Reviews of "Nehama Leibowitz: Teacher and Bible Scholar"

Reviews

(click on Roman numeral for original page, where applicable, or scroll down to read):

I - "The scholar who happened to be female," Feb. 19, 2009, Dr Rachel Adelman, THE JERUSALEM POST

II - Rabbi Francis Nataf, BOOKJED

III - "A 'towering' teacher of this generation," April 23, 2009, Rabbi Jack Riemer, SOUTH FLORIDA SUN-SENTINEL

IV - "A revolution of the old," May 1st, 2009, Shoshana Kordova, HAARETZ

V - "The influential ‘granny’ of Bible teachers," May 21, 2009, Vicki Belovski, JEWISH CHRONICLE  

VIa - "Was Nehama Leibowitz a Feminist?" June 16, 2009,  VIb - "Was Nehama Leibowitz too traditional?" June 24th, 2009.  Rabbi Gil Student, HIRHURIM BLOG

VII - Chaim Seymour, Bar-Ilan University. AJL Newsletter, Sep/Oct 2009

VIII Journal of Hebrew Scriptures Vol 9. Igal German (University of Toronto (Wycliffe College)

IX  Marla L. Frankel, Nashim: A Journal of Jewish Women's Studies and Gender Issues

Articles referencing

I Judah S. Harris: Studying Nechama Leibowitz. January 2010

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I

The scholar who happened to be female

Prof. Leibowitz (known to all, at her own behest, as Nehama) was exceedingly modest and covetous over her privacy to the point of hanging up the phone when asked for an interview. To people who wanted to meet her because she was famous, she declared: "I am not a museum!" She wished to be known as an educator, not a scholar and commentator, and requested that only one word be written on her gravestone: mora (teacher).

Yet Yael Unterman valiantly rescues Nehama from what might have been self-willed oblivion. It's not surprising that this biography required a decade of gestation. It serves as an invaluable record of Nehama's legacy to the world, peppered with anecdotes, photographs and extensive quotes from her own writings, as well as from the teachers and scholars most influenced by her method and personality, all systematically organized under the rubric of such topics as "pedagogical methods," "Zionism," "religious identity" and "Bible scholarship".

Born in Riga, Latvia, in 1905, Nehama grew up in a well-to-do, enlightened, Orthodox home, alongside her brother, Yeshayahu Leibowitz, two years her senior. Together they were educated primarily at home, until the family moved to Berlin in 1919. Unterman records an incident that happened one snowy morning when Nehama was just nine. Having woken up late and in a hurry to get to school, she missed her morning prayers, ran out, slipped on the ice and was struck by a passing tram. Upon returning home, she told her father that it must have happened because she had not prayed that morning. He scolded her: "Do you think you are such a saint that God immediately reacts to your actions?" Unterman comments: "This kind of outlook, shying away from superstitious thinking, or an assumption of direct knowledge of God's ways, would later characterize both Nehama and Yeshayahu's thought."

She completed her doctoral dissertation on Judeo-German translations of the Book of Psalms at the University of Marburg, managing to circumvent the trend of source criticism so prevalent in academic Bible departments at the time. She made aliya in 1930 and, on principle, never left Israel again, except for one brief trip.

While Unterman did not have access to the family annals, as Hayuta Deutsch (author of the recent Hebrew biography) did, she manages to eke out some interest in this very private woman's life without being voyeuristic. Perhaps the most intriguing personal detail is that she married her much older, ailing uncle, not for altruistic reasons, but for love. Soon after they made aliya, he went blind and she began teaching out of necessity to support them financially. Tragically, she never had children and, by her own admission, would have traded her illustrious teaching career to raise a family. To a delegation from the feminist movement, who asked for Nehama's permission to use her name to spearhead their cause, she declared: "Writing books? That's nothing! Raising six children, now that's an achievement!"

In the chapter on "Feminism and Femininity," Unterman engages the reader in a complex portrait of Nehama's relationship to gender. Overtly rejecting feminism, she never wanted to draw attention to her novelty as a female Bible scholar (seeing herself, rather, as "a scholar who happened to be female"). The inroads she made were in Bible, not Talmud, a realm from which women were still largely excluded. Following the Lithuanian analytical style, she raised the study of Bible to a serious level, perhaps because she used a rigorous "male" approach. But she never let go of her sensitivity to emotional innuendo, drawing on ethical, imaginative and psychological readings of pivotal scenes.

