion, even at the potential
risk of his extinction. Kahn explains that the
raven argued with Noah, projecting onto him
his own immorality but also highlighting the
immorality of Noah’s son, Ham. Rabbi Kahn
notes that there are other parallels between
the raven who is black and the children of
Ham – Kush - who are also black. This is in
direct contrast to the dove that is white and
whose name reflects the divine name. Noah
initially saw the world as black and white, good
or evil. Noah wanted to associate himself with
the dove that represented purity, and not the
depraved raven. However, the world is more
complex. G-d’s kindness extends even to
those who have some evil. The raven, Rabbi
Kahn says, is “far more complex- reflecting the
mixture of good and bad, a representation of
Post Eden reality. … He (Noah) sees his own
survival meant the eradication of evil and the
triumph of good. God sees things differently.”
by RabbiAri Kahn
Reviewed by Rabbi Dr Meir Ekstein
Rabbi Ari Kahn has written a dazzling
and enlightening book on Sefer Bereishit
that throws new light on parshiot that we
thought we thoroughly know. The book is a
compilation of short essays on each parsha,
which began as lectures that are meant to be
read independently. The essays do not rely
one on another in terms of content but share
methodological and structural themes.
There are primarily four characteristics
that Rabbi Kahn’s essays share. Firstly, they
are marked by sensitivity to the nuances
and barely perceptible hints of the text from
which he mines significant and sweeping
meaning. Further, he interprets difficult,
bizarre Midrashim, and places them into a
broad conceptual context. Additionally he
uses the entire corpus of Biblical commentary
to help demonstrate and elaborate his points.
Lastly, he develops his themes far and wide,
persuasively weaving together disparate
threads into a coherent and meaningful
narrative.
For example, Rabbi Kahn focuses on
the significance of the raven being sent forth
from the ark after the flood. Reading the text
carefully, he notes that the Torah, gives no
explanation as to why the raven was sent forth,
as opposed to the explanation given for the
sending forth of the dove. The Ohr Hachayim
suggests that the raven was sent because Noah
wanted to expel him. The Talmud recounts
a conversation between Noah and the raven
where the raven accuses G-d and Noah of
hating him. The Talmud further describes
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C h av r u s a • A d a r 57 71
written by Rabbi Levine. Through this book
we hope to see a fulfillment of verse: “And
you shall keep [the mitzvot] and do [the the
mitzvot], for that is your wisdom and your
understanding in the eyes of the peoples of
the world, who will hear all these statutes
and say, ‘Only this great nation is a wise and
understanding people’” (Devarim 4.6). n
Rabbi Kahn then links this theme to the story
of Ninveh – who were also descendants of
Ham. Yonah also refused to recognize the
good in Ninveh and G-d’s mercy to the people
of Nineveh. So the peculiar conversations
and accusations between the raven and Noah,
reflect a philosophical discussion on the nature
of good and evil in the world, and on the
virtue of mercy. Rabbi Kahn deciphers weird
Midrashim into significant leitmotifs that are
applied in multiple contexts.
Rabbi Kahn cites the entire range of
Jewish commentaries from the Talmud
and Midrash, Rashi and other Medieval
commentaries, Zohar and other esoteric
commentaries, and Hassidic and modern
commentaries. In the example just cited he
quotes from three books in Tanach (Breishit,
Melachim, Yonah), Sefer Beer Mayim
Chayim, Chizkuni, Haamek Davar, Ohr
Hachaiym, Ben Yehoyada, Talmud, Midrash,
Book Review
Rav Shimshon Raphael Hirsch, Rav Tzadok
Hacohen, Sefer Kometz Mincha, Zohar
Hachadash, and Noam Elimelech in a mere
10 pages. These sources are only a selection
of the wide array of sources he mentions. The
added benefit of the book, is the acquaintance
with a wide range of traditional commentaries,
that one would not normally be exposed
too, in a readily accessible way. Future
editions would be enhanced by an index
and brief biographies of each commentator.
Translations of all the commentaries would be
useful for those people who will have difficulty
with the original.
Rabbi Kahn takes different strands and
interlaces them into a magnificent, evocative
and meaningful tale. An example is his
development of the significance of clothing in
the Yosef story. Rabbi Kahn points out that
the leitmotif of clothing is intertwined into
many different stories: Yosef and his brothers,
Tamar and Yehuda, Yosef and Potiphar’s
wife, Amnon and Tamar, Adam and Chava,
the priestly worship, and the prohibition of
shatnez. He notes that the origin of clothes
is a result of shame for the sin of Adam and
Chava. Many Hebrew words for clothes are
related to words of betrayal such as meil –
meila and begged- begida. He further explains
that the proscription of shatnez is linked to
the sin of Kayin and Hevel that was rooted in
jealousy and divisiveness. Priests were allowed
to wear shatnez because they were atoning for
divisiveness and jealousy. Yaakov gave Yosef
the Ketonot Pasim in order to defuse the
jealousy of his brothers. The story of Amnon
and Tamar, Yosef and Potiphar’s wife and
Yehuda and Tamar all reflect the themes of
jealousy and divisiveness. Rabbi Kahn extends
his interpretation to relevant and significant
themes for our daily lives. In this case he
describes our need to fortify ourselves and
wear clothes representing divinity rather than
those of shame and jealousy.
Rabbi Kahn utilizes a number of different
modalities, extending the methodologies of
earlier commentators, in his commentaries.
In following the footsteps of Rav Soloveitchik
he employs a sharp sensitivity to intimations
in the text and he translates those hints to
a modern idiom that is meaningful to our
lives. He internalizes the tools of Midrash,
and uses them to clarify and elaborate earlier
Midrashim and commentators. He knits
together disparate texts in the tradition of
Modern Hassidic commentators such as Rav
Zadok Hacohen and the Shem Meshmuel
and produces a wide-ranging colorful and
synthetic tapestry. He successfully extends
their methodology by explaining a broad
range of seemingly unrelated phenomena with
one broad idea. He is also influenced by the
Kabbalah, interpreting texts in an expansive
symbolic way.
Rav Kahn describes the interpretive
abilities of Joseph, who reads a spiritual
meaning into what seems to be a material
dream. In a similar fashion, Rabbi Kahn
interprets texts and successfully reads a deeper
meaning into them that greatly enriches our
understanding. He enables us to see the words
of Torah in a new light. Anyone who wants to
enrich his understanding of the weekly Parsha
should read this book. n
Feature
Why Does Gittin Precede Kiddushin?
A Plea for Divorce Ethics
by Rabbi Menachem Rosenfeld
When I was young I often heard mention
of the fact that Gittin precedes Kiddushin
in the Shas order. This is unusual as laws of
marriage should actually precede the laws of
divorce, not vice-versa. Why is this so? The
so-called droll response is that the cure was
developed before the illness. I never found
this to be humorous and still fail to see how
this is an entertaining comment. Divorce is
not humorous, and as a Family Law attorney
and divorce mediator, I can personally attest
to the great pain and anguish that divorce has
brought to American society. However, is there
not some insight we can glean from the fact
19
C h av r u s a • A d a r 57 71
that Gittin does indeed precede Kiddushin, in
the Talmudic order.
I would like to propose a possible answer.
It is reported that when the Netziv closed the
Volozin yeshiva (due to undue interference by
the Russian government) he stated that one
who opens a yeshiva must also be prepared
Feature
to know when it is time to close the yeshiva.
Perhaps the lesson of the Gittin/Kiddushin
quandary is that one can only enter into a
marriage governed by halachic norms and
behaviors if he/she is likewise prepared to
dissolve such a union, if need be, within the
acceptable parameters of halachic behavior
and practices.
In light of the above, I pose the question
as to whether such behavior is now taking
place when our community’s couples, young
and old alike, choose to end their marriages
and enter into divorce. I will answer the
question in the course of this article. I would
first like to present two case studies from the
mediation work I have done with divorcing
couples. (Although both discussions are
actual reports on the conclusion of mediation
processes, neither discussion involves
members of our community.)
Mediation #1- I worked with a couple
who had worked out many details of their
divorce agreement in advance of our meeting.
Good preparation makes any meeting go
smoothly, and this was no exception. The
agreements were presented methodically,
they were well-thought out, and the dialogue
was positive and quite productive. We
accomplished in one session what I normally
accomplish in 3 or 4 sessions. It was obvious
that we might likely conclude the entire
agreement in just one more session. (Often
4-6 sessions are needed.) At the conclusion
of the session, I stated the following: “I
have just one question for you.” One of the
parties quickly provided the question I was
pondering, i.e. “Why are we getting divorced?”
