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n this past decade, Beit Shemesh has become a major city of immigration from the U.S. Thousands of American bnei Torah families from Lakewood and Baltimore, New York and Chicago, have built their homes there and their communities proliferate from year to year. Spoken English is commonly heard on the streets of Ramat Beit Shemesh and the shuls of these communities, each one totaling very significant numbers, replete with gabboim and ongoing shiurim, add up to figures of many thousands.
We asked the HaRav Kornfeld to expand about the principle of the issue.
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The Channel 14 survey which was published this Monday indicates a strengthening of the Right to 62 mandates while the Left rose from 44 to 45. The Arab lists dropped from 14 to 13 mandates.
According to the poll, the Likud ...
What didn't they say about the relations between Trump and Netanyahu? Who can even count all the times that the 'savant' newspaper commentators insisted that the American President was fed up with the Israeli head of state?
This is a quote from New York Times analysts from the very mouth of the American president in a talk with Netanyahu: "I am disgusted with your conduct. I did everything to protect yoõ Everyone is equally repulsed by you, Bibi! Everyone hates you but I stood by your side. Even the Jews who toe my line were already sick of you."
The Israeli reporter Barak Ravid, wrote: "Trump feels that Netanyahu abandoned him and betrayed the personal rapport between them after all the dramatic acts which Trump did for Israel's sake."
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Part II
This was originally published in 1993.
He was a master educator, instilling in his talmidim an approach to learning, while guiding and directing their study of mussar and their character development. He opened up new worlds for them, of depth and precision in their learning and in the heights he showed them they could reach. He demanded from them complete application and the correct use of their time in all aspects of life.
His talmidim were able to see that he demanded no less from himself than he did from them. They loved him intensely and felt the sacrifice he made for them, transmitting his very essence to them.
Maran HaGaon HaRav Yosef Tzvi Dushinsky zt'l, the Av Beis Din and Rosh Yeshiva of Galante and Choust and the Rav of Yerushalayim, leader of the old yishuv in Eretz Yisroel. A rosh yeshiva who refrained from discussing his own chidushim with other Torah scholars. He had no permission to do so, he would explain, for his chidushim were the property of his talmidim.
B>His Life
HaRav Yosef Zvi Dushinsky zt'l was born on the 25th of Kislev 5627 (1867). His father was R' Yisroel, a nephew of the Maharam Shi"ck. As a youngster, he was renowned in his hometown of Faksch for his extraordinary talents, devotion to his learning and his deep yiras shomayim.
Following in the footsteps of his older brother R' Mattisyohu, he set out in 5640 for the yeshiva of Buniahd. There he learned Torah from the gaon HaRav Moshe Pollack, author of Vayedaber Moshe, and his father, the gaon HaRav Zeikel Pollack, an important disciple of the Chasam Sofer. Within a short time he became known as the best bochur in the yeshiva for his toil and diligence. (He was known by the honorary title of "Rosh Yeshiva," as it was then customary to call the yeshiva's top student.)
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Outstanding Articles From Our Archives
IN-DEPTH FEATURES
Borne Aloft On The Wings Of A Dove -- The Twentieth Yahrtzeit Of HaRav Yonah Mertzbach Zt'l And Sixty-Two Years Since Kristallnacht
By Moshe Musman, based on a text by Rav Binyomin Hamburger and notes by Rav Aharon Shmuel Mertzbach
Introduction: Twilight
The opening decades of the twentieth century saw the emergence in Germany of a cadre of dedicated young rabbonim of native birth and training. They undertook the leadership of kehillos across their country, attempting to contain and reverse the ravages of many years of predominantly Reform influence on what in past centuries had been a glorious Jewish national center.
They did what they had to do. They could not shirk their responsibilities towards their fellow Jews in their own lands. However, it was basically a lost cause. For the most part, where there was no apostasy or assimilation, there was crass ignorance. Even the hope that remained for salvaging a remnant through elementary education, was soon snuffed out by the systematic persecution which began in the nineteen thirties, whose escalation led to the flight of the majority and which culminated in the extermination of those who remained.
The responsibility towards those who needed their spiritual guidance that had led these rabbonim to their posts, kept them there until the very end. When the ax finally fell, some succeeded miraculously in escaping straight away. Others stayed and suffered, escaping only later, while others perished.
Of necessity, their mission to their community was pushed aside in the struggle to survive and subsequently, to settle in new surroundings. After having reached safe havens, however, these individuals, living repositories of a heritage, must have asked themselves whether they would find any vehicle for perpetuating their community's uniqueness, or whether they were to be the last link in its chain?
In A New World
If we today, sixty years later, had to determine which of these possibilities has been realized, our response would have to be: hardly the first, yet certainly not the second.
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Opinion & Comment
In Proximity to Avrohom Ovinu
by L. Jungerman
"For she [Hagar] said: Have I also here looked after him that sees me?" Rashi notes that this is in the interrogative, as if to say: `And did I think that even here, in the deserts, I would also see the messenger of Hashem after having seen him in the home of Avrohom? For there, I was accustomed to seeing angels.' And know that she was in the habit of seeing them, for when Monoach (father of Shimshon) saw an angel merely once, he declared: `We shall surely die.' Yet she saw angels, one after another, and was not frightened."
Hagar was accustomed to seeing angels and is not taken aback this time. But we must ask if the awe and fear which envelops a person in the presence of angels is an experience one can get used to?
Truly, angels are not frightening in the threatening sense. What imposes fear and awe upon a person is the very encounter of a mortal with spirituality which is beyond his power of containing. As Rashi comments upon the verse in Yeshaya 6:5, "`For I was unworthy of gazing upon the Divine Presence.' We find an example of this by Monoach who said: `We shall surely die for we have seen a divine angel.' " Monoach's fear was that he was unworthy of this revelation. Similarly, Yaakov Ovinu memorialized Peniel with its name " . . . because I saw an angel face to face and lived." The Ibn Ezra explains Monoach's statement as previously, and as we saw with Yaakov.
But can one develop immunity and nonchalance, so to speak, against this form of dread? What, then, is the significance of the fact that Hagar had become `used' to seeing angels?
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