Shrugging off the label "revolutionary," she served as an important role model for such women writers, scholars and teachers as Blu Greenberg, Simi Peters, Bryna Levy and Erella Yedgar. She taught men and women, at university and in the yeshiva world, never behind a mehitza. It wasn't until her 80s that her role as a woman scholar and teacher became controversial. As the best Bible teacher, she was hired by Rabbi Shlomo Riskin to teach in his program that trained rabbis for work in the Diaspora. Spurred by a pernicious report, Rabbi Eliezer Schach issued an edict against the program, many haredi students felt compelled to drop out, and Riskin was excommunicated; the fact that a woman taught there served as a pretext. Deeply embarrassed by the controversy, Nehama offered to resign but Riskin adamantly refused. In Unterman's words, "for the first time in a lifetime of tiptoeing between the raindrops, Nehama had got wet."

This biography is a must read for anyone engaged in Jewish education, the chapters on "pedagogical methods" and "looking to the future" especially valuable. She demonstrated a unique teaching style, perhaps impossible to emulate, including dramatics, storytelling, the use of humor, with clearly articulated goals: to impart knowledge, to activate the students, to imbue a love of Torah and not to lecture.

In her rejection of biblical criticism, Nehama turned almost exclusively to comparing and contrasting medieval and modern commentators. Her question "What's bothering Rashi?" still reverberates throughout classrooms, her method now mainstream in the religious school system. When Yoel Bin-Nun tried to introduce historical, geographical and philosophical approaches to the study of Bible, Nehama and her students adamantly rejected them, and his proposals were ousted from the Israeli religious curriculum. Consistent with this conservatism, she refused to write her own systematic commentary, because she saw "herself not as a commentator but as a teacher of commentaries," declaring, "I do not innovate."

Unterman, however, refuses to take Nehama's words at face value, gleaning, instead, her innovations from between the lines. Nehama was one of the first to systematically engage in a comparison of parallel biblical passages, and to point out the use of repetition and key words.

In the words of Dr. Gabriel Cohn, "The idea behind her method was not to write a commentary, but to enable the student to arrive at his or her own interpretation - the most accurate and personal interpretation possible." Unterman's biography has placed Nehama alive among us once again in a love's labor that has not been lost.

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II

BookJed review

Rabbi Francis Nataf

In her final chapter of Nehama, Teacher and Bible Scholar, Yael Unterman bemoans that all of Nehama's key followers "are busily engaged with his or her own Nehama." Accordingly, while reading Unterman's study of the woman who could well have been the 20th century's greatest Jewish educator, I could not escape the comparison between my Nehama and Unterman's.

Unterman makes a brave attempt at collating and coherently organizing the whirlwind of voices who all knew their own Nehama. And if Unterman occasionally speaks admiringly about post-modern approaches, her volume does not attempt to be a post-modern study of unmediated perspectives. Rather, she tries to organize all of the data painstakingly collected to recreate her own Nehama, which at times seemed very familiar to my own experience and at other times very foreign.

This book is brave in other respects as well, sometimes overly so. On some level, Unterman attempts to cover everything, something that simply can't be done even with the voluminous length of this book. Even after her death, Nehama remains larger than life and cannot be
encapsulated by one author, even one as generously inclusive as Unterman.

The book is divided into three major sections, the first biographical, the second about Nehama's  worldview and the third about her approach to the Biblical text and its study. Each section could have been a book in its own right, as is also the case with the final stand-alone
chapters - which may be the most interesting - on her relationship with her famous philosopher brother, Yeshayahu, and on the educational future of Nehama's approach.

Trying to overlook my own biases, I would still say that the book is somewhat uneven. In the biographical section, we sometimes feel pleasantly guided by the author, feeling the voice of Nehama in all her unadulterated grandeur. Other times, one feels that the author is too heavy-handed in interpreting (and occasionally misinterpreting) material that needs little or no comment. Likewise, especially in the later sections where we justifiably hear more from the author, she is sometimes extremely insightful, yet at other times seems to miss the
mark.

