The modern age has witnessed a twofold change in the direction of the sevara. However, it appears that this developement, fundamental as it is, has, as its predecessors, bypassed the path of pessak. This is evident in the works of two of the contemporary giants of halachah, R. Chaim Ozer Grodzinski and the Chazon Ish. Though R. Chaim Ozer's work evidences traces of the influence of Volohzin and R. Chaim Brisker, and he was thoroughly adept in the new derech of R. Chaim, his Responsa, Achiexer, avoid its use in practical decision. Rabbi Zevin (1) surmises in fact that the reason R. Chaim, founder of the new learning, avoided hora'ah, was due to his innovative method of study. In discussing this he says, "In practical - hora'ah one cannot burst the bounds. In this field traditional methods of study are fundamental". The sole exception to this "practical guide" seems to have been the Rogotzover, R. Joseph Rosen, who ignored completely halaohic literature after the Rishonim and found all the precedents required for contemporary problems in the Talmud and Rishonim alone. It is a common trait of both R. Chaim and of the Rogotzover that they avoid discussion with acharonim and hardly mention them. Though their systems are similar and both lead away from the mainstream of traditional forms of exposition, the Rogotzover remained in the field of pessak and is one of the most prolific respondents ever. This, in spite of his ignoring the traditional links in the chain of pessak development. There is a kinship between the Rogotzover and the Biur Hagra in that both sought to base the halachah, and even custom, upon the words of Ghazal alone. Neither argue with contemporaries, both seek, each in his own way the basic primary sources alone. Whilst the Rogotzover virtually ignored the Shulchan Aruch, the Gaon showed how, far from being a source of diversion from the Talmudim and Rishonim every one of its statements is contained in Ghazal. The Gaon thus succeeded in preserving the o…

I wish to express profound gratitude to Dr. Joseph B. Soloveitchik, Chairman of the Committee, who guided me in the selection of the topic of this dissertation, and whose counsel and criticism are reflected throughout the essay; and to the members of the Sponsoring Committee, whose assistance and encouragement proved invaluable: Dr. Gershon Churgin, Dr. Arthur Hyman, and Dr. Samuel K. Mirsky. Mr. Jacob I. Dienstag was unstinting in offering me direction in the location of many of the sources. I gratefully acknowledge the cooperation of the Copenhagen Communal Library which made available to me photostats of unpublished manuscript material used in this dissertation.

The study of Torah has always been accorded high significance in Judaism. The clearest formulation of this principle is given in the Mishnah: The study of Torah is equal to all the other precepts. Even more than merely "an integral part of Jewish piety," Talmud Torah was considered an act performed by God Himself: "The Holy One, blessed be He, The King of Kings of Kings...one third of the day He studies Bible and Mishnah.: Whether Talmud (study) is superior to Maaseh (deed, action) or to prayer,

Before R. Hayyim proceeds to elaborate his own definition of lishmah, he presents a brief criticism of the devotional interpretation of the Hasidim. The popularity of the Hasidic view equating lishmah with their version of devekut can be gauged by R. Hayyim's casual remark that this theory is held by "most of the world." The first evidence R. Hayyim offers in disputing the Hasidic thesis is a passage in Midrash Tehillim on the verse, "let the words of my mouth and the meditation of my heart be acceptable in Thy sight, O. Lord."

Berkovits, Eliezer – Faith After the Holocaust (my own book); God, Man and History (BM 6010 B44 1979 c.2). Fleischner, Eva, ed. – Auschwitz: Beginning of a New Era? (BM 645 H6157 1974). Fackenheim, Emil – The Jewish Return into History (BM 645 H6 F3); From Bergen-Belsen to Jerusalem (D804.3 .F313 1975). Rubenstein, Richard L. – After Auschwitz (BM 601 R8); with John K. Roth – Approaches to Auschwitz (D810.J4 R778 1987). Cassell, Eric – The Nature of Suffering (R 723 .C42828 1991).

Franz Rosenzweig/The Inaugural Address of the Frankfurt Lehrhaus; 1920: “Then came the Modern Age. At one blow, it vastly enlarged our intellectual horizons and our very lives. The teaching of Judaism struggled to keep pace with this rapid expansion. What was new was not so much the collapse of the ghetto wall; even previously the Jew moved beyond the bounds of the ghetto. What was new was not that the Jew’s feet could now take him farther than ever before. The new feature was that the wanderer no longer returned at dusk. The gates of the ghetto no longer closed behind him, allowing him to spend the night in solitary learning. And gradually, the wanderer found his spiritual and intellectual home outside the Jewish world. We are the children of those wanderers...” 2. Our dilemma: Our audience—syngg/school=the “wanderers,” w homes elsewhere, while our מקום is the ביהימ...How reach them w-o diluting our message, diminishing selves? 3. First: Strengthen yourselves in ...מים וגם באמונה תורק\*: exploit yr opportunities here...no outside jobs/school (unless permission ZC). Throw yrslvs into lmng...& no neglect ...שאר ירקות אמונה\*: always rmmbrthe ״1 רבתיvof שמנו—not שמא.... 4. 2nd: 10־ to reach Wanderers, need t communicate & persuade. Can’t do that successfully if appear dogmatic/unthinking... So how reconcile conviction & communic'n? שמע and שמא? \*on basics—all שמע; ♦on applications—שמא; ♦Inwardly—שמע; outwardly must be שמא NOTE: שמא 5. Elaborate on שמא: \*not=mealy-mouthed; just not dogmatic... \*enough real iMlll.to keep you tolerant/respectful ♦& don’t disparage n״n even if opposed own rebbeim; MIN :1! לכף ריש לקיש מנהגו באוריתא מגי! הוה נפיק ליה לבר מתחומא דשבתא והוא לא ידע לקיים מה שני באהבתה תשגה תמיז־נ-ירושלמי ברכות פיה דף מ ע״א) תשנה) in context=“reel,” befartumelt by; but pun: שוגג..) Note: no question his יריש, no whisper’g campaigns; only—respect f hs greatenss, no assumption of guilt, knowing that Torah permits unconventional lives as well …