I nodded in a manner that indicated this was
indeed my question. The response was one I
quote often: “We are really good friends. We
are just a lousy husband and wife”. I cite this
often because I see no contradiction between
a couple being friends, choosing to remain as
friends, and yet deciding that their marriage
was no longer productive. Such a conclusion
can be an indication of a couple which has
chosen to close the door on their marriage, but
yet refrains from slamming the door shut. This
is especially important when the couple has a
common child and will need to co-parent their
child and to share in years of decision-making
and joint effort. Mediation #1 clearly had a
“happy ending”.
Mediation#2- A couple had been referred
to me by a judge. They had agreed on virtually
nothing and were not able to utilize their
legal representation towards a proper divorce
agreement. The judge obviously recognized
that mediation needs to be a voluntary
process and was not about to order successful
completion of mediation. He therefore issued
a modest order. The couple needed to attempt
mediation and would show compliance by
spending no less than one hour in mediation.
The husband, unlike the wife, came with a
hostile attitude. In his opening statement he
informed me that I was not to believe anything
his wife said as she was a deep-seated liar
and a scoundrel. He then underscored his
belligerence by making a show of looking at
his watch every 5-10 minutes. As the hour
wound down (we achieved one small token
agreement, but no more) I turned to the
husband and asked him a direct question. If
he chose not to cooperate in mediation, and
could not achieve positive results through
his attorney, was he not concerned that he
might achieve little else that pauperizing
himself through the divorce process, with
little to show for it? The husband actually
agreed with my thoughts and told me that he
had already pauperized himself to the tune
of $40,000, and had nothing to show for it.
I then asked my final question: “So why are
you doing this?” His answer was succinct: “I
am doing this for principle.” To this day, I fail
to see what principle underlies a decision to
pauperize one’s self and have nothing positive
to show for it. However, I do acknowledge
that many parties act this way in their
divorce proceedings. What causes such selfdestructive behavior? I believe that the answer
might appear in the Sefer Shmuel Bais.
In Shmuel Bais(13:16) we read of the
reaction of Amnon after he ravished his sister
Tamar. The Navi tells us that Amnon had a
20
C h av r u s a • A d a r 57 71
greater hatred for Tamar than was his previous
love for her. In Tanach we see many incidents
where love can quickly become transformed
into hatred. Many acts of national rebellion
can be understood in this context. There is no
stronger bond than that which exists between
husband and wife. In like fashion, when a
marriage dissolves, the bond of love becomes
replaced, at times, with a bond of enmity that
equals or surpasses the initial attraction. What
is the result of such a transformation? Couples
then fight for “principle” while enriching no
one other than the hired legal professionals,
who are rarely trained in what is commonly
known as Alternate Dispute Resolution. In
such a scenario, there are no winners, only
losers. Who are the greatest losers of all? Sadly,
it is often the truly innocent by-standers; i.e.
the couple’s children. Studies continue to
show how the harm to these loved ones is
often felt throughout the balance of their lives.
And all for principle!
I will return to my previous discussion.
What happens when I see frum couples in
divorce mediation? It rarely leads to what I
saw in Mediation #1. Couples do not leave
marriage as friends. Our sons and daughters,
fathers and mothers, know how to fight for
principle! I see little compassion in their
speech and deeds, but I do see much stridency
and confrontation. Perhaps it is time we
spoke out as a community and stated that
such behavior is no longer acceptable. Let us
learn a potential lesson from the placement of
Gittin before Kiddushin. If we marry as Bnai
Torah, can we not also divorce as Bnai Torah?
There is a section of Gemarah dedicated to
laws of Divorce because we need to divorce
and conduct our lives as Bnai Torah. I have
not seen signs that we have reached this level
of halachic behavior as of yet. Can we not do
something about this before the epidemic of
divorce worsens and wreaks more havoc? Is
this asking too much? I think not. n
Rabbi Menachem Rosenfeld is a Family Attorney
and Divorce Mediator, on both the NY and NJ
rosters of mediators.
Lifecycles
Publications
Rabbi Marc D. Angel, PhD ‘70R
published “Maimonides: Essential
Teachings on Jewish Faith and
Ethics”
Rabbi Reuven G. Becker, MBA,
MS ‘71R launched a new periodical,
Kol HaKavod News
(http://kolhakavodnews.com)
Rabbis Ezra Bick ‘73R and Yaakov
Beasley edited Torah MiEtzion:
New Readings in Tanach, original,
insightful essays on the Bible by
the rabbis of Yeshivat Har Etzion
including an essay by Rav Aharon
Lichtenstein ‘59R
Two articles by Rabbi Benjamin
Blech ‘56R were featured on the list
of Top Ten Articles for 2010 on
www.aish.com
Rabbi Asher Brander ‘92R
published “Teachings: In Depth
Relections on the Parshah” (Mosaica
Press)
Rabbi Michael Broyde ‘93R
edited “Contending with Catastrophe:
Jewish Perspectives on September
11th”, published by the Beth Din
of America. Contributing authors
include: Rabbi Chaim Jachter
‘92R, Rabbi Norman Lamm ‘51R,
Rabbi Aharon Lichtenstein ‘59R,
Rabbi Yona Reiss ‘91R, Rabbi
David Shatz ‘73R, Rabbi Gedalia
Dov Schwartz ‘49R, Rabbi Shlomo
Weissmann ‘03R, and Rabbi
Mordechai Willig ‘71R, as well
as to Tradition contributor Rabbi J.
David Bleich. Rabbi Shlomo Einhorn’04R
published “Maayse Choshev”
Rabbi Moshe Erlbaum ‘92R
published “Rabbi Moshe Atik’s Torah
Teasers”
Rabbi Neil Fleischmann ‘92R
published “In the Field: A Collection
of Haiku” (Natah Zev Press)
Rabbi Reuven Grodner ‘65R
published “Al HaTefilah: Shiurav
shel HaRav Yosef Dov HaLevi
Soloveitchik”
Rabbi David Hartman ‘54R
published “The God Who Hates Lies:
Confronting and Rethinking Jewish
Traditions” (Jewish Lights Publishing)
Rabbi Dr. Norman Lamm ‘51R
published “Festivals of Faith:
Reflections on the Jewish Holidays”
Rabbi Zvi Sobolofsky ‘91R
published “The Laws & Concepts of
Niddah” (Koren Publishers)
Rabbi Haim Sabato published
“Mevakshei Phanekha” (In Search
of Your Presence), a series of edited
transcripts of conversations between
Rabbi Aharon Lichtenstein ‘59R
and himself
Rabbi Dr. Stanley M. Wagner
‘56R and Rabbi Dr. Israel Drazin
published their fifth and final
volume of “Onkelos on the Torah:
Understanding the Bible Text” (Gefen
Publishing House)
Ephraim Meth, a fourth year Wexner
Semicha Honors Fellow in RIETS,
published “Kuntres Sha’ashuei
Ephraim” on Masechet Chullin.
Rabbi Neil Winkler ‘71R published
“Bringing the Prophets to Life: A
Timely Look at a Timeless Story”
(Gefen Publishing House) Rabbi Stanley (Shmuel) Peerless
‘78R published “A Tale of Two
Covenants: A Unique Study Program
for Shavuot” (2011)
Rabbi Tzvee Zahavy ‘72R
published “God’s Favorite Prayers”
Rabbi Michoel Zylberman
‘03R published “Sefer Tov Lev
on Maseches Psachim” with an
appended Kuntres Da’as Yehudis on
Inyanei Geirus v’Gittin Professor Rabbi Jordan S.
Penkower ‘69R published “The
Dates of Composition of The
Zohar” and “The Book Bahir: The
History of Biblical Vocalization and
Accentuation as a Tool for Dating
Kabbalistic Works” (Cherub Press)
Mazal Tov
Rabbi Dr. Aharon ‘76R and
Miriam Adler on the marriage of
their daughter, Moriya, to Yair Ariel.
Rabbi Dr. Aaron RakeffetRothkoff ‘61R published “From
Washington Avenue to Washington
Street” (Gefen & OU Press)
Rabbi Shimon ‘76R and
Sharon Altshul on the birth of
grandchildren; Yinon Yehuda, born
to Anat and Rabbi Asher Altshul;
Temima Miriam, born to Eliana and
Adam Pomerantz; and Gili Yehudit,
born to Zahava and Aryeh Altshul.
Dr. David Ribner ‘72R and Dr.
Jennie Rosenfeld published “Et
Le’ehov: The Newlywed’s Guide to
Physical Intimacy”
Rabbi Meir ‘98R and Gila Arnold
on the birth of a daughter, Tova
Bracha, and to great-grandparents
Rabbi Joshua ‘55R and Claire
Hertzberg.
Rabbi Moshe Rosenberg ‘84R
published “Morality for Muggles:
Ethics in the Bible and the World of
Harry Potter” (Ktav)
Rabbi Jordan Rosenberg ‘10R
started a new website, www.
myagingfolks.com, which aims to
support those caregivers involved
in taking care of elderly parents by
connecting them with thousands of
caregiving professionals around the
country. Rabbi Kenneth ‘78R and Joanne
Auman on the marriage of their son,
Zvi, to Miriam Shira Davis.