An example of the former is when she points out that Nehama's approach to the text can be best be described as a continuation of the rationalist school of classical Jewish Biblical interpretation, which explains why she was willing to accept certain elements and ideas from
various modern approaches while rejecting others. Similarly, the author is entirely correct when she points out that Nehama never lost sight of her educational goals as a teacher of Torah in the finest sense of the word. As such, no matter what her academic credentials,
she was much more of a rebbe than an academic. Indeed, she clearly wanted all those that she met to love the Torah and be influenced by the moral teachings she saw so clearly in her own studies. This included her taxi drivers about whom we always heard stories, some of
which are appropriately included in the biography. (In the 1980's, we used to wonder why her drivers all seemed to be Torah scholars, whereas the ones we met were always trying to overcharge us! Of course, the answer was that these were the same drivers, but the
difference was that this is what Nehama brought out of people.)

One serious shortcoming in the book is Unterman's section on Nehama's favorite commentators. This section should have been greatly expanded. To take the most extreme example, the second item on the list of commentators is the Talmudic sages, about whom we correctly read that Nehama revered. The author then proceeds to devote no more than two additional sentences to this. Granted, it is addressed somewhat in other chapters, but Nehama's view of the sages' centrality is clearly why she was such a fan of Rashi (whose commentary is almost completely comprised of their words) and thus, certainly worth more
than three sentences in a book of nearly six hundred pages. Another unfortunate lacuna is the lack of focus on Nehama's impact outside of Israel and especially in North America, where the hundreds of students who studied under her at Yeshiva University's Gruss Kollel took her
approach and ran with it -- often with better results than in Israel. For several reasons, some of which Unterman mentions in the final chapter, Israel may ironically be less suited to Nehama's approach.

Similarly, Unterman tries too hard to describe Nehama as a post-modernist, as an original commentator and as a pioneer of literary Bible scholarship. Of course, none of these claims are without foundation. But it is somewhat like looking to Albert Einstein as a man who changed the way we look at religion or at pacifism. Indeed, Einstein had interesting ideas about both of these topics but this is not what made him great. While Unterman is correct that Nehama was more than a teacher, being a teacher is what made her great.

So when the author tells us that Nehama's gravestone and the street named for her followed her wishes in how she wanted to be remembered, namely as a teacher, one can't help but wonder if the author erred in not respecting these wishes as well. In fact, Unterman's questionable insistence that Nehama was so much more than a teacher is made
apparent from the very subtitle, Teacher and Bible Scholar, as if the first were not enough.

There is often debate as to whether teachers should be trained primarily as experts in the field of instruction or in pedagogy. Nehama was uniquely situated at the top of her discipline in both fields, something I have never experienced in a teacher before or after.  Moreover, Nehama taught us just how much impact a teacher can have. She gave us a role model and made us realize that Jewish education is about the relationships that are created when teacher and student work together to honestly understand our treasured texts.

Her sincerely encouraging view about Jewish education is cleverly summarized by the well chosen quotation on the jacket flap, which tells us that she disagreed with the rabbinic statement that teachers get a special place in the next world due to all that they suffer in
this world, believing instead that teachers undoubtedly get more than their fair share of otherworldly bliss in this world. One cannot help but be certain that in her case this will not be counted against her.

All criticism aside, Jewish educators as well as the general reading public owe the author a debt of gratitude for all the time and effort she spent in gathering all of the information eruditely presented in this important biography. Certainly, the ten years of voluminous research that the author put into this serious work speaks for itself. (I was told that each time she was ready to finish the book, a new contributor would tell her that she couldn't possibly publish it
without this one last story.) The book reads easily in most parts and is attractively presented, enhanced as it is by photographs of Nehama and her world.

The bottom line is that the student of Nehama will read this book very differently from one who never knew her. And as Nehama had thousands of devoted students, the former will certainly be a significant part of this book's readership. Be that as it may, the book is not only worth reading - it is a great starter for many discussions about topics important to us and more critically, important to Nehama. And, no doubt, such discussions would have pleased her.

III

A 'towering' teacher of this generation

April 23, 2009

Rabbi Jack Riemer SOUTH FLORIDA SUN-SENTINEL

It may seem a bit strange to use the word "towering" to describe Nechama Liebowitz, for she was — how shall I say this politely? — somewhat height-challenged, but she was indeed a giant of Jewish life in our time. And so I rejoice that she has been given this fulsome biography.

