Monday, May 28, 2018

Jean Gluck ע"ה - What a Blessing it was to Know Her

Shortly before Shabbos in Israel, I received the sad news of the passing of a special lady whom I had come to know and admire greatly, Mrs. Jean Gluck ע"ה. I wished that I could be there to honor her by accompanying her on her final journey, but I am confident that she would be happy to know that, Baruch Hashem, we are now living in Eretz Yisrael, and I was unable to attend.
Jean (Gita) Gluck

Instead, I thought to put down some thoughts that might in some small way contribute to giving her a proper eulogy, along with the many other many well-deserved tributes that I am sure will be expressed, given her prominence and that of, יבדלח"א, her wonderful husband Eugen.

I thought of her often over Shabbos, and of what a blessing she was to so many, in her long and productive life.   My former congregants know that I was always amazed at how the Parshat Shavua unfailingly provided timely inspiration for whatever was transpiring.   Parshas Naso was no exception.   There were two sections in particular that reminded me of Jean Gluck. 

The first was in the cryptic statement of the Torah (Bamidbar 5:10), in discussing donations that were to be given to the kohanim:

ואיש את קדשיו לו יהיו איש אשר יתן לכהן לו יהיה

Everyone's holy sacraments shall belong to him; whatever a man gives to the kohen shall be his

What is meant by this statement, “whatever a man gives to the kohen shall be his”?  The kohen’s?  Well -- of course it does --it was just given to him!  The donor?  He just gave it away!   What is the Torah instructing us here?

The general interpretation of this statement is that the Torah is teaching the concept of טובת הנאה.  Although one is required to give the Kohen (and Levi) the Teruma and other gifts that are due to them, the original owner retains טובת הנאה, which is the absolute right to determine which kohen (or Levi) shall be the beneficiary of this donation; no kohen can come and demand that it be given specifically to him.   This is a monetary right with various ramifications that need not be discussed here.

However, I would like to focus on a beautiful homiletic interpretation by the author of the Kitzur Shulchan Aruch, Rabbi Shlomo Gantzfried, that is so apt here.

Most people, he said, spend much of their lives working to spend, save and invest in the hopes of providing security for ourselves. But what do we really have? At the end of our hopefully long life, what can we say is eternally ours? Stocks crash, and buildings crumble. How real is our estate?   We are buried in tachrichim (shrouds) that are notable for one major design feature – they have no pockets.  You can’t take any of it with you.  Wealthy or poor, we all come to this world with nothing, and leave the same way.

Except for one major thing.  

The Torah tells us, whatever a person gives of "sacraments", or to the Kohanim shall be his. It does not say, "... will belong to the Kohen.” It says, “it shall be his!” What we invest in the eternity of spirituality, in order to proliferate Hashem's eternal message, in order to promote Hashem’s agenda of Torah and the destiny of the Jewish people, particularly in Eretz Yisrael, will never be relinquished. For what we invest for eternity, will be eternally invested in our portfolio. It shall always remain ours, compounding interest at a heavenly rate.

The incredible generosity of the Glucks to so many important causes is legendary; the world is truly a better place because of their bounty.  I have heard it said that “The fact that there are today over 300,000 Jews in the eastern neighborhoods of Jerusalem and some 450,000 in Judea and Samaria is due in great part to Mrs. Jean Gluck, of blessed memory, and her husband Eugen, may he continue to live a healthy and happy life".  And that is regarding only one of their many philanthropic ventures.  As astute business people, Jean and Eugen invested incredibly wisely, and Jean will only now begin to have an inkling of what an extraordinary eternal portfolio they have built in Heaven.

Important to me, however, is not just the large amounts of money that they gave, but the love and concern and care with which it was given, which – I am quite sure – is valued even more highly in the Heavenly scales.   Which brings me to the second lesson that I took from Parshat Hashavua, from the Birkat Kohanim that I now have the daily honor of performing.

The benediction is concluded with another cryptic verse:

ושמו את שמי על בני ישראל ואני אברכם
They shall bestow My Name upon the children of Israel, and I will bless them

Once again, this verse raises many questions:  What exactly is the kohen’s role?  If Hashem is The One blessing, why are the kohanim needed?  What does it mean to bestow His name?  Again, this is not the place for an extended discussion.

I would, however, like to cite the explanation of the Alshich Hakadosh.  He says that the role of the kohanim as expressed in this verse is clearly not to bless the people; that is reserved for Hashem alone.  Rather, the role of the kohanim is to raise up the people and to direct their attention to be worthy recipients of Hashem’s bounty, by becoming proper bearers of His holy Name.  Once the kohanim successfully help people understand that their blessings come from Hashem and from Him alone, they will prove worthy to receive that bounty into their lives.

Jean Gluck was not a kohen.  But she certainly was one who knew how to fill people with a love of Hashem and awareness of his bounty in the world and helped so many see the wonderful blessing that could be had thereby.

When I think of Jean Gluck, several memories stand out.  I know the great care that she and Eugen, true partners in every sense in everything that they did, took to give in a way that lifted spirits, that inspired, that made people proud of their heritage.  Whether in Forest Hills, or Bet El, or at the Hakafot Shniyot in Yeruashalayim or at Shaarei Tzedek, their concern was always to raise spirits and to build people and worthy institutions up, placing Hashem’s Name on people so that they could receive a full measure of His bounty.

 I think of the way that she delighted in seeing Jewish children; how important it was to her that the children should be happy and rejoice in being Jewish.  In several precious conversations with her, as she told Lonni and me stories of her youth and of their early struggles as survivors in America, the focus on her joy in Jewish children was overflowing.

Regarding one of the last times that I saw her outside her home, as their guest at the Israel Day parade, I wrote the following:

I had the great privilege of watching the parade with several Holocaust survivors.  Watching Jean Gluck stand on her very painful feet – smiling, waving, handing out candy, and joyfully taking it all in for hours – was such an inspiration.  I could not help thinking that surely it crossed the mind of many survivors that they had participated in a parade of a very different sort almost seventy years ago – the infamous and horrible Death March through the forests of Europe.   One of the cruelest and most horrible things that the accursed Nazis, may they eternally rot in hell, made Jews endure was to force the weak, starving inmates – who they had worked to the bone –  to march in the freezing cold at a fast pace for many days in the freezing European winter, for no purpose at all, often on a purposely circuitous route to nowhere.   The camps were abandoned, the war lost; but rather than just letting them go, they forced these poor people on the terrible march where untold thousands who had made it through all the horrors of Auschwitz fell when they had no more strength to go on.  Elie Weisel’s harrowing account in “Night” of his father’s death on the march sticks in one’s mind forever as a symbol of the senseless barbaric cruelty that our people endured.
And yet, there I sat with survivors of those marches, who took such solace in seeing thousands of free, strong, proud, committed young Jews marching with joy and abandon.   What an incredible privilege it was to share a little bit of this with the precious survivors that we still have with us!

