Islam, according to Mr. Kedourie took a great hit during the Modern period of the 20th century because it woefully lagged behind European countries' technological advances. The proud civilization, with a self image of religious superiority over the other original faiths believing Muhammad is the zenith and seal of prophecy, suffered humiliation when England and France completely dominated the former Ottoman empire setting up new individual Arabic states.
Mr. Kedourie outlines the historiography of the famous Lawrence of Arabia, T. E. Lawrence and shows definitively that his life's legacy is exaggerated. He also claims that Arnold Toynbee deliberately changed British Policy away from the Balfour Declaration that committed aid to setting up a national Jewish Home in Palestine. He also shows that the British double crossed the Sharifian Leadership in their commitments in promising Palestine.
The 1936 Arab riots are discussed in detail. The diplomat, George Rendel is seen as completely unsympathetic to Zionism and borders on the Anti-Semitic. Rendel always takes the side of Arab sensibilities and mischaracterizes the Mufti of Jerusalem as a reasonable man and not as the extremist that he actually was. Mr. Kedourie points out that an unrealistic romantic attitude set in with the British diplomatic corp, one that ignored the brutal realities of life in the Arab world. The author speculates that had the British been more circumspect and more conservative and not romantic about the Arab world, had the British been much more forceful in following through with their original policies then one might have expected a much different outcome.
The book outlines the 1956 campaign of the Suez Canal crisis and shows how the British and French practically rope in the State of Israel to fight. British interests in the Canal ignore the US.'s warnings and threats.
Mr. Kedourie also touches upon his experience in writing his original thesis severely criticising British policies that was supposed to grant him the doctorate degree (but was rejected out of prejudice by H. A. R. Gibb) by uncovering new material that seems to confirm and support his original thesis.
Thursday, February 19, 2015
Sunday, January 25, 2015
The End of the Modern Middle East by Bernard Lewis
I just finished The End of the Modern Middle East by Bernard Lewis, a very sobering rumination of how the Middle East is being taken back by Islam with a rejection of most modern European innovations (Democracy etc) except for current military capabilities and weapons of mass destruction. This short volume seems to define the period that is ending. Mr. Lewis discusses the difficult situation of Iran's ideological positions.
In 1798, when Napoleon entered Egypt, the indigenous people were shocked at the ease with which the French were able to conquer the land and ever since have had to contend with imperial powers meddling in Islamic affairs.
One must always be aware that a Muslim mindset expects success in all aspects of political and religious affairs because Muhammad, in their view, was not only a successful prophet but also a successful king/conqueror, creating a large nation. The modern Middle East reflects the influences of England, France Russia and the USA, however, now it is clear that the European nations and the USA desire to withdraw from the region and as result of this withdrawal, the different factions of Islam are jockeying and rallying for position and supremacy in the region. Who will be the next Islamic power? ISIS, Iran, Turkey?
Mr. Lewis ruminates about Anti-semitism that has morphed into a virulent strain of Israel bashing. Iran and Turkey seem to lead in the ferocious rhetoric. As ever the optimist, Mr. Lewis does not give up on the region but is willing to wait for the emergence of a just power similar to the Ottoman empire, one in which the Jewish people were able to generally prosper. As Iran continues toward the Nuclear threshold, there is always the hope that it's leadership will develop into another Cyrus and not a Haman.
Thursday, January 15, 2015
The Chatham House Version and other Middle Eastern studies by Elie Kedourie
Professor Elie Kedourie takes on the official British narrative of the making of the Modern Middle East and makes some razor sharp analysis showing that the British experts like Arnold Toynbee and H. A. R. Gibb and others of Chatham House err egregiously in their understanding of Arabic culture and civilization. Professor Kedourie shows that the British narrative and understanding is more a matter of romanticising and expressing guilt of being a colonial powerhouse than actually effecting a natural Arabic nationalism. He also shows that Zionist pressure helped push an unwilling Iraqi Jewish community out of Iraq.