Rabbi Eliezer Schnall, Ph.D.
‘03R co-authored a chapter,
“The 15-Minute Hour: Practical
Psychotherapy for Primary Care,” in
the textbook “Primary Care: The Art
and Science of Advanced Practice
Nursing” (F. A. Davis Company)
Rabbi Yaakov I. Homnick ‘52R
published “Holiday Sermons”
containing sermons on each of the
Yomim Tovim
Rabbi Simeon Schreiber ‘61R
published “A Caring Presence:
Bringing the Gift of Hope, Comfort,
and Courage” (Gefen Publishing
House)
Rabbi Ari Kahn ‘86R published
“Echoes of Eden - essays on
Bereishit”(OU and Gefen Publishing )
Rabbi Dr. Eric J. Siskind ‘09R
published “Moment of Clutch”
Rabbi Etan ‘05R and Yonina
Berman on the birth of a daughter,
Shifrah.
Rabbi Tzvi ‘75R and Linda
Berman upon the birth of their first
grandchild, Shlomo Gershon, born to
Binyamin and Bracha Sagal.
Rabbi Tzvi ‘75R and Linda
Berman on the marriage of their
daughter Chava Yocheved to Yisroel
Shlesser of B’nai Brak.
Rabbi Azarya Berzon ‘78R upon
receiving the Distinguished Service
Award at the Evening of Tribute at
Yeshiva University Torah MiTzion Beit
Midrash in Toronto
Rabbi Richard ‘78R and Lois
Bieler on the birth of a grandson,
Dov Shemiah, born to Aviva and Yair
Oppenheim.
Rabbi Dovid ‘01R and Michelle
Bistricer on the birth of a daughter,
Sara Bracha.
RIETS Student Michael and Yael
Bleicher on the birth of a daughter,
Meira
Rabbi David Shapiro ‘68R and
Rabbi Jon Bloomberg ‘74R upon
being honored at the Maimonides
School Farewell reception.
Rabbi Elisha ‘01R and Miriam
Bacon on the birth of a son, Yitzchak
Doniel.
Rabbi David ‘01R and Chana
Rochel Blum on the birth of a son,
Chaim Refael.
RIETS Student Ariel and Jordana
Bannet on the birth of a daughter,
Ahuva Neimah.
Rabbi Moshe ‘75R and Rachel
Bomzer on the birth of a grandson,
Levi Yitzchok, born to Jay and Faygie
Hellman.
Rabbi Assaf ‘97 and Leora
Bednarsh on the birth of a daughter,
Ruchama Leah.
Rabbi Eli ‘10R and Rebecca
Belizon on the birth of a son, Akiva.
RIETS Student Dovi and Gigi
Bergman on the birth of a son.
21
RIETS Board of Trustees Chairman
Rabbi Julius Berman’59R upon
being reappointed Chairman of the
OU Press Commission.
Rabbi Yoni ‘10R and Elana
Ausubel on the birth of a daughter,
Tiferet Hodaya.
Rabbi Yaron ‘09R and Sara
Barach on the birth of a daughter,
Leah Rivkah.
Rabbi David Schnall, Ph.D ‘72R
co-edited the recently published
“The Azrieli Papers: Dimensions of
Orthodox Day School Education”
RIETS Board of Trustees Chairman
Rabbi Julius ‘59R and Dorothy
Berman and Maggid shiur and
former Dean of YC and former Dean
of YUHSB Rabbi Michael ‘64R
and Sara Hecht on the marriage
of their grandson, RIETS Student
Joshua Avraham Berman to Elana
(Lani) Lederer of Skokie, IL.
C h av r u s a • A d a r 57 71
Rabbi Chaim Zev ‘51R and
Leona, and Rabbi Moshe ‘75R
and Rochel Bomzer on the birth of
their great-grandson and grandson,
respectively, Ariel Tzvi, born to
Shragie and Leebie Bomzer.
Rabbi Avi ‘07R and Shuli
Bossewitch on the birth of twins,
Moshe Yosef and Avraham Simcha.
Lifecycles
Rabbi Asher ‘92R and Batyah
Brander upon being honored at
the Westwood Kehilla Banquet in
recognition of 17 years of leadership,
learning and inspiration.
Rabbi Dr. Hillel ‘75R and
Rachayl Davis on the birth of their
granddaughter, Shira Nechama, born
to Tali and Shaya Gartner; and on
their Aliyah!
Rabbi Asher ‘92R and Batyah
Brander on the birth of a
granddaughter, Batsheva Nechama,
born to their children Esther Malka
and Eli Heller.
Rabbi Eddie ‘70R and Meira
Davis on the marriage of their
daughter, Batsheva, to Gilad Adamit,
son of Rabbi and Mrs. Aminadav
Adamit.
RIETS Administrator Rabbi Chaim
‘72R and Brenda Bronstein on
the birth of a granddaughter, Ahuva
Meira, born to RIETS Student Jeremy
and Sarah Baran. Rabbi Kenneth ‘76R and Anita
Davis on the birth of a grandson,
born to Penina and Jeremy Ginsberg.
Rabbi F. Meier ‘70R and Helen
Brueckheimer on the birth of a
grandson, Moshe Shmuel, to Rabbi
Aryeh & Orit Brueckheimer.
Rabbi Chaim ‘82R and
Susie Casper on the birth of a
granddaughter, Tziona Feiga.
RIETS Dean Emeritus Rabbi
Zevulun Charlop ‘54R upon being
honored with the Hakarat HaTov
Award at the Jubilee Anniversary of
the Cantorial Council of America.
Rabbi Joshua ‘58R and Adele
Cheifetz on the birth of a greatgrandson, Dovid.
Rabbi Tanchum ‘01R and Yaffa
Cohen on the birth of son, Elimelech
Tuvia.
Rabbi Dovid ‘97R and Ruchi
Cohen on the birth of a son, Aharon
Yochanan
Rabbi Joel ‘80R and Shulamith
Cohn on the birth of a grandson,
Doniel Yechiel, born to Elana and
Yossi Cohn.
Rabbi Joel ‘80R and Shulamith
(Predmesky) Cohn on the birth of
a grandson, Doniel Yechiel, born to
Elana and Yossi Cohn of Riverdale.
Rabbi Eli Cohn ‘09R on his
marriage to Ilana Levin.
Rabbi Abraham Cooper ‘74R upon
receiving an honorary degree at
the Inaugural Yeshiva University
Convocation and Dinner in Los
Angeles
Rabbi Dr. Eytan ‘11R and Caroline
Sarah Bitton-Cowen on the birth
of a son, Efrayim Menashe.
Rabbi Michael ‘09R and Ora
Davies on the birth of a daughter,
Chana.
Rabbi Moshe ‘08R and Ariela
(Dworetsky) Davis on the birth of a
daughter, Adiel Kayla.
Rabbi Zvi ‘81R and Tobi Friedman
of Ramat Beit Shemesh on the birth
of a grandson, Yaakov, born to Eliav
and Aviva Friedman.
Rabbi Aaron ‘63R and Susan
Fruchter on the birth of a
granddaughter, Aviva Rachel, born to
Josh and Miriam Fruchter.
Rabbi Mallen and Sonia Galinsky
on the birth of a grandson, Yitzchak,
born to Rabbi Shimon and Yonat
Galinsky.
Rabbi Hersh Moshe ‘58R and
Sarah Galinsky on the Bar Mitzvah
their grandson, Yaacov Daniel, son of
Aviad and Chaya Sasson
Rabbi Dr. Herbert C. ‘57R and
Dina Dobrinsky on the birth of a
great-granddaughter, Shalhevet, born
to parents Aliza and Elie Deutsch
Rabbi Mallen and Sonia Galinsky
on their granddaughters, Leah
(daughter of Ephraim and Chavi
Galinsky), Miriam Devora (daughter
of Shaul and Adina Gold) and Rachel
Leah (daughter of Shimon and Yonat
Galinsky) becoming Bat Mitzvahs.
RIETS Student Barry Dolinger
on his marriage to Naomi Bane of
Philadelphia.
Rabbi Michael ‘99R and Amy
Dubitsky on the birth of a daughter,
Adina Tzipora.
RIETS Rosh Yeshiva Rabbi
Menachem ‘73R and Sarah
Genack on the birth of grandsons;
Yonatan Binyamin, born to Yigal and
Tami Sklarin; and Yaakov, born to
RIETS student Yitzi and Shoshana
Genack
Rabbi Joseph ‘49R and Sandra
Ehrenkranz on the birth of their
13th and 14th great-grandchildren,
David Yedidya and Aharon.