Jean and Eugen certainly played that role beautifully.  To know them, and to know the story of the depths that they experienced and the heights that they reached, while remaining humble, down-to-earth "mensches" of the first order,  is to understand what it is to have true Emunah and Bitachon and love of Hashem.  To see the delight in which they made sure to avenge the Nazis by doing so much to rebuild our people is to understand that any questions that we -- who did not go through the Holocaust -- may have, ought to be muted in an awe-filled silence.

I close with confidence that b’Ezrat Hashem, our dear Eugen Gluck, together with all of his wonderful family, will find the strength to go on, now that their dear Matriarch has gone on to begin enjoying the dividends of the amazing investments that she and Eugen have awaiting them in the Olam HaEmes, and that she will be a Meilitzat Yosher for them and all of us, as we move ever closer to the Geulah Shelaimah, and a time when we will reunite with our beloved departed ones, Bimhayra B’Yameinu

Tuesday, April 24, 2018

Sefirat HaOmer – A Turtle’s Pace in Lavon

It was a turtle, of all things.

There I was, walking to shul on the morning of our first Shabbos in Lavon, when a small turtle incongruously appeared on the side of the road.  The closest lake is the Kinneret, some 25 miles to the East; high up in the mountains of the Galille is not a place that one would expect a turtle to roam.  But there it was, meandering down the street at its own pace, oblivious of the absurdity that it presented to those who chose to notice.  Turns out, however, that it was somewhat of an omen.

I really did not know what to expect on our first Shabbos in Lavon.   We discovered a Beit Knesset on the yishuv, but our first day there, on the last day of Pesach, was not encouraging.   I arrived for the Tefilla with my two sons and two sons-in-law, and figured that by bringing half a minyan with us, the odds of having a tefilla b’tzibbur were not too shabby.

No such luck.  No one was there but us crickets.

I tried to look at the bright side; there was plenty of time for us to daven at our leisure.  However, saying Yizkor by myself was a trip – I imagined my father looking down at me and saying “What the heck are you doing there?   Some brilliant move -- schlepping your Avreich sons-in-law to this seemingly Godforsaken secular yishuv for yomtov!”  But I had a hunch that there would be more to the story. 

When we came back for Mincha/Maariv, the first of the Mohicans arrived.   Soon after there were five more, and we launched into Shir Hashirim and the usual Sefardic Kabbalat Shabbat davening.  They wondered who this meshugga is and why he has come to live with them, but very soon accepted me and my family in their midst, and tried to make me feel welcome.   By the time Shabbat had ended, with a minyan on Fri eve, Shabbat morning, and even for Mincha , I knew that we had come to the right place.

Not one of them was Shomer Shabbat. (In fact, I later discovered, the reason that some had come back for Mincha was that an encouraging reminder email had been sent out after Shacharit . . .)  The last time the Torah had been used was on Chanukah, for a Bar Mitzva.  But there was an underlying thirst to have some of the mesorah present in their lives, and gratitude that someone had come to live with them, to accept them as they were, and to seek to live together in friendship, while strengthening them spiritually and in comradeship.

That was just the beginning.  This past Shabbos even more people came.  Furthermore, I was privileged to attend the ceremonies and festivities for Yom HaZikaron and the wonderful celebration of the 70th Yom HaAtzma’ut.  It is really a shame that so few of my American acquaintances have
ever attended this important event.  They missed out on witnessing the somber and painful reflection on the memory of those who sacrificed so much to provide us with the privilege of living in this blessed country, and – from that place of pain – rise up in joy, celebration and gratitude for the amazing gift and privilege that we have in our time, the State of Israel.  Warts and imperfections notwithstanding, it is an unbelievably wonderful present granted to us by the Ribbono Shel Olam, that has brought back Jewish life, and Torah life, to an unprecedented degree, and the incredible joy it should fill us with is incredible!

At these events I was able to meet and interact with many more of my new neighbors – including many who I would probably never meet at the Beit Knesset – and again experienced how open they are to being nice, friendly, welcoming, and supportive of a religious person after the smallest amount of friendliness and respect is shown to them.  It is so exciting to see their preconceptions fall, one by one, as they talk and share, and see that I am just another Jew who is excited to be with them and to be living in the midst of their secular yishuv, kippah and all.

The fact that I am living on Rehov Sapir made this particularly interesting.  It is named after one of the stones on the Choshen (breastplate) of the Kohen Gadol, as are most of the streets in this yishuv.   But it is also reminiscent of this time of year. 

We are engaged in Sefiras HaOmer – counting the Omer, counting and waiting for Shavuos.   Actually, this is but ont of the many “counts” that we are given in the book of Vayikra; the miluim, waiting of the metzora, the days of the zav and zava and niddah, the years of the shemitta and yovel, and so forth.   It is no accident that all of these are at this time; the time of waiting to receive the Torah. 

Furthermore, the Omer period starts with the mitzvah of telling the story of Egypt, Sippur Yetzias Mitzraim, about which it says:

כל המרבה לספר ביציאת מצרים הרי זה משובח

(Whoever expands upon the tale of the Exodus is to be praised).  

Rav Mordechai Elon asked, “What does it mean, in Hebrew grammar, המרבה לספר ביציאת מצרים (to expand with the telling)?  The text should have read המרבה לספר את יציאת מצרים (To expand the telling of..)?   How is the teller of the story (literally) expanded?

But all these words are related.  סיפור, ספיר, ספירה
 Sippur, Sefirah, Sapir, all come from the same root  ספר .   They are related to Sapir – a Sapphire – a gem that contains an inner glow that is only revealed once it is rubbed and the outer level is removed, shined and given a chance to glow.   The story of the Exodus comes alive only when the teller of the tale allows it to penetrate him/her.  Similarly, counting the days and looking forward brings out the inner desire and longing for the anticipated goal.  It is only through waiting, anticipation, removal of the crust and seeing the gem inside that we appreciate the sublime beauty of what we have.

So we happily count the Omer on Rehov Sapir.  We look for the inner beauty of the supposedly blunted souls we live amongst.  We see their kindness and friendliness, their love of Israel and of other Jews, their many offers to help each other and their kindness to us, and we are continually blown away by how much good there is in these “lost” brother and sisters, who have so much of a yiddisher neshama in them, just waiting to be revealed. 

We will not get there quickly.  Like our friend the turtle, slow and steady is the way, having a thick skin for those who inevitably will be less appreciative, as we plod away, counting the days until not only will our neighbors appreciate our mesorah more and more, but our friends and family in the Diaspora realize how much they are missing and come and join us here, במהרה בימינו, (speedily in our days).

Sunday, March 25, 2018

Pesach: Confronting the Struggle

It has finally happened.  I write to you today from our wonderful new home in Lavon, a lovely community in the Galilee just north of Karmiel.  