The politics of WWI creates a dilemma for Britannia: to destroy or not to destroy the Ottoman empire. What once was recognized as the long standing stable policing of the Middle East becomes an object of conquest and aggression in the war against Germany. According to Kedourie, the notion that the Arabs would just rise up and destroy the Ottomans is fantasy and that it is the British that really conquer and prop up various ambitious individuals as an official ruling class and sell the idea that they represent the majority of the people. Mr. Kedourie is convinced that all the representative governments set up in the various modern countries of the Middle East are a sham.
In his analysis of Toynbee, Mr. Kedourie shows that the famed historian is really a radical who doesn't stomach politics but rather appreciates culture and art, theorizing that the rise and fall of civilizations are based on violence and aggression. Any civilization that rises violently and aggressively is bound to fail. Toynbee manifests guilt in his writings about the West's imperialism. That the West is guilty of violence and aggression, Toynbee agonizes but never seems to be able to see the wanton violence and aggression in the Arab world. Toynbee's guilt is so deep seated that he blames Judaism for creating an aggressive world through the "chosen people" concept. The West's arrogance is rooted in a concept of being 'chosen'. Judaism is a fossil because its 'maccabean' aggression made Jewish civilization doomed to death. Toynbee is never willing to acknowledge the living traditions of Judaism of which he was truly ignorant even when he discovered legitimate scholars of Rabbinic Judaism like G. F. Moore or R. T. Herferd. His guilt blinds him of the aggressive nature of those in the Arab world who become the ruling class.
Mr. Kedourie shows that those at Chatham House believed Zionism was a terrible mistake, hoisted and forced upon England due to Zionist propaganda and American Jewry. Mr. Kedourie shows clearly the falsehood in such an opinion since before WWI the Zionists and American Jewry lacked all such encompassing influence. He shows that the British Government selfishly pursued a Zionist program. Underestimating the aggressive nature and superiority complex of the Arabs force swift changes in Britannia's attitude toward Zionism. In favoring Arab nationalism, Chatham House downplays the persecution of the other minorities in the region like the Armenians, Assyrians and Maronites.
Interesting analysis is uncovered by Mr. Kedourie when he points his sights at the Iraqi Jewish community. He claims that the community was interested in making compromises to stay since it was well ensconced culturally and professionally in the business community. Mr. Kedourie shows that not only Iraqi intransigence contributed to the Jewish exit but Zionist pressure also help displace the Iraqi Jewish community.
This contribution is an excellent work of scholarship and insight about the Modern Middle East.
The politics of WWI creates a dilemma for Britannia: to destroy or not to destroy the Ottoman empire. What once was recognized as the long standing stable policing of the Middle East becomes an object of conquest and aggression in the war against Germany. According to Kedourie, the notion that the Arabs would just rise up and destroy the Ottomans is fantasy and that it is the British that really conquer and prop up various ambitious individuals as an official ruling class and sell the idea that they represent the majority of the people. Mr. Kedourie is convinced that all the representative governments set up in the various modern countries of the Middle East are a sham.
In his analysis of Toynbee, Mr. Kedourie shows that the famed historian is really a radical who doesn't stomach politics but rather appreciates culture and art, theorizing that the rise and fall of civilizations are based on violence and aggression. Any civilization that rises violently and aggressively is bound to fail. Toynbee manifests guilt in his writings about the West's imperialism. That the West is guilty of violence and aggression, Toynbee agonizes but never seems to be able to see the wanton violence and aggression in the Arab world. Toynbee's guilt is so deep seated that he blames Judaism for creating an aggressive world through the "chosen people" concept. The West's arrogance is rooted in a concept of being 'chosen'. Judaism is a fossil because its 'maccabean' aggression made Jewish civilization doomed to death. Toynbee is never willing to acknowledge the living traditions of Judaism of which he was truly ignorant even when he discovered legitimate scholars of Rabbinic Judaism like G. F. Moore or R. T. Herferd. His guilt blinds him of the aggressive nature of those in the Arab world who become the ruling class.
