Torah Tidbits Issue 1341 - 21/09/19

ISSUE 1341 SEP 21TH '19

‫כ"א אלול תשע"ט‬

‫פרשת כי תבא‬

PARSHAT KI TAVO FIRST SLICHOT SEP 21ST THIS MOTZAI SHABBAT KI TAVO

9:30pm Rabbi Ephraim Sprecher "Do we judge ourselves after death?"

10:30 slichot led by David Katz

‫"וְ ָל ַק ְח ָּת‬ ‫אשית‬ ִׁ ‫ֵמ ֵר‬ ‫ָּכל ְּפ ִרי‬ ...‫ָה ֲא ָד ָמה‬ ‫ַׂמ ָּת‬ ְ ‫וְ ש‬ "‫ַב ֶּטנֶ א‬

TORAH YERUSHALIYIM Learning and Musical Selichot October 6th Full day program see page 40

YERUSHALAYIMIN/OUT IN/OUTTIMES TIMESFOR FORSHABBAT SHABBATPARSHAT PARSHATSHOFTIM KI TAVO YERUSHALAYIM

Candles 6:04PM Plag 5:23PM Havdala 7:14PM Rabbeinu Tam 7:55PM Candles 6:22PM Plag 5:39PM Havdala 7:33PM Rabeinu Tam 8:13PM

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WORD OF THE MONTH Next Shabbat (Nitzavim) would be Shabbat M’vorchim Tishrei – except we don’t have Birkat HaChodesh for Tishrei. That means that throughout the year, we announce each month’s molad except for Tishrei’s. That’s ironic because Tishrei’s molad is the most important one. Every month’s molad is the basis of Kiddush L’vana times, but the molad of Tishrei also is used to determine the day of Rosh HaShana (in our fixed calendar, when Sanhedrin is not sitting) and the lengths of Marcheshvan and Kislev. It goes like this: RH begins on the day of the molad of Tishrei. That’s the rule, but there are four exceptions, each of which pushes RH to the following day. Continued IYH next week.

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TORAH TIDBITS / KI TAVO 5779

OTHER Z'MANIM

CANDLE LIGHTING A N D H AV DA L A T I M ES

JERUSALEM CANDLES PLAG

6:04 6:21 6:20 6:19 6:20 6:19 6:20 6:18 6:20 6:04 6:19 6:10 6:18 6:18 6:19 6:19 6:21 6:20 6:08 6:17

5:23 5:26 5:24 5:23 5:25 5:24 5:25 5:25 5:25 5:25 5:24 5:24 5:23 5:25 5:23 5:24 5:26 5:25 5:22 5:21

KI TAVO

Yerushalayim / Maale Adumim Aza area (Netivot, S’deirot, Bet al)

Beit Shemesh / RBS Gush Etzion Raanana/ Tel Mond/ Herzliya/ K. Saba

Modi’in / Chashmona’im Netanya Be’er Sheva Rehovot Petach Tikva Ginot Shomron Haifa / Zichron Gush Shiloh Tel Aviv / Giv’at Shmuel Giv’at Ze’ev Chevron / Kiryat Arba Ashkelon Yad Binyamin Tzfat / Bik’at HaYarden Golan

HAVDALA

7:14 7:17 7:15 7:15 7:16 7:15 7:16 7:16 7:16 7:16 7:15 7:16 7:14 7:16 7:15 7:24 7:15 7:16 7:13 7:13

NITZAVIM 5:55 5:15 7:05 6:12 5:18 7:08 6:10 5:16 7:06 6:10 5:16 7:05 6:11 5:17 7:07 6:10 5:16 7:06 6:11 5:17 7:07 6:09 5:17 7:07 6:11 5:17 7:07 5:55 5:17 7:07 6:10 5:16 7:06 6:00 5:16 7:06 6:09 5:15 7:05 6:09 5:17 7:07 6:10 5:16 7:05 6:10 5:16 7:06 6:12 5:18 7:08 6:11 5:17 7:07 5:58 5:14 7:04 6:07 5:13 7:03

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RANGES ARE 11 DAYS, WED-SHABBAT 18-28 ELUL • SEPTEMBER 18-28 Earliest Talit & T’filin Sunrise Sof Z’man K’ Sh’ma

5:34-5:41am 6:24½-6:31am 9:28-9:30am

Sof Z’man T’fila

10:30-10:30am

(Magen Avraham: 8:52-8:54am) (Magen Avraham: 10:00-10:00am)

Chatzot(Halachic noon) Mincha Gedola (Earliest Mincha) Plag Mincha Sunset (counting elevation)

(based on sea level: 6:41¾-6:28½pm)

12:33½-12:30pm 1:05-1:00pm 5:25-5:14pm 6:46½-6:33¼pm

Seymour J. AbramsOrthodox Union Jerusalem World CenterAvrom Silver Jerusalem College for AdultsWolinetz Family ShulMakom BaLevBirthrightYachadNCSY in IsraelJLIC in IsraelPearl & Harold M. Jacobs ZULA Outreach CenterThe Jack Gindi Oraita ProgramOU Israel Kashrut

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TABLE OF CONTENTS UNAUTHORIZED APPLICATION OF #8 | Phil Chernofsky

ALIYA BY ALIYA | Phil Chernofsky

6 8

“IN THE GOOD OLD DAYS” | Rabbi Dr. Tzvi Hersh Weinreb

18

A NATION OF STORYTELLERS | Rabbi Lord Jonathan Sacks 22 PROBING THE PROPHETS | Rabbi Nachman Winkler

30

TRUE BLESSINGS | Rabbi Shalom Rosner 32 PROFOUND PERSPECTIVE | Rebbetzin Shira Smiles

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TORAH YERUSHALAYIM FULL PROGRAM

40

OU ISRAEL CENTER SCHEDULE

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KI TAVO: PREPARING FOR A YEAR OF BLESSING | Rabbi Judah Mischel 46 SIMCHAT SHMUEL | Rabbi Sam Shor

50

CONFESSING FOR DOING SOMETHING RIGHT? | Rabbi Aaron Goldscheider

52

DIVREI MENACHEM | Menachem Persoff

58

FINDING A DISCARDED ARON KODESH | Rabbi Daniel Mann, Eretz Chemda

60

WHO IS NORMAL? | Rabbi Gideon Weitzman, Machon Puah

62

PARSHAT KI TAVO | Rabbi Berel Wein

66

UMAN ROSH HASHANAH | Rabbi Shimshon Hakohen Nadel

70

THE SHOFAR – IT DOESN’T COME EASY! | Rabbi Ephraim Sprecher 74 THE FIG SPEECH | Sivan Rahav Meir 4

TORAH TIDBITS / KI TAVO 5779

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LEAD TIDBIT

BY PHIL CHERNOFSKY

Editor Emeritus, Torah Tidbits

Unauthorized Application of #8

T

he Korbanot section of Shacharit ends with the B'raita of Rabi Yishmael. In it he states that there are 13 Talmudic types of d'rashot which connect the Written Word with the Oral Torah. If you are unfamiliar with "Rabi Yishmael Omeir", the previous sentence is probably hard to understand.

So here are a few examples. The Torah forbids a man to have relations with his granddaughter. The prohibition of father and daughter is not specified in the Written Word. The Oral Law teaches us that prohibition and links it to the prohibition of grandfathergranddaughter by applying a KAL

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TORAH TIDBITS / KI TAVO 5779

VACHOMER. If grandfather and granddaughter are forbidden to each other, certainly father-daughter is forbidden.

Rosh HaShana is to be a YOM T'RU'A. That's what the pasuk in Pinchas says.

What is a Yom T'ru'a? The Talmud teaches us that it is the mitzva of hearing the Shofar. It links RH to Shofar with a G'ZEIRA SHAVA. The Torah states explicitly that the Shofar is sounded on Yom Kippur of the Yovel year. The Talmudic teaching is that both the Yom Kippur of Yovel and every Rosh HaShana share the same wording - Chodesh HaSh'vii (the 7th month, Tishrei) and the word T'RU'A occurs with both. With YK of Yovel the Torah specifies that T'RU'A means the sound of the Shofar. And so it is with Rosh HaShana.

There's plenty more, but the title of this Lead Tidbit calls out for explanation.

The 8th Talmudic Method goes like this: An item (mitzva) that is singled out for additional comment from its 'group', has not been singled out for itself only, but rather comes to teach us about the whole group. The prohibition of doing Melacha on Shabbat includes 39 categories of creative activity and many, many related actions. Why then does the Torah state that one may not kindle fire on Shabbat, when that act is already

prohibited by the 'group prohibition' of Melacha on Shabbat? Part of the answer is that we learn that each category stands on its own (for certain issues) from the fact that Kindling was singled out.