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IV

A revolution of the old

May 1st, 2009

Shoshana Kordova HAARETZ

Whether or not Nehama Leibowitz can or should be seen as a feminist role model, the Torah scholar was certainly viewed by many as both a pedagogical and a personal one.

We’ve all been told not to judge a book by its cover, but as it happens, the cover of “Nehama Leibowitz: Teacher and Bible Scholar” is actually quite instructive, especially when compared with another recent book on the same subject. On the front of Yael Unterman’s English language book is a fuzzy photograph of an elderly Leibowitz standing in front of a blackboard, her face dominated by the thick black rim of her glasses and her hair modestly concealed beneath her signature beret. By contrast, the cover of a recently published Hebrew-language biography features a crisp image of Leibowitz as a young, smiling woman, her heavenward gaze unmediated by spectacles as a breeze ruffles her unrestrained hair.

And indeed, Hayuta Deutsch’s “Nehama: The Life of Nehama Leibowitz” (Yedioth Ahronoth Books and Chemed Books, 2008 ) allows the reader to see just how the old woman the one remembered, respected and loved by the many former students quoted in Unterman’s book – went from being the young Nehama facing the wind to the venerated, yet eminently accessible, Torah scholar and role model she became. Though Deutsch’s book does more or less gloss over Leibowitz’s role in Diaspora Judaism, it is much more of a classical biography than Unterman’s; it progresses in chronological order, and puts Leibowitz’s accomplishments squarely in the context of her family (including her outspoken and controversial philosopher-scientist brother, Yeshayahu Leibowitz ) and of the events and prevailing trends in her native Europe and adopted homeland of Israel, lending an added depth to the reader’s understanding of where Leibowitz was coming from. In eschewing chronology as the guiding structure of her well-researched and exceedingly readable – but unnecessarily lengthy and repetitive – tome, Unterman, who grew up in Manchester, England, and lives in Jerusalem, is left to come up with her own organizing principles. She settles on splitting the book into a roughly biographical section, which comes to a book-length 249 pages, and a dissection of Leibowtiz’s beliefs and the methodology of her analysis of the Torah and, especially, its commentators, both traditional and modern. 

Married her uncle The first section devotes a single cursory chapter to Leibowitz’s youth, from her birth in Riga, Latvia, in 1905, all the way through to her early years in Mandatory Palestine, where she moved in 1930 with her husband – her father’s younger brother, Yedidyah Lipman Leibowitz. (Though there has been much speculation about the reasons behind Nehama Leibowitz’s marriage to an uncle three decades her senior, with whom she never had any children – including the possibility that she was
motivated by an altruistic decision to take care of him without violating the religious strictures that would otherwise have prohibited her from touching him – Unterman concludes that the two married for love. ) Unterman’s book is in part a kind of oral history based on the memories of English speakers who knew Leibowitz. In that sense, it resembles a 2003 English-language book called “Tales of Nehama: Impressions of the Life and Teachings of Nehama Leibowitz,” by Leah Abramowitz (Gefen ), which Unterman cites. Though the new volume is the more sophisticated and analytical of the two, both authors make it clear that their books reflect, as Unterman puts it in her introduction, “more than how Nehama actually was, how she is remembered – a composite remembering based on each person’s own Nehama.” (Unterman explains in a reader’s note that her use of Leibowitz’s first name “is not meant disrespectfully, but is in keeping with her own insistence that she be called ‘Nehama’ by all.” ) Unfortunately, some of the people she cites are identified (at least initially ) only by name, leaving it to the reader to guess whether the people being quoted were students of Leibowitz’s and whether they are reliable sources. They are sometimes identified more fully later on, and there are references to quotes, biblical passages and ideas that are distractingly repeated throughout the book – giving rise to the suspicion that after almost a decade of grappling with the subject matter, Unterman had difficulty figuring out exactly how to structure all the material. The reader gets the impression that various sections of the book were moved around throughout the writing and editing process, without the final product getting the vetting necessary to make for a smoother read.

