"Superbird" Cormorant's

Deep Dive Caught on

Video—

A Surprising First

"It's a new behavior—

people didn't know

about this before,"

expert says.

BY KASTALIA MEDRANO, FOR NATIONAL GEOGRAPHIC NEWS

---

PUBLISHED AUGUST 2, 2012

Scientists in Argentina recently

attached a

lipstick-size video camera to an

imperial cormorant's back.

The result? Footage of the

so-called Superbird diving

150 feet (46 meters) to the

seafloor to catch a fish—

far deeper than researchers

thought cormorants could plunge.
However...

It apperars that some experts were aware.....

the rabbis of the Talmud!

תלמוד בבלי
מסכת חולין דף סג עמוד א

אמר רב יהודה: שלך - זה השולה דגים מן הים

ר' יוחנן, כי הוה חזי שלך

אמר: משפטיך תהום רבה

רש"י מסכת חולין דף סג עמוד א

ומשפטיך אף בתהום רבה

שזמנתה שלך לשפוט ולעשות נקמתך בדגת הים
להמית המזומנים למות, לשון מורי

לישנא אחרינא ...עם מי שאתה נשפט אתה דנו
עד תהום רבה כגון שלך שטורח לבקש שם מזונותיו

Do We Rewrite History?

I was once asked if traditional Jewish scholars rewrite history. My answer was that we did in the past, we no longer do it, thus we never did it.

Among the many Torah scholars and luminaries who guided the people of Israel throughout the ages, few reached the stature of Rabbi Elijah ben Shlomo Zalman, known as the Vilna Gaon. The impact of the Gaon on Jewish practice, philosophy, lifestyle and thought since his passing in 1798 is immense. In the decades following his passing many of his Torah insights were shared taught and published. Unfortunately in many instances teaching were attributed to the Gaon incorrectly. It appears that Torah scholars, with a desire to make an impression, would attribute their personal insights to the Gaon. Thus not every Torah thought “in the name of the Gaon” is actually from the Gaon.

At the same time there are teachings that are undoubtedly of the Gaon, that some agenda driven individuals allege, that he never said them. I am referring to the story of Rabbi Baruch Schick. Schick was born in 1744 in Shklov Belarus. After studying Talmud and gaining a reputation of being a scholar he developed an interest in science. In 1777 he composed a work about human anatomy and physiology which he published in the city that symbolizes enlightenment the city of Berlin. The following year he visited Vilna and had a meeting with the Gaon. After sharing some of his publications Schick informed the great rabbi that he is planning to translate and publish Euclid's Elements into hebrew. Schick, in his introduction to the work published two years latter shares with us the reaction of the Gaon to his endeavor;

I heard from his (the Gaon) holy tongue that for every deficiency of knowledge in the sciences, he will have a hundred deficiencies of knowledge in Torah, for Torah and science are closely related. He commanded me to translate everything possible of the sciences into our holy tongue in order to spread knowledge among our people.

It is quite clear from the gaon's words that he valued general studies and did not believe that one should focus solely on the talmud and Jewish traditional text. Yet as the Jewish world progressed  over the two centuries after his passing, some had difficulty with the words attributed to the Gaon by Rabbi Schick.

In 1965 a pseudo-historian by the name Betzalel Landau published a biography on the Gaon. In a chapter dealing with Gaon’s attitude towards secular studies he quotes the word from the introduction to Schick’s work, however he adds “I doubt if these words actually came out of the mouth of the Gaon. I surmise that the listener (Schick) did fully understand the intention of the great master.”

The Gaon lived for 18 years after the publication of the hebrew edition of Euclid's Elements by Schick. Thus, if indeed he was misquoted, the Gaon would of have an opportunity to expressed himself on the issue and we would  have a record of it. The lack of such evidence makes it clear that until the second half of the twentieth century, no one had a problem with the Gaon stating that a deficiency in sciences, can cause a great deficiency  in Torah.

We might ask why a contemporary author would decide to rewrite the history of such a luminary. The answer can be found in the associations that Schick had with members of the Haskalah movement, the European Jewish enlightenment, including Moses Mendelssohn while in Berlin. For many traditional thinkers, Mendelssohn and all individuals associated with him are not welcome in the halls of Torah studies. Thus the author of the biography on the Gaon felt a need to distance the revered luminary from a man connected to the enlightenment.