We have finally joined our brothers and sisters in Israel and are thrilled to be the first Shomer Shabbos family in this beautiful Yishuv, which features breathtaking views.  Views not only of the surrounding hills and valleys, but more importantly to me, of the variety and depth of commitment to many Jewish values that even "secular" Israelis have just under the surface.  Rub these "ignorant", "hostile to Torah Jews" just a little bit in the right way, and you'll find their neshama shining beautifully underneath. But I'm getting ahead of myself.

It was a privilege to have been part of the spiritual leadership of the Queens Jewish Community, and the decade we spent in Forest Hills was a very special chapter in our lives.  We are grateful to have had the opportunity to serve the community and formed many friendships that we hope will always remain strong.   Nevertheless, we increasingly felt the tug of Eretz Yisrael calling.  Very much aware of Hillel's wisdom that "If not now, when?, we were determined to come Home when we were still able to do something significant, to try to earn the privilege of living in the Holy Land.  There is much wonderful work being done here by so many, but there is something for everyone to contribute – we feel that the area that we can best work on is to promote Jewish Unity.

It is a perspective primarily of Kiruv Levavot (bringing hearts closer together); not so much of Kiruv Rechokim (bringing those “far away” closer)

I did not seriously look to join the Rabbinate in Israel, not only because of the daunting supply/demand ratio but because I wanted to do something different.  I hope that one of my chief passions has come through over time in my writing: a deep desire to work on the divide between religious and secular Jews, which I strongly believe can be largely bridged if approached from a perspective of mutual respect, non-judgmental tolerance, and appreciation.  It is a perspective primarily of Kiruv Levavot (bringing hearts closer together); not so much of Kiruv Rechokim (bringing those “far away” closer).  It is recognizing that the majority of our fellow non-Orthodox Jews are usually open to having good relationships with us, are willing to listen to classic Torah concepts, are proud of their Jewish heritage and are concerned with its continuity, and are more than willing to grasp a hand extended in sincere friendship.  It is noting that although there certainly have been many non-Orthodox leaders who intentionally set out to uproot classic Torah observance and promote an anti-Torah agenda, it is also true that we in the Orthodox community have been too often guilty of not presenting a face of Torah that inspired Kiddush Hashem, which has driven people away from being willing to consider joining us.  It is developing an attitude of love and tolerance and determination to positively engage with our fellow Jews.  As Rav Nachman Bulman zt”l often told me, “it is not our task to ‘make them frum’; rather, it is to model, as best we can, the beautiful mesorah that we have, and, in a spirit of friendship and brotherhood, to gently communicate that they too have their own share in it, if only they would take it for themselves.  The Almighty will do the rest”.  And so, we moved to the secular Yishuv of Lavon.

(In doing so, we have been greatly helped and encouraged by a wonderful organization called Ayelet HaShachar, founded and led by the tireless and courageous efforts of Rav Shlomo Ra’anan. (Please see their website).  They have helped place many couples in secular yishuvim and moshavim around the country, with a great deal of success in Kiruv Levavot, and helping many Jews to find their way back to the mesorah.  We certainly encourage any of our friends to consider taking part in helping this wonderful initiative.)

When we first came there, we were told by a very nice couple that we met that although we seem friendly and reasonable enough, we should know that many residents would be put off by my black knitted kippah, as “we don’t want another Bet Shemesh here”. (For those unfamiliar, Bet Shemesh has repeatedly been the scene of much ugly Chillul Hashem, where extremist, so-called religious fanatics came to a town which has a majority non-observant population and have repeatedly exhibited repugnant behavior in an effort to coerce others to give in to their demands for “greater holiness”.)  Undeterred, we came anyway, confident that we can – and must – project a different image.  Although we have only been there for a few days, we have been greatly encouraged that we are on the right path.   I travel twice a day to Karmiel for minyanim; I don’t yet know if, or what kind of minyan we will have on Shabbos.  But we have been greeted with an outpouring of friendship, helpfulness and a desire by all we have met to make our move as painless as possible, and even with an appreciation for our desire to come and meet “the other side” on their turf.  

This project of ours, it seems to me, is very appropriate to begin as we approach Pesach, (besides the fact that this is a great time to move to a clean new home!).   The main positive commandment that we have is to eat Matzah on Pesach.   It is much more than to refrain from eating Chometz, which we could fulfill by eating tomatoes and (way too many) potatoes.   The mitzvah of specifically eating Matzah – the only Torah level mitzvah of eating – is interesting in that it can only be fulfilled with ingredients that can – and will – become Chometz if that eventuality is not intensely guarded against.  

Dear ones, I don’t want you to avoid the struggle;   I want you to face the struggle

Rav Mordechai Elon pointed out that the word Matzah, and the main word for Chometz Lechem, both come from roots that have “dispute, or “war” as their meaning.  “לחם”, related to “מלחמה” is the word we use for bread, the staff of life.  The two ingredients most needed to sustain human life – water and grain – are melded together (“מולחמים”) in order to help us subsist in our struggles in life.   But as we well know, too often in that struggle we allow the material to overpower us, and rather than the food being an aide to our struggles, it becomes a carbohydrate monster that causes us to becoming corpulent and over satisfied, and ultimately it controls our desires, rather than us controlling it.  This is the result of allowing the natural processes grow, uncontrolled.

“Matzah” is related to the word for the beginning of the struggle, 
תְּבַקְשֵׁם וְלֹא תִמְצָאֵם אַנְשֵׁי מַצֻּתֶךָ
(See Yeshayahu 41:12 and Metzudos ad loc).   Matzah is produced by engaging with the ingredients that will naturally grow, become bloated, and might even be objects of struggle, and – right at the beginning of the process – asserting control and preventing that dispute from taking place.  It is vital to use Matzah Shmurah; Matzah that has been carefully guarded.   It is as if Hashem is telling us, “Dear ones, I don’t want you to avoid the struggle; to stay away from engaging in the spiritual battle of life, subsisting on tomatoes and potatoes.  I want you to face the struggle, engage with those forces that might seek to overpower you, and assert control right at the beginning, and not allow that conflict to grow out of hand.”   

We are not supposed to avoid struggles in life.   We are called upon to engage and to make sure that we put things in their proper place and in the right perspective, so that ingredients that – were they unchecked – would develop into harmful substances and situations, will instead live together in peaceful harmony and grow to their and our mutual benefit.  It is only by fully engaging in the world we live in and the variety of Jews who are largely where they are spiritually due to no fault of their own, that we can positively control the temperature of our relationships with them, and live in true freedom that is the result of tolerance, love and respect for others.

As we are so fortunate to live in this amazing time when the fifth cup of the Haggada comes more and more into view, where the unbelievable growth and progress of the great gift and opportunity  Hashem has granted us – the State of Israel  is about to celebrate its 70th year of becoming the fulfilment of  “I will bring you into the land (והבאתי) that I have lifted My Hand to give to you as an everlasting legacy”, we gird ourselves to do our part to positively engage with the struggles Hashem has presented us with, and look forward to his help in bringing Kiruv Levavot between all of our brothers and sisters and our Father in Heaven.

