דוגמה לעימוד פנימי עבור הסוכנות היהודית by צופיה הרבנד

Justice and Responsibility

By Elisheva Kupferman Esti Moskovitz-Kalman, Project and Educational Director Dyonna Ginsburg, Educational Supervisor and expert consultant to the project

Consulting: Shlomi Ben Atar, Dana Talmi , Rabbi Tamir Nir Edited by Anne Gordon

â&#x20AC;&#x201A;Introduction

ORIENTATION

These 18

opening sessions are intended to introduce participants to the Project TEN experience, to help them process and prepare for what they will encounter in their new environment, and lay the thematic groundwork for the learning that is ahead. The materials included in the Orientation Unit include 3 independent exercises and 4 learning sessions. The exercises are designed like a guided journal, helping participants articulate their thoughts and feelings using prompts and questions. The learning sessions are intended to be facilitated by the educator in the wider group forum. By the end of this orientation, participants will have a clearer idea of their own personal goals for Project TEN, have delved deeply into the questions and causes surrounding poverty, and been exposed to Jewish perspectives on it. They will have imagined what a bettered world might look like, been inspired and empowered by learning about individuals who have single-handedly effected change, and explored the variety of motivations for doing good. At this point, they will be ready to delve into the meta-questions that this curriculum explores.

Why Am I Here?

Why Am I Here? What brings you to Project TEN? “He [Rabbi Tarfon] used to say: It is not incumbent upon you to finish the task. Yet you are not free to desist from it.” ”‫ ולא אתה בן חורין לבטל ממנה‬,‫ לא לעליך המלאכה לגמור‬,‫“הוא [רבי טרפון] היה אומר‬ ‫טז‬:‫ | פרקי אבות ב‬Ethics of the Fathers, 2:16

Ethics of the Fathers is part of the Mishna, Jewish Oral Law, codified c. 200 C.E.

If you are reading this, it means that you have taken the first step and joined Project TEN. Welcome! What brought you here? What made you pack your bags and travel far to participate in this program? As you stand at the start of a journey, how do you feel? Are you nervous, excited, hesitant, enthusiastic, all of the above, something else? Before you embark on this experience, take some time to reflect on what has brought you to this moment.

Personal Mission Statement

Personal Mission Statement Everyone has his own specific vocation or mission in life; everyone must carry out a concrete assignment that demands fulfillment. Therein he cannot be replaced, nor can his life be repeated, thus, everyone’s task is unique as his specific opportunity to implement it.

Viktor Frankl, Man’s Search for Meaning, pp. 109 Vikrot Frankl (1905-1997) was the founder of Logotherapy, a form of psychological analysis. From Vienna, Frankl survived Auschwitz. His most famous and influential work is Man’s Search for Meaning.

Do you know what you want to do professionally? Do you know what you want to accomplish in this world? Many people tootle their way through life, disconnected from any goals and unclear about any purpose. Project TEN participants, however, are taxed with crafting their own Personal Mission Statement. This statement should articulate your highest aspirations and hopes and goals for this program – briefly and clearly. Consider also what kind of activist you want to become, beyond Project TEN.

Points to ponder: What is the essence of what you hope to accomplish on Project TEN?

What are your goals for “personal growth”?

What do you hope to achieve?

What underlying values drive these goals?

What is the essence of what you hope to accomplish in your life?

(Consider following this exercise with an additional exercise, asking participants to write up their personal goals for Project TEN)

Personal Mission Statement

(This exercise was adapted from an exercise in City Year’s “The Idealist’s Journey”)

On Poverty

On Poverty Poverty is the most prevalent challenge in the developing world, and the leading cause for most other challenges there. The poverty encountered while engaging in development work has the potential to overwhelm and overtake the volunteer experience, unless tackled head-on. Because participants come to Project TEN with varied backgrounds and knowledge on these issues, we delve early on into the issue of poverty to understand, in a sophisticated way, what issues are at play… The sessions provide participants with a lot of information to establish a more consistent knowledge-base and “even the playing field” for the rest of the learning and experiences on Project TEN Because the content is so information-heavy, the educator may find they need to supplement it with group processing exercises to help participants digest the information and the exposure to poverty.

Goals Participants will: ¸ begin to consider “what is wrong in the world?”