Even though identification of the interviewees is often scant to nonexistent, those who travel in English-speaking modern-Orthodox circles will probably recognize at least some of the names in any case (two former teachers of mine were quoted at length and, in the interest of full disclosure, let me say here that my husband’s name appeared in the rather extensive list of acknowledgments). The more biographical section of Unterman’s book, which is the third volume in Urim Publication’s “Modern Jewish Lives” series, also discusses some of Leibowitz’s major achievements, like her gilyonot, the worksheets in which she posed questions of varying difficulty on the weekly Torah portion and mailed them out to respondents all over Israel and abroad. This was significant in that it provided a forum for Torah study not only to the learned, but also to those who were unwilling or unable to attend traditional Torah classes, including soldiers deployed to Israel’s borders, avowedly secular kibbutz members, and working-class people – like the cabdrivers who played a prominent role in the many stories Leibowitz liked to tell as a way of bringing her lessons to life with dramatic flair. “In her day, Nehama functioned as a bridge between two worlds, connecting religious and secular Israeli populations to one another’s values – to Zionism and to tradition, respectively,” writes Unterman. “She introduced secular Israelis to traditional commentaries, demonstrating to the university-educated that the Tanach [the Hebrew acronym for Torah, Prophets and Writings] could be an accessible and enlightened text; while those from very traditional homes, such as the members of the old Yishuv (Jews living in Palestine before the Zionist settlement ) and the simple
Zionist laborers, had their eyes opened to the riches of the Tanach and to analysis of the commentaries, as well as to modern ideas and scholars.”

The extensive time and effort Leibowitz spent marking the answers to thousands of worksheets mailed to her over several decades, asking only for postage so she could send back her responses, was a sign of her dedication to her students, many of whom she had never met, and to her steadfast encouragement of Torah study. She began producing the gilyonot in the summer of 1942, when young immigrant women she had taught over the year asked her for more work. Though she stopped creating new ones in 1971, she continued to send and receive existing worksheets, and had marked more than 40,000 of them by 1986.

‘What’s bothering Rashi?’ The gilyonot also showcase a major element of Leibowitz’s educational philosophy, in that they asked questions that challenged people to think for themselves. A teacher of teachers, Leibowitz – a professor in Tel Aviv University’s education department and the recipient of the Israel Prize in Education in 1956, though she modestly downplayed her scholarship and disdained honors – was unabashedly critical of teachers who bored their students by asking them to regurgitate factual information. She was renowned for popularizing the question “What’s bothering Rashi?” – compelling students to look behind the words of the medieval biblical commentator and critically examine both the exegesis and the passage being interpreted in order to uncover the textual difficulty that prompted Rashi’s remarks. Unterman quotes Israel Rozenson, the rector of Efrata Teachers College in Jerusalem, as saying of Leibowitz: “She played a vital role in the battle to prevent the decline of traditional commentary into an assortment of random explanations often left to the mercies of various sermonizers; and in turning it into a ‘science’ with stringent methodological requirements.’” This “movement” affected Jewish studies both in Israel and abroad. Though Leibowitz was adamant that Torah classes be taught in Hebrew and regularly turned down speaking invitations abroad because she didn’t want to leave Israel, she did teach many native English speakers who are themselves teachers, thus extending her influence to the next generation. And though Leibowitz was initially resistant to writing her “Studies” series of insights into the weekly Torah portion and to having her writing translated from the Hebrew, the English translation of the series has resulted in a widespread familiarity abroad with Leibowitz’s name and work, to the point that whereas her brother, as Unterman points out, is the more well known Leibowitz in Israel, hers is the better-known name abroad.

It can be argued that Leibowitz has also done worlds to show women that they too can be recognized as Torah scholars in the Orthodox world. She was in favor of women studying Talmud, which has since become de rigueur in some Orthodox institutions, and refused to be treated any better than other women, announcing upon arrival at a yeshiva where she was about to give a class that, “If all the women are over there behind the curtain then I must join them!” – at which point the women moved into the men’s section so the lesson could begin. In addition, Leibowitz never took an interest in cooking or cleaning, leaving it to her housekeepers, with whom she developed close relationships.
But at the same time, she rejected the idea of women taking on commandments or practices that are customarily seen as the man’s province. She refused to speak from the synagogue dais, was strongly critical of women’s prayer groups and could not understand why women would want to wear tzitzit or lay tefillin. Unterman writes that, “in Nehama’s own eyes she was not a feminist of any stripe, and she adamantly refused to be classified as one. She saw herself as a teacher, and any other title or agenda was extraneous.” Leibowitz also explicitly said she would have given up a life devoted to scholarship in order to have a child, and responded to a disparaging comment regarding women who choose children over career by saying: “Do you think I’d be writing these gilyonot if I had children?!”
Whether or not Leibowitz can or should be seen as a feminist role model, she was certainly seen as both a pedagogical and a personal one, legendary for her warmth, humor, humility and a material simplicity that shocked many of the American students seeing the cramped apartment of her later years for the first time. (“She slept on a shelf!” Unterman quotes one astonished student as saying. )