Chag Kosher VeSameach

Tuesday, February 6, 2018

The Orthodox Union: Reaffirming the Standards

This was a great week for the Orthodox Union (OU). 

Despite enormous pressures that were brought to bear on the organization and its officers, they took the time, deliberated, and came up with a wise and compassionate decision, and re-affirmed my confidence in them.  I write this week to celebrate this great moment – but first, a bit of background.

From my earliest youth, the OU has been a major part of my life.  Long before most had heard of virtually any other Kashrus organization, we were trained, “if you want to know that a product was kosher, look for the OU symbol”.  I assumed that the OU was a Kashrus organization, and that was the extent of it.  I didn’t know how wrong I was.

As a young adult, I encountered the OU in a whole new light when I became an NCSY advisor on an Israel program.   The care and concern for all of Klal Yisrael, the innovative, spirited, the deeply spiritual way in which they demonstrated the importance of outreach and how to do it effectively, was a major influence on my life and that of thousands of others.  Around the same time, I witnessed the opening of the OU Israel Center in Jerusalem, and found a second home there attending many programs, and basking in the inviting and uplifting environment.  But I later found that I still had little clue of what the OU really represented.

When I became a Rabbi in Portland, Oregon, I began to more fully appreciate the raison d'être of the OU; what it meant to be a Union of Orthodox Congregations.  I discovered a large national framework that provided support and help for synagogues and shuls, with resources and assistance to help a broad range of shuls – a Big Tent – bring the light of Torah to communities large and small.   I realized that Kashrus, NCSY, Yachad, OU Torah, the wonderful magazine Jewish Action, and so many other “departments” of the OU were just parts of one overarching objective: Klal Yisrael.  I gratefully attended special “Mikdash Me’At” conferences tailored to help small communities, and benefitted greatly from the wise counsel of many great OU leaders in making my Rabbonus and our shul more effective.  In particular, I remember a talk given by Rav Nota Greenblatt שליט"א, who explained that he had to be at a conference, because “If the OU asks you to come, it is the Torah world itself that is inviting you”.  I became intimately involved in kosher supervision visiting many factories on behalf of several organizations, and saw that no matter whether the product carried a Kof K, or Star K, or Heart K, or many other symbols, it could do so only because a very large percentage of the ingredients were supervised by the OU, which is larger than all of the others combined.  Later, at the Young Israel of Forest Hills, I also was the beneficiary of OU help on many occasions – I was particularly proud to be part of the OU mission to Israel during the 2014 Gaza War, where I witnessed how much the OU does to stand up for Israel’s rights and provide support for her soldiers and citizens.

By virtue of its membership in the OU, a shul was saying that they adhered to standards and bylaws of the OU, and followed the recommendations of the Rabbinic leadership of the OU in regard to various issues of the day

But most of all, the OU has been important as a standard bearer.   Much like the trusted symbol on food items, it was a standard on the wall of a shul.   When a visitor walked into a shul and saw the OU symbol on the wall, they were assured that the shul is Orthodox.  Period.   By its membership in the OU, a shul was saying that they adhered to standards and bylaws of the OU, and followed the recommendations of the Rabbinic leadership of the OU in regard to various issues of the day.   In Portland there is a shul that once was a member of the OU, but refused to install a proper mechitza and had various other deviations from normative Orthodox practice.   When that shul left the OU and our shul remained, people knew which shul was the Orthodox, and which was only “Traditional”.  We were able to set certain policies and avoid arguments over them, by stating that we were acting as an OU-member shul where certain things were acceptable, and others were not.

Over the past few years, however, I  had begun to have my doubts.

I have written several times in the past about the plague caused by the so-called “Open Orthodox” (OO) movement, which has sought to introduce many negative changes and radical innovations into synagogues.  These changes included hiring female Rabbis (whether calling them Maharat, Rabbah, or Rabanit), having “partnership minyanim”, lowering standards for conversions, announcing mazal tovs for gay marriage members, publicly attacking the Chief Rabbinate, engaging in extreme leftist anti-Israel advocacy, and publicly denigrating many positions taken by Gedolei Torah, including the Roshei Yeshiva of Yeshiva University and poskim of the Orthodox Union.  In general, they flout established Rabbinic Authority, producing their “own poskim” and teachers who feel qualified to make changes against the stated positions of all recognized Torah authorities.   There is no need for me to discuss this unfortunate phenomenon at length, readers of this blog are well aware of the problem.

And therein lies the rub.  Unfortunately, several of the leading OO congregations, first and foremost the Hebrew Institute of Riverdale, whose Rabbi Emeritus Avi Weiss is the founder of Open Orthodoxy, are longstanding members in good standing of the Orthodox Union.

As a two-term member of the Executive Committee of the RCA (Rabbinical Council of America), which has many unofficial ties to the OU, I have participated in countless difficult discussions over the past decade regarding the problem of how to deal with colleagues who support OO ideology.  There were discussions of whether to expel certain members who had publicly taken positions against established RCA policies; most of the more vocal ones thankfully left on their own accord.  But the festering problem that persisted was that several well established OO congregations remained as recognized members of the OU, and continuing to proclaim themselves as normative orthodox congregations.  Mounting pressure was brought to bear on the RCA and on the OU from both sides to define their standards and to decide whether or not OO innovations could be accepted within the “big tent”, or whether, by their actions, the OO supporters had defined themselves out of Orthodoxy. 

Much of the pressure was brought not only by Rabbis and members of those Congregations, but by their many friends and supporters in the Modern Orthodox world, who had been convinced that the innovations sought by OO were just efforts to provide more of a voice for women – an objective that all sides consider important – and therefore relatively harmless and not worth causing a rupture amongst Jews.  No one, after all, wants dissent or machlokes, and personal relationships especially make things difficult.  I saw this personally at the Young Israel of Forest Hills; the very week that an article that I wrote decrying OO was published in the Queens Jewish Link, a leading member thought it appropriate to publicly send their best wishes to Rabbi Weiss from the pulpit in response.  This dilemma has been the source of much angst and concern for the OU leadership, as they sought to balance the values of אמת ושלום (Truth and Peace).

One year ago, after many months of consultation and deliberation, the Orthodox Union published an simultaneous official statement and Halachic Ruling against hiring woman clergy, by whatever name they might be called, while at the same time calling for increased involvement of women in whatever leadership and Torah teaching roles that were proper within Halachic parameters.  There was hope in many quarters that this would put the issue to rest, and that the more “liberal” wings of Modern Orthodoxy would recognize that these statements, signed by a blue ribbon panel of Rabbonim and lay leadership, made it clear that the OO agenda was out of the bounds of Orthodoxy.