¸ learn about poverty in the world ¸ be exposed to basic information on some of the challenges facing the developing world ¸ acquire a common lexicon of terms, and “even the playing field” of knowledge ¸ begin to prepare for encounters with the developing world [Before beginning the session, all participants should read "Definitions of Poverty" from AJWS's, Expanding the Universe of Obligation found at the end of this session].

Part 1: Chavruta Poverty is a devastating problem throughout the developing world, not the least because it perpetuates, exacerbates, and even creates still other problems. What toll does poverty take on the psyche of those who suffer from it? To what extent does it undermine their sense of personal dignity? On Project TEN, you will encounter poverty when you volunteer, and we therefore must consider this question of dignity. What constitutes a life of dignity? Do the conditions of harsh poverty inherently contradict the possibility of living with dignity? Participants will consider these questions over the coming weeks .

On Poverty

Text Study: Jewish Sources on Poverty Study the Jewish sources on poverty together with a chavruta (study partner).

Exodus Rabbah 31:12

There is nothing in the world more grievous than poverty; it is the most terrible of all sufferings. Our sages have said: If all troubles were assembled on one side and poverty on the other, [poverty would outweigh them all]. When a man is rich and has a poor relative, he does not acknowledge him; for when he sees his poor relation, he hides himself from him, being ashamed to speak to him, because he is poor. ‫אין בעולם קשה מן העניות שהוא קשה מכל‬ ‫ אמרו רבותינו כל היסורין לצד‬.‫יסורין שבעולם‬ ‫מי שהוא עשיר ויש לו‬. ‫אחד והעניות לצד אחד‬ ‫ רואה קרובו נטמן מפניו‬,‫קרוב עני אינו מודה בו‬ .‫שהוא מתבייש להשיח עמו לפי שהוא עני‬ What

is the relationship between poverty and shame? Does this link need to exist?

When,

and in what situations, do you feel ashamed to associate with someone?

Rashi Moed Qattan 24b

The poor suffer [the loss of] their children more than do the rich, because the poor have no other joy. ,‫העני מצטער על [פטירת] בניו יותר מן העשיר‬ .‫לפי שאין לו שמחה אחרת‬

Rabbi Shlomo Yitzchaki (10401105) was the leading Torah scholar of his day, and his influence continues to the present. Rashi is best known for his extensive commentaries on the Torah and the Talmud, and the influence he bore on the subsequent scholarship amongst his sons-in-law, grandsons, and students, the Tosafists.

Do you agree with Rashi? This can be understood literally, or as

an extreme statement trying to make a point. What might the point be?

Based on these 2 sources, how does Judaism see poor people?

On Poverty

The Happenstance of Poverty

Babylonian Talmud, Kiddushin 82b

R. Meir said: One should always teach one's child a clean and easy craft, and earnestly pray to God to Whom [all] wealth and property belong, for neither poverty nor wealth comes from one's craft, but from God to whom wealth and property belong, as it is said: "The silver is mine, and the gold is mine, said the God" (Haggai 2:8).

‫ לעולם ילמד אדם לבנו אומנות נקיה‬:‫ר"מ אומר‬ ,‫ ויבקש רחמים למי שהעושר והנכסים שלו‬,‫וקלה‬ ‫שאין עניות מן האומנות ואין עשירות מן האומנות‬ ‫ (חגי ב) לי הכסף‬:‫ שנאמר‬,‫אלא למי שהעושר שלו‬ .‫ולי הזהב נאם ה' צבאות‬

Kiddishin is the Talmudic tractate dealing with matters pertaining to betrothal and marriage.

According

to these sources, why are people poor? If it's just "luck", whose fault is it, and how might we go about trying to change things?

Babylonian Talmud, Moed Katan, 28a

Rava said: Life, children, and food do not depend on merit; rather, they depend on luck. For Rabbah and Rav Hisda were two righteous rabbis - one would pray and rain would come, and the other would pray and rain would come. [Yet] Rav Hisda lived 92 years and Rabbah lived [only] 40 years. In the house of Rav Hisda there were 60 marriages; in the house of Rabbah, 60 deaths. In the house of Rav Hisda, there was pure wheat bread for dogs, and they did not want. In the house of Rabbah, there was even a lack of [poor quality] barley bread for people. ‫ לא בזכותא תליא‬,‫ בני ומזוני‬,‫ חיי‬:‫אמר רבא‬ ‫ דהא רבה ורב‬.‫ אלא במזלא תליא מילתא‬,‫מילתא‬ ‫ מר מצלי ואתי‬,‫חסדא תרוייהו רבנן צדיקי הוו‬ ‫ רב חסדא חיה‬.‫ ומר מצלי ואתי מיטרא‬,‫מיטרא‬ ‫ בי רב‬,‫ רבה חיה ארבעין‬- ‫תשעין ותרתין שנין‬ ‫ בי‬.‫ שיתין תיכלי‬- ‫ בי רבה‬,‫ שיתין הלולי‬- ‫חסדא‬ - ‫ בי רבה‬,‫ סמידא לכלבי ולא מתבעי‬- ‫רב חסדא‬ .‫ ולא משתכח‬,‫נהמא דשערי לאינשי‬