Mr. Kedourie shows that those at Chatham House believed Zionism was a terrible mistake, hoisted and forced upon England due to Zionist propaganda and American Jewry. Mr. Kedourie shows clearly the falsehood in such an opinion since before WWI the Zionists and American Jewry lacked all such encompassing influence. He shows that the British Government selfishly pursued a Zionist program. Underestimating the aggressive nature and superiority complex of the Arabs force swift changes in Britannia's attitude toward Zionism. In favoring Arab nationalism, Chatham House downplays the persecution of the other minorities in the region like the Armenians, Assyrians and Maronites.
Interesting analysis is uncovered by Mr. Kedourie when he points his sights at the Iraqi Jewish community. He claims that the community was interested in making compromises to stay since it was well ensconced culturally and professionally in the business community. Mr. Kedourie shows that not only Iraqi intransigence contributed to the Jewish exit but Zionist pressure also help displace the Iraqi Jewish community.
This contribution is an excellent work of scholarship and insight about the Modern Middle East.
Saturday, January 3, 2015
A Peace To End All Peace by David Fromkin
This major contribution to the history of the Modern Middle East places the roots of most, if not all, the challenges coming out of the Middle East today to the imperial lusts of England and France dating back to the first World War and the defeat and break up of the Ottoman Empire. Almost in diary form, Mr. Fromkin tells the story of Britain's victory and policies that were put in place when the British defeated Germany and Turkey. Hence the entire book is a discussion of WWI through 1922.
One learns about the necessary interests of safeguarding the colony of India and the so called "Great Game" on how to keep Russia and the subsequent Soviet Union out of the Middle East. It is a story of secret deals and betrayals of the French and the Arab families that ultimately are given the trust to create new states in old places that were owned by the Ottomans. Famous personages like T.E. Lawrence (Lawrence of Arabia fame) are deflated and the so called 'Arab Revolt' is really an exaggeration.
The Balfour Declaration places Zionism on the British Agenda but slowly and then swiftly becomes a sore spot when the British underestimate Arab irredentism. Winston Churchill attempts to keep Zionism on the agenda although scaled back to only that which was west of the Jordan river to the chagrin of Weizmann and other Zionist leaders. Churchill's determination was a matter of the integrity of the government's pledge and not necessarily out of love of Zionism. Although there is plenty of evidence that personally Churchill sympathized with the aspirations of the Jewish people.
Churchill comes off in this history as an extraordinary astute of observer. His plan to a swift victory through the Dardanelles is nothing less than brilliant even though the military professionals hesitated and ultimately lost their nerve when casualties mount. At one point, Churchill is critical of the break up of the Ottoman empire because he sees the Ottomans as a stable buffer to keep the Russians out of the Middle East, hence a safeguard for keeping India. One witnesses the mounting dept of the British Empire and how Churchill successfully reduces the expenses dramatically and efficiently.
The making of the Modern Middle East seems to be an outgrowth of the victors' arrogance. The UK thought it could dictate terms on different levels - secretly or publicly- and expect its will carried out. One gets the impression that it might have worked if there was enough money to spread around. Feisel's initial warmth toward Zionism is more about cupidity expecting something big - Syria and Lebanon - from the British than an honest assessment of Jewish aspirations. The French however also expected Syria and Lebanon which complicates the deals and the entire situation.
Mr. Fromkin's historical record is an outstanding volume that deepens one's understanding of the one of the most unstable areas in the world.
One learns about the necessary interests of safeguarding the colony of India and the so called "Great Game" on how to keep Russia and the subsequent Soviet Union out of the Middle East. It is a story of secret deals and betrayals of the French and the Arab families that ultimately are given the trust to create new states in old places that were owned by the Ottomans. Famous personages like T.E. Lawrence (Lawrence of Arabia fame) are deflated and the so called 'Arab Revolt' is really an exaggeration.