The question of whether Leibowitz – who died in 1997, at the age of 92 – can or should be seen as a Bible scholar in the academic sense, given university Bible departments’ emphasis on the biblical criticism she opposed, is rather less interesting, but the author devotes three chapters to the subject. She did address the seeming repetitions and contradictions in the Bible (as did the commentators she analyzed ), but she did so by reading the text closely to draw psychological and ethical insights from the differences and similarities of different passages relating to the same subject. While Leibowitz – whom Unterman describes as a literary Bible scholar rather than a critical one – operated from the traditional Jewish assumption that the Torah’s source is divine, some Bible critics use such textual difficulties to bolster their theory that the Bible was authored by different people at different times. The length of the author’s discussion of this issue is presumably related to the fact that, as she notes, much of the material comes from her thesis for the Israel branch of Touro College, where Unterman earned a master’s degree in Jewish history; she also has a master’s in creative writing and a bachelor’s degree in psychology and Talmud, all from Bar-Ilan University. Overall, Unterman’s familiarity with her material, extensive interviews and clear writing come through in her book, though those qualities do not preclude the need for a more tightly edited volume. Those who can read Hebrew and are interested in a comprehensive and telling biography of Leibowitz’s life are advised to pick up Deutsch’s “Nehama.” But “Nehama Leibowitz: Teacher and Bible Scholar” is a worthy read for English speakers looking for a critical and in-depth analysis of Leibowitz’s beliefs and writings, as well as insight into the way her students viewed their revered teacher.

This biography looks at the life and methodology of Nehama Leibowitz, certainly one of the most influential Tanach (Bible) teachers of modern Israel. Born in Latvia, she was educated in Germany after her family moved to Berlin in her teens, gaining a doctorate before marrying and moving to Palestine in 1930.

Nehama, as she was widely known, is famous for her unique gilyonot, worksheets on the sidrah, which she originally distributed as homework to students attending her classes. As their popularity grew, they became widely available over a period of 30 years: to soldiers, kibbutzniks and anyone else who asked for them.

The book describes her progress from teaching small groups, to becoming the savtah melamedet Tanach the Bible-teaching granny (although she never had any children). It displays clearly how her distinctive style could only be the product of an incisive rationalist background, combined with a German passion for truth and exactness, imparted by her general education. 

The second section of the book looks at Nehama’s beliefs and opinions, often very different to those of her equally famous brother Yeshayahu Leibowitz, to whom a chapter is devoted. The third section deals with Nehama’s methodology, which was formative for many current teachers of Tanach as well in curriculum development in both Israel and the diaspora.

The biography is a fascinating depiction of an old-style religious Zionist. Nehama left Israel only once after her aliyah, to escort her parents there, and insisted on speaking Hebrew in all her classes, believing it to be the appropriate language for Bible study. It also reveals the sharp intellect and refined character that enabled her to relate to the whole spectrum of Israeli society, from university academics to some of her favourite people — taxi drivers.

Overall, an essential read for Nehama aficionados, but worthwhile, if slightly slow-moving, for everyone.

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VIa

Was Nehama Leibowitz A Feminist? 16 June 2009

Rabbi Gil Student, Hirhurim Blogspot

The recent biography by Yael Unterman, Nehama Leibowitz: Teacher and Bible Scholar is fascinating, exhaustive and thought-provoking. The book is divided into three parts: Nehama's life, her beliefs and her methodology. In each section, Unterman provides extensive background and then takes you through the subject with copious references to published materials and the seemingly endless interviews that she conducted. If anything, you can say that the book was too researched because there are so many people quoted with stories and facts. I particularly liked that aspect -- the many stories and interviews -- because it really brought Nehama to life. On her own, she was very modest and did not give away too much about herself. However, through extensive research, Unterman was able to put together the bits and pieces Nehama had told to students over the years, often accompanied with a story about how the information was revealed.

VIb 

Was Nehama Leibowitz Too Traditional? 24th June 2009

Rabbi Gil Student, Hirhurim Blogspot