Moed Katan is the Talmudic tractate dealing with matters pertaining to chol ha-moed and mourning.

On Poverty

The Cycle of Poverty

Babylonian Talmud, Shabbat 151b - A

Babylonian Talmud, Shabbat 151b – B

It was taught, Rabbi Eleazar ha-Kappar said: Let one always pray to be spared this fate [poverty], for if one does not descend [to poverty] one's child will, and if not one's child, one's grandchild, as it says (Deuteronomy 15:10), “because of [bi-gelal] this thing.” The school of Rabbi Ishmael taught: It is a wheel [galgal] that revolves in the world.

R. Hiyya said to his wife: "When a poor man comes, be quick to offer him bread, so that others may be quick to offer it to your children." She said "You are cursing them [our children]!" He replied, "It is written in the Torah: 'because of [bigelal] this thing', as the School of R. Ishmael taught: It is a wheel [galgal] that revolves in the world."

‫ לעולם יבקש אדם‬:‫ רבי אלעזר הקפר אומר‬,‫תניא‬ ‫ בא‬- ‫ שאם הוא לא בא‬,]‫רחמים על מדה זו [עוני‬ ‫ שנאמר (דברים‬,‫ בן בנו בא‬- ‫ ואם בנו לא בא‬,‫בנו‬ :‫ תנא דבי רבי ישמעאל‬,‫י) כי בגלל הדבר הזה‬:‫טו‬ .‫גלגל הוא שחוזר בעולם‬

‫אמר לה רבי חייא לדביתהו כי אתי עניא אקדימי‬ ‫ליה ריפתא כי היכי דלקדמו לבניך אמרה ליה‬ ‫מילט קא לייטת להו אמר לה קרא קא כתיב כי‬ ‫בגלל הדבר הזה ותנא דבי רבי ישמעאל גלגל הוא‬ .‫שחוזר בעולם‬

Sources 5 and 6 each provide the same reason for why one should do a specific

action. What is the action in each source? In your opinion, are these acts considered altruistic and selfless? Why or why not

Why are there Poor People?

Leviticus Rabbah 34:5

‫ "ביום טובה היה בטוב וביום רעה ראה כי גם‬:)‫ יד‬,‫רבי תנחום ברבי חייא פתח (קהלת ז‬ ‫את זה לעומת זה עשה האלהים" אם באת רעה לחבירך ראה היאך לזכות בו ולפרנסו כדי‬ ‫שתקבל מתן שכרו כך היה רבי תנחום ברבי חייא עושה בשעה שאמו לוקחת לו ליטרא אחת של בשר‬ ‫מן השוק היתה לוקחת לו שתים אחת לו ואחת לעניים על שום גם את זה לעומת זה עשה הקב"ה עניים‬ :"‫ועשירים כדי שיהו זכין אלו לאלו לפיכך משה מזהיר לישראל "וכי ימוך אחיך‬ It is fairly obvious how the poor can benefit from the rich. But how can the rich benefit

from the poor? How do you benefit from the poor?

On Poverty

How to Treat the Poor / Preserving the Dignity of the Poor

Proverbs 19:17

“He who is generous to the poor makes a loan to the Lord.” ‫מלוה ה' חונן דל וגמלו ישלם לו‬

The Biblical book containing pithy ethical statements of advice, its authorship is traditionally linked to King Solomon.

9 26

Babylonian Talmud, Baba Batra 9b

R. Isaac said: Anyone who gives a coin to a poor person is blessed with six blessings, but one who encourages the poor with words is blessed with eleven. ‫ כל הנותן פרוטה לעני מתברך בשש‬:‫ואמר רבי יצחק‬ ‫ מתברך בי"א ברכות‬- ‫ והמפייסו בדברים‬,‫ברכות‬

The Talmudic tractate dealing with matters pertaining to civil law, specifically the laws and concept of ownership.