One more point and that we're ready for the main POINT. With the exception of Kal VaChomer, we cannot make up any of the drashot; they are part of Torah Sheb'al Peh (the Oral Law). Since I'm about to 'apply' (but not officially) #8 to a mitzva at the beginning of Ki Tavo, it is being called 'Unauthorized' and is only an idea and a suggestion - not an actual drash on the Torah. Here goes: In Parshat Mishpatim (and again in Ki Tisa) the Torah commands us to bring Bikurim to the Beit HaMikdash. In Ki Tavo, an additional mitzva is added to bringing Bikurtim - namely, to recite a specific passage which is a reminder of our going down into Egypt, what happened there, how we were taken out

by G-d to bring is to Eretz Yisrael. The Torah then tells us to be happy with all the good that G-d has given us.

If we take this idea and unofficially apply it to other mitzvot, in the spirit of #8, we can say to G-d that we are thrilled and delighted to be able to have food and say Birkat HaMazon, in which we thank G-d for taking us out of Egypt, giving us the Torah and Eretz Yisrael. Come to think of it, we don't need #8; that is part of Benching.

Okay, how about Shabbat? Aside from the positive mitzvot and prohibitions, OU ISRAEL CENTER

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Rabbinic rules and customs, we should also express our thanks for being Jewish and having the Shabbat. And so on and so on. And perhaps it isn't enough to just think these thoughts; we should verbalize them - especially in a family setting.

ALIYA-BY-ALIYA SEDRA SUMMARY [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma. X:Y is Perek:Pasuk of the Parsha’s beginning; (Z) is the number of p’sukim in the parsha.

ALIYA-BY-ALIYA SEDRA SUMMARY

KI TAVO

Numbers in [brackets] are the Mitzvacount of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes.

STATS 50th of the 54 sedras; 7th of 11 in D'varim Written on 233 lines (rank: 13th)

KOHEN - FIRST ALIYA 11 P'SUKIM - 26:1-11

21 Parshiyot; 5 open, 16 closed 122 p'sukim - rank: 17 (2nd in D'varim) Same as Vayakhel & Va'etchanan; Ki Tavo is larger than Vayakhel, and smaller than Va'etchanan 1747 words - rank: 16 (2nd in D'varim) Same as Ekev. Ekev is a bit larger 6811 letters - rank: 15 (4th in D'varim) P'sukim are longer than average for the Torah, but short for D'varim

MITZVOT

[P>26:1] When we come to the Land and settle it, we are commanded to take of the First Fruits [the mitzva of Bikurim has already been counted back in Parshat Mishpatim] of the "Seven Species", put them in a basket and go to THE Place (i.e. the Beit HaMikdash). We are to go to the kohen on duty, announce our presence and present him with the basket. He shall take it and place it before the (external) Miz- bei'ach. We are then to recite the Bikurim passage [606, A132 26:5].

6 of the 613; 3 pos. and 3 prohibitions

MITZVA WATCH It is said of Bikurim: "Do this mitzva, for in its merit you will enter the Land." The ARI HaKadosh singles out Bikurim as the 8

TORAH TIDBITS / KI TAVO 5779

mitzva which is the "tikun" (repair) for the Sin of the Spies. Bikurim has a Torahcommanded, built-in recitation that helps us to focus our thoughts in a particular direction. With this recitation, the Jew identifies himself with his Jewish Heritage and announces to one and all the centrality of Eretz Yisrael in G-d's plans for the People of Israel. Bikurim makes the statement that we are glad to be here. Being happy about being in Eretz Yisrael grants us the "z'chut" to be here. Joyfully thanking G-d for our being here helps "repair" the opposite attitude as expressed by the 10 spies and echoed by the panicked multitude. The Sin of the Spies was committed by what the Meraglim SAID, and it was while they were displaying fruits of Eretz Yisrael, no less.

Bikurim is the mitzva that is performed by what the Bikurim bringer SAYS (in addition to bringing the fruits), and while he displays fruits that he brought from the Land. "A perfect match!" (in opposites).

Bikurim is a prime example of "Hakarat HaTov", recognition and acknowledgement of the good that G-d does for us. We must apply this lesson to other areas of mitzvot and life in general.

May we soon be privileged to bring Bikurim with all the joy and Jewish pride that says that we are truly pleased to be chosen by G-d as His People and that we are genuinely thankful for this wonderful Land.

The first four p'sukim of the Bikurim recitation form the main text for the Pesach Seder's MAGID section; they summarize Egyptian enslavement and the OU ISRAEL CENTER

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subsequent Exodus. The fifth pasuk (which is not in the Hagada) speaks of coming to Eretz Yisrael. This corresponds to the fifth term of redemption and is represented by Eliyahu's cup, which we don't yet drink.

We all bring Bikurim (including the Levi and the convert) with feelings of joy and thanks to G-d for all we have.

SDT:

The Bikurim recitation is perfectly suited to form the heart of the story of the Exodus, more so than any of the original passages from Sh’mot. The editors of the Hagada found in ARAMI OVEID AVI the “whole” story in only four p’sukim - something we are all capable of handling at the Seder table.

The original material is too copious.

Furthermore, the Bikurim recitation is in first person singular, rather than narrative form of the original account of the Egyptian experience in the Book of Sh'mot. This fits very well with the maxim: In every generation a person shall portray himself as if he himself came out of Egypt. There are other factors that also favor the Bikurim parsha for Seder purposes.

LEVI - SECOND ALIYA 4 P'SUKIM - 26:12-15 [S>26:12 (4)] After one has completed proper separation and distribution of T'ruma, Ma'aser, and Ma'aser Ani (during the third and sixth year of a Shmita cycle), one is required to formally declare that none of the "holy 10

TORAH TIDBITS / KI TAVO 5779

produce" remains in his possession and that it was actually given to its intended recipients [607, A131 26:13].

This declaration is made on the last day of Pesach in the 4th and 7th year of a Shmita cycle.

Vidui Maaser implies that there is something wrong in our performance of the mitzvot mentioned (based on the term VIDUI, confession). Yet the statement specifically says that we did everything that we were supposed to do. In fact, a person who might have transgressed does not make the statement, since it might not be the truth.

Only someone who did not sin at all can make the declaration. Why then, do we get the impression that something was not 100%? Rav Soloveichik zt"l pointed to the word K'CHOL (like all), which is mentioned twice. The implication is that our performance was almost perfect, but not quite. Also, the statement implies that the individual did only that which he was required to do, and did not (often) go beyond the call of duty. Or perhaps we did a mitzva sort of like it is supposed to be done, but maybe without full KAVANA and/or enthusiasm. These implications might be responsible for the title VIDUI. What an important message this is as we approach Rosh HaShana, when we have to answer for what - AND HOW - we do mitzvot.

It is forbidden to eat Maaser Sheni (the second tithes of years 1, 2, 4, 5 of a Shmita cycle, which remain the owner's property but which must be eaten "with sanctity and ritual purity"

in Jerusalem - or be redeemed) while one is a mourner (here it refers to the status of the mourner before burial of the dead - ANINUT) [608, L151 26:14] or in a state of ritual impurity [609, L150 26:14] (the person and/or the food). It is also forbidden to use the redemption money of Ma'aser Sheni for purposes other than food and drink in Jerusalem [610, L152 26:14].

The literal meaning of this prohibition is not to use the money for "the dead".

This can narrowly apply to shrouds, casket, etc., but is also generalized to include all non-food uses.

We next call upon HaShem to "look down" upon His People from on high and bless us and the Land of Israel. [We have kept our promise, we say to G-d (so to speak), now You keep Yours. - Rashi] It is a common practice (based on the Talmud Yerushalmi) for the Baal Korei (a.k.a. Baal K'ri'a) to raise his voice and emphasize the word HASHKIFA.

SHLISHI - THIRD ALIYA 4 P'SUKIM - 26:16-19 [S>26:16 (4)] This short portion is a summary of our relationship with G-d. We are to keep, preserve, observe, practice all the mitzvot, statutes, laws which Moshe has reiterated for us, with all our hearts and souls. We have pledged allegiance to G-d, promised to follow His ways [611, A8 26:17] and to OU ISRAEL CENTER

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listen to Him. He pledges to take us as His "Chosen Nation" and to elevate us above the nations of the world - IF we keep His mitzvot.