The Balfour Declaration places Zionism on the British Agenda but slowly and then swiftly becomes a sore spot when the British underestimate Arab irredentism. Winston Churchill attempts to keep Zionism on the agenda although scaled back to only that which was west of the Jordan river to the chagrin of Weizmann and other Zionist leaders. Churchill's determination was a matter of the integrity of the government's pledge and not necessarily out of love of Zionism. Although there is plenty of evidence that personally Churchill sympathized with the aspirations of the Jewish people.
Churchill comes off in this history as an extraordinary astute of observer. His plan to a swift victory through the Dardanelles is nothing less than brilliant even though the military professionals hesitated and ultimately lost their nerve when casualties mount. At one point, Churchill is critical of the break up of the Ottoman empire because he sees the Ottomans as a stable buffer to keep the Russians out of the Middle East, hence a safeguard for keeping India. One witnesses the mounting dept of the British Empire and how Churchill successfully reduces the expenses dramatically and efficiently.
The making of the Modern Middle East seems to be an outgrowth of the victors' arrogance. The UK thought it could dictate terms on different levels - secretly or publicly- and expect its will carried out. One gets the impression that it might have worked if there was enough money to spread around. Feisel's initial warmth toward Zionism is more about cupidity expecting something big - Syria and Lebanon - from the British than an honest assessment of Jewish aspirations. The French however also expected Syria and Lebanon which complicates the deals and the entire situation.
Mr. Fromkin's historical record is an outstanding volume that deepens one's understanding of the one of the most unstable areas in the world.
Saturday, December 13, 2014
The Middle East: a brief history of the last 2,000 years by Bernard Lewis
Mr. Lewis proves himself to be the master historian of the Middle East in this sweeping history. What makes him standout is his superb understanding, sensitivity to his subject and objective tone without invective. This is a guide through a civilization for which one from the West is woefully ill-informed.
One understands the success of Islam from its beginning. Unlike the other great religions, Judaism and Christianity, Islam's mission is completed with the death of Muhammad. In other words, Moses is kept from entering the Promised Land, and Jesus is crucified on the cross, however, Muhammad gains a following, grows into a large successful community and state and dies as a successful king. For the believer, this becomes a persuasive argument in Islam's favor.
In discussing the methods of the critical historian, Mr. Lewis cites believing Muslim scholars' difficulties in determining the truth about the founder's life. There is difficulty sifting through embellishments. As a dispassionate critical historian, even more questions rise to the historicity of the events that surround the founder.
Nevertheless, the contours of the this vast civilization come out in the different languages of the region: Arabic, Turkish and Farsi. One can almost trace the history of Islam by the different languages which dominate the civilization. Arabic is the mother tongue of the prophet and remains the intellectual vehicle for all of Islam but the non Arabic peoples, the Persians who speak Farsi rival the tradition with their brand of Islam, the Shi'ah and the Turks originally converts begin to dominate the Islamic community for hundreds of years capping a dynasty with Suleyman the Magnificent. The steppe peoples, Tatars make strong converts too and display the absolute diversity and universality of Islam.
The rivalry, however, with Christendom is ever present. In the Middle ages, the Iberian peninsula is conquered, but entering Central Europe is stopped by the French and the peninsula is taken back by the Catholic monarchs. The modern period is, however, really the only serious time that Western civilization confronts and enters Islamic civilization. The late 17th century marks the stop of the Ottoman empire when they begin their withdraw from Vienna. WWI marks the downfall of the Ottomans [since they chose the wrong side to support] and the West's entry into and domination of the Middle East. Islamic civilization finds itself woefully ill-prepared for the advancements of the West. A proud civilization that precludes being dominated but always dominates has to adjust. The West, the victorious allies, the UK and France carve out new states with monarchies that did not exist during the Ottoman empire. The late nineteenth century nationalism that swept the world after the Napoleonic wars grabs also the Jewish people and Zionism is born finding its home through war in ancient Palestine to the chagrin of the Arabic speaking people of the region.
With fall of the Soviet Union, the Islamic engine of conquest has seemed to turn over and engage. The struggle to regain control of the region and evict the non-Muslim peoples and even enter the West to control and conquer them is ongoing.