Babylonian Talmud, Mo'ed Katan, 27a-b

Our Rabbis taught: Formerly, they would bring food to the house of mourners in following manner: to the rich, in baskets of gold and silver and to the poor in wicker baskets made of peeled willows.

And the poor people were ashamed. The sages therefore instituted that all should be provided with food in wicker baskets made of peeled willows out of deference of the poor. Our Rabbis taught: Formerly, they would provide drinks to the house of mourners in the following manner: to the rich, in white glass [which was very expensive] and to the poor in colored glass. And the poor people were ashamed. The sages therefore instituted that all should be provided with drinks in colored glass out of deference to the poor. Formerly, they would uncover the face of the rich [corpse] and cover the face of the poor because their face became blackened by famine. And the poor people were ashamed. The sages therefore instituted that all faces should be covered out of deference to the poor. Formerly, they would carry out the rich [corpse] in a state bed and the poor on a common bier. And the poor people were ashamed. The sages therefore instituted that all should be carried out on a common bier out of deference to the poor… Formerly, the expense of carrying out the dead was harder on the family than the death itself; the family therefore abandoned the corpse and fled. Until Rabban Gamliel [President of the

On Poverty

Sanhedrin] disregarded his own dignity, and had his body carried out in flaxen shrouds. Afterwards, all the people followed his lead and had themselves carried out in flaxen shrouds. Rabbi Papa stated: And nowadays, all follow the practice of being carried out even in a canvas shroud that costs but a zuz. ‫תנו רבנן בראשונה היו מוליכין בבית האבל‬ ‫עשירים בקלתות של כסף ושל זהב ועניים בסלי‬ ‫נצרים של ערבה קלופה והיו עניים מתביישים‬ ‫התקינו שיהו הכל מביאין בסלי נצרים של ערבה‬ ‫ תנו רבנן בראשונה‬.‫קלופה מפני כבודן של עניים‬ ‫היו משקין בבית האבל עשירים בזכוכית לבנה‬ ‫ועניים בזכוכית צבועה והיו עניים מתביישין‬ ‫התקינו שיהו הכל משקין בזכוכית צבועה מפני‬ ‫ בראשונה היו מגלין פני עשירים‬.‫כבודן של עניים‬ ‫ומכסין פני עניים מפני שהיו מושחרין פניהן מפני‬ ‫בצורת והיו עניים מתביישין התקינו שיהו מכסין‬ ‫ בראשונה היו‬.‫פני הכל מפני כבודן של עניים‬ ‫מוציאין עשירים בדרגש ועניים בכליכה והיו עניים‬ ‫מתביישין התקינו שיהו הכל מוציאין בכליכה‬ ‫ בראשונה היתה הוצאת‬...‫מפני כבודן של עניים‬ ‫המת קשה לקרוביו יותר ממיתתו עד שהיו קרוביו‬ ‫מניחין אותו ובורחין עד שבא רבן גמליאל ונהג‬ ‫קלות ראש בעצמו ויצא בכלי פשתן ונהגו העם‬ ‫אחריו לצאת בכלי פשתן אמר רב פפא והאידנא‬ :‫נהוג עלמא אפילו בצרדא בר זוזא‬ How can/do you apply these principles

in your own life? What changes would you have to make?

Yaakov ("Ba'al HaTurim"), Arba'ah Turim, Yoreh De'ah, 249-250

The amount of giving: If the giver can afford it, he gives according to the poor person's need. How much is it appropriate to give to the poor? ‘Sufficient for his needs in that which he lacks.’ How? If he is hungry, one must feed him. If he needs clothing, one must clothe him. If he lacks housing utensils, one must provide him with housing utensils and even if he had been accustomed to riding a horse and having a servant to run alongside (because he had been rich and then became poor), buy him a hose to ride… and a servant to run alongside. To each person according to what he needs… if he has no wife and he wants to marry, find him a wife. [Beforehand,] award him a house and make for him a bed and give him household objects and afterwards find him a wife. ‫ אם ידו משגת יתן כפי צורך‬,‫שעור נתינתה‬ ‫ כמה נותנים לעני? די מחסורו אשר יחסר‬.‫העניים‬ ‫ ואם‬,‫ כיצד? אם הוא רעב וצריך לאכול יאכילנו‬.‫לו‬ ‫ אין לו כלי בית‬,‫הוא ערום וצריך לכסותו יכסהו‬ ‫ ואפילו היה דרכו לרכוב על סוס‬.‫קונה לו כלי בית‬ ‫ קונין לו סוס‬,‫ועבד לרוץ לפניו שהיה עשיר והעני‬ ‫ וכן לכל אחד ואחד‬.‫לרכוב עליו ועבד לרוץ לפניו‬ ‫ אין לו אשה ובא לישא משיאין‬...‫לפי מה שצריך‬ ‫אשה ושוכרין לו בית ומציעין לו כלי מיטה וכלי‬ .‫תשמישיו ואח"כ משיאין לו‬