MITZVA WATCH To follow in G-d's footsteps means to develop and practice various traits that are attributed to Him. As He is merciful, so too shall we be merciful. As He is holy, so too must we behave in ways that lead to our becoming holy. From general traits, we can also use specific examples - as G-d clothed the naked, visited the sick, buried the dead, comforted the grieving... so too must we. There are mitzva-counters who define this mitzva as Bikur Cholim, visiting the sick, in addition to generalizing to include all types of acts of kindness.

R'VI'I - FOURTH ALIYA 10 P'SUKIM - 27:1-10 [P>27:1 (8)] Moshe Rabeinu and the Elders command the People concern- ing the inscribing on 12 pillars of stone the words of the Torah (parts thereof; the Book of D'varim or parts of it); this to be done upon crossing the Jordan.

Subsequently, another set of pillars is to be erected and inscribed on Har Eval where a Mizbei'ach is to be built (of whole, uncut stones) and sacrifices are to be offered.

[S>27:9-10 (2)] Moshe and the Kohanim next declare to the People that they have grown into complete nationhood 12

TORAH TIDBITS / KI TAVO 5779

at this point - with all the mitzvot of the Torah having been reviewed. Privilege of nationhood goes hand-in-hand with the responsibilities of keeping the mitzvot.

SDT: Moshe, the Kohanim and Leviyim,

say to all the people, "on this very day you have become G-d's nation." Rashi says that the Torah emphasized THIS VERY DAY, to teach us that our commitment to Torah and mitzvot should be as if we have entered into a covenant with HaShem on this very day - i.e. every day of our lives.

We are challenged to refresh our Judaism continually. This is not the only place this lesson is learned. But that fact just reinforces the significance of the idea.

CHAMISHI - 5TH ALIYA 22 P'SUKIM - 27:11-28:6 [S>27:11 (4)] Moshe describes what will happen after the People enter the Land.

Six tribes will stand on Mt. Grizim and six on Mt. Eval. There they will hear the blessings and curses that will be the fate of those who keep or don't keep Torah and mitzvot.

Twelve curses are enumerated in this portion touching upon many diverse areas of Jewish life including "between Jew and G-d" as well as interpersonal mitzvot. Each Kâ&#x20AC;&#x2122;LALA is a pasuk long and its own parsha stuma (almost). To each curse, the people are to respond AMEIN...

[S>27:15 (1)] he who makes idols...

[S>27:16 (1)] he who degrades his father or mother...

[S>27:17 (1)] he who encroaches on his neighbor’s boundary...

[S>27:18 (1)] he who misleads (figuratively) “blind” person...

a

[S>27:19 (2)] he who perverts the judgment of orphan or widow... he who sleeps with his father’s wife... (Note that these two curses share a parsha.)

SDT:

DK points out that these two violations that share a single parsha are different from each other in that the first is a sin against others and the second is a sin against G-d. Their shar- ing a parsha conveys a message of equality (in a way) that sinning against others is also sinning against G-d.

[S>27:21 (1)] he who engages in sexual behavior with animals...

[S>27:22 (1)] he who sleeps with his sister (or half-sister)...

[S>27:23 (1)] he who sleeps with his mother-in-law...

[S>27:24 (1)] he who secretly strikes his fellow...

[S>27:25 (1)] he who takes a bribe and an innocent person is killed...

[S>27:26 (1)] he who does not uphold the words of the Torah to do them...

[P>28:1 (14)] Once again, Moshe Rabeinu tells us that following G-d's mitzvot will earn us superior status among the nations of the world. We will also be showered OU ISRAEL CENTER

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with blessings for hearkening to G-d's voice. We will flourish economically and agricultur- ally, and be blessed with a healthy increase in population. Our every coming and going will be blessed.

SHISHI - SIXTH ALIYA 63 P'SUKIM - 28:7-69 Longest of the 378 Aliyot in the whole Torah (not counting combined Aliyot when a double-sedra is read) The blessings continue with the promise of victory over our enemies. G-d will "command" His blessings upon us and the Land, and will establish us as a holy nation... provided we keep the mitzvot and follow His ways.

The Torah's expression V'HALACHTA BID-RACHAV is repeated here - emulat- ing G-d is defined as being kind, merci- ful, charitable, etc.

The nations of the world will see the special relationship we have with G-d, and be appropriately reverent towards us and fearful of us. G-d's heavenly treasurehouse will open for us and we will flourish.

G-d's blessings are condi- tional upon keeping mitzvot.

HOWEVER...

[P>28:15 (54)] "...if we don't listen to G-d..." Thus begins the "Tochacha". The harsh rebuke against disobedience of the Torah.

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TORAH TIDBITS / KI TAVO 5779

There is a custom to read this part in a low voice because of how devastating it is to realize that G-d needs to warn us in such graphic terms, what will happen if the Jewish People are unfaithful to Him. Unfortunately, we need these harsh words of reproach. Unfortunately, they have turned out to be prophetic more than once.

The Tochacha is contained within one Aliya (resulting in the longest Aliya in the Torah) so as not to prolong the discomfort in hearing it. And it is sandwiched (so to speak) between "good" p'sukim, so the Aliya begins and ends on a good note.

The first portion of the Tochacha is the negative mirror image of the blessings previously pronounced in the Torah. The p'sukim then proliferate and describe in shocking and grisly detail that which will occur if we do not remain faithful to G-d.

The final pasuk of the Aliya reiterates the "simple" but eloquent covenant with G-d: Keep the Torah and all will be good, if not...

The contrast between the "good times" that Bikurim brings to mind and the terrible times as described in the Tochacha is overpowering and frightening. It is the difference between contentment and respect on the one hand, and devastation, despair and degradation, on the other.

Prosperity in our own Land vs. poverty and exile. The key to the difference is Torah & Mitzvot.

SDT: One of the famous “sum it all

up” p’sukim in the Tochacha is 28:47, which says that many of the terrible things will happen to us because we did

not serve G-d with joy and a good heart (even while we still had all good things).

The Kotzker Rebbe gives this pasuk an interesting spin. Because, not only did you not serve G-d, but the not serving Him was with simcha to you. When a Jew does mitzvot, there is the extra aspect of doing them “with a smile” (on your face and in your heart). And, conversely, when a Jew sins, there is the extra aspect of sinning with a smile.

Does one who eats non-kosher cry about his betrayal of G-d (probably not), or does he lick his fingers with relish and joy (sadly, probably yes). And if and when the joy of sinning leaves a person, or is driven out by him, then and only then will the person be on the path to T’shuva.

In more general terms, this pasuk speaks to Jews who just "go through the motions" of religious observance. They were brought up that way, perhaps, but there is little joy in their religious behavior. How sad! The Baal Shem Tov would say: S'CHAR MITZVA SIMCHAT MITZVA - the reward for a mitzva is the joy one derives from doing a mitzva.

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FOOD FOR THOUGHT We are commanded V'SAMACHTA B'CHA- GECHA, to be joyous on the festivals.

Perhaps this refers to an added dimension of joy, because the fact of the matter is that the Bikurim bringer was 'commanded' to be joyous for all the good that G-d has bestowed on him. That is not really a oneshot burst of joy, merely on the day that the Bikurim are brought. Rebbe Nachman had it right when he said, MITZVA G'DOLA LIHYOT B'SIMCHA TAMID. TAMID can mean always, but it can also mean every day. We are rebuked in the Tochacha for not having served G-d with joy and a good feeling. That is an everyday kind of thing we serve G-d every day, with every mitzva we perform. If we can re-arrange the words in the Rebbe Nachman statement, we might say that it is a great thing to be joyous in the fulfillment of mitzvot, constantly.

[S>28:69 (1)] After all those dreadful pâ&#x20AC;&#x2122;sukim of the Tochacha, this long aliya is concluded with the statement: These are the words of the covenant that G-d commanded Moshe to make with the people of Israel in the territory of Moav - besides the covenant of Sinai (Chorev).

SH'VII - SEVENTH ALIYA 8 P'SUKIM - 29:1-8 [P>29:1 (8)] Moshe Rabeinu calls to the People, and tells them that they now have seen (and know) all that has happened since the Exodus through the 40 years of wandering until this very moment. It is incumbent upon us to keep our "deal" with G-d. "And G-d did not give you a heart to know, nor eyes to see, nor ears to hear, until this very day." This realization comes after living all the experiences and miracles of 40 years of wandering. The last three p'sukim are reread for the Maftir.

HAFTARA - 22 P'SUKIM YESHAYAHU 60:1-22 The uplifting message of the haftara is the coming of the Geula, when G-d will restore His People to the Land and the nations and peoples of the world will flock to Jerusalem to pay homage to G-d and His People.

The concluding words of the haftara

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are enigmatic: "...I Am G-d, in its (the redemption's) time, I will hasten it. "Will the Mashiach come in his appointed time, or sooner?