But for some, this was not enough.  Some statements coming out of the left included “The OU should stick to Tuna Fish”. . . “the OU will only divide the community if it starts to strip some of its member shuls which have female clergy of OU affiliation” . . . “Just as a Zionist would not ask the Satmar Rav for a psak regarding Zionism, the Modern Orthodox community should not look to [YU Rosh Yeshiva] for opinions on the role of women in our communities”, and even more intemperate comments.   More congregations announced they were considering hiring female clergy, and those Congregations that already had done so made it clear that they had no intention of complying with OU Policy.  The statement of last year seemed unserious – the OU was allowing member congregations to ignore its stated policy; implicitly saying that the policy would not be enforced.

As a result, more pressure built, both pro and con, for the OU leadership to draw a line in the sand, and to decide whether it would act to defend the sterling reputation that it had built up in over 100 years of representing the finest of what Orthodox Torah Judaism stood for.   Baruch Hashem, after much difficult deliberation and thought, the OU issued a statement this week, clearly stating that it will not allow any member congregations to hire woman clergy, while at the same time encouraging learning and positive roles for women.  As to the four OU congregations that now employ female clergy, a sunset clause was provided for a three-year time limit to allow those congregations to come into compliance with OU policy.   This was a difficult decision for the OU, given the great pressures put on them to not issue this policy, and they are to be applauded for it and supported.

We hope for a future in which these types of issues will no longer pull apart members of the Torah community, and we can focus on all of the laudable goals which the OU has pursued for these many years.

Sunday, January 28, 2018

In Appreciation of Rav Berel Wein, upon the passing of his wife Rebbetzin Mira Cohen Wein A"H

 I recently heard the devastating news of the passing of Rebbetzin Mira Cohen Wein, and I felt moved to write some words of chizuk to my esteemed Rav and teacher, who is going through this tragedy now for the second time.   It is self-evident to me that the wonderful teacher and mother-lode of inspiration who has greatly benefitted us all with much needed chizuk over the years, should surely be the beneficiary of whatever Chizuk we can offer to him in his time of need.

Although I met the Rebbetzin (and her predecessor Rebbetzin Jackie Wein) only very briefly, I was deeply impressed.  All the more so given the difficulty of being a zivug sheni (Second marriage spouse).  I hope that Rav Wein will take solace in knowing how much he means not only to his family, his direct talmidim and congregants, regular readers of his columns, books and essays, listeners to his shiurim, tapes, and lectures, but to many thousands of others who see him as a unique and special voice that represents -- more than anything else -- "common sense" (in Hebrew -- sechel hayashar) in the Torah world.  This quality is one that to this writer seems to have grown increasingly rare, in inverse proportion to the sheer vast amount of knowledge that is growing ever more prevalent.

This may seem counter-intuitive.  After all, clearly, the quantity, and even quantity, of learning and knowledge available in our world is unprecedented and growing at exponential levels.  In the secular world, the openness of society and tools such as the internet have made incredible amounts of knowledge available and useful to untold millions the world over, knowledge previously available -- if at all -- only to academics and experts.  Young children are knowledgeable about matters that seasoned adults could not fathom a generation ago; students have unbelievable resources with which to challenge their mentors.

In the Torah world, as well, although in many quarters the use of modern information technology is frowned upon, the amount and quality of learning is at levels not heard of for millennia.  While in our parent's generation there were less than two thousand yeshiva students in the entire world, there are now several Yeshivas that alone boast more than twice that amount; the total number of full time learners is closing in on 100,000.  The tens of thousands making a Siyum on Shas, the explosion of seforim being published, the unbelievable assortment of thousands of shiurim available for and by men and women of the highest levels of learning and scholarship, simply boggles the mind.

The primary reason that a person can attain great vast amounts of knowledge -- even Torah knowledge -- and yet not exhibit wisdom is that they lack one crucial ingredient -- common sense.

  And yet -- something is missing.  Without going into any specifics here, I am not alone in bemoaning that with all of this incredible knowledge, we are still too often confronted by far too many instances of statements of questionable wisdom, even as expounded by very informed individuals.   Although this is certainly not true of most of Jewish leadership, on some extreme occasions I am reminded of the Even Ezra quote I heard from Rav Wein regarding the  phenomenon of a chamor noseh seforim  (a donkey carrying books) -- a reference to someone with a great deal of knowledge, who remains -- a donkey.  I would venture that the primary reason that a person can attain great vast amounts of knowledge -- even Torah knowledge -- and yet not exhibit wisdom is that they lack one crucial ingredient -- common sense.

Although this sounds harsh, Victor Hugo said that in fact all too often, "common sense is in spite of, not as the result of education".  All of this knowledge may, in fact, be a mixed blessing.  Keeping one's moorings in the face of lightning speed shattering changes, in which values and "facts" unchallenged for millennia are being overturned, denied and uprooted, while the sheer volume data constantly streaming into our consciousness, is daunting.   Add to this the incredible pressures in the Orthodox world to conform to certain views and norms, which sometimes are the result of rulings by great Sages, but all too often are based on dubious reports regarding "Daas Torah" circulated by various self-appointed activists, or by people resistant to any type of change of views or practice, no matter how innocuous or necessary, simply because "that is the way we do things".  A great deal of wisdom is required to sort through all of this and to hold up the light of Truth and of the real call of our Mesorah, wisdom that is needed and all too rare.

Common sense in an uncommon degree is what the world calls Wisdom

It is said that "Common sense in an uncommon degree is what the world calls Wisdom" (Samuel T. Coleridge).   There is certainly more to it than that, but there is no question that this quality is at the core of what we celebrate as chochmah.   It is an exceptional quality, in addition to saintliness, erudition, diligence, and incredible concern for others,  that a special few of our greatest Gedolim had in abundance.   Rav Yaakov Kaminetsky, Rav Yitzchok Hutner, Rav Mordechai Eliahu and the Pnei Menachem of Ger, were examples par excellence of this quality.  I daresay that the outpouring of grief and sadness at the very recent passing of Rav Shteinman zt"l was not so much because of the tragedy of his passing -- we did have the incredible gift of having him fully with us with all of his faculties intact until the age of 104, what more could one ask? -- but rather due to the fact that he possessed this quality of common sense wisdom, which is so often lacking.   It is this wisdom, which as Emerson put it: "Common sense in genius dressed in its working clothes", that we need so much, and which Rav Wein has been a grand source of for all these years.

As a Rav and Rosh Yeshiva and lehavdil  as an attorney, historian and astute observer of world events, Rav Wein has accumulated a great deal of yedios and bekius  in Torah and much knowledge regarding the world and the highs and lows of human foibles. But it his "common sense" wisdom that comes through in all of his amazing teaching and accomplishments, inspiring us to look beyond the often foolish and small minded statements and issues that so many get caught up with, to focus on the ultimate issues that matter, and to strive to make a positive difference in the world.  To enjoy and celebrate the beauty that Hashem has so bountifully placed in this world; to know and appreciate the timely lessons and wisdom that we should draw from knowing our history and the lives of great people; to recognize the good in ALL sections of the Jewish world -- these are some lessons that Rav Wein has taught me and so many others, and which has given us the chizuk to continue striving for sanity in this often crazy world.