Rabbenu Yaakov ben Rabbenu Asher (the Rosh) (c. 1269-c.1343) wrote this compendium of Jewish law, Arba’a Turim (the Four Pillars), which addressed all areas of practice in contemporary life. The structure of this work was the basis of the authoritative Shulhan Arukh.

On Poverty

Maimonides, Mishnah Torah, Laws of Gifts to the Poor, 10:4-5

Responsibility to Give to the Poor Deuteronomy 15: 7-11

If a needy person begs [money] of you, but you do not have anything in your hands to give him, appease him with words, and it is forbidden to scold a poor person or raise your voice to him in a shout, because his heart is broken and depressed. As He says "a broken and a contrite heart, O God, Thou wilt not despise." …Rather be to him as a father, both in mercy and in words. As it says "I was a father to the needy".

‫ פייסהו‬,‫שאל העני ממך ואין בידך כלום ליתן לו‬ ‫ ואסור לגעור בעני או להגביה קולו עליו‬,‫בדברים‬ ‫ והרי הוא אומר‬.‫ מפני שלבו נשבר ונדכה‬,‫בצעקה‬ ‫ אלא יהיה לו‬...‫'לב נשבר ונדכה אלהים לא תבזה‬ ‫כאב בין ברחמים בין בדברים שנאמר 'אב אנוכי‬ '‫לאביונים‬

7. If there is a needy person among you, one of your kinsmen in any of your settlements in the land that the Lord your God is giving you, do not harden your heart and shut your hand against your need kinsman. 8. Rather, you must open your hand and lend him sufficient for whatever he needs. 9. Beware lest you harbor the base thought, "The seventh year, the year of remission, is approaching," so that you are mean to your needy kinsman and give him nothing. He will cry out to the Lord against you, and you will incur guilt. 10. Give to him readily and have no regrets when you do so, for in return the Lord your G-d will bless you in all your efforts and in all your undertakings. 11. For there will never cease to be needy ones in your land, which is why I command you: open your hand to the poor and needy kinsfolk in your land. ‫ ּכִ י יִ ְהיֶ ה ְבָך ֶא ְביֹון ֵמ ַא ַחד ַא ֶחיָך ְּב ַא ַחד ְׁש ָע ֶריָך‬. )‫(ז‬ ‫ֹלהיָך נ ֵֹתן לָ ְך ֹלא ְת ַא ֵּמץ ֶאת‬ ֶ ‫ְּב ַא ְר ְצָך ֲא ֶׁשר יְ ־הֹוָ ־ה ֱא‬ :‫לְ ָב ְבָך וְ ֹלא ִת ְקּפֹץ ֶאת יָ ְדָך ֵמ ָא ִחיָך ָה ֶא ְביֹון‬ ‫יטּנּו ֵּדי‬ ֶ ‫(ח) ּכִ י ָפת ַֹח ִּת ְפ ַּתח ֶאת יָ ְדָך לֹו וְ ַה ֲע ֵבט ַּת ֲע ִב‬ :‫ַמ ְחסֹרֹו ֲא ֶׁשר יֶ ְח ַסר לֹו‬ ‫(ט) ִה ָּׁש ֶמר לְ ָך ֶּפן יִ ְהיֶ ה ָד ָבר ִעם לְ ָב ְבָך ְבלִ ּיַ ַעל‬ ‫לֵ אמֹר ָק ְר ָבה ְׁשנַ ת ַה ֶּׁש ַבע ְׁשנַ ת ַה ְּׁש ִמ ָּטה וְ ָר ָעה ֵעינְ ָך‬ ‫ְּב ָא ִחיָך ָה ֶא ְביֹון וְ ֹלא ִת ֵּתן לֹו וְ ָק ָרא ָעלֶ יָך ֶאל יְ ־הֹוָ ־ה‬ :‫וְ ָהיָ ה ְבָך ֵח ְטא‬