That depends upon us. If we enhance the overall conditions of Jewish Life, increase Torah observance, improve relations between Jew and his fellow - then we might be privileged to an "early" arrival of the Mashiach and the Geula. If we do not lay the proper groundwork for his coming, then he will come in his (pre-ordained) time.

This is a major part of our Elul challenge.

Let's put it this way - the first level of our Elul-time task is personal, individual. This adds another level, that of the community, of Klal Yisrael. Rambam in Hilchot T'shuva "suggests" that we each consider ourselves, and our community, and the entire world to be precariously balanced between merits and demerits. One tiny mitzva on our part can not only tip our personal scale to the good side for us, but that of our community and that of the whole world as well. One person can make a difference.

Each of us has the power to hasten he Mashiach. So, let's do it.

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RABBI DR. TZVI HERSH WEINREB THE PERSON IN BY OU Executive Vice President, Emeritus THE PARSHA

â&#x20AC;&#x153;In the Good Old Daysâ&#x20AC;?

I

t was the kind of thing you would hear from old men. "Things just ain't the way they used to be." "This new generation is going to hell in a handbasket."

"I remember when things were different and better, back in the good old days!"

Now that I am becoming a bit older myself, I find that I sometimes parrot some of those phrases. Increasingly, my attitude has become negative and critical of the contemporary world around me. It is at such moments that I feel convinced that things were indeed much better in the past, and certainly much different.

My tendency to value the past over the present is especially marked when it comes to reflecting upon leadership phenomena.

It is easy to say that presidents and prime ministers were once great statesman and that the individuals now holding those positions are at best mediocre. Authors, poets, artists, and even the composers of days gone by definitely seem superior to individuals currently in those roles.

It is especially in the area of religion that the past took on an aura of holiness, of grandeur, of purity, that seems to be

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totally absent in today's religious world.

It is easy to come up with the names of fifteen or twenty outstanding rabbis in the previous generation or two, or even three.

It is hard to find more than a few in today's generation.

Every generation shines with its own qualities Is this attitude, which I suspect is prevalent even among individuals far younger than me, fair? Is it correct? Or is it based upon nostalgic memories which distort the realities of the past, as well as the conditions of the present? Dare I even speculate that this attitude stems from a cynicism which, some would say, is typical of older people?

Personally, I have found correctives for this attitude in my own experience and in my Torah study.

My personal experience was fortunately blessed by my acquaintance with a number of older men, among whom I count my own and my wife's grandfathers, who all felt that the current generation was in many ways superior to the earlier generations that they knew. In their conversations, they

not only did not glorify the past, but well remembered that past generations had their own blemishes, some of which were quite severe.

This week's Torah portion, Parshat Ki Tavo, opens with the mitzva to bring the first fruits of one's new harvest to "the place where the Lord your God will choose to establish His name," (Deuteronomy 26:2), which we know eventually was designated as Jerusalem. The next verse continues, "You shall go to the kohen (priest) in charge at that time..." After reciting the proper recitations, the fruits were given to that kohen.

Rashi notes how very odd it is that we are told to bring those fruits to the kohen "in charge at that time." To what other kohen could we possibly have given them? To the kohen of a time gone by?

To those of us who were paying careful attention to the Torah portion that we read just two weeks ago, Shoftim, this question sounds very familiar. For in that parsha, we encountered two similar phrases, not with reference to the kohen, but with regard to the judges whom we consult.

Thus, we read that we were to "appear before...the magistrate in charge at that time, and present your problem."

(Deuteronomy 17:9) Later in that same parsha, we learned that "the two parties to the dispute shall appear...before the magistrates in authority at that time."

(Deuteronomy 19:17) OU ISRAEL CENTER

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The Talmud derives a powerful lesson from these three phrases which all stress "...at that time." The lesson is that we are not to denigrate the judges or priests of our time. We are not to say that the judges of yore were well-suited to their positions, but that the judges of our own times are inferior and indeed unqualified. Jephtha, the leader of a rag tag group of warriors, was for his generation every bit as qualified to be a judge as was Samuel, the prophet of a later time.

I have always understood this teaching to mean that it is futile to compare the leaders of one generation to those of another. Each generation has its own special character and unique requirements, and the leaders who emerge, especially in the religious sphere, are precisely the ones most appropriate for that generation. As Rav Kook, the first Chief Rabbi of the Land of Israel whose yahrzeit we recently commemorated, put it, "Every generation shines with its own qualities."

If this lesson applies to what our attitude should be to the judges of our time, how much more it applies to what should be our proper attitude toward the contemporary kohen. We are not to say that the kohanim of yesteryear were spiritually worthy of offering the priestly blessings, whereas today's kohen is unqualified to do so. Rather, we ought to follow Maimonides' ruling that everyone born a kohen is fit to utter the priestly blessing "even if he 20

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is not learned, not punctilious in his observance of mitzvot, and even if there are persistent rumors about him."

(Mishneh Torah, Laws of Prayer 15:6) I close by quoting the words of the wisest of old men, indeed, the wisest of all men, King Solomon: "The end of a matter is better than the beginning of it.

Better a patient spirit than a haughty spirit...

Don't say, 'How has it happened that former times were better than these?'

For is not wise of you to ask that question." (Ecclesiastes 7:8-10)

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on the Weekly Parsha from COVENANT & Thoughts RABBI LORD JONATHAN SACKS Former Chief Rabbi of England CONVERSATION

‫לעילוי נשמות‬ ‫פנחס בן יעקב אשר וגולדה בת ישראל דוד אייז ע״ה‬ ‫עזריאל בן אריה לייב ומעניה בת יצחק שרטר ע״ה‬

A Nation of Storytellers

H

oward Gardner, professor of education and psychology at Harvard University, is one of the great minds of our time. He is best known for his theory of “multiple intelligences,” the idea that there is not one thing that can be measured and defined as intelligence but many different things – one dimension of the dignity of difference. He has also written many books on leadership and creativity, including one in particular, Leading Minds, that is important in understanding this week’s parsha.

Gardner’s argument is that what makes a leader is the ability to tell a particular kind of story – one that explains ourselves to ourselves and gives power and resonance to a collective vision. So Churchill told the story of Britain’s indomitable courage in the fight for freedom. Gandhi spoke about the dignity of India and non-violent protest.

Margaret Thatcher talked about the

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importance of the individual against an ever-encroaching State. Martin Luther King told of how a great nation is colourblind. Stories give the group a shared identity and sense of purpose.

Philosopher Alasdair MacIntyre has also emphasized the importance of narrative to the moral life. “Man,” he writes, “is in his actions and practice as well as in his fictions, essentially a storytelling animal.” It is through narratives that we begin to learn who we are and how we are called on to behave. “Deprive children of stories and you leave them unscripted, anxious stutterers in their actions as in their words.” To know who we are is in large part to understand of which story or stories we are a part.

The great questions – “Who are we?”

“Why are we here?” “What is our task?”

– are best answered by telling a story.

As Barbara Hardy put it: “We dream in narrative, daydream in narrative, remember, anticipate, hope, despair, believe, doubt, plan, revise, criticise, construct, gossip, learn, hate and love by narrative.” This is fundamental to understanding why Torah is the kind of book it is: not a theological treatise or a metaphysical system but a series of interlinked stories extended over time, from Abraham and Sarah’s journey from Mesopotamia to Moses’ and the Israelites’

wanderings in the desert. Judaism is less about truth as system than about truth as story. And we are part of that story. That is what it is to be a Jew. A large part of what Moses is doing in the book of Devarim is retelling that story to the next generation, reminding them of what God had done for their parents and of some of the mistakes their parents had made. Moses, as well as being the great liberator, is the supreme story teller. Yet what he does in parshat Ki Tavo extends way beyond this.

He tells the people that when they enter, conquer and settle the land, they must bring the first ripened fruits to the central sanctuary, the Temple, as a way of giving thanks to God. A Mishnah in Bikkurim describes the joyous scene as people converged on Jerusalem from across the country, bringing their firstfruits to the accompaniment of music and celebration. Merely bringing the fruits, though, was not enough. Each person had to make a declaration. That declaration become one of the best known passages in the Torah because, though it was originally said on Shavuot, the festival of firstfruits, in post-biblical times it became a central element of the Haggadah on seder night: My father was a wandering Aramean, and he went down into Egypt and lived there, few in number, there becoming a great nation, powerful and numerous.

