Yeshiva University - Masmid Yearbook (New York, NY)

Page 11 text:

The inllucncc of the Rav extends to the practical realm of world affairs as well, particularly in his inspiring leadership in behalf of the Mizrachi religious Zionist Movement. The Rav regards the State of Israel as part of the historical religious destiny of our people, not merely as a secular political entity. He has, therefore, devoted his energies and his considerable ability to further the cause of religious Zionism in Israel and support the rebuilding of the Slate. Above all, in a world of narrow specialization, the Rav is a singular reminder of how broad a Torah scholar can be. His incredible erudition in many secular disciplines fits harmoniously into his Torah-true outlook. His concept of Torah knowledge is constantly expanding, incorporating a multiplicity of perspectives and skills. Unafraid of complexities and apparent contradictions the Rav simultaneously penetrates to the core of the idea while showing the validity of dif- fering approaches. We could never hope to duplicate the results of the Rav ' s genius but we can share in the realization that a religious Jew can think in large terms and need not fear confronting new ideas.

Page 10 text:

Roshei Yeshiva are rarely philosophers. Jewish philosophers are usually not the most eloquent of speakers. The Rav dominates our world in both these areas and more. A rigorous thinker and yet a poet, he combines the precision of Brisk with an unusual sensitivity to feelings and emotions. The Rav ' s description of his grandfather Rav Chaim Soloveitchik as more importantly the man of Chesed, loving kindness, rather than the great creative halachik thinker applies equally to himself. Greatness in Jewish life must be reflected in character as well as in intellect; the Rav personifies both. His very presence each week, often at great inconvenience and pain, is an act of loyalty and devotion to the Yeshiva and his students.

Page 12 text:

Be a Jew in your home and a man in the streets, was the rallying cry of Judah Leib Gordon, the poet of East European Haskalah, who felt that this approach would lead to a general acceptance of Jewish par- ticipation in Russian society. He himself, though, sad- ly discovered that his formula would not work; those young people who had espoused this doctrine aban- doned the ways of Judaism to graze in foreign fields, severing all ties with the faith of their parents and ancestors.