May Rav Wein find comfort among the mourners of Zion, mourners who were so often inspired  by him to appreciate what mourning for Zion truly means.

Friday, October 20, 2017

Chaos in Jerusalem

It is a Friday afternoon in Yerushalayim, and I do not have much time to write and edit this piece.  Nevertheless, since I received some requests from acquaintances to comment on the malicious and awful events yesterday of the Peleg Yerushalayim group, may their name be blotted out, I wanted to at least write something.

Readers of this blog know that I am very much for needed change in the Chareidi world, particularly in regard to their stance of total rejection of army service for any young man, no matter what up until now.   While I believe that we very much need a cadre of special scholarly students who devote their lives to Torah only, surely times have changed greatly since the 1950s.  Then, in the post Holocaust era, many Gedolim felt that all hands were needed on deck.  Furthermore, the army was (in those days) actively trying to reeducate young men away from "Galut mentality" and religious observance; they argued that no young men should be allowed to enter the draft.

Fast forward 70+ years to our time.  There are hundreds of thousands of Chareidi men of military age who are not serving, and then who cannot get meaningful lucrative employment.  This in turn causes-- among other things -- a terrible  economic model of poverty and reliance on charity and government largess which is clearly unsustainable.

All this is well known.  If I had my druthers, many young Chareidi men would serve in the army, in special units where Kashrus, Shabbos, Teffilah, Torah learning are provided in a positive way, and only a minority be totally exempt.   Many such efforts have taken place in the political realm.  

But I write today not to discuss my druthers (whatever that means).  Instead, the majority of Chareidi Gedolim, including most Roshei Yeshiva, the Degel haTorah party, and significantly the Moetzes Gedolei HaTorah, headed by Rav Aharon Shteinman and Rav Chaim Kanievsky, have agreed on a compromise, whereby all Yeshiva students should register with the Draft board, and they will then be entitled to a deferment until age 23, and probably more after that.  Included in this deal is that all those older than 25 will receive a permanent exemption from service, and other advantages.  (I will not go into all the details here, because it is not my point).  Although non-Chareidi people feel that this deal is another sellout to the Chareidim and perpetuates their non-service, this path was agreed to by most of the Chareidi leaders, who are happy that this has taken the pressure off the draft issue.

Enter Shmuel Auerbach, son of Harav HaGaon Shlomo Zalman Auerbach זצוק"ל (a champion of love and peace who is surely turning over in his grave), and decided this is not good enough.  He formed a breakaway party HaPeleg Hayerushalmi, which runs its own candidates for office competing with Degel HaTorah and which has its own yellow smear rag of a newspaper called HaPeles, and with ugly and depraved methods have time and again not only rejected the approach of the other Gedolim, but besmirched and slandered them, including Rav Shteinman and Kanievsky, in ugly and depraved terms.

I do not have the time or the stomach to document here all of this ugliness today.  

I do mention it, however, in order to explain what happened yesterday, which was only the largest such outrageous travesty perpetrated by Peleg.  In a concerted effort they called "A Day of Rage", the Ketanim who lead Peleg thought it was a good idea and a Kiddush Hashem to send thousands of young impressionable mostly teenage and twenty-something hotheads into the streets to essentially shut down traffic in Jerualem, Bet Shemesh, Bnai Brak, and Modiin, inconveniencing thousands of people, turning the vast majority of them into even greater opponents of Chareidim and what they stand for, and acheiving massive Chillul Hashem.  It took hours to get anywhere, if one could at all, as they shut down the major arteries at the entry to Yerushalayim

I have no words to describe my contempt for the "Rabbinic" leaders of the Peleg, who -- in their unbelievable arrogance and shortsightedness --  have stood by and not only allowed but encouraged this desecration of G-d, including fighting police and army, while in turn often calling them murderers and Nazis for simply trying to move them out of the way of traffic.  (The police, in my view, exercised great restraint -- I would not have been surprised if they had busted a few heads).  The ugliness was horrible . . . and I fear greatly how much damage this has done to any efforts at outreach and presenting a positive view of Torah Judaism.

I only hope that people realize that although they are a group comprising several thousand supporters, they are a small minority of the Chareidi community, who are shocked and appalled at these actions, and are very angry saddened by it.  It behooves anyone with the power to do so to stand strongly against this terrible group and their leaders, and for the restoration of Kovod HaTorah

Tuesday, September 26, 2017

Rabbi Monni Weisberger of Blessed Memory

This is the most painful "essay"  I have ever published on this blog.   It is a Hesped (Eulogy) that I delivered at the funeral of my very dear father in law, Rabbi Monni Weisberger ע"ה, this past Sunday.

It is followed by an achingly beautiful tribute written by my dear daughter Diti on this occasion.  This is then followed by the very heartfelt and well-received words that my dear son Shimshon said at the funeral


     As a Rabbi, I have had the dubious honor of writing and delivering many hespedim. People I knew well, people I knew not so well; people I loved dearly, people I had a more distant relationship with…I had to find the right words to say to honor them and the loved ones they left behind at such a tragic time. It was always a difficult task, but I felt Hashem helping me to put the right words in my unworthy mouth.

     But this is different. . . and so much harder.  I feel at such a loss to find a way to write a fitting tribute to the man I loved more than any other man in the whole world, and who I know loved me deeply and totally. . . Words that could somehow capture the essence of a man who was so multi-faceted: kind, generous, wise, funny, deep, gregarious, knowledgeable, eccentric, bold, unselfish, tolerant yet impatient; opinionated yet accepting of others; an amazing Talmid Chochom (Torah Scholar) whose greatest love of all was learning and living Torah at a very high level of amkus (depth), and  yet who could relate to the simplest of people with his sophistication and charm; a tremendous masmid (diligent scholar) who made time for everyone who needed him and to enjoy life to the fullest; a master storyteller who would hold old and young spellbound for hours with mesmerizing and wonderful recountings of episodes in his amazing life; outspoken and ready to stand for principle while simultaneously deeply modest and self-effacing, never taking credit for himself and always careful to never unnecessarily cause anyone bother or delay; outwardly often grumpy ,but always deep down affectionate. . . It is a huge task.  As Ema would always say, “they don’t make ‘em like that anymore”.  But most of all, to honor the most wonderful and devoted husband, father, grandfather, uncle, friend that I ever met  -- I have never witnessed a more loving and devoted father and grandfather --  a man who truly loved Lonni and me and our kids and all of his family and Klal Yisrael totally, warmly, unconditionally.  His loss is truly unfathomable and irreplaceable

חבל דאבדין ולא משתכחין
לא קם בישראל כמשה עוד
Woe to us to lose a person like whom cannot be found.