On Poverty

‫(י) נָ תֹון ִּת ֵּתן לֹו וְ ֹלא יֵ ַרע לְ ָב ְבָך ְּב ִת ְּתָך לֹו ּכִ י ִּבגְ לַ ל‬ ‫ּובכֹל ִמ ְׁשלַ ח‬ ְ ‫ַה ָּד ָבר ַהּזֶ ה יְ ָב ֶרכְ ָך י ֱא ְּבכָ ל ַמ ֲע ֶׂשָך‬ :‫יָ ֶדָך‬ ‫(יא) ּכִ י ֹלא יֶ ְח ַּדל ֶא ְביֹון ִמ ֶּק ֶרב ָה ָא ֶרץ ַעל ּכֵ ן ָאנֹכִ י‬ ‫ְמ ַצּוְ ָך לֵ אמֹר ָּפת ַֹח ִּת ְפ ַּתח ֶאת יָ ְדָך לְ ָא ִחיָך ּלַ ֲענִ ּיֶ ָך‬ ‫ּולְ ֶא ְביֹנְ ָך ְּב ַא ְר ֶצָך‬

Rambam, Laws of Gifts to the Poor 7:2 And any who sees a poor person begging and hides his eyes and does not give him charity transgresses a negative commandment, as it says (Deuteronomy 15:7), “Do not harden your heart or close your hand from your poor brother.” ‫וכל הרואה עני מבקש והעלים עיניו ממנו ולא נתן‬ )‫ז‬:‫לו צדקה עבר בלא תעשה שנאמר (דברים טו‬ ‫לא תאמץ את לבבך ולא תקפוץ את ידך מאחיך‬ ‫האביון‬

The Power of Tzedakah Babylonian Talmud, Tractate Baba Batra 10a He [Rabbi Yehuda] used to say: Ten strong things were created in the world - A mountain is strong, but iron cuts through it. Iron is strong, but fire can make it bubble. Fire is strong, but water puts it out. Water is strong, but clouds contain it. Clouds are strong, but the wind can scatter them. Breath is strong, but the body holds it in. The body is strong, but fear breaks it. Fear is strong, but wine dissipates it effects. Wine is strong, but sleep overcomes its power. Death is stronger than all of them. But Tzedakah

saves from death, as it is written, “And Tzedakah saves from death.” (Proverbs 10:2)

.‫תלמוד בבלי בבא בתרא י‬ ‫ עשרה דברים קשים נבראו‬,‫הוא היה אומר‬ ‫ אור‬- ‫ ברזל קשה‬,‫ ברזל מחתכו‬- ‫ הר קשה‬:‫בעולם‬ ‫ מים קשים‬,‫ מים מכבין אותו‬- ‫ אור קשה‬,‫מפעפעו‬ ,‫ רוח מפזרתן‬- ‫ עבים קשים‬,‫ עבים סובלים אותן‬,‫ פחד שוברו‬- ‫ גוף קשה‬,‫ גוף סובלו‬- ‫רוח קשה‬ ,‫ שינה מפכחתו‬- ‫ יין קשה‬,‫ יין מפיגו‬- ‫פחד קשה‬ ,]‫ [וצדקה מצלת מן המיתה‬- ‫ומיתה קשה מכולם‬ .‫ וצדקה תציל ממות‬+'‫משלי י‬+ :‫דכתיב‬

Tzedakah: on the Individual or the Community? ‫ קביעת קו העוני לפי‬,‫הרב שלמה גורן‬ 358-384 '‫ עמ‬,‫ תורת המדינה‬,‫ההלכה‬ ‫ברור שהאחריות הכוללת על הצדקה והרווחה‬ ‫ולמנוע העוני בישראל ככתוב 'אפס כי לא יהיה‬ ‫ מוטלת בראש ובראשונה על ממשלת‬,'‫בך אביון‬ .‫ שהיא הרשות העליונה של העם‬,‫ישראל‬

Rabbi Shlomo Goren (19171994) founded the rabbinate of the Israel Defense Forces, and was the third Ashkenazi Chief Rabbi of Israel.