Rabbi Yaacov ‘96R and Ariella
Ellish on the birth of a daughter,
Miriam Esther.
RIETS Student Mordechai and
Shoshana Gershon on the birth of
a daughter.
RIETS Student Josh and Rachel
Farkas on the birth of a son,
Nachum.
Rabbi Mordechai ‘11R and
Stephanie Gershon on the birth of
a daughter, Sara Rivka.
Rabbi Josh Fass ‘98R upon
receiving the “Lion of Zion” award
Rabbi Chesky ‘10R and Aliza
Gewirtz on the birth of a daughter,
Ariella Rachel.
Rabbi Moshe ‘70R and Eileen
Fine on the birth of a granddaughter,
born to Batsheva and Yerachmiel
Scheiner.
Rabbi Ephraim ‘09R and Chana
Glatt on the birth of a daughter,
Sara Chaya, and to grandparents,
Rabbi Dr. Aaron and Margie Glatt
and Dr. Jerry and Syma Levine, and
to great-grandfather Rabbi Marshall
Korn ‘59R.
Rabbi Josh ‘01R and Penina Flug
on the birth of a son, Yosef Aryeh.
Rabbi Arie ‘03R and Faigy Folger
on the birth of a son, Menachem
Meir.
Rabbi Yoni ‘10R and Ariele Fox on
the birth of a son, Akiva Uriel.
RIETS Student Yoni and Alise Gold
on the birth of a baby girl, Ayelet
Chana.
Rabbi Ezra Frazer ‘06R on
his marriage to Azadeh Refah of
Worcester, MA.
Rabbi Yisroel (Joel) ‘02R and
Ruchie Goldberg on the birth of
a son, Yaakov Tzvi Goldberg, and to
grandparents, Rabbi Yitzchak ‘62R
and Judy Rosenbaum.
Rabbi Josh ‘01R and Aviva
Friedman on the birth of a son,
Binyomin.
Rabbi Barry ‘01R and Debbie
Goldfischer on the Bar Mitzvah of
their son, Moshe Dov
Rabbi Lippy ‘69R and
Maureen (Goldsmith) Friedman
on the Bar Mitzvah of their
grandson, Uriel Shraga Ra’avad
; and on the Bat Mitzvah of their
granddaughter, Yehudit Lifshitz, also
granddaughter of Rabbi Yisrael
‘73R and Naomi Lifshitz.
Rabbi Shmuel ‘76R and Barbara
Goldin on the marriage of their
son, Donniel, to Tamara Leben of
Teaneck, NJ.
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C h av r u s a • A d a r 57 71
Rabbi Shmuel ‘76R and Barbara
Goldin on the birth of grandchildren;
Mordechai, born to Yehuda and
Noa Goldin; and Julia Beth (Ayala
Breindel), born to Avi and Dr. Rena
Goldin.
Rabbi Shmuel Goldin ‘76R on being
named to the Jewish Daily Forward
recently published Forward 50
Rabbi Marvin H. ‘65R and
Judith Goldman on the birth of
a granddaughter, Ayla Chava, born
to Michael and Zahava Goldman
Hurwitz.
RIETS Student Ezra and Elyssa
(Gershater) Goldschmidt on the
birth of a son, Yitzchak.
Rabbi Sheldon ‘71R and Zelda
Goldsmith on the Bar Mitzvah of
their grandson, Naftali Tzvi Treitel
RIETS Student Alec Goldstein on
his marriage to Devora Fraenkel.
RIETS Rosh Yeshiva Rabbi Meir
and Hila Goldwicht on the
marriage of their son Elyada to Leora
Lichtenstein of Monsey.
Rabbi David ‘82R and Jacki
Gorelik and Rabbi Moshe ‘55R
and Sarah Gorelik on the marriage
of their son and grandson, Yechezkel
Gorelik, respectively to Sacha Fabian.
Rabbi Mark Gottlieb ‘94R upon
receiving the Kesser Shem Tov
Award at the Yeshiva University High
Schools Annual Dinner of Tribute
Rabbi Dr. Wallace ‘69R and Ronni
Greene on the birth of a grandson,
Zev Alexander, born to Tamar and
Rabbi Dr. Andrew Sicklick.
Rabbi Yonah ‘06R and Chava
Gross on the birth of a daughter,
Shira Chana.
Rabbi Shaye ‘10R and Dina
Guttenberg on the birth of a son
Rabbi Kenneth ‘78R and Nancy
Hain on the birth of a grandson.
Rabbi Abraham ‘58R and Sylvia
Halbfinger on the Bar Mitzvahs their
grandsons, Sapir Uziel and Nadav
Tzvi
Rabbi David Halpern ‘52R
delivered the Invocation at the 2011
Yeshiva University Chanukah Dinner
Convocation at the Waldorf Astoria
Rabbi Dr. Jonathan ‘69R and
Shelley Helfand on the Bar Mitzvah
of their grandson, Shmuel, son of
Dina and Yehoshua Blank
Rabbi Basil ‘73R and Sherri
Herring on the birth of a grandson,
Akiva Shalom, born to Yael and Eli
Fischman.
Lifecycles
Rabbi Joshua ‘55R and Claire
Hertzberg on the birth of a greatgrandson, Avraham Shlomo, born to
Yosef and Tali Friedman.
Rabbi Avrohom ‘86R and Rena
Kanarek on the birth of a grandson,
Simcha Tzvi, born to Yehuda and
Miriam Kanarek
Rabbi Isaiah ‘50R and Irene
Hertzberg on the birth of two
greatgrandson; Yonatan Avraham,
born to Ariella Shifra and Aryeh
Rosenbaum; and Moshe Eliyahu born
to Malka and Deniel Krentzman
RIETS Student Yosef and
Shoshana Kassorla on the birth
of a son.
Chani Hilewitz (wife of the late
Rabbi Yehuda Hilewitz z”l ‘72R)
on the birth of a grandson, born to
Chaim and Mindy Hilewitz
Rabbi Evan ‘06R and Sari
Hoffman on the birth of a son,
Eliyahu Yitzchak.
RIETS Student Rabbi Simcha
and Hopkovitz on the birth of a
daughter.
Rabbi Yishai ‘09R and Aliza
(Mainzer) Hughes on the birth of a
son, Matan Nachliel.
RIETS Student Nathan and Erica
(Stern) Hyman on the birth of a son,
Akiva Tzvi.
Rabbi Jeff Ifrah ‘ 94R upon
receiving the Etz Chaim award from
the Ner Israel Rabbinical College in
Baltimore at it’s 78th anniversary
dinner for outstanding sensitivity and
support for Torah and its students.
RIETS Student Ephraim and Yaffa
Ilyaguev on the birth of a daughter,
Tzofia.
Rabbi Shimshon Jacob ‘10R
of the Rae Kushner Yeshiva High
School was the 2011 recipient of
the Hoffman/Grinspoon-Steinhardt
Award for excellence in Jewish
education.
Rabbi Ari ‘93R and Debra
Jacobson on the birth of a son,
Yosef Yitzchak.
Rabbi Dr. Daniel ‘02R and
Hadassa Jacobson on the
birth of a son, Elihai Yona; and to
grandparents, Rabbi Heshie ‘74R
and Rookie Billet.
Rabbi Yosef ‘03R and Elisheva
Kalinsky on the birth of a daughter
Bracha; and to grandparents Rabbi
Alan’76R and Sandy Kalinsky.
Former YUIA President Jay and
Judy (Miller) Kalish on the birth of
a granddaughter, Haleli Ahava, born
to Gavriel and Yael Kalish.
Rabbi Wes ‘00R and Jessica
Kalmar on the birth of a son, Gavriel
Yosef Chaim.
Rabbi Dovid Kupchik ‘94R upon
being honored at the annual HAFTR
PTA Dinner as “Educator of the Year.”
RIETS Student Michael and
Devorah Kurin on the birth of a
daughter.
Rabbi Joel ‘72R and Penina
(Reich) Kutner on the birth of
grandchildren; Elah, born to Amnon
and Yael Kutner; and Boaz Zvi born
to Ilan and Michal Kutner
Rabbi Dr. Simcha Katz ‘71R on his
appointment as the new President of
the Orthodox Union.
Rabbi Maury ‘93R and Peninah
Kelman on the birth of a daughter,
Rachel Bracha.
Rabbi Eliezer ‘75R and
Lucy Langer on the birth of
granddaughters; Rivka Esther, born
to Elisheva and Yossie Schulman;
Ayelet, born to Debbie and Aryeh
Langer; and Hadassah, born to Shira
and Yaakov Langer.
Rabbi Shimon ‘84R and Dena
Kerner on the marriage of their son
Dov to Jessica Cohen.
Rabbi Avi ‘09R and Esti Kilimnick
on the birth of a daughter, Blima
Leiba; and to the grandparents Rabbi
Shaya and Nechie Kilimnick.
