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the Torah. "How shall I
treat him?", he asked. "He
scorns me and he scorns our
traditions." And so the Baal
Shem Tov answered: "Love
your son even more."
Ironically enough, our
society in Israel is in a simi-
lar state. Our children,
secular society, all too often
scorn the Torah. But the
Baal Shem Tov didn't tell
the father to beat his son
into submission, or to coerce
him with more laws and re-
strictions, but rather to love
him even more. Only such
an opportunity will bring er-
rant children back to their
Father in heaven. ❑
Although to most people
around the world, kibbutz
and Israel are virtually
synonyms, only 3 per cent of
the population actually lives
in Israel's 265 kibbutzim.
However, the kibbutzim
pro-vide 40 per cent of the
country's food production
and the contribution of kib-
butzniks to many other
aspects of national life is
out of all proportion.
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A forest of 10,000 trees, the Melvin and Inez Kepes forest,
was recently established by Mr. Kepes and the late Inez
Kepes. The forest will be located in the American
Independence Park outside the city of Jerusalem, through
the Jewish National Fund.
Inez, who passed away last year, was committed to giving
to others. She was active in the Jewish National Fund
Women's Organization, Hadassah, City of Hope, B'nai
B'rith Women, Jewish Community Center and was a volun-
teer at the Northend Hospital in Florida.
Mel, a real estate developer, similarly saw his role in com-
munal affairs. Mel is a founder of Hebrew University, sup-
porter and active in American Ma en David for Israel, City
of Hope, Oakland Lodge of B'nai B'rith, Congregation B'nai
Moshe and Adat Shalom Synagogue, and a 32nd degree
mason and a member of the Crescent Shrine Club. His is
actively involved with the Lubavitch Organization and
Rabbi Mendelovitz's Yeshiva in Mt. Kisko, New York.
"My late wife, Inez and I always wanted to be part of the
rebuilding of the State of Israel," remarked Mr. Kepes.
"What better way than through the establishment of a forest
can we accomplish our goal." -
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F EBRU ARY
Maimonides gives another
— and I believe more satis-
-factory —interpretation. He
who grants the Jewish Court
the right to force a
recalcitrant husband to
divorce his wife can do so
even if he has converted to
Islam.
The Maharit Zahalon dis-
agrees, arguing that
Maimonides only intended
the use of force against a
person who sees himself as
part of the Jewish people
and professes to keep the
commandments. He has
then expressed his true will,
and through our system of
punishment we help him do
what he knows and accepts
as the right thing. But a
convert to Islam obviously
wants nothing to do with the
Jewish people or the mitz-
vot, so we can not possibly
force him: even if we beat
him, he will not be giving
the divorce of his own voli-
tion.
According to the Ohr
Sameach, the Maimonidean
position — and indeed the
Jewish position — becomes
clarified. Those who profess
to be observant Jews may
well require a system of laws
and punishment to keep
them on the straight and
narrow — much as traffic
laws and punishments help
us do what we know is right.
For those who do not accept
the ritual, however, no coer-
cion would be in order.
There is a well-known
story of a father who comes
weeping to the Baal Shem
Tov that his son is rejecting
43