But the Egyptians ill-treated us and made us suffer, subjecting us to harsh labour. Then we cried out to the Lord, OU ISRAEL CENTER

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the God of our ancestors, and the Lord heard our voice and saw our misery, toil and oppression. So the Lord brought us out of Egypt with a mighty hand and an outstretched arm, with great terror and with signs and wonders. (Deut. 26: 5-8) Here for the first time the retelling of the nation’s history becomes an obligation for every citizen of the nation.

In this act, known as vidui bikkurim, “the confession made over firstfruits,” Jews were commanded, as it were, to become a nation of storytellers.

This is a remarkable development.

Yosef Hayim Yerushalmi tells us that, “Only in Israel and nowhere else is the injunction to remember felt as a religious imperative to an entire people.” Time and again throughout Devarim comes the command to remember: “Remember that you were a slave in Egypt.” “Remember what Amalek did to you.” “Remember what God did to Miriam.” “Remember the days of old; consider the generations long past. Ask your father and he will tell you, your elders, and they will explain to you.”

The vidui bikkurim is more than this. It

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is, compressed into the shortest possible space, the entire history of the nation in summary form. In a few short sentences we have here “the patriarchal origins in Mesopotamia, the emergence of the Hebrew nation in the midst of history rather than in mythic prehistory, slavery in Egypt and liberation therefrom, the climactic acquisition of the land of Israel, and throughout – the acknowledgement of God as lord of history.”

We should note here an important nuance. Jews were the first people to find God in history. They were the first to think in historical terms – of time as an arena of change as opposed to cyclical time in which the seasons rotate, people are born and die, but nothing really changes.

Jews were the first people to write history – many centuries before Herodotus and Thucydides, often wrongly described as the first historians. Yet biblical Hebrew has no word that means “history” (the closest equivalent is divrei hayamim, “chronicles”). Instead it uses the root zakhor, meaning “memory.”

There is a fundamental difference between history and memory. History

is “his story,” an account of events that happened sometime else to someone else. Memory is “my story.” It is the past internalised and made part of my identity.

That is what the Mishnah in Pesachim means when it says, “Each person must see himself as if he (or she) went out of Egypt.”

Throughout Devarim Moses warns the people – no less than fourteen times – not to forget. If they forget the past they will lose their identity and sense of direction and disaster will follow. Moreover, not only are the people commanded to remember, they are also commanded to hand that memory on to their children.

This entire phenomenon represents are remarkable cluster of ideas: about identity as a matter of collective memory; about the ritual retelling of the nation’s story; above all about the fact that every one of us is a guardian of that story and memory. It is not the leader alone, or some elite, who are trained to recall the past, but every one of us. This too is an aspect of the devolution and democratization of leadership that we find throughout Judaism as a way of life. The great leaders tell the story of the group, but the greatest of leaders, Moses, taught the group to become a nation of storytellers.

You can still see the power of this idea today. As I point out in my book The Home We Build Together, if you visit the Presidential memorials in Washington, you see that each carries an inscription taken from their words: Jefferson’s ‘We hold these truths to be self-evident . . .’, Roosevelt’s ‘The only thing we have to OU ISRAEL CENTER

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fear, is fear itself’, Lincoln’s Gettysburg Address and his second Inaugural, ‘With malice toward none; with charity for all . . .’ Each memorial tells a story.

London has no equivalent. It contains many memorials and statues, each with a brief inscription stating who it represents, but there are no speeches or quotations. There is no story. Even the memorial to Churchill, whose speeches rivalled Lincoln’s in power, carries only one word: Churchill.

America has a national story because it is a society based on the idea of covenant. Narrative is at the heart of covenantal politics because it locates national identity in a set of historic events. The memory of those events evokes the values for which those who came before us fought and of which we are the guardians.

A covenantal narrative is always inclusive, the property of all its citizens, newcomers as well as the homeborn. It says to everyone, regardless of class or creed: this is who we are. It creates a sense of common identity that transcends other identities. That is why, for example, Martin Luther King was able to use it to such effect in some of his greatest speeches. He was telling his fellow African Americans to see themselves as an equal part of the nation.

At the same time, he was telling white Americans to honour their commitment to the Declaration of Independence and its statement that ‘all men are created equal’.

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England does not have the same kind of national narrative because it is based not on covenant but on hierarchy and tradition. England, writes Roger Scruton, “was not a nation or a creed or a language or a state but a home. Things at home don’t need an explanation.

They are there because they are there.”

England, historically, was a class-based society in which there were ruling elites who governed on behalf of the nation as a whole. America, founded by Puritans who saw themselves as a new Israel bound by covenant, was not a society of rulers and ruled, but rather one of collective responsibility. Hence the phrase, central to American politics but never used in English politics: “We, the people.”

By making the Israelites a nation of storytellers, Moses helped turn them into a people bound by collective responsibility – to one another, to the past and future, and to God. By framing a narrative that successive generations would make their own and teach to their children, Moses turned Jews into a nation of leaders.

Covenant and Conversation 5779 is kindly supported by the Maurice Wohl Charitable Foundation in memory of Maurice and Vivienne Wohl z”l.

These weekly teachings from Rabbi Sacks are part of the ‘Covenant & Conversation’ series on the weekly Torah reading.

Read more on www. rabbisacks.org.

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RABBI NACHMAN (NEIL) WINKLER PROBING BY Faculty, OU Israel Center THE PROPHETS l

T

he haftarah selection that is read this week is taken from Sefer Yishayahu, as all the seven haftarot of consolation are, and includes the entire sixtieth perek of that sefer. Upon analyzing the text, we become aware of a delicate shift in the focus of the navi, specifically in regard to his description of the future geula. This is the second haftarah of the seven that begins with words calling for Israel to rejoice. But, as opposed to last week’s opening that refers to Israel as an “akara”, a barren woman, thereby reminding her of her unfortunate state, this haftarah calls out to the nation to “Arise and Shine” for your light, Hashem’s glory, is already shining upon her.

Furthermore, the words of Yishayahu do not reassure the people that their pain and suffering will come to an end or describe the cessation of Israel’s punishment as one of the main goals of the geula. In fact, the navi does not even mention their past oppression. Rather, as Rav Moshe Lichtenstein points out, the haftarah describes a redemption during which the very nature of the universe will change-not in a physical way but in a spiritual way.

It is that spiritual change, that divine glory, that it symbolized by the very first pasuk “Kumi ori ki va orech uch’vod

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Hashem alayich yeraeh,” the light that shines upon you is a reflection of G-d’s glory. This theme of light “bookends” the reading, as the selection closes with the promise that neither sun nor moon would be the source of light but, rather, Hashem would serve as the eternal illumination. The repetition of this theme underscores the spiritual enlightening that would take place during the “y’mot haMashiach”, the Messianic Era. But there is yet another underlying message that makes this prophecy stand out among those we have read over these past weeks. The promise made

by Hashem in this haftarah is not one limited to the nation of Israel alone. The navi speaks of the change that would impact all of humanity. We are mistaken when we see the geula as being a uniquely “Jewish” phenomenon, brought to relieve our nation of its burden of suffering and return her to her land. The redemption we dream of must be one that will involve and inspire all of mankind.

The “light” that Israel will reflect, as explained in the haftarah, is one that should illuminate the world, a light that must spread its glow throughout world filling it with a spiritual warmth that would inspire humanity to build a more moral, sensitive and caring society-one that recognizes the Creator of mankind and bows to His will. And spreading that

light is precisely our responsibility!

That idea is expressed at the very beginning of the perek. When Yishayahu declares that Hashem’s light will shine upon us he goes on to say that this would occur while darkness would cover the earth. However, the navi teaches us: “v’hachu goyim l’orech”, nations will follow your light. In this light (no pun intended) we can better understand the rest of the prophecy. The subservience of the other nations to our people as described here will not be due to our greatness-but to the light of G-d that we are to spread to them.

Likewise, the description of the great wealth and precious jewels that would be

brought to Yerushalayim, wealth so great that the gates of the city would be kept open at all times, are not meant as an offering to Israel but to Hashem, Whose light they now see. And the glory that would be Yerushalayim, the reverence and veneration that would be shown to her by all, would be simply because it will be recognized as the source from which the Divine light emanates.

Geula will not be the end of our storybut only the beginning. It will be the time that we will be expected to shed G-d’s light throughout the world and then, if we are successful, true peace and unity will reign.