Rabbi Bertram ‘59R and Gloria
Leff on their daughter, Dr. Michelle
Levine, being voted Professor of
the year for Judaic studies at Stern
College for Women of Yeshiva
University.
Rabbi Bryan ‘07R and Shira
Kinzbrunner on the birth of a son,
Avraham Mordechai
Rabbi Aaron ‘09R and Ayelet
Leibtag, Rabbi and Rebbetzin of
Kehilath Jacob Beth Samuel in
Chicago, received the Etz Chaim
Award at the annual Yeshiva
University Torah Mitzion Kollel of
Chicago Dinner.
Rabbi Dr. Gilbert Klaperman
‘41R, Rabbi Emeritus Congregation
Beth Sholom, upon being honored
by his shul for the 75th anniversary
of his bar mitzvah and his 90th
birthday.
Rabbi David ‘71R and Cookie
Klavan on the birth of a grandson,
Malachi, born to Yuval and Tikva
Volhendler
Rabbi Dr. Irwin M. Lenefsky,
LCSW ‘85R upon beign promoted
to the rank of Colonel in the United
States Army, Medical Service Corps.
RIETS Student Effie Kleinberg
on his marriage to Tamar Gold of
Toronto.
Rabbi Yonah ‘02R and Debbie
Levant on the birth of a son,
Yehudah.
Rabbi Eli ‘08R and Naomi Kohl on
the birth of a daughter, Elana Ora.
RIETS Student Hart Levine on his
marriage to Yael Brodsky of Fair
Lawn.
Rabbi Barry ‘67R and Aileen
Brenner Konovitch on the birth of
grandchildren; Hezekiah Betzalel,
born to Jonathan S. Konovitch and
Sarah Y. Braum; and Naava Margalit,
born to Jordanna Z. Konovitch Rubin
and Gideon Rubin
Rabbi Dr. Norman ‘58R and Diane
Linzer on the marriage of their
daughter, Aderet, to Yonatan Shatz.
Rabbi Meir ‘10R and Jordy
Lipschitz on the birth of a son, Zev.
Rabbi Meyer Kramer ‘41R on the
birth of a great grandson, Naftali
Shiah Lerer.
Rabbi Elchanan (Charles) ‘76R
and Ruth Lipshitz on the birth
of granddaughters; Chibat Sarah,
born to Elana and Elyasaf Shweka;
and Ateret Reba, born to Batya and
Yonatan Kolitz.
Rabbi Meyer Kramer ‘41R on the
marriage of his granddaughter, Batya
Danziger, born to Avidar Dadon.
Dr. David ‘71R and Vivian
Luchins on the Bat Mitzvah of their
granddaughter, Rochel Devorah
Weiner, and on the Bar Mitzvah
of their grandson, Avigdor Simcha
Weiner.
Rabbi Elly and Yocheved Krimsky
on the birth of a daughter, Rachel
Chavivah.
Rabbi Jonathan ‘02R and Chaya
Krimsky on the birth of a daughter,
Malka.
Dr. David ‘71R and Vivian Luchins
upon receiving the Sarah Rivkah and
Dr. Bernard Lander Memorial Award
at the Ben Zakkai Honor Society
Reception.
Rabbi Beni ‘10R and Chani Krohn
on the birth of a son, Aharon Zev
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C h av r u s a • A d a r 57 71
Rabbi Yisrael ‘92R and Amy
Lutnick on the birth of a son, Yosef.
Rabbi Dr. Marc ‘88R and
Jacqueline (Klausner) Mandel on
the marriage of their daughter, Kayla
to Yaakov Lasson, of Baltimore, MD. Rabbi Dr. Marc ‘88R and
Jacqueline (Klausner) Mandel
on Rabbi Mandel’s appointment as
Senior Rabbi of the famous Touro
Synagogue, in Newport, Rhode
Island.
Rabbi David ‘94R and Marcy
(Vann) Marcus on the Bar Mitzvah
of their son, Yehushua; and to the
grandparents, Rabbi Dr. Elihu ‘56R
and Chaya Marcus.
Rabbi Dr. Elihu ‘56R and Chaya
Marcus on the Bar Mitzvahs of their
twin grandsons, Eliran and Josh.
Rabbi Saul ‘73R and Malka
Mashbaum on the birth of
grandsons; Yechezkel Shlomo
Mashbaum, born to David and Dvora
Mashbaum; and Yedidya Asher
Schreier, born to Yocheved and
Yehonatan Schreier.
Rabbi Gary ‘71R and Beatrice
Menchel on the birth of a
granddaughter, Rina.
Rabbi Marc ‘79R and Eve
Messing on the birth of a grandson,
Yehuda Yaakov, born to Shimmy and
Batsheva Messing
RIETS student Ephraim and Tzivia
Meth on the birth of a son
Rabbi Adam Mintz ’85R on his
role in creating an Altoid-style kosher
mint called “Rabbi Mints,”
Rabbi Elie ‘07R and Rebecca
Mischel on the birth of a daughter,
Aderet Raaya .
Rabbi Michael ‘10R and Lauren
Nadata on the birth of a son,
Yitschak Asher.
Rabbi Moshe ‘75R and Vivian
Neiss on the birth of a grandson,
Yaakov Baruch, born to Alison
and Jeremy Neiss; and to greatgrandfather, Rabbi Dr. Edmund
Neiss ‘48R.
Rabbi Meir ‘90R and Dr. Esther
(Koenigsberg) Orlian on the
marriage of their daughter, Sara, to
Avrahami Rosenberg of Petach Tikva.
Rabbi and Rebbetzin Uri Orlian on
the birth of a daughter, Gila Sarah.
Rabbi Menachem Penner ‘95R on
his appointment as Associate Dean
of Operations for RIETS.
Lifecycles
Rabbi David ‘05R and Leah
Pietruszka on the birth of a son,
Yisrael Yitzchak .
Rabbi Glenn ‘83R and Barbie
Porcelain on the marriage of their
son, Michael Porcelain, to Rachel
Teplitsky, of Jerusalem
Rabbi David ‘92R and Dina
Rabhan on the birth of a daughter,
Sophia Rivka.
Rabbi Ariel ‘06R and Jessica
Rackovsky upon receiving the
Young Alumnus Honoree Award at
the American Friends of Yeshivat
Kerem B’Yavneh 41st Annual Dinner
Rabbi Asher ‘78R and Rashie
(Fishman) Reichert on the birth
of a granddaughter, Meira Chana,
born to Esther and Mark Korman
Rabbi Shalom ‘90R and Sharon
Richter on the marriage of their
daughter, Chani, to Moishy Stewart
from Los Angeles.
Rabbi Yitzchak ‘62R and Judy
Rosenbaum on the Bar Mitzvah
of their grandsons, Yechiel Mordecai
Dovid and Yehoshua Binyamin
Berger.
Rabbi Yitzchak Rosenbaum ‘62R
upon receiving the Kesser Shem Tov
award at the 73rd annual dinner of
the Rosenbaum Yeshiva of North
Jersey
Rabbi Dr. Bernhard Rosenberg
‘74R on his appointment as Chaplain
for Edison Township by Antonia
Ricigliano, Mayor of Edison.
Rabbi Dr. Bernhard ‘74R and
Charlene Rosenberg on the birth
of a granddaughter, Chava Esther
(Eva), born to Ayelet and Ari Feder
Rabbi Jordan ‘10R and Lauren
Rosenberg on the birth of a son,
Jacob Gilead.
Rabbi Rafi ‘10R and Rebecca
Rosenblum on the birth of a son,
Moshe Tuviah.
Rabbi Dr. Bernard Rosensweig
‘50R on the birth of a greatgranddaughter, Yael Miriam, born to
Yedidya and Ilanit Rosensweig
Rabbi Dr. Bernard Rosensweig
‘50R on the Bar Mitzvah of his
grandson, Elisha Meir Rosenweig
Rabbi Dr. Sol ‘51R and Debbi
Roth upon receiving the Jewish
Continuity Award at the Manhattan
Jewish Experience (MJE) East Gala.
Rabbi Dr. Elihu ‘57R and Freida
Schatzon the birth of their 49th
grandchild, Avital, born to Daniel
and Yehudit Schatz; on the birth of
their 50th grandchild, Yaarah, born
to Shulamith and Beanie Kfir; on the
birth of their 8th great-grandchild,
Tohar, born to Chaya and Eliran
Shilian; and on the birth of their 9th
great-grandchild, Gilat, born to Meir
and Shani Lieberman.
Rabbi Rachmiel “Ricky” ‘03R
Rothberger on his marriage to
Rebecca Rosenberg from Woodmere,
NY.
Rabbi Moshe ‘02R and Yonit
Rothchild on the birth of a son, Ari
Mordechai Gimpel.
RIETS Student Mordechai and
Meira Schiffman on the birth of a
daughter, Leah Chedva.
Rabbi Melvin Sachs ‘62R upon
receiving the Lifetime Rabbinic
Achievement Award for his work
as a chaplain at Rikers Island, a
pulpit rabbi and educator at the
Jewish Community Center of Pelham
Parkway’s Annual Breakfast.
Rabbi Eliezer ‘03R and Shira
Schnall on the birth of a son, Gavriel
Eliyahu; and to grandparents, Dean
of Azrieli Rabbi Dr. David ‘72R and
Toby Schnall.
Rabbi Melvin ‘62R and Ora Sachs
on the birth of a granddaughter,
Shira Gittel Barg, born to Esther and
Daniel Barg
Rabbi Fabian ‘52R and Ruth
Schonfeld on the birth of a greatgreat-grandson, Malachi Shmuel.
Rabbi Yechiel Schrader ‘03R on
his marriage to Chava Janovsky of
Passaic.
Rabbi Jeffrey ‘95R and Ilana
Saks on the birth of their daughter,
Adi Azriela.
Rabbi Dov ‘96R and Yaffa
Schreier on the Bar Mitzvah of their
son Yaakov Yitzchak.
Rabbi Benjamin’60R and Liza
Samson on the birth of a grandson,
Asher Pinchas, born to Susie and Dr.
Yisroel Samson.
Rabbi Tzvi and Malke Schur on the
birth of a great granddaughter, Shira
Miriam Bruckenstein, born to Pesach
Zelig and Temima Katz.
Rabbi Yehuda ‘05R and Michelle
Sarna on the birth of a son, Gershon
Amital.
Rabbi Gedalia Dov ‘49R and
Chana Sarah Schwartz upon being
honored at the Congregation Adas
Yeshurun Anshe Kanesses Israel
42nd Anniversary Banquet for 25
years of dedicated service to the
shul.
Rabbi Jacob Sasson ‘08R on
his marriage to Devora Grosser of
Brooklyn, NY.
RIETS Rosh Yeshiva Rabbi Hershel
Schachter ‘67R, Rabbi Moshe
Elefant ‘40R, and Rabbi Yisroel
Paretzky ‘79R upon receiving the
Chaf-Heh Society Awards at the
Orthodox Union’s annual Chanukah
Chagigah for 25 years of dedicated
service to the Orthodox Union
RIETS Rosh Yeshiva Rabbi Ezra
‘01R and Rivka Press Schwartz
on the birth of a son, Yosef Dov.
Rabbi Jonathan ‘99R and Tammy
Schwartz on the birth of a son,
Avraham Yeshaya (Shai).
RIETS Rosh Yeshiva Rabbi Hershel
‘67R and Shoshana Schachter on
the birth of a granddaughter, Hila,
born to Akiva and Yehudis Posen.
RIETS Student Tsvi Selengut on his
marriage to Tali Zucker from New
Hyde Park.
RIETS Rosh Yeshiva Rabbi Herschel
‘67R and Shoshana Schachter
on the Bar Mitzvah of their twin
grandsons, Elisha and Ezra, sons of
Aliza and Moshe Heching: and on the
Bat Mitzvah of their granddaughter,
Hadas, daughter of Aviva and David
Engelmayer.
Rabbi Yehuda ‘03R and Lisa
Septimus on the birth of a daughter,
Gila Yael.
Rabbi Yechiel Shaffer ‘11R on
his marriage to Aliza Rosin of Cherry
Hill, NJ.
RIETS Student Yosef and Batya
Sharbat on the birth of a son,
Moshe Bentzion.
RIETS Rosh Yeshiva Rabbi Michael
‘80R and Smadar Rosensweig
on the Bat Mitzvah of their
daughter Elisheva; and to Elisheva’s
grandfather, Rabbi Dr. Bernard
Rosensweig ‘50R.
Rabbi Simi ‘07R and Talia
Sherman on the birth of a son,
Ephraim Yakir
Rabbi Shalom ‘97R and Dr. Tamar
Rosner on the birth of a son.
RIETS Student Barack Shloush on
his marriage to Avital Balhani from
Netanya.
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C h av r u s a • A d a r 57 71
Rabbi Jay C. ‘79R and Jody
Shoulson on the birth of a
granddaughter, Neta Penina, born
to Dr. Rivka and Marc Wiznia; and to
great-grandparents Rabbi Solomon
‘49R and Bertha Shoulson.
Rabbi Sandy ‘11R and Rachel
Shulkes on the birth of their
daughter, Sarah Deena Devorah.
Rabbi Dr. Nisson ‘55R and Rywka
Shulman, Mr. and Mrs. Ghermazian,
and Mrs. Erika Klapper on the birth
of twin great-grandsons, Yehuda
Moshe and Yaakov Bahman, born to
Michal and Mark Ghermazian
RIETS Rosh Yeshiva Rabbi Eliyahu
Baruch and Esther Shulman on
the birth of a granddaughter, Hadas
Devorah; and to great-grandparents,
Rabbi Dr. Nisson ‘55R and Rywka
Shulman and former Dean of YU
Jewish Studies Dept. Rabbi Dr.
Jacob ‘48R and Toby Rabinowitz.
RIETS Rosh Yeshiva Rabbi Baruch
‘89R and Melanie Simon on the
birth of a son, Yehuda Leib.
Rabbi Yitzchak ‘56R and Fay
Sladowsky on the birth of a great
grandson, Moshe, born to Deeny and
Ephraim Stern.
Rabbi Ephraim Peretz ‘85R
and Rivki Slepoy on the birth
of grandchildren; Yaffa Roza,
born to Yussie and Esther Slepoy;
Netanel Tzvi born to Yisrael and Esti
Friedman; and Meira Bracha born to
Moshe and Shoshana Slepoy.
Rabbi Zvi ‘91R and Dr. Efrat
Sobolofsky upon being honored at
the Project Ezra Dinner.
Rabbi David ‘94R and Ellen
(Payne) Solomon on the birth of a
son, Moshe Tzvi.
Rabbi Elon ‘08R and Esti Soniker
on the birth of a daughter, Elisheva
Beila.
Rabbi Jeremy ‘02R and Ilana
(Werblowsky) Spierer on the birth
of a daughter, Avigail Rut.
Rabbi Nachum J. ‘90R and
Rebecca Spirn on the Bar Mitzvah
of their son, Eliyahu Shimon; and to
the grandparents, Rabbi Charles
‘51R and Regina Spirn.
Rabbi Dr. I. Nathan Bamberger
‘51R and Rabbi Dr. Charles Spirn
‘51R, who 60 years ago received
S’micha on the 21st of Sivan (both
on the same day) from RIETS.
Lifecycles
Rabbi Eliot ’76R and Ann
Starkman on the birth of a
granddaughter, Aliza Tamar, born
to Ari and Leah Lubetski Feldman;
and to Leah’s parents, Edith (SCW
librarian) and Dr. Mayer Lubetski.
Rabbi Daniel ‘05 and Gila
(Maybruch) Stein on the birth of a
son, Michael David.
Rabbi Michael ‘80R and Liora
Stein on the birth of a daughter.
Rabbi Raphi ‘11R and Malki Stohl
on the birth of a daughter, Leba
Ahuva.
Rabbi Josh ‘05R and Bethany
Strulowitz on the birth of a son,
Akiva Shmuel. Rabbi Dr. Joseph ‘58R and Honey
Sungolowsky on the birth of a
grandson, Menachem Mendel, born
to Robert and Scharone Sungolowsky
Rabbi Dr. Joseph ‘58R and Honey
Sungolowsky on the Bar Mitzvah of
their grandson, Aron Gershon.
Rabbi Michael ‘83RI and
Sheryl Susman on the birth of
grandchildren, Ya’are, born to Tamar
and Tsuriel Edri; and Rut, born to
Elisheva and Izik Dahan.
Rabbi Michael ‘83R and Bassie
Taubes upon being honored at
the 25th Anniversary Dinner of
the Jewish Learning Experience of
Bergen County
RIETS Student Sam and Emma
Taylor on the birth of a son, Yishai.
Rabbi Michael ‘10R and Ayala
Teitcher on the birth of son, Raanan
Eliezer . Rabbi Stuart ‘69R and Anita
(Presler) Tucker on the birth of a
grandson, David Nachman, born to
Evyasaf and Tirtza Tucker.
Rabbi Neal ‘83R and Laura Turk
on the birth of a son, Eliezer Tzvi
Rabbi Elihu Turkel ‘79R on the
birth of a granddaughter, Lielle Sima
Jacob, born to Dahlia and Nathaniel
Jacob.
RIETS Student Effy Unterman
on his marriage to Rivkie Rose of
Monsey.
Rabbi Elchanan ‘89R and
Yocheved Weinbach on the
marriage of their daughter Ora to
Rabbi Yakov Weiner of Chicago. IL. Rabbi Yosef 05R’ and Rebecca
Weinstock upon being honored
by the Young Israel of Hollywood FtLauderdale at their annual Journal
Gala
Rabbi Abraham Berman ‘55R
on the loss of his wife, Rebbetzin
Baila Berman, mother of Chaya
Sara Lonner, Yosef Berman, Shmuel
Berman, Chavi Gold, and Meir Tzvi
Berman
Rabbi Nathan and Leah Weiss
on the Bar Mitzvah of their greatgrandson, Yisrael Dovid Ganzel.
Rabbi Yaakov ‘05R and Ilana
Weiss on the birth of a daughter,
Meira Rachel.
Rabbi Dr. Moshe ‘54R (and
Evelyn) Kranzler and Rabbi
Norman ‘57R (and Tova) Tokayer
on the loss of their grandson, Ilan
Tokayer z”l, son of Aaron and Reva
Tokayer; and brother of Danelle
Rubin, Noam, and Yaron Tokayer
Rabbi Shlomo ‘03R and Deborah
Weissmann on the birth of a
daughter, Ahuva Rivka.
Rabbi Matan Wexler ‘10R on his
marriage to Yaffi Spodek of Brooklyn,
NY.
Yonina (and Rabbi Etan ‘05R)
Berman and Josh Berkowitz on the
loss of their brother, Daniel Adam
“Danny” Berkowitz
RIETS Student Zev Aaron Wiener
on his marriage to Lisa Kellerman of
Houston, TX.
Rabbi Simcha ‘10R and Sari
Willig on the birth of a daughter,
Emunah, and to the grandparents,
RIETS Rosh Yeshiva, Rabbi
Mordechai ‘71R and Faygie
Willig.
Rabbi Jeffrey ‘67R (and
Yocheved) Bienenfeld, Howard
(and Carol) Bienenfeld, Leslie (and
Efraim) Zoldan, and Ira (and Julia)
Bienenfeld on the loss of their father,
Jerome Bienenfeld
Rabbi Akiva ‘10R and Dr.
Rachel Wolk on the birth of a
daughter, Atara Shayna; and to the
grandparents, Rabbi Howard ‘77R
and Annette Wolk.
RIETS Student Chaim and Rivka
Yanetz on the birth of a daughter,
Avigail.
Rabbi Joel ‘86R and Donna Zeff
on the birth of a granddaughter,
Maya Tiferet, born to Miriam and
Micah Smith
Rabbi Robert ‘81R and Mindy
Zeiger on the marriage of their son
Eliezer Menachem to Nadine Faur of
Toronto.
RIETS Student Dovid and Ariella
Zirkind on the birth of a daughter.
Dorit Adler on the loss of her
husband, Rabbi Dr. Jacob Adler
‘48R, father of Emanuel “Manny”
(and Helen) Adler
RIETS Student Michael Goon on the
loss of his father, Gilbert Goon
Shlomit (and Rabbi Stanley ‘68R)
Fass, Shonny (and Rabbi Moshe
‘75R) Solow, Ahituv (and Ruthie)
Gershinsky, and Ziva (and David)
Schapiro on the loss of their mother,
Mrs. Devorah Gershinky, widow of
the late Rabbi Moshe Gershinsky
‘46R z”l
Rabbi Shlomo Grafstein on the
loss of his mother, Feiga Mandjah
Grafstein
Rabbi Dr. Yaakov (Jay) Fuchs
‘68R, Zev Fuchs, Channie Wallach,
and Nancy Chernofskyon the loss of
their mother, Helen (Chaya) Fuchs
Rabbi IB Nathan Bamberger ‘51R
on the loss of his wife, Rebbetzin
Dina (nee Berlinger) Bamberger,
mother of Todd Naftali (and Amy)
Bamberger; and sister of Ruth (and
Max) Stern and Senta Lieber
Rabbi Yitzchak (Jeffrey) Fund
‘81R, Rabbi Aryeh (Lenny) Fund
‘89R and Stuart Fund on the loss of
their mother, Mrs. Norma Fund, wife
of David
Rabbi Chaim Berger ‘57R, Daniel
Berger and Susan Krochak on the
loss of their brother, Samuel Berger,
husband of Frieda Berger
Zev Furst, Malki Cymbalista, and
Aryeh Furst on the loss of their
father, Rabbi Moshe (Milton) Furst
‘46R
Rabbi Moshe Berliner ‘80R on the
loss of his sister, Nancy Berliner
25
Rabbi Aaron ‘94R and Karon
Goldscheider on the loss of their
son, Elisha Goldscheider, brother of
Zvi, Tehila, Ora, Yakir, Shira, Yonah,
and Shalom
Rabbi David Etengoff ‘80R on the
loss of his sister, Lori Etengoff
Rabbi Eliezer (Josh) Friedman
‘01R and David Friedman on the loss
of their mother, Lynn Friedman
Rabbi Yitzchok Adler on the loss of
his father, Ludwig Adler
Barbara (and Rabbi Shmuel ‘76R)
Goldin on the loss of her mother,
Tillie Leifer
Charlotte Wallerstein Bunim on the
loss of her husband, Rabbi Amos
Bunim ‘50R, father of Rebecca
Winter and Mina Glick, brother of
Chana Bunim Rubin Ausubel and
Judy (and Joel ‘60R) Schreiber
Rabbi Sidney Slivko ‘80R and
Shulamit Finkelstein on the loss of
their mother, Rebbetzin Genia Slivko
Condolences
Rabbi Mordechai Glick ‘69R on
the loss of his sister, Linda Glick
Palosky
Rebbetzin Esther (Gaffney) Goldstein
on the loss of her husband, Rabbi
Yeshaya (Sheldon) Goldstein
‘57R, father of Menucha and Eric
Schlussberg, Yonina (and Mati)
Weiss, Reva (and Shai) Burstein, and
Chaim (and Rachel) Goldstein; and
brother of Sylvia Hoffman
Roz Lipsky, Martin Feder and Carole
Simon on the loss of their mother,
Mrs. Cecile Feder, wife of the late
Rabbi Walter Feder z”l ‘48R
Rabbi Michoel ‘03R and Rachel
Zylberman on the birth of a son,
Efrayim Simcha. Morry Gerber and Nathaniel
(Lewis) Gerber on the loss of their
mother, Mrs. Anne (Soloveitchik)
Gerber,daughter of former
RIETS Masmich Rabbi Moshe
Soloveitchik zt”l, sister of the late
Dr. Samuel Soloveitchik z”l, Rav
Yosef Dov Soloveitchik zt”l, Rav
Ahron Soloveichik zt”l, and Mrs.
Shulamith Meiselman z”l
C h av r u s a • A d a r 57 71
Sheila (and Rabbi David Halpern
‘52R), Joseph (and Miriam) Lifschitz
and Esther (and Dr. Stanley)
Landsman on the loss of their father,
Hyman Lifschitz
Rabbi William Herskowitz
‘55R on the loss of his brother,
Marvin Herskowitz, father of Mr.
Sandy Herskowitz and Mrs. Shari
(Herskowitz) Gluckstadt
The family of Rebbetzin Ruth
Hirschman, wife of the late Rabbi
Harrold Hirschman ‘40R z”l
Karen (and Rabbi Shlomo ‘73R)
Hochberg, Linda (and Rabbi Mark
‘73R) Karasick, and Alan Ulevitch
on the loss of their mother, Mrs. Ruth
Ulevitch Lang
Rabbi Eli Kahn ‘83R and Ezra Kahn
on the loss of their mother, Judith
Kahn
E. Billi Ivry Professor of Jewish
History, Rabbi Dr. Ephraim
Kanarfogel ‘79R on the loss of his
father, Lester Kanarfogel
Lifecycles
Dr. Nina Goldenberg, Dr. Sholom
Wacholder, Rabbi David Wacholder,
and Hannah (and Rabbi Daniel
‘86R) Katsman on the loss of
their father, Rabbi Dr. Ben Zion
Wacholder ‘51R
Rookie (and Rabbi Hershel ‘74R)
Billet, David “Buzzy” Katz, Nissy
Katz, and Lea Bernstein on the loss
of their mother, Phyllis Katz
Lillian Kimmel on the loss of her
husband, Rabbi Meyer Kimmel
‘40R, father of Marilyn Koplon,
Rabbi Jay Kimmel ‘70R, and Diane
Jutkowitz
Rabbi Aryeh Klapper ‘94R and Dr.
Rachelle Meth on the loss of their
mother, Dr. Molly Klapper, wife of Dr.
Jacob Klapper
Rabbi Barry Kornblau ‘01R and
David Kornblau on the loss of their
mother Lois Kornblau, wife of Marvin
Kornblau
Dina (and Rabbi Barry ‘01R)
Kornblau on the loss of her father,
Dr. Howard Halpern
Batya “Bessie” Kra on the loss of
her husband, Rabbi M. Aaron Kra
‘43R, father of Ethan Kra and David
Kra
Rabbi Abraham Kramer ‘58R and
Seymour Kramer on the loss of their
sister, Toby Gross
Rabbi Shalom Kurz ‘82R on the
loss of his mother, Rosalind Kurz
Rebbetzin Sara Laks on the loss
of her husband, Rabbi Joel Laks
‘43R, father of Meshulum, Yosef,
Dov, Ilana, and Daniel
Rebbetzin Sarah Levine on the loss
of Rabbi Dr. Aaron Levine, father
of Dr. Bat Sheva Mitzner, Nossen
Levine, Rabbi Yoseph Levine,
Aliza Levine and Rabbi Ephraim
Levine; and the Samson and Halina
Bitensky Professor of Economics
and chairman of the Department of
Economics at Yeshiva College
Mrs. Rhoda Lipschitz on the loss
of their father, Rabbi Dr. Max
Lipschitz ‘47R, father of Dr. Sander
Lipman, Mrs. Shelley Schochet, and
Mrs. Fayanne Kuttler
Barbara (and Rabbi Jay ‘71R)
Marcus and Rabbi Mendy Feder
on the loss of their father, Abraham
Feder
Tallulah Mendlowitz on the loss
of her husband, Rabbi Moshe
Mendlowitz ‘55R
Rabbi Aryeh Moshen ‘75R on the
loss of his mother, Miriam Moshen
Rabbi David Movsas ‘93R, Dr. Ben
Movsas, Ephraim (Alan) Movsas, and
Sharon Newhouse on the loss of their
father, Dr. Sam Movsas, husband of
Sonia Movsas
Rabbi David Novitsky ‘83R,
Mitchel Novitsky, Dina Spindler, and
Gila Roslyn on the loss of their father,
Abraham Novitsky
Sarah Nulman on the loss of her
husband, Cantor Macy Nulman,
father of Dr. Efrem (and Rochelle)
Nulman and Dr. Judy Z. NulmanKoenigsberg (and Dr. David J.
Koenigsberg)
Joyce (and Rabbi Reuven ‘85R)
Tradburks and Aron Routman on
the loss of their mother, Florence
Routman
Mrs. Esther Segal on the loss of her
son, Rabbi Moshe Segal ‘76R, son
of the late Rabbi Zev Segal z”l, father
of Rabbi Shlomo Segal; and brother
of Leah Aharonov, Rabbi Nate Segal,
Peninah Rabin, Nachum D. Segal,
and Rabbi Yigal Segal.
Rabbi Yaakov Wasser ‘78R on the
loss of his mother, Rose Wasser
Chava (and Rabbi Sender ‘62R)
Shizgal, Baila Aspler, and Mendy
Salit on the loss of their mother,
Chaya Salit
Rabbi Dr. Meir Sendor ‘80R on the
loss of his father, Mortimer Sendor
Esther Pelberg on the loss of her
husband, Rabbi Abraham Pelberg
‘50R
Rabbi Steven L. Siegel ‘93R,
Rabbi Aharon Yisroel Siegel ‘04R,
and Laura Siegel Rabinowitz on the
loss of their father, Rabbi Stanley
Z. Siegel ‘54R, husband of Patricia
Wilson Siegel
Rabbi Avraham Phillips ‘85R, Mr.
Shelly Phillips and Mr. Mitch Phillips
on the loss of their mother, Mrs.
Esther Phillips, wife of Mr. Oscar
Phillips
Rabbi Jay Pomrenze’73R , Hava
Levene, Debby Flegg, Haya Pomrenze
and Davida Stein Scheinerman on
the loss of their father, Col. Seymour
“Sholom” Pomrenze, husband of
Brondell Pomrenze
Beverly (and Rabbi Aharon
‘85R) Simkin, Maureen Goldberg,
Lawrence King, and Barry King on
the loss of their mother, Mrs. Elsie
King, wife of Jerry King
Rivki (and Rabbi Ephraim ‘85R)
Slepoy, Dr. Moshe Mayer (and
Sharon) Elstein, and Sam Elstein on
the loss of their mother, Mrs. Sara
Elstein, mother of the late Jeff Elstein
z”l
Professor of Rabbinic Literature at
RIETS Israel Kollel Rabbi Dr. Aaron
Rakeffet-Rothkoff ‘61R, Dr. Levi
Rothkoff and Stephen Rothkoff on
the loss of their mother, Mrs. Jennie
Rothkoff
RIETS Rosh Yeshiva Rabbi Zvi ‘91R
(and Dr. Efrat) Sobolofsky and
Dr. Miriam (and Dr. Rick) Shields
on the loss of their father, Stanley
Sobolofsky, husband of Bella
Sobolofsky
Rabbi Yisrael Ben Zion Reiss
‘61R, on the loss of his brother,
Asher Mordechai Reiss
Charlene (and Rabbi Dr. Bernard
‘74R) Rosenberg, Ryza Lerner, and
Sheila Reicher on the loss of their
mother, Evelyn Weinstein, wife of
Jack Weinstein
Scott Sofer on the loss of his father,
Rabbi Martin Sofer ‘49R
Rabbi Chaim Steinmetz ‘94R on
the loss of his mother, Mrs. Rachel
Steinmetz
IBC, JSS and YC Faculty member Rabbi
Dr. Bernard Rosensweig ‘52R on the
loss of his sister, Sylvia Fine
Rabbi Dovid Sukenik ‘08R and
Aliza (and Rabbi Yaacov ‘06R)
Feit on the loss of their father,
Chaim Sukenik
Hedda Rudoff on the loss of her
husband, Rabbi Sheldon Rudoff
‘57R, father of Sara (and Ira) Olshin,
Simone (and Mark) Semer, and the
late Shaindy Rudoff z”l
The family of Dr. Viviane Ohayon
Ryan, the wife of the late Tomas L.
Ryan, Esq. z”l; mother of Gabriela
and Tomas Ryan; and sister of
Rabbi Joseph Ohayon, Solange
Ohayon, Marcelle Sarubbi, and Marie
Rogowski. She served as a trustee
of the Maybaum Foundation which
has provided Maybaum Brothers
Fellowships to the majority of the
approximate 100 Sephardic rabbis
ordained by RIETS over the years,
as well as funding the Maxwell R.
Maybaum Chair in Talmud and
Sephardic Halakha.
Gershon Schlussel, Tziporah
Perkowski, and Miryam Rabinowitz
on the loss of their father, Rabbi
Akiva Schlussel ‘57R
Shoshana Summer on the loss of
her husband, Rabbi Mordechai
Summer ‘56R, father of Naomi
Aumen and Heshey Summer
Judith Sussman on the loss of her
husband, Rabbi Gabriel Sussman
‘51R
Rabbi Isadore “Israel”
Tennenberg ‘56R on the loss of his
wife, Renee Tennenberg, mother of
Dr. Steven (and Rena) Tennenberg
and Mrs. Ann (and Stuart) Cohen
26
C h av r u s a • A d a r 57 71
Rabbi Aryeh (Leon) Weil ‘77R and
Esther Sturm on the loss of their
father, Sigi Weil, husband of Grace
Weil
Lee Weinbach on the loss of her
husband, Rabbi David Weinbach
‘55R, father of Rabbi Elchanan J.
‘90R (and Yocheved) Weinbach,
Aron (and Jacqueline) Weinbach, and
Tziona Weinbach
RIETS Rosh Yeshiva Rabbi Joseph
and Mirla Weiss on the loss of their
daughter, Rebbetzin Esther Alster,
wife of HaRav Shimon Alster Shlita;
and mother of Chavie Schwartz,
Malkie Olshin, Kaila Zoberman,
Leah Respler, Eli Alster and Motty
Alster; and sister of Rabbi Hershel
Weiss, Rabbi Chaim Shaya Weiss,
Rabbi Shamshun Weiss, Rebbetzin
Rifky Taub, and Rebbetzin Rochel
Gotttesman.
Toby (and Rabbi Avi ‘68R) Weiss
on the loss of her mother, Ida
Hilsenrad
Bruria (and RIETS Student Tzvi)
Wilbur on the loss of her father, Rav
Benny Eisner
Linda (and Rabbi Howard ‘85R)
Zack on the loss of her mother,
Gloria Vlosky
Sylvia Zimmerman on the loss of
her husband, Rabbi Dr. Philip
Zimmerman ‘52R, father of
Malka Kaganoff, Rabbi Shmuel
Zimmerman ‘84R, Batya Maline,
and Rabbi Eliyihu Zimmerman