Mr. Lewis' contribution is a very worthwhile read.
One understands the success of Islam from its beginning. Unlike the other great religions, Judaism and Christianity, Islam's mission is completed with the death of Muhammad. In other words, Moses is kept from entering the Promised Land, and Jesus is crucified on the cross, however, Muhammad gains a following, grows into a large successful community and state and dies as a successful king. For the believer, this becomes a persuasive argument in Islam's favor.
In discussing the methods of the critical historian, Mr. Lewis cites believing Muslim scholars' difficulties in determining the truth about the founder's life. There is difficulty sifting through embellishments. As a dispassionate critical historian, even more questions rise to the historicity of the events that surround the founder.
Nevertheless, the contours of the this vast civilization come out in the different languages of the region: Arabic, Turkish and Farsi. One can almost trace the history of Islam by the different languages which dominate the civilization. Arabic is the mother tongue of the prophet and remains the intellectual vehicle for all of Islam but the non Arabic peoples, the Persians who speak Farsi rival the tradition with their brand of Islam, the Shi'ah and the Turks originally converts begin to dominate the Islamic community for hundreds of years capping a dynasty with Suleyman the Magnificent. The steppe peoples, Tatars make strong converts too and display the absolute diversity and universality of Islam.
The rivalry, however, with Christendom is ever present. In the Middle ages, the Iberian peninsula is conquered, but entering Central Europe is stopped by the French and the peninsula is taken back by the Catholic monarchs. The modern period is, however, really the only serious time that Western civilization confronts and enters Islamic civilization. The late 17th century marks the stop of the Ottoman empire when they begin their withdraw from Vienna. WWI marks the downfall of the Ottomans [since they chose the wrong side to support] and the West's entry into and domination of the Middle East. Islamic civilization finds itself woefully ill-prepared for the advancements of the West. A proud civilization that precludes being dominated but always dominates has to adjust. The West, the victorious allies, the UK and France carve out new states with monarchies that did not exist during the Ottoman empire. The late nineteenth century nationalism that swept the world after the Napoleonic wars grabs also the Jewish people and Zionism is born finding its home through war in ancient Palestine to the chagrin of the Arabic speaking people of the region.
With fall of the Soviet Union, the Islamic engine of conquest has seemed to turn over and engage. The struggle to regain control of the region and evict the non-Muslim peoples and even enter the West to control and conquer them is ongoing.
Mr. Lewis' contribution is a very worthwhile read.
Friday, November 21, 2014
Islam and the West by Bernard Lewis
This study of the relationship between the Islamic civilization and Western civilization is highlighted by a spirited defense of modern scholarship of Islam against a certain Islamic suspicion that any non Muslim could not possibly study and understand Islam properly. What makes Bernard Lewis a unique scholar is the fact that he has mastered all of the Middle eastern languages.
Islam is unlike Christianity in that there is no separation from the state. Islam has no church. It is an ever growing religious state, originally built on the talents of founder and subsequent conquests. The pinnacle of that state seems to have been the Ottoman empire, a fervently religious regime which unified the people and ruled the longest. The fact that the Ottomans were not Arab, and the Mongols, Tatars were devout converts allows one to see the universal nature of Islam.
As an exclusive faith, however, Islam always rivaled Christian settlement and the Church since Christianity is also an exclusive faith. There never seems to be the possibility of coexistence unless through a truce. This means that a state of war is technically in force with the non Muslim state. The notion of a Muslim living under the rule of a non Muslim is an anathema.
In a confrontation with Columbia professor Edward Said, Lewis dismisses Said's charge that "Orientalism" has an inherent bias and thus one can not rely on any of the past scholarship from non Muslims, citing his sweeping declarations without any proof of support. The term itself implies Western bias because there is an assumption of one factor of geographic direction and no assumption about the cultural civilization! While Lewis might agree that there has been bias, or even the term is outdated, nevertheless, he shows that Said does not seem to understand the scientific methods of research that enable the critical scholar to understand and comment.