May we see that soon

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RABBI SHALOM Kehilla, Nofei HaShemesh ROSNER Rav Maggid Shiur, Daf Yomi, OU.org

True Blessings ‫ובאו אליך כל הברכות האלה והשיגך כי תשמע בקול‬ )‫ב‬,‫ה' אלוקיך (כח‬ All these blessings will come upon you and cleave to you, if you obey the word of Hashem your God. (Devarim 28:2) We are told that if we fulfill the mitzvot, we will be blessed. “U’bau elecha kol haberachot haeleh v’hesiguha.” Many commentaries are bothered by the extra wording in the above pasuk. The Torah tells us that the blessings will come upon us, but what is the word v’hesiguha – that the blessings will “cleave” to you, coming to add?

The Ktav Sofer suggests as follows.

Historically, to earn a living many people had to travel to sell their merchandise.

The ultimate bracha is that one can earn an honest living close to home. In fact, it is the halacha to insert a bracha for the host during birchat hamazon, that specifically states that the host should be able to earn a living “karov lair”- near the city. The bracha should be that one’s parnassa comes to him and that one 32

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should not have to go far to be able to earn a living and support his family. We should not have to be toreach too much, but the parnassa should reach my home.

The Shemen Hatov, though, offers a different interpretation.

V’hesiguha means that we should be showered with brachas but they should not adversely impact us. V’hesiguha – they should reach us as we are and not change who we are. Unfortunately, at times people who obtain riches change their personality. The success affects their ego and they act differently. The pasuk is stating that the true blessing will be that notwithstanding all the good that Hashem will bestow upon us, we will remain the same, loyal and honest people.

We will not be adversely impacted by the blessings we receive.

Rav Mordechai Willig even adds that this is the reason that each of the berachot of Birchat Kohanim is coupled, we should merit the bracha, along with the shemira that the beracha doesn’t negatively affect us.

The same holds true, when, unfortunately, one experiences challenging times. We cannot let that change us and turn us into negative people. Later in the parsha we are told of the terrible klalot that we will encounter and in fact did encounter throughout

history, most recently between 1939-1945 in Europe. Notwithstanding the tragedies they experienced, many people kept their faith, their Emunah and Bitachon.

The Klausenberger Rebbi started a new dynasty after he lost his entire family, as did many others. V’hesiguha relates not only to the blessings but also to the curses we may encounter. We have to remain steadfast in our belief, no matter how challenging it may be.

Just to add, there are four people in Tanach whose names are called twice

by Hakadosh Baruch Hu: Avraham, Avraham; Yaakov, Yaakov; Moshe, Moshe; and Shmuel, Shmuel What is the message of using the double language? The commentaries explain that besides being a language of endearment, it also reflects something about these 4 individuals. Notwithstanding that each of these individuals was close to Hakadosh Baruch Hu, that each was blessed, they remained the same individual as they were before their encounter with Hashem. They did not let it get to their head (as opposed to Bilam, who we are told let his prophecy get to his head and demanded riches and respect).

Avraham, Yaakov, Moshe and Shmuel, remained the same humble, sensitive and caring individuals, prior to and following their encounter with Hashem and the blessings bestowed upon them.

They each fulfilled V’hesiguha. May we not only be zoche to many blessings, but may we be able to accept them properly and not be adversely affected by all the good Hashem affords us.

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REBBETZIN SHIRA SMILES Faculty, OU Israel Center

Profound Perspective

H

appiness, that elusive state that everyone is attempting to access. Advertising companies exploit people’s search for contentment.

The self-help section in bookstores promises all manner of achieving the perfect life. Huge industries make millions trying to fill people’s desire for happiness. Yet, many people, even with abundant joviality, remain empty and broken inside. What is the secret of living a ‘happy life”; indeed, what is happiness?

They excelled in high levels of emunah; knowing that every experience is part of a Master Plan Rav Aharon Soloveitchik explains that the modern understanding of gaiety, is actually ‘holelus’, an experience of trying to escape reality. Real simchah, he says, is about experiencing and 34

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embracing reality. Hence, we can appreciate the seeming contrast between simchat Yom Tov and the Yizkor prayer. If we understand that real simchah is realizing that each encounter contributes to the whole of our reality, then the authenticity that memories of loved ones evoke is a dimension of this happiness.

Maharal in Chidushei Aggadot defines simchah as ‘sheleimu’t, a perspective of wholeness. The Midrash comments on Chana Haneviah’s statement: “alatz libi baHashem”,” my heart rejoices with Hashem”, that only tzaddikim can praise Hashem with His full four-letter name.

Rabbi Ginsburg in Mussar Haneviim explains this enigmatic midrash. The four- letter name of Hashem represents the past, the present and the future – haya, hoveh, yehiyeh. Tzaddikim understand this continuum; all that transpires is part of Hashem’s goodness that comprises a totality of existence.

This perspective allows them to always be in a state of joy. Regular people only have the perspective of the past and the hope for the future, half of the name of Hashem [haya, yehiyeh]. Therefore, we say every day “kol haneshamah tehallel kah”, our souls praise Hashem – kah -- only half of this special name. The inability to see how what is transpiring

right now is ultimately good is what blocks most of us from feeling simchah and fully praising Hashem. So, if for example, we find ourselves stuck in a major traffic jam, and can appreciate that this is exactly where Hashem wants us to be at this moment, we could embrace the middah of sheleimut with a clear perspective and feel joy and contentment. In doing so we embrace the wholeness of our existence and connect to a deeper self, a self with purpose at every moment.

Rashi teaches us that Sara Imeinu’s years were “kulam shavin letovah”, all were equally good. Although she may have suffered setbacks and challenges in life, she was able to see that which occurred in her life as good and achieve a state of simchah. All our Avot excelled in this middah of ‘kol’, the ability to see completeness in all circumstances, all events. They excelled in high levels of emunah; knowing that every experience is part of a Master Plan.

The Torah informs us that the reason the devastating curses will befall the Jews is because they did not serve Hashem with joy, ‘meirov kol’, from all the good they received. On a deeper level we are being taught that our lack of simchah comes from a deficiency in emunah; from lacking a broad perspective of experiencing ‘kol’.

Without this approach we are missing a fundamental aspect in our service of Hashem.

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RABBI JUDAH MISCHEL OU NCSY Mashpia

Ki Tavo: Preparing for a Year of Blessing

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hen Chacham Rebbe Shlomo Eliezer Alfandri, the “Saba Kadisha” arrived in Eretz Yisrael and become the Chief Rabbi of Tsfat, he was already in his nineties, recognized as a wise and holy man. The Baba Sali travelled from Egypt to meet him, and the Minchas Elazar, the Munkatcher Rebbe zy’a, journeyed all the way from Hungary to receive the blessing of whom he considered to be the Tzadik haDor, the most righteous of the generation.

Following the outbreak of World War I, the residents of Tzfat suffered grinding poverty and lacked basic necessities. When the Turkish governor, the influential “pasha” who ruled the area, visited the holy city, he arrived in full pomp and ceremony, perched on an imposing white horse and accompanied by an impressive entourage of soldiers and dignitaries. As Chief Rabbi, the Saba Kadisha went out to greet him, and the pasha was awed by the tzadik’s holy

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presence and shining countenance, and requested a blessing.

The Saba Kadisha stared in the pasha’s eyes and replied, “Only one who is humble can receive blessings. I will bless you after you have come down from your horse.” The pasha got off his horse and lowered his head to receive the tzadik’s blessing: “May the Almighty G-d bless and strengthen you in your efforts to see to the needs of the Jewish nation in your charge.” From then on, the Turkish governor made sure that the residents of Tsfat had sufficient food and water. *** Our Sedra contains a number of significant elements, including the instructions for bringing Bikurim, First Fruit Offerings, and the blessings and curses administered to Klal Yisrael on Har Gerizim. We also receive the harsh Tochachah, the frightening account of war, illness, famine, poverty and exile that can befall us, Chas v’Shalom, if we do not fulfill our obligations and serve Hashem with joy and a full heart. This is a truly humbling meditation.

We begin with the bringing of Bikurim. This process is accompanied

by Vidui, ‘confession’ — the essence

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of Teshuvah — and expressions of appreciation for all the bounty and goodness that we have merited. The words Vidui and Hodaah, ‘grateful acknowledgement’, are related. Hodaah is gratefully ‘confessing’ that the source of all our blessings is Hashem. Standing before Hashem in this humble posture allows us to receive even greater Divine blessings.

Only one who is humble can receive blessings. I will bless you after you have come down from your horse.

The Gemara (Megillah, 31b) tells us that the placement and timing of our Sedra in advance of Rosh Hashanah is deliberate. Rebbi Shimon ben Elazar said that Ezra enacted for the Jewish People that they should read the portion of the curses that are recorded in Vayikra before Shavuot and the portion of the curses that are recorded in Deuteronomy before Rosh HaShana, “In order that the year may conclude together with its curses, and the new year may begin without the ominous reading of the curses.”

