By Scott Italiaander

A constant theme of Rabbi Beryl Wein’s writings and lectures is that the Torah is about people, not events. The Torah was never intended to sit on a shelf somewhere as so many books do. In fact, its laws and traditions were intended to be transmitted orally, evidence of the fact that it is people to whom and for whom the Torah was given. So while great importance is given to the events of the Tanach (the collection of canonical works which include the 5 books of Moses; the Prophets; and the Writings), it is really impossible to understand the story of the "people" of the books without learning about the character and personalities of the people themselves. And it is the oral tradition that gives us this understanding.

While the Tanach provides us with a thumbnail sketch of many of the great men and women of Jewish history, it is in the Talmud, Midrashim and other rabbinic writings where their personalities are developed. The Talmud—written in the period between the second and sixth centuries C.E.—is certainly the written repository of the oral law and tradition given at Mt. Sinai to Moses. But it is also a window into the hearts and souls of our biblical heroes and villains and an archive of people, events, traditions, customs, disputes, and relationships from biblical times onward.

It seems to me that those who would dismiss these writings as merely antiquated, outdated and irrelevant discussions among apparently pious old men are missing the central human element which has enabled the Jewish people to survive. Imagine the excruciating choice faced by Rabbi Yehuda HaNasi, the 2d century “great redactor” of the Mishna. Painfully aware of the Biblical prohibition against codifying the oral law, Rebbe was nevertheless convinced that unless preserved in writing the oral tradition would not survive the cataclysm of Israel's imminent dispersion. And yet, by miracle or design (or both), the rabbinic writings authored over the next several hundred years as well as the pedagogic approach to learning them have preserved the “people-to-people” focus of the oral transmission.

Perhaps no one understood the importance of oral law as the basis for religious authority in Israel more than Rabbi Yochanan Ben Zakkai, the leader of the Jews during the most tumultuous period in Jewish history. During the Roman siege of Jerusalem in 66 C.E., which led to the destruction of the Temple, Ben Zakkai arranged to be spirited out of the walled city, disguised as a corpse, and found his way to Vespasian, the Roman commander. He was nearly executed for greeting Vespasian as “Emperor” (Vespasian was a mere general), but, according to Rabbi Yonason Goldson:

As he finished speaking, messengers arrived informing Vespasian that the emperor had died and that the Roman senate had proclaimed him Caesar. Vespasian was so impressed by Rabban Yochanan's insight that he offered to fulfill three requests.

"Give me Yavneh and its sages," asked Rabban Yochanan. He also requested special protection for the family of the sage Rabban Gamliel, and a doctor for Rabbi Tzaddok, who had been fasting daily for the sins of his generation and had grown dangerously weak and frail.

And so Rabban Yochanan asked for Yavneh, a yeshiva in an obscure village to be sure, but one sufficiently distant from the centers of Roman authority for the sages to seek refuge and rebuild Torah for the next generations.

It was Rabban Yochanan's foresight that preserved the oral Torah, established the academies that served as a foundation of rabbinic authority, and ensured that Torah could become great once again.

The stories of Rabban Yochanan and Rebbe exemplify the centrality of people with great character and personality in the transmission of Torah. This is not to deny that Heavenly forces are at work, for surely divine inspiration and divine intervention played a central role in these events. Nevertheless, man is not just a created being, but a creative one as well, and it is men and women of great intellect, personality, character and commitment that have spelled success for the Jewish people. 

* * *

The Tanach and the great Rabbinic works tell us of the great figures in Jewish history without whom it would be hard to imagine our survival. But the story of the Jews and Torah is also the story of Jewish men and women we don’t know, even in our generation, who quietly and tirelessly work on behalf of the Jewish people, saving lives, feeding children or sheltering families.

Like the Friends of the IDF (Israeli Defense Forces) in Maale Adumim, near Jerusalem, who in their free time raise money and collect clothes, toothpaste and other sundries, then drive to the North to distribute them to soldiers and reservists (it seems like such a small thing, but try going without toothpaste and toilet paper for a day). Or like the volunteers of Yad L’Achim, who dedicate themselves to rescuing from the West Bank Jewish women married to abusive Arab men, as well as their sons and daughters. Or like members of Operation Dignity, providing financial and other assistance to refugees of Gush Gatif (Gaza) and to families displaced during the recent unpleasantness with Lebanon/Hezbollah.

All of those organizations have American chapters and supporters. And in community after commuity in North America are volunteers upon whose shoulders rests the fate of Jews and non-Jews alike. Hatzolah EMS, the organization of paramedic first responders best known for rushing to the scene of terrorist bombings in Israel, has almost 20 branches here and in Canada. The group has received accolades and awards from mayors, governors and senators for their work. Here is what a Hatzolah volunteer is made of:

Four years ago, on the night Chartered Accountant David Rosenzweig was killed, a twenty-six year old volunteer from Hatzolah - Toronto's Jewish Emergency Response Service - was among the first responders to that terrible scene at Bathurst Street and Lawrence Avenue.

From the moment he arrived, Hatzolah paramedic Eli Horowitz went to work on David Rosenzweig. He remained at David's side throughout the night, accompanied him by ambulance to hospital and then stayed on with David's family, paying particular attention to his children. Hours later, Eli returned to the scene to retrieve David's blood from the pavement. Such was the dedication of Eli Horowitz.

Eli Horowitz, 30, father of three, husband, friend and tireless volunteer, died last month in a freak boating accident, together with his father-in-law. And because he had no life insurance, friends across Toronto have set up a fund to help his family. According to the fund’s website:

Every member of every Shul in Toronto is being asked to help in whatever way he or she can. Tax-deductible donations of One Thousand Dollars or more would be much appreciated, but any contribution, large or small, will help the fund reach its ambitious goal and will be graciously accepted.

(Contributions to The Eli Horowitz Fund can be made on line by credit card at: www.ehfund.com. Checks payable to “Beth Jacob V'Anshei Drilz” can also be sent and tax-deductible receipts will be issued for all donations.)

* * *
As we conclude this season of rejoicing, it is good to recall the stories of our gedolim described in Tanach and Talmud. The remind us how critical personality and character are to the survival of the Jewish people. It is also necessary to celebrate and extol the katanim as well--the volunteers of Friends of the IDF and Yad L’Achim, individuals like Eli Horowitz and countless, mainly nameless other Jews who have elevated their spirits and souls on behalf of G-d and in so doing have elevated the Jewish people. Each in his or her own way is an indispensable link in the chain of Torah transmission and in the ultimate triumph of the Jewish people. And each stands as irrefutable evidence that it is the People of the Book that the Book is all about.