The book is a tour d'force as an excellent introduction to a highly cultured profound civilization. Mr. Lewis treats his subject with great sensitivity and respect.
Islam is unlike Christianity in that there is no separation from the state. Islam has no church. It is an ever growing religious state, originally built on the talents of founder and subsequent conquests. The pinnacle of that state seems to have been the Ottoman empire, a fervently religious regime which unified the people and ruled the longest. The fact that the Ottomans were not Arab, and the Mongols, Tatars were devout converts allows one to see the universal nature of Islam.
As an exclusive faith, however, Islam always rivaled Christian settlement and the Church since Christianity is also an exclusive faith. There never seems to be the possibility of coexistence unless through a truce. This means that a state of war is technically in force with the non Muslim state. The notion of a Muslim living under the rule of a non Muslim is an anathema.
In a confrontation with Columbia professor Edward Said, Lewis dismisses Said's charge that "Orientalism" has an inherent bias and thus one can not rely on any of the past scholarship from non Muslims, citing his sweeping declarations without any proof of support. The term itself implies Western bias because there is an assumption of one factor of geographic direction and no assumption about the cultural civilization! While Lewis might agree that there has been bias, or even the term is outdated, nevertheless, he shows that Said does not seem to understand the scientific methods of research that enable the critical scholar to understand and comment.
The book is a tour d'force as an excellent introduction to a highly cultured profound civilization. Mr. Lewis treats his subject with great sensitivity and respect.
Thursday, October 23, 2014
Rav Breuer: His life and his legacy by Dr. David Kranzler and Dovid Landesman
Anyone familiar with the Manhattan neighborhood of Washington Heights knows the Germany Jewish synagogue community known by its founding rabbi's name: Breuer's. K'hal Adath Jeshurun (KAJ) on Bennett Ave is a model "Kehillah", a Jewish community in the old corporate style of pre-enlightened Europe that is comprised of a rabbinate with its own court, kosher supervision service, a mikvah society, a full school system and synagogue. David Kranzler and Dovid Landesman have written an excellent history and record of the community's achievement by highlighting the amazing leadership of Rabbi Dr. Joseph Breuer, a grandson of Rabbi Samson. Refoel Hirsch and a trustworthy tradent of his philosophy, Torah im Derech Eretz.
Rav Breuer was a dynamic personality, a fearless individual who strove for truth and defended his grandfather's outlook of the primacy of Torah that subordinates secular studies without negating or ignoring them. He believed that Torah im Derech Eretz was not just a ad hoc approach to dealing with modernity but rather a long term answer to the challenges of assimilation in the modern world.
One reads about the rav's fearlessness in dealing with the Nazis and his understanding that escape was the only option. He was one of the few who saw that the true nature of Nazism was not a passing fad.
In coming to America, he had clarity of vision to set up a parallel community that was modeled after Frankfurt retaining all of Nusach Ashkenaz. He refused to conform to America, and as a result was a towering role model. With much tact, understanding and sensitivity, he identified with the financial struggles of his congregants, but never wavered in the demand for Torah observance. He also initially did not identify with the Yeshiva world of negating the outside by creating Kollelim because the philosophy of Torah im Derech Eretz incorporated secular studies to gain employment and security. Only until it became clear to him that Orthodoxy needed such an approach of the Yeshivos in America did he lend his support.
His integrity and honesty was made famous by his aphorism: Glatt Kosher implies Glatt Yosher! He would deplore the outward looking obvious pious Jew who cheated in business but was scrupulous in finding the proper kosher insignia on what he consumed. He would not associate with any organization that acknowledged anything not Torah observant. He did not identify with the religious Zionists of Mizrachi since they were in partnership with completely secular Zionists. He sided with his grandfather to remain independent and secede from the irreligious community. He believed that the future of the Jewish State could only be long lasting if it were centered around Torah.