When ending the year, we hope that Tichleh Shanah v’Kileloseha — that all the “curses”, the negativities and difficulties that we have experienced, will end as well. However, the great 48

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Poseik of Yerushalayim, Rav Shlomo Zalman Aeurbach zt’l disapproved of using this Talmudic adage as a greeting at the end of the year, as it belies a lack of Hakaras Hatov for all the blessings we enjoyed throughout that year. He was displeased with calendars that contained those words at the end of the month of Elul, especially since they were printed before the year even began.

Instead of focusing on what went wrong this year, our thoughts ought to be trained on what went right, on all our good fortune, opportunities and the blessings and goodness that we received.

Our Sedra concludes (29:3) with Moshe Rabbeinu telling Klal Yisrael that only now, forty years after our birth as a people, and after hearing the Tochachah, have the Jews attained “a heart to know, eyes to see and ears to hear”. The students of the Baal Shem Tov understand this to be our ability to sense all the good Hashem has presented before us.

As we approach the last week of the year, we have the chance to have “hearts to know, eyes to see and ears to hear”, by coming down from our ‘high horses’, taking stock of all the good we have merited, and confessing appreciation and gratitude for all the wonderful accomplishments we have been Zocheh to. Thus may we become vessels to receive even greater blessings in the coming year.

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SIMCHAT SHMUEL

RABBI SAM SHOR

Program Director, OU Israel Center

T

he sixth aliya of Parshat Ki Tavo, contains within it the second formal pesukim of tochacha- of warning to the Jewish People should they fail in their fidelity to Hashem,his Torah and mitzvot.

In the midst of this extended warning, we read the verse: Tachat asher lo avadata et Hashem Elokecha BSimcha UvTuv Leivov meirov kol-Since you did not serve Hashem your G-d with joy and a glad heart,for the abundance of all things...

How exactly are we to understand this verse?

Rabbeinu Bechaya offers a unique reading of our verse, tachat asher lo avadata et Hashem Elokecha, Bsimchathat not only did we fail in our Avodat Hashem, but that we were bsimcha -we were happy and glad with that failure.

Reb Menachem Mendel of Vitebsk i zy'a, in his sefer, Pri Haaretz offers a slightly different take on our verse. The Rebbe cites the well known Talmudic teaching that the transgressors among Israel are full of

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mitzvot like the rimon- the pomegranate.

(Chagiga 26a).

Each individual mitzva is a portion of an overall collective whole of sweetness and happiness What exactly are we meant to learn from this teaching likening those who transgress to a pomegranate, and how are we to understand that despite the fact that they are labeled as transgressors, they are still full of mitzvot like the rimon?

The Rebbe explains that a pomegranate is indeed full of seeds, in fact the actual fruit of the pomegranate are the many individual, compartmentalized, isolated seeds. In contrast with almost any other fruit, such as an apple or an orange, where the seeds are minute, but the fruit is one big continuous fleshy object. Our approach to

mitzvot says the Rebbe must be one where each mitzva is not a random isolated sweet little kernel, but rather that each and every mitzvaI brings more and more sweetness and happiness, that each individual mitzva is a portion of an overall collective whole of sweetness and happiness. When that is achieved,explains the Rebbe then we will merit to experience brachot. However, if each mitzva remains to be an isolated seedling, and doesn't join together with an overall sweet holisitc, collective "fruit", then our Avodat Hashem is both devoid of vitality and joy and thus lacking, and we are therefore susceptible to stumble and to the harm of outside influence.

May each of us be blessed to heed this powerful message from the Rebbe of Vitebsk, and to live a life of simcha, of joy and vitality in our Avodat Hashem, and may we merit to experience the blessings that come through Avodat Hashem B'Simcha.

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RABBI AARON EDITOR, TORAH TIDBITS GOLDSCHEIDER

Confessing for Doing Something Right?

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henever we think of the concept of ‘viduy’, confession, our natural reaction is to envision the numerous confessions we recite on Yom Kippur. Interestingly, our parsha features another type of ‘viduy’, known as ‘viduy maasrot’. In essence a Jew makes a declaration which in short we say “I have done the right thing. I have tithed according to the law. I have not transgressed any of the relevant commandments but have done what is required of me” (Devarim 26:12-14).

The Sages called this statement ‘viduy’, confession (Mishnah, Maaser Sheni, 5:10). The declaration is made in the Beit Hamikdash following the three year ‘maaser cycle’ when the homeowner declares that all his tithes have been properly distributed.

But why is a declaration that one has done everything right referred to as viduyconfession? Isn’t confession about what one has done wrong?

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Rav Avraham Yitzchak Hakohen Kook zt”l offered a beautiful answer. ‘Viduy’, confession, is actually about honest reflection and acknowledgement. It is about self appraisal. Therefore, there is a twin aspect of acknowledgement - for good and for bad. Often we err by overemphasizing our misdeeds and the need to atone for them. This can be very draining psychologically. In order to achieve an appropriate balance, it is also necessary to recognize when we act nobly and do the right thing. We need to know that our relationship with Hashem is based not only on atoning for what we have done wrong but the positive actions that define our lives.

When young Avraham Yitzchak HaKohen Kook, then an eighteen year old Talmudic student heard of the passing of Rabbi Yisrael Salanter (1810-1883), father of the Mussar or Ethical Movement, he rent his garment, removed his shoes and sat on the ground in mourning. Although he had the greatest admiration for Rabbi Salanter’s program of mussar, it has been noted, that Rav Kook identified some of what he felt to be its potential shortcomings. Namely, he was concerned that it may be too emotionally demanding - that it could lead to a heaviness of heart that is counterproductive toward spiritual growth. Torah study and mitzvah observance, said Rav Kook, should be

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pursued with a cheerful outlook and in a state of equanimity (‘The Legends of Rabbah Bar Bar Hannah’, Bezalel Naor, p.

214).

It is known that Rav Kook was deeply drawn to the teachings of the Chassidic Master, Rebbe Nachman of Breslov, who emphasized hope and the importance of building up one’s self worth. The following celebrated teaching from Rebbe Nachman may even have helped shape Rav Kook’s own outlook.

In a marvelous lesson known simply as ‘Azamara’, ‘I Will Sing’, Rebbe Nachman emphasized that one must look for the good in every person. Even when your neighbor has very little intrinsic goodness, one’s compassionate judgement and ‘good eye’ has the power to bring out the best in the person and actually uplift and transform the person. However, Rebbe Nachman said that this positive outlook mustn't stop there: “Just as this principle is true regarding the way we judge others, we must implement the same positive assessment for ourselves.

You have to judge yourself favorably and find the good points that exist within you.

This will give you the strength to avoid despair...and recover your inner vitality and bring joy to your soul.”

Rebbe Nachman compared this to a sweet song. A song is composed of many notes strung together which creates a beautiful melody. We need to do the same with our own lives. Namely, string together the ‘beautiful notes’ and take careful note of the abundance of good deeds and achievements, even those easily 54

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overlooked, and appreciate the virtue we possess. ‘Azamra l’elokai be’ODEE, “I will sing to God with the little I have.” (Psalms 146) Rebbe Nacman explains this verse to mean. “There is a melody created by collecting all the good points.” Feelings of pride and self worth urge us forward and are essential for our own happiness and continued personal growth (Likutey Moharan, Torah 232).

Not only must we have faith in ourselves we must be conscious of Hashem’s neverending faith in us. In his classic Torah commentary (‘Insights in The Torah’, Sefer Devarim p.311), the illustrious sage of Jerusalem Rabbi Zalman Sorotzkin (18811966), cites the renowned Rebbe of Rizhin, who commented on the words ”‫“וזוכר כל הנשכחות‬ “You remember all that is forgotten” recited in the Rosh Hashanah prayers.

This is generally understood to refer to the many sins we committed which God records. However, said the Rebbe “This phrase refers to another area which Hashem recalls - the good deeds of a person. We often perform acts of kindness and generosity that we forget about or we simply minimize their importance. These, in particular, Hashem never forgets; this is the meaning of our declaration ‘He [Hashem] remembers all that is forgotten.

The parsha of ‘viduy maaser’ which we always read during the weeks leading up to the Yamim Noraim has particular relevance at this time. Our service to the Almighty needs to be balanced between a keen consciousness of our faults and a healthy awareness of our strengths.

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MENACHEM PERSOFF DIVREI BY Special Projects Consultant, OU Israel Center MENACHEM

O

ur Parsha opens with the directive to bring of the first, choicest fruits of Eretz Yisrael to the place that Hashem will choose, “when you enter the land…and possess it, and dwell in it” (Devarim 26:1). Most commentators understand that the Mitzva of Bikkurim applied only after the conquest of the Land by Yehoshua, a process that took fourteen years.