Thus at times we do indeed rewrite our history.

The Odessa Chalitzah Controversy

Concern for the welfare of a person in crisis and a desire to do whatever possible to alleviate the plight, is something we would expect from all decent human beings. Many of us have heard and read about the the plight of the Agunah, a woman who is “chained” to her marriage, and desires freedom from her husband, but cannot. In Judaism there is no greater Mitzvah than trying to find a way, within the Halakhic system, to free the Agunah. Despite the fact that most cases are solved, many instances are not. The anguish of the chained woman is never to be ignored or forgotten and every singly case must be treated with utmost seriousness.

When rabbis try to resolve Agunah cases, they face challenges. Sometimes the challenges are circumstantial, other times they are Halakhic. Unfortunately it seems that there were some situations where politics became the great impediment. Such was the sad story of the Agunah of Odessa in 1884.

A thirty six years old man, described at the time as a person who suffers from madness, died of typhus. His name was Michel Alter Genner. After the period of mourning, his young wife Sarah began the process of rebuilding her life. A local rabbi informed her that since they were childless, if her husband had a brother, she was required to get a Chalitzah before she can marry anyone else. The Chalitzah itself  is a ritual that involves the taking off of a brother-in-law's shoe by the widow, through which she is released and becomes free to marry whomever she desires.

Sarah informed the rabbi that she is confident that her husband was an only son. She noted that when they got married she heard rumors that Philip Duptchak, a well known converted to Christianity, is Michel Alter's brother. After approaching her fiancé regarding her concern that Duptchak would never release her, if indeed he is a brother, Michel Alter guaranteed that he is not.

Sadly, after some research it became clear that Duptchak was indeed a brother. Thus for Sarah Genner to gain her freedom she would need to get a Chalitzah from him. She turned to the local preacher and the official rabbi of the town, Rabbi Dr. Shimon Aryeh Schwabacher for help. After listening to Sarah and recognizing her predicament he got actively involved. He contacted Philip Duptchak who in turn informed Schwabacher that he cannot participate in a Jewish ritual without permission from the governing body of the Russian Orthodox Church. Schwabacher followed by contacting the officials of the church for permission to be granted to Duptchak. He  was informed that since Duptchak is now a practicing Christian he cannot perform any ritual associated with another faith.

Believing that trying to get the Chalitzah from the apostate, was an exercise in futility, Schwabacher turned to a learned rabbi by the name of Avraham Yoel Abelson who was at the time living temporarily in Odessa.

Abelson after doing a few interviews and some research on his own, came to a conclusion that Sarah Genner is free to marry without a Chalitzah. Abelson rested his ruling on two consideration. 1. There is a minority opinion that the bond that prevents a woman from remarrying without Chalitzah does not exist when the living brother is an apostate. 2. Since at the time of Marriage Sarah made it clear that she does not want to enter into the relationship with her husband if indeed he has a brother who is an apostate, if indeed Philip Duptchak is a brother, the marriage to her husband was a “mistaken acquisition” and retroactively null and void.

Rabbi Abelson recognized that his ruling was a novelty and sent it to other great scholars for concurrence. The most recognized among the recipients was the rabbi of Kovno, Lithuania Rabbi Yitzchak Elchanan Spektor, who was considered the pre-eminent Halachic authority of his time.

In late 1885 Abelson informed Schwabacher that he had received several letters from prominent rabbis, including the most significant one from Rabbi Spektor, agreeing with the ruling and thus Sarah Genner is free to marry. Unfortunately our story does not end here.

Although Schwabacher was the official rabbi in Odessa, being that he originated from Germany, he was viewed with skepticism by the more traditional elements in town. When they got word of the lenient ruling regarding Sarah Genner, they were quite agitated. They claimed that prior to Schwabacher’s involvement they made contact with the apostate Philip Duptchak, who was willing to perform the Chalitzah if paid appropriately. Thus they argued that there is no need to seek leniencies when the issue can be solved with a few rubles. In addition they were unhappy that Rabbi Abelson, a rabbi with no local jurisdiction, was taking charge of an issue that was none of his business.