When I was a rabbinical student at Yeshiva University, (a community with the philosophy called "Torah U' Mada" Torah and Science and as some allege an offshoot of Torah im Derech Eretz), I lived among the Breuer community in the same building as Chazan Frankel who was a superb refined human being with a very pleasant voice. It became very clear to me that YU was not an offshoot of Torah im Derech Eretz but rather something original and it certainly lacked the consistency and clarity of the Breuer community. Although secular studies were ensconced, YU was too eclectic to assume a Torah im Derech Eretz label.
I must mention that my experience with Rabbi Shimon Schwab Zt"L, Rav Breuer's successor, although brief had a profound effect on me. He was an extraordinary role model. When I frequented the synagogue, he used special crutches and although he seemed in pain as he walked, he demonstrated a lofty spiritual countenance as if accepting his pain out of love for Hashem; there was no grimace, only a faint smile. I would make a Kinyan with him to sell my Chometz and his pleasant smile still reverberates in my mind. Even though he knew that I was not a permanent member of his community and knew I was studying at YU, I always felt a warm welcome from him. I heard him tell of his experience with the Chofetz Chaim in a tone anticipating the coming of Mashiach.
This biography is an excellent introduction to the Hirschian philosophy of Torah im Derech Eretz and an inspiring read about one of the architects of Torah survival.
Rav Breuer was a dynamic personality, a fearless individual who strove for truth and defended his grandfather's outlook of the primacy of Torah that subordinates secular studies without negating or ignoring them. He believed that Torah im Derech Eretz was not just a ad hoc approach to dealing with modernity but rather a long term answer to the challenges of assimilation in the modern world.
One reads about the rav's fearlessness in dealing with the Nazis and his understanding that escape was the only option. He was one of the few who saw that the true nature of Nazism was not a passing fad.
In coming to America, he had clarity of vision to set up a parallel community that was modeled after Frankfurt retaining all of Nusach Ashkenaz. He refused to conform to America, and as a result was a towering role model. With much tact, understanding and sensitivity, he identified with the financial struggles of his congregants, but never wavered in the demand for Torah observance. He also initially did not identify with the Yeshiva world of negating the outside by creating Kollelim because the philosophy of Torah im Derech Eretz incorporated secular studies to gain employment and security. Only until it became clear to him that Orthodoxy needed such an approach of the Yeshivos in America did he lend his support.
His integrity and honesty was made famous by his aphorism: Glatt Kosher implies Glatt Yosher! He would deplore the outward looking obvious pious Jew who cheated in business but was scrupulous in finding the proper kosher insignia on what he consumed. He would not associate with any organization that acknowledged anything not Torah observant. He did not identify with the religious Zionists of Mizrachi since they were in partnership with completely secular Zionists. He sided with his grandfather to remain independent and secede from the irreligious community. He believed that the future of the Jewish State could only be long lasting if it were centered around Torah.
When I was a rabbinical student at Yeshiva University, (a community with the philosophy called "Torah U' Mada" Torah and Science and as some allege an offshoot of Torah im Derech Eretz), I lived among the Breuer community in the same building as Chazan Frankel who was a superb refined human being with a very pleasant voice. It became very clear to me that YU was not an offshoot of Torah im Derech Eretz but rather something original and it certainly lacked the consistency and clarity of the Breuer community. Although secular studies were ensconced, YU was too eclectic to assume a Torah im Derech Eretz label.
I must mention that my experience with Rabbi Shimon Schwab Zt"L, Rav Breuer's successor, although brief had a profound effect on me. He was an extraordinary role model. When I frequented the synagogue, he used special crutches and although he seemed in pain as he walked, he demonstrated a lofty spiritual countenance as if accepting his pain out of love for Hashem; there was no grimace, only a faint smile. I would make a Kinyan with him to sell my Chometz and his pleasant smile still reverberates in my mind. Even though he knew that I was not a permanent member of his community and knew I was studying at YU, I always felt a warm welcome from him. I heard him tell of his experience with the Chofetz Chaim in a tone anticipating the coming of Mashiach.
This biography is an excellent introduction to the Hirschian philosophy of Torah im Derech Eretz and an inspiring read about one of the architects of Torah survival.
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