I had the privilege of accompanying my father in law z"l as he was honored to
recite a blessing at a wedding in his last public appearance, 3 days before his final injury

     Abba – and you were truly an Abba; a real second father to me – you are probably wanting me to get to the point and finish already.   I must indeed be brief, but
פטור בלא כלום אי אפשר

     As others mentioned, it is a special זכות (merit)  that after the long, long last six  months of  ייסורים (suffering)  he returned his holy Neshamah to his Creator at the very beginning of the Rosh Hashanah, after complete כפרה (Atonement)  for any possible shortcoming was surely achieved.  Surely, he was immediately judged in the book of Tzadikkim Gemurim (the Wholly Righteous) as he completed his task in this world.

     But actually, his passing on Rosh Hashana was fitting in another way as well.  There is an enigmatic verse in the Book of Nehemiah regarding Rosh Hashanah.

     Ezra and Nechemiah, without going into the story, were faced with a people that were terrified of Rosh Hashana, and the feelings of inadequacy that was profoundly felt caused the people to experience Rosh Hashanah, Judaism and life in general with great sadness and mourning.   Ezra said to them:
וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ
 כי קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל תֵּעָצֵבוּ כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם.

And he said to them, "Go, eat fat foods and drink sweet drinks and send portions to whoever has nothing prepared, for the day is holy to our Lord, and do not be sad, for the joy of the Lord is your strength. (Nehemiah 8:10)

Ralbag comments on the final words 
חֶדְוַת ה' הִיא מָעֻזְּכֶם:

ר''ל המבצר והחוזק שתתחזקו בו הוא שתשמחו במה שרצה ה' יתברך שתשמחו בו

    The stronghold and strength that you should depend on is the joy in engaging in what Hashem wants us to enjoy, 

knowing that we are doing His will

ואפשר שנאמר שהרצון בו שהוא ראוי שתשמחו במה ששמעתם מהתורה כדי שתתישרו לשמרה והוא המעוז והחוזק שתקחו מזה כי שמחתכ' בו תורה שרצונכם לנהג לפי התורה

We might say that it is fitting that you should rejoice in what you have learned from the Torah, so that you will be straight in keeping it and that is your greatest strength -- that your joy comes from Torah and your desire to conduct yourself by the Torah

     This directive, to treat Rosh Hashanah as a כי הוא נורא ואיום, deserving the greatest seriousness and awesome respect, while at the same time, being a time of enjoyment, pleasure, and loving interactions with others . . . is how Abba/Saba/Manoon lived his life, pursued his Avodas Hashem, and taught us by his amazing example.

     I want to express our appreciation for all the amazing caregivers who helped Anna during his long final illness. I want to give voice to the terrible pain of all the grandchildren and great-grandchildren who will never again feel the nurturing of the magic shoulder and hear his singing and humor to cheer them up and make them feel so valued and important.

     I cannot begin to express the pain felt by his loving children, each of whom is unique and different, but nurtured and encouraged by him to express their own special nature and individuality confident of his love.  The endless longing that Lonni and her siblings exuded at his bedside, hoping for the tiniest glimmer of hope that they could connect with him, just one more time, for just one brief moment was so heartbreaking to watch….and such a tribute to the incredible love that they felt so deeply.

     And אחרונה אחרונה I cannot even imagine how Ema תבדל לחיים טובים וארוכים feels today.  The many hours she spent sitting next to him, holding his hand, caressing his cheek, singing to him and begging him to respond…the pleasure she took when she felt a little pressure or squeeze of his hand, or a tear on his cheek when we sang zemiros for him…after 63 wonderful years together…it is so hard to imagine the depth of her pain

     We only hope, together, to draw strength from each other, and to look forward to the time we are reunited after תחיית המתים  (Reincarnation). Abba always said that when Nanny and Grampy passed he took tremendous solace in the concept of תחיית המתים . . . Is it not fitting that we just read about that yesterday in Haazinu, אני ממית ומחיה, G-d causes Death and grants Life (Devarim 32:39); one of the prime sources in the Torah for this concept!

     It is fitting, as well that we also read on Shabbos the beginning of וזאת הברכה, which contains the verse

'וַיָּמָת שָׁם מֹשֶׁה עֶבֶד ה
And Moshe, the servant of Hashem died there

 A passuk that would describe well this week’s events.

     Finally, Moshe Rabbeinu merited to die במיתת נשיקה  - (Death by the Kiss of G-d).  While you, Abba dearest, had a more difficult challenge at the end, you always signed off your letters to us נשיקות עד בלי די (Never enough kisses)

     We love you עד בלי די endlessly, never enough, always and forever.

     May his memory be a blessing and source of chizuk to us forever

בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה אֲדֹנָי ה' דִּמְעָה מֵעַל כָּל פָּנִים
 וְחֶרְפַּת עַמּוֹ יָסִיר מֵעַל כָּל הָאָרֶץ כִּי ה דִּבֵּר


My Superman
By Diti Oppenheimer

When I think of Superman, I think of someone who is:

Confident Strong Determined
Dignified Tough Cool

My Superman stands strong and tall in my mind. There is a fire burning in his eyes. Never wavering to what the winds may howl. Never losing his ground. Never looking down.

He has the confidence of a man who knows exactly what he's doing. He has wit that is razor sharp. He has the toughness of a man that doesn't let anything in the world deter him.

But my Superman is not aloof.   In addition to the above, he is

Caring Loving Adorable
Selfless Patient Huge-Hearted

My Superman is tough on the outside but a teddy bear on the inside. He cares so much about his loved ones and stands up for them. He loves them so deeply and shows it in so many ways. Somehow he makes each and every one of them feel special to him.

There are some supermen that are fiction, a yearning and fantasy of desperate people for a savior and hero.

My Superman is real. His strength is not made up of muscles but of willpower. His confidence is not from the praise of others but from an inner sense of self-worth and purpose. He doesn't wear a cape because real men don't wear capes.  

He has been my hero my entire life.

My Superman is my Saba.

To my precious Saba,

Saba I feel like I'm living in a daze, a horrible nightmare that is totally disconnected from reality. Because it can't be true. My superman is invincible. These kind of mortal things don't happen to him.

But, Saba, you will always remain in my mind as the invincible hero that you were. Only, Hashem decided it was time to take away your terrible pain because He wanted Superman back in the heavens.

Saba, I love you so much it's totally beyond words. I can't thank you enough for the treasure house full of precious memories and stories and a legacy that you have left for me to hold tight to for the rest of my life.

The memories. Oh, Saba, how many sweet memories I have with you. From Godiva chocolates to shnaps with my pinkie. From bonkos to my big nose poking you at night. From singing with you to dancing with you (on the women's side) at weddings. Holding our breath contests that you always won to sucking on our candies and making them sharp. From A Sukalah to wearing the Challah cover on your head.

Saba, growing up, you were literally my hero. I just admired you so much and always wanted to spend time with you.