The Lubavitcher Rebbe thus posed an interesting question: If the Bikkurim were a symbol of thanksgiving to Hashem for all the good He bestowed on the Land, then why should those tribes who already inherited their portions and whose crops had given fruit (as described in the Book of Yehoshua) not begin to bring Bikkurim? Surely, the

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Rebbe proposed, the abstinence of that gesture would constitute an insult to the Almighty.

The Rebbe points out, however, that a Jew cannot fully rejoice when some of his brothers and sisters are unfulfilled, as in our scenario whereby several tribes had not yet claimed their inheritance. This notion carries with it the values of “Kol Yisrael Areivin Zeh Lazeh,” namely, that every Jew is responsible for another Jew. Indeed, this maxim is the essence of Chodesh Elul, a period in which we extol the virtues of “Ani Ledodi Vedodi Li.” No wonder, then, that in our daily prayers, we remind ourselves of this brotherly concern when we entreat Hashem: “Bless us our Father, all of us as one.”

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FROM THE VIRTUAL DESK OF THE

RAV DANIEL MANN

OU VEBBE REBBE

Finding a Discarded Aron Kodesh Question: I found a discarded wooden box, which someone who sold their apartment left outside a storage room. The neighbors want to throw it out. After opening it, I could tell it was used to store a small sefer Torah. What should to do with it?

Answer: The gemara (Megilla 26b) says that a tashmish kedusha (something that serves holy [scrolls]) is holy and needs geniza when one no longer uses it. One of its examples is a maktara, which Rashi translates as the chest in which a sefer Torah is held. Usually an object must come in direct contact with a sefer Torah to be its tashmish (ibid.). Since a sefer Torah’s parchment rarely touches the aron, why should it be considered a tashmish kedusha?

Some explain that it is enough that it happens on rare occasion (see sources in Yabia Omer VIII, OC 19). However, many accept the following distinction.

If the tashmish provides kavod for the 60

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kedusha, it is a tashmish kedusha; if it is (only) for shemira (protection), it is not a tashmish (Rama, Orach Chayim 154:3 based on Ohr Zarua, Shut 745).

How does one know if an aron is for shemira or for kavod? The Mor U’ketzia (OC 154) says that if an aron kodesh is built into a wall, it is for shemira; if it is movable, it is for kavod, as the Ohr Zarua seems to indicate. Presumably, an aron does not have to be fancy to be for kavod, as wanting to have the sefer Torah covered is part of its kavod. Rav Ovadia Yosef (Yabia Omer ibid.) cites those who say that, if the parchment never touches the aron kodesh, we need to decide practically whether it is for shemira or kavod. (He leans toward leniency regarding a large aron with a strong lock; your case might be different.) Still the Mishna Berura (154:9) indicates that the standard movable aron is a tashmish kedusha, and this would be our basic assumption regarding the aron you discuss (see also Tzedaka U’mishpat 15:18-19).

One can make a t’nai (condition) by which kedusha will not take effect on a tashmish kedusha (Shulchan Aruch ibid. 8). Can one entertain leniency by assuming that this is what happened before this abandoned aron kodesh

The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt”l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and OU Israel’s Torah Tidbits.

was used? Actually, even if one makes a condition, the object does not lose all special status. The Mishna Berura (154:34) says that while one may use it for mundane things, he many not disgrace it. We find a machloket regarding objects used in a mitzva (e.g., tzitzit), which do not require geniza (Megilla 26b). The Shulchan Aruch (OC 21:1) allows throwing them in the garbage, but the Rama (ad loc.) is somewhat more stringent (ad loc.).

The halachic situation would be similar according to the lenient opinions/cases discussed above.

While we cannot exhaust all the cases and analyses, we will provide some suggestions in order of halachic preferability. The obvious suggestions are to try to find someone to use the aron for a sefer Torah or find the owner and ask him to take it.

Geniza is certainly a respectful solution without problems. If the aron is going to be permanently “retired,” it is permitted to respectfully separate the pieces of wood, so it takes less space.

Many poskim permit using an aron for storing regular sifrei kodesh. The Taz (OC 154:7) says that while there is a rule that one may not lower the level of sanctity of the use of a holy object

(Megilla 25b), we prefer a lower usage related to sanctity to geniza. While the Taz’s opinion has to fend off several questions, many support it regarding an object that only serves an object of sanctity (see Yabia Omer ibid.). In a case like ours, where there are other grounds for leniency, this is a good option.

If one nominally sells the aron and uses the small amount of proceeds to adorn a sefer Torah, many posit the aron loses its kedusha status (see Shulchan Aruch, OC 153:9; Orach Mishpat 34; Tzitz Eliezer VII:7). The buyer should just be careful not to disgrace it (see Shulchan Aruch ibid.).

It is questionable whether putting it in the garbage is a disgrace, and wrapping it first improves matters. Doing that without first selling it is a last resort one should try to avoid.

Having a dispute?

For a Din Torah in English or Hebrew contact ‘Eretz Hemdah - Gazit’ Rabbinical Court: 077215-8-215 • fax: (02) 537-9626 beitdin@eretzhemdah.org OU ISRAEL CENTER

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Puah for Fertility and RABBI GIDEON Machon Gynecology in Accordance with Halacha WEITZMAN

Who Is Normal?

L

ast week we spoke about the intrinsic problem with selecting certain desirable genetic traits and rejecting others. Choosing specific traits is a value judgement that some traits are worthy while others are undesirable.

This conveys a message to those who have such medical conditions and their families. Parents of children with genetic abnormalities still consider their children as valuable and precious. When we decide that such traits are unwanted, are we declaring that such children are worthless or, at least, worth less? If so, in whose eyes - society, doctors, parents, God? Of course we all want to have healthy children and eradicate disease, and that is the aim and essence of genetic testing.

But does this give us jurisdiction to decide which traits are desirable and which are unwanted?

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Consider the following case. A couple presented to PUAH, both of whom were deaf from birth due to a genetic condition called Connexin 26. This common mutation is the major cause of congenital deafness in developed countries and is located on Chromosome 13. If both parents are carriers there is a 25% risk that one of the children will be deaf.

The couple had a strange and unusual request; they wanted to undergo invitro fertilization and preimplantation genetic diagnosis to pick out specific embryos. This technology enables us to choose embryos with a certain genetic makeup. We can assume that usually such a couple would want to make sure that their child would not carry this congenital condition and would be able to hear. However, the couple wanted to have a child who was deaf, and were willing to undergo fertility treatment in order to select a child who carried this genetic condition.

This case presents the complexities and sensitivities of defining normal and

abnormal. Most people would consider a child who cannot hear to be abnormal and would promote the use of genetic testing and therapy to ensure that their child would not be deaf. But, for this couple, deafness was â&#x20AC;&#x2DC;normalâ&#x20AC;&#x2122; and being able to hear was abnormal, and therefore their preference was for a child who was deaf.

Should we, as a society, oppose this and outlaw such a treatment? Can we honestly do so and claim that our definition of normal is the only legitimate one?

In this case we are not dealing with a life threatening condition and many people, including the couple in question, live full and active lives without being able to hear. If we permit them to create a child who is considered abnormal by society but normal by their own standards, what is the limit? Will we also permit a couple to create a child who is a dwarf, has a heart condition or is at a high risk of contracting cancer?

Supervision, and education programs.

Offices in Jerusalem, New York, Los Angeles, Paris. Contact (02) 651-5050 (Isr) 718-336-0603 (US) www.puahonline.org

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RABBI BEREL WEIN Rav, Beit Knesset Hanassi, Jerusalem

S

aying thank you is one of the most basic courtesies of human interaction. In spite of it being so basic and common, it is often very difficult somehow to do so. For in saying thank you we are acknowledging that in some way we are dependent upon the goodness and consideration of others, and that we are not completely in control over events and even our own decisions and life. It is by its very nature that saying thank you is an admission of weakness, and, therefore, oftentimes causes us great discomfort. Yet, in traditional homes, both Jewish and general, some of the first words that children are taught are “thank you,” “please” and “ may I.” In fact, these words of the building blocks of civilized behavior and the ability to get along peacefully and gently in this world. But again, because of our egotistical nature, we resent originally as children but later

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in life as adults as well, the necessity that have to use these words, and thereby acknowledge our dependence upon others. It is always ironic that we expect expressions of gratitude from others, but are very sparing in granting them ourselves. If this be true as I feel that it is in relationships in families and among other human beings, it is also true regarding our