As a result, letters were sent from a group of rabbis in Odessa to all the great rabbis who agreed with Rabbi Abelson, demanding that they retract their decision. Their written communications argued on some of the legal matters presented by Rabbi Abelson and also questioned a few of the facts that he presented.

From published letters sent back to Odessa from rabbis responding to this group, it seems that several threats were included as well. For example; one of the recipients of the letters was Rabbi Naftali Zvi Yehuda Berlin dean of the reknown Volozhin Yeshiva. Rabbi Berlin himself was willing to free the woman, provided that other great legal authorities concur. When responding to Odessa, regarding the view of the dissenting rabbis, he notes that he was threatened by specific parties, that if he does not reverse his view, he should expect financial repercussions on future fund-raising excursion for the Volozhin Yeshiva in Odessa. Rabbi Berlin noted that nothing external would ever stop him from sharing his legal opinion.

Those who disagreed with Rabbi Abelson were not satisfied with mere letters. Sources indicate that Abelson suffered verbal and even physical abuse from the parties who were against him. Yet the most significant blow to his cause was a letter of retraction from Rabbi Yitzchak Elchanan Spektor. The letter itself is addressed to Abelson colleague Schwabacher. Rabbi Spektor expresses his pain over the feud and hostilities that developed in Odessa over the issue. He goes on to explain that since the majority of rabbis do not agree with his ruling, he has no choice but to retract. He ends his letter with a prayer that the community of Odessa ends its bickering and settles in peace.

It appears that after getting conflicting reports regarding the case, coupled with harsh letters of objection from Odessa, Rabbi Spektor decided to reverse his involvement and recall his letter of approval.

At the end Schwabacher, in his capacity as the official rabbi, granted Sarah Genner a letter permitting her to remarry without a Chalitzah. The dissenting rabbis reacted by declaring publicly in the synagogues of town that according to Jewish law Sarah is prohibited from marrying. The saga continued with the differing rabbis being charged in court, and found guilty, for proclaiming a ruling against Rabbi Schwabacher the only recognized authority of Odessa.

Reviewing a sad chapter in history serves no purpose if we do not learn from it. Hopefully by looking back and being appalled by the fights of the past, we can inspire ourselves not to repeat such history.

The Right Time To Count

For Klal Yisroel the freedom of Pesach ought not stand alone, but rather must be linked to the acceptance of the yoke of Torah. Consequently, at the beginning of the second day of Pesach we begin the Sefiras Haomer count where we commence our journey to Shavuos.

Rabbi Yosef Karo, the author of the Shulchan Aruch, asked the following question;[1] In halacha we try to avoid a Tartei Desasrei- a contradiction within one action. For example on Shemini Atzeres after stating in the Kiddush that it is Shemini Atzeres we do not make a Brocho on the Sukkah, since identifying our presence in the Sukkah as a Mitzvah would indicate that we view ourselves as still celebrating Sukkot, a clear contradiction to what was said in Kiddush. Thus wondered Rabbi Yosef Karo, Jews living outside of Eretz Yisroel, when counting the Sefiras Haomer for the first time, they are in essence declaring that day one of Pesach is over. Yet when they get home they have the Seder Pesach, implying that it is day one of Pesach again. Why are we not worried about the Tartei Desasrei? Rabbi Karo answered that since, after the calendar was established, we undoubtedly know that we are in the second day of Pesach, a time that the Torah commands[2] us to count the Omer, we cannot allow external concerns stop us. Hence in the Shulchan Aruch we are told that on day two of Pesach immediately after Maariv we count the Omer.

Many years ago I noticed some old Hagados Shel Pesach that place the Sefiras Haomer count after the Seder. For example an Hagadah printed in Amsterdam in 1712, places the Omer count right before the well known poem of Echad Mi Yodeah, stating that on day two of Pesach the Omer is counted at this point. It seems that not all agree with what is stated by the Shulchan Aruch.

A source that expresses the variant opinion is a Sefer published in Izmir Turkey, about three hundred years ago, about Minhagim and Halacha, based on Kabbalistic teachings, by the name of Chemdat Yamim[3].  

As the book gained popularity so did several of the practices mentioned in it. Among them was the Minhag that on the second night of Pesach the Omer count is not to be said until after the Seder. However the reason presented was not Halachic, but rather based on mystical teachings. Thus what we find here is a change in practice based on Kabbalah. Alteration of custom rising from the hidden and esoteric elements of tradition did not sit well with some great Halachic Authorities.

The passionate warrior of truth Rabbi Yaakov Emden, did not mince his words when discontent. When asked about the practice of some to delay the Omer count until after the second Seder, he responded with firmness [4]. He noted that Halachically one should not eat once the time for the  Sefiras Haomer begins. Thus having the Seder Pesach before the Omer count was erroneous. He added that a book that recommends to delay the beloved Mitzvah of Sefiras Haomer is guiding the masses on a path of darkness. After criticizing the specifics, Rabbi Yaakov Emden stated that the whole book is flawed since it is the handwork of Nathan of Gaza known as the prophet for the false messiah, Sabbatai Zevi. He bemoaned the fact that people were abandoning the holy Talmud which serves as “our light and happiness for our soul that guides us to serve Hashem” and instead turn to external books written by mockers of our faith that follow Sabbatai Zevi.

Despite Rabbi Yaakov Emden cautionary statements, Chemdat Yamim gained popularity and acceptance in many communities especially among the Chasidic and Sephardic communities. The contemporary practice that some have to make a “Tu B’shvat Seder” is mentioned first in Chemdat Yamim.

Rabbi Chaim Joseph David Azulai, known for his acronym as the Chida, in his responsa [5], disagrees with Rabbi Yaakov Emden regarding the Sefiras Haomer count on the second night of Pesach and notes that the tradition of saying it after the Seder dates back to the great Halachic authority and renowned Kabbalist, Rabbi Menahem Azariah da Fano. It is interesting to note that the Chida himself on his commentary to Shulchan Aruch [6], after mentioning the Kabbalistic practice, states that according to the law one should not eat before the count of the Omer, and in addition, due to the length of the Seder, it is probable that one will forget to count altogether.

Even among the Kabbalist there are those who do not agree with the delay. A contemporary of the Chida, Rabbi Shalom Sharabi, known as the Rashash and author of the "Siddur Ha-Kavvanot", is quoted by Rabbi Yaakov Chaim Sofer in the Kaf Hachaim [7] that “even according to the ones who follow the secrets of the Torah, the Omer blessing outside of Israel on the second night of Pesach must be said immediately after Maariv since the Omer is a Torah law and second Seder is only rabbinic”.

Obviously, like in so many areas in Halacha and Minhagim, one should follow the tradition observed at home or learnt from a teacher.

May we all merit to the coming of Moshiach and return to Eretz Yisroel where we will have only one Seder Pesach.

_______________

1. Kesef Mishneh, Sukkah 6:13
2. The Rambam viewed it as Torah law. See Beiur Halacha 489
3. Published by Rabbi Yisrael Yaakov Algazi circa 1731
4. Sheilas Yavetz 2:83 and Mor Uktziah 489
5. Chaim Shaal 2:10
6. Birchei Yoseh 489
7. 489:6

"Worth The Gamble"

You must have a good reason to act against the odds. To spend two dollars on a piece of paper that only has a ‘one in a ten million chance’ of having any value the next day, makes no sense unless the payout in the ‘one in a ten million chance’ is very significant.

On Chanukah many of us have a practice of playing games of chance. In general gambling is not a recommended way of spending our time (and money). Yet this Chanukah tradition, is part of our heritage, to teach our children an important lesson; the value of the payout dictates the amount you are willing to wager. When the payout is great, you are willing to play against the odds.
For a great Torah leader, nothing is more important than the spiritual welfare of the people of Israel. Matityahu and his sons were cognizant of the challenge as they planned the rebellion against Antiochus. They knew very well that a few warriors have a small chance in overcoming the powerful Seleucid Empire.
Yet, for the Chashmonaim, religious freedom is a payout that is worth the gamble.
So next time you spin the dreidel, think of the Chanukah heroes who have inspired the People of Israel for many generations, to do whatever is necessary to keep the light of Judaism alive.
Happy Chanukah

THE SHMITA CONTROVERSY

If you are lucky enough to be in Israel this coming year, you will notice a few new signs displayed by the fruit and vegetable vendors in the market place. Some will notify the consumer that the vegetables were grown by non-Jews. Others will proclaim words like Heter Mechira or Otzar Bet Din.

The reason for these new proclamations (or warning), is because this year, according to the Hebrew calendar, is the sabbatical year-the Shmita.

The concept of a year of rest for the land makes its appearance in the book of Leviticus. The text informs the reader that just as one is to rest on the seventh day of the weekly cycle, so to after working the land for six years, the land is entitled to a rest.

A break from toiling the land sounds like a well deserved reward for the wonderful hard workers of the Holy Land. Yet one might ask; how are the farmers supposed to survive? For that the Torah notes;

“I will send you such a blessing in the sixth year that the land will yield enough for three years.”-Leviticus 25:21

These extraordinary word of divine providence inspired many generations of Jews as they lived through many years of difficulty in the exile, and dreamt of a supernatural return to Israel, the land of divine intervention.

By the end of the nineteenth century the theoretical became practical. Land was being purchased by newcomers from Europe and once again, after a two thousand year hiatus, Jewish farmers were growing crops.

1889 was the first modern era Sabbatical-of-the-land were rabbinic authorities were asked how to deal with the issue. God’s promise of great yield on the year prior  to the Shmita was viewed as a reward for a nation on a high spiritual level. The farmers of that period did not see themselves achieving such standards. Thus they turned to the great rabbis of Eastern Europe for a solution for their problem; how can we cease from working the land for a whole year? They expressed in writing to the rabbis that if they indeed stop producing for a year, the few buyers of their goods will turn to others, and their loss will devastate the fragile new economy of the land.

Among the many rabbi who addressed the problem was the great sage of the period Rabbi Yitzchak Elchanan Spektor of Kovno. The solution suggested was, to sell the land to a non-Jew, with the intention of buying it back after the Shmita year. By the fact that technically, the Jewish farmers did not own the land for the year, work and production could be done on the fields.

Not all rabbis were comfortable with this Legal Fiction. Consequently over the next few years some farmers relied on the Heter-Mechira (Leniency of the Sale) while others did not.

In 1909, as the land was preparing for another Shmita and its controversies, a new significant rabbi got involved in the issue. Rabbi Avraham Yitzchak Kook -who at the time was serving as the rabbi in Yafo and eventually was chosen as the first Ashkenazi chief rabbi of the land- approved, and solidified, the Heter-Mechira and even encouraged farmers to sign the documents that would officially transfer the land out of Jewish hands.

At the same time the zealots of the Old Yishuv (a title given to the Jewish community of Israel that predated the later Zionist Aliyah) passionately rejected the leniency and assailed Rabbi Kook for his position.

The most vigorous attack came from Rabbi Yaakov Dovid Wilovsky.

Rabbi Wilovsky while still in Eastern Europe was recognized throughout the world as a great scholar, after he published his annotations on the Jerusalem Talmud. While visiting the United States in 1903 The Union of Orthodox Rabbis surmised that his scholarship, coupled with his fiery personality, can be used in a difficult city where rabbis failed miserably in confronting the challenges of the Americas. Thus, he was elected chief rabbi of the Russian-American congregations in Chicago.

Rabbi Wilovsky did not last long in the Windy City. He tried very hard to fight the dishonesty and corruption in the Kosher meat industry, but did not succeed. Within a year he found a new home, in the Land of Israel.

When he heard of Rabbi Kooks activities and promotion of the Heter-Mechira, an concept he did not like, Rabbi Wilovsky immediately was on the attack. In his communications he noted that historically most rabbinic authorities never approved of the “Leniency of the Sale”.  In addition he argued that even the opinion of the late great sage, Rabbi Yitzchak Elchanan Spektor cannot be relied upon, since his judgment in Lithuania was based on false information on the circumstance in the Land of Israel.    

Predictably, the farmers who were attempting to work the land and produce during the Shmita year with Heter-Mechira were upset at Rabbi Wilovsky and the Old Yishuv. They claimed that their lack of appreciation for people who actually work for a living, is what guided them to their position. They alleged that the only thing the Old Yishuv is interested in, is fundraising opportunities. Another area of contention was the fact that members of the Old Yishuv were purchasing produce from arab farmers and thus, in the words of the Jewish farmers “they are supporting the ones who are afflicting us in our ancestral land”.

The debate between Rabbis Wilovsky and Kook was fierce and bitter and residual effects of the tension, can still be felt over a century later.

So as you enjoy the fruit of the promised land, be mindful of the challenges of the past that have shaped our wonderful present!

The Story of the Festive Haircut

Hair style and length occupies a fair amount of time, energy and money. Often it even becomes an identity mark for a person. Even in the ‘olden days’, when people were not snapping pictures with cell phones every minute, the first haircut was indeed a Kodak Moment. Among some members of the Jewish community there is a custom where boys do not get their haircut until the age of three. At that time family members and friends convene for a special event known as the ’Upsherin’- literally to shear off. At the ceremony all those gathered for the occasion are handed a scissors and cut a snippet of the child’s hair. After the professional barber completes the job, food it served and the traditional Mazal Tov is offered to the child and his parents.  

In general our customs find their roots in the fifth century Babylonian Talmud, the principal text of Jewish tradition. The Upsherin however, is a latecomer to the canon of rituals.

The first reference to the practice appears in a response recorded in the second half of the sixteenth century by Rabbi David ben Solomon ibn Zimra known as the Radvaz.

Radvaz was exiled from Spain, with the rest of the Jewish community, at a young age. He landed up in Cairo and, after several years of studies and practicing in the rabbinate, was appointed Chief Rabbi of Egypt. Even in an era of great rabbinic personalities he was renowned for his scholarship and knowledge of Jewish tradition.

Radvaz was asked about a situation of a person who vowed to cut his child's hair at the tomb of the prophet Samuel near Jerusalem. However, by the time he actually brought his son to the location, Jews were barred from entry. The individual was quite concerned about not being able to fulfil his vow. In his reply Radvaz notes that it is indeed a prevalent custom to bring the child for the ceremony. However the main idea behind the tradition is not just the removal of hair, but rather to donate to charity the weight of the hair sheared off, as an expression of gratitude to God for the child’s growth and developmant.

What is clear from the responsa is that despite the importance, in the eyes of the masses, of cutting the hair at the grave of the prophet, Radvaz himself saw no significance in having the ritual specifically there. Recognition of the God`s kindness through charity, does not need a tomb to be achieved.  

Over time what began as a fine practice as a way to show appreciation, evolved into a significant act on its own. As the custom gained popularity and spread, rabbis tried to find reasons for the practice. One common explanation given is that tradition teaches that man is like a tree (this is based on a variant reading of Deuteronomy 20 19). Regarding the tree according to the Torah, one is not to benefit from its fruit for the first three years of the tree. Thus a child should not get his haircut until age three. This explanation, like many others, are given to explain the existing custom, and are not to be viewed as the original intention of the practice.

Historians note that after the Jewish community lost its right of entry to the burial site of the prophet Samuel, a new location was used for the Upsherin ceremony- in a small village not far from Safed in in the Upper Galilee- by the name of Meron.

A well known old tradition exists that the great first-century rabbi, Shimon bar Yochai, is buried in Meron. The Zohar, the fundamental work of Jewish mystical thought known as Kabbalah, that appeared for the first time in the thirteenth century, is attributed to Rabbi Shimon bar Yochai. Interest in mysticism and kabbalistic literature grew significantly throughout the sixteenth century with the city of Safed as its center. Consequently, the book of the Zohar and nearby Meron gained great popularity. Thus, the Upsherin and its esoteric character found a new home in Meron.  

With its new home came a new holiday for it as well. Lag Baomer, the thirty-third day of the Omer period -which begins on the second day of passover- was always considered a significant day. Why it was important was unclear. The great mystic of Safed and founder of the Lurianic Kabbalah, Rabbi Isaac Luria (1534–1572) was the first to link Lag Baomer to Rabbi Shimon bar Yochai. He noted to his followers that on one of his visits to Meron on Lag Baomer the great rabbi of the first century revealed to him (Luria) that “today is my day of happiness”.

As the teachings of Rabbi Luria spread and as Kabbalah joined the mainstream of jewish thought  thousands make their way on Lag Baomer to Meron to perform the Upsherin and to connect that which is larger than life.

Rabbi Aryeh Levin

Often in life, when we worry about things that are out of our control, we lose control over things we should be worried about. For many of us who follow the situation in the Middle East, placing the words ‘Israel’ and ‘future’ in the same sentence, generates a bit of uneasiness. With endless reports of external threats from countries and sophisticated terrorist groups, that use all their energy with one goal in mind: annihilation of Israel, apprehension should be anticipated. However as the American theologian Reinhold Niebuhr taught, we must learn to turn to God to grant us the serenity to accept the things we cannot change. When we accept the concept of a Higher Being who is in charge of the world, we are undoubtedly on the road to recovery from the malady of fruitless worry.

On the other hand, there are several forecasts that should generate some worry. When demographers and statisticians layout the level of Jewish knowledge, practice and awareness expected from the average North American Jewish person in twenty five years from now, we should be significantly concerned. Last year’s Pew survey of Jews noted that less than one-third of American Jews belong to a synagogue. What will the next generation look like if Judaism plays such an insignificant role in the Jewish persons life?  This worry however must immediately be channeled into action. A peek into the future is futile if it is not for the purpose of a call for action in the present.

The clear and agreed upon answer is, of course, Jewish Education. Yet even these simple two words must be defined. Certainly Jewish Education cannot be described as information taught by a Jewish person. Studying Greek Mythology under a Jewish instructor in not Jewish Education. The core of Judaism must be identified before we proceed into our Jewish identity rescue mission.  

As moral and decent people, we are naturally concerned for the welfare of humanity. The phrase Tikkun Olam "repairing the world" is indeed what we believe in. Unfortunately this slogan is a partial quote, and does not give the complete picture of our task. In The Aleinu prayer, recited three times daily, we state “L'takken Olam B'malkhut Shaddai," to repair the world under God's sovereignty. Accordingly, the Jewish way is of course to mend the world, but it must be with the goal of bringing God into people's life.

For thousands of years the Jewish People understood that the laws, teachings and messages of the Torah preserve the Children of Israel. When it was cherished by parents children valued it as well. The result was continuity.

To keep the tradition alive we must focus on aspects of tolerance and sensitivity that are the essence of our faith. Not all of us can relate to a story of a great religious leader who performed a religious act in the most difficult of circumstances. On the other hand an anecdote of commitment to the other and using compassion and creativity to help another human, can be appreciated by all.

During a visit to Jerusalem with my son a few weeks ago, we stopped at the Museum of the Underground Prisoners, a place that commemorates the activities of the Jewish underground during the period leading up to the establishment of the State of Israel. After walking by several cells we were guided into a large room that served as the Synagogue for the prisoners. As we stepped in we noticed on the wall a portrait of rabbi. His name was Rabbi Aryeh Levin. Reb Aryeh, as he became known, was the Prison Chaplain, a position he accepted on the condition that he receive no pay. In the room we were standing in, Reb Aryeh prayed with the prisoners, gave them words of encouragement and conveyed messages to their families. The rabbi's warmth and sincerity, touched all. A caption under the picture of the rabbi quoted a saying from one of the  prisoners about Reb Aryeh  “He couldn't take us into freedom, but he always brought freedom in to us.”

One of the basic principles of Jewish faith is that humans cannot expect to fully understand God or his word the Torah. As a result we teach ourselves to accept the Almighty and his teaching even without a full understanding of His reasoning. Nevertheless the journey of Jewish knowledge in this era must begin with rational teachings that can be appreciated by all. Kindness and compassion, practiced by people like Reb Aryeh, which are the core of our faith, must be emphasized.

History has taught us that passive Jewishness cannot be perpetuated. When we address the issue of the future of the Jewish people, Torah and Mitzvot cannot be overstated. We cannot rely on marginal traits, like ethnic foods or a good sense of humor, as a mean to preserve our identity. Let us not forget the words of the great French philosopher Emmanuel Levinas, who notes that “The privilege of Israel resides not in its race but in Mitzvot which educate it.”