I remember going to friends houses and seeing them treat their grandparents like old people that they unfortunately had to care for. I couldn't believe it. Because, Saba, you were never old. You were a giant in my eyes, someone who was always in control. And, Saba, you just made it so so easy to love you. Because your love for us knew no bounds.

Saba, I loved your stories. I could hear them again and again and never get bored. I would sit, wide-eyed and fascinated and watch in amazement as you would paint an animated, detailed, and colorful story for us that always left all of us wondering how one person could accomplish so much and live such a full life. From the opera story to the Marilyn Monroe story, that were so unbelievable. From the bananas story to the kasha in your pockets story that made us laugh so hard. From the “Moshe Moshe” story to the speeding in Arizona story that showed your razor sharp wit. From the Shepsel story to Kosher Pizza story which showed your ingenuity. The meatball story on the first day of Yeshiva showed us your commitment to Torah. And more -- getting locked in a building, the 3 dates in one day, courting Savta -- and so much more. No one could believe these stories if they hadn't heard it from you. Saba, you were a king. And I always felt so proud to call you my Saba.
And then, Saba, as I grew older, I got to know so much more about you and appreciate you on a much deeper level. Saba, I learned how much you valued Torah and how it was the center of your life. I learned how much of an anav you were -- doing so much yet never ever bragging about it. Never wanting to be מטריח anyone else -- even though we were always so happy to make you sugar-free cookies or give up our beds for you, you always felt so bad that we were doing that for you. I learned simchas hachaim from you -- how to really live each and every day to its fullest. I learned ahavas Yisrael from you -- how to love each and every person and to give them endless love and patience. I learned how to have beautiful shalom Bayis. I learned how to be mechanech children from you; how to allow everyone to express their individuality.
And Saba, I learned what pure, unadulterated and endless love is. Saba, I will never, ever forget that you came to my graduation. I know you hate these things and never wanted to go to them but you did it for me. Because you love me. I felt like I was your only granddaughter because that's how much you showed you loved me. I'll never forget how you and Savta took me out to dinner just to spend time with me. How you patiently listened to me and gave me advice. I always left you feeling heart warmed, feeling so enveloped in your love. I'll never forget those birthday songs I anticipated hearing from you the whole year. Oh, Saba, how I wish I could've heard that song instead of the heart-wrenching news I got this year on my birthday.
Saba, I can go on and on about you and the memories that have been filling my mind that will remain with me forever. I really can't imagine going on without you anymore. Saba, I so badly wanted you to be at my wedding. I wanted to dance with you and get a Bracha from you underneath my veil.  I feel like there's a gaping hole in my heart that no one but my Saba could ever fill.
Saba, I just want to say thank you from the bottom of my heart for being my Superman, for teaching me invaluable lessons that have made me into who I am, for loving me unconditionally, and for never ceasing to give to me. The fact that you have such a legacy of descendants that are all shomer Shabbos and amazing people is such a testament to the incredible person that you were. Thank you for truly being the best Saba in the world.
I guess the last thing I can say are the last precious words you ever said to me. "I love you so much and I am so proud of you."


"The Man"
A Tribute to My Grandfather

by Shimshon Oppenheimer

If I had two words to describe my grandfather they would be.

The MAN.

I say this on behalf of all of his descendants. Particularly my siblings who can't be here on this tragic day.

I knew No more honorable man, or honest man. He could give Honest Abe a run for his money.

If he owed you $2.37 cents he'd pay you EXACTLY $2.37Cents.  I remember he even returned a pair of socks he'd borrowed. (I don't know if he hand washed it, but it was clean.)

He was a symbol of strength, fire, and integrity. I  always always looked up to him as my role model, he taught me what it meant to be a proud Jew. I'll never forget the fire in his eyes when he spoke of the Nazis, WWII or Medinat Yisrael.. I'd be talking to him unsure of my future, and he would always be telling me to go to Machal.. -My cousin Ari took up the call to battle-  but Saba always inspired me to fight for the Jewish people, and still inspired me to this day, I still I hope one day he will see me from Above with a Beret on too...

He was more than just my hero and Godfather, he was a living example of a life to lead. Being a man of tremendous Torah knowledge and fear of G-d yiras shomayim (he could have been a Rosh Yeshiva..) as Rav Mendelovich would have wanted... but he liked to laugh and say he loved the gashmiyos in this world too  much... He enjoyed football, classical music, opera, schnapps, fast cars... all types of worlds things .... he showed You can be a man of G-d and enjoy the good life. There's no one like him.  Kind of old school Yeshivish if you will.

We would sit there captivated by his stories, even if we'd already heard it 10 times.
Stories flowed from him.... From 3 dates a day (I hoped to one day reach his madraiga), smuggling guns to Israel, to knocking out Nazi flight attendants... He was a boss through and through.

I often complained jokingly that he made my life seem so boring In retrospect. I never got to pass up a date with Marilyn Monroe, or (smuggle guns to Israel, get caught , get his guns back and continue to smuggle weapons to Israel) , or learn to fly planes (until Savta caught him)

I remember him noting when he turned 90 that he liked this world and He enjoyed it too much to leave just yet... I smiled and prayed G-d would agree with this sentiment.
The day I have feared in the darkest recesses of my mind has come. The day I no longer have my Saba around. I day would I never ever hoped would come, but knew deep down that it was the way of all man... 

As the Patriarch of the family he is simply irreplaceable and jointly responsible for our spiritual live and our physical lives as well (well at least those of us who share his DNA, )... We are all a testament to his greatness, his children, grandchildren and great-grandchildren... All of his descendants shomer Shabbos, Torah and Mitzvos. Every single one.

A man truly like no other. Loved by all. From family to neighbors, mechanics, lawyers, coworkers , congregants, even “Berman."

Saba, you passed on from this world Lail Rosh Hashana, the heavenly courts pushed you to the head of the line, as it says Tzaddikim Gemurim and Reshaim Gemorim are judged first and you were stamped a Tzaddik Gamur, of that I have no doubt.

You were always my #1 fan and I could count on you to take my side whether it be my latest  hairstyle or Donald Trump. You almost always supported me and made me feel like you had my back, man to man. A special bond we shared... 

Saba, I can't bear to say goodbye. It's too painful to even think about. I find solace in knowing that this is not the end. That I will get to see you one day again and give you a  big ol' bear hug. And perhaps if I'm “Zocheh", to even get near your box-seat in shomayim, (if not at least wave from the bleachers)- though I hope for your sake Saba, they have football up in Shomayim- and maybe even some schnapps.

I must say, I am grateful to Hashem I missed my connecting flight to Seattle just so I could see you one more time... wish you a Shana Tova and hold your hand one last time... My only regret is that I didn't stay just one minute longer...

I will miss your stories.
Your power and charisma.
Your witty jokes.
Your guidance , support, and humor.
I will miss your loving smile.
Your full rich beautiful special  zeideh-like aura...

Most of all I will just miss your warm-loving presence and having you around.

Love you more than words can every say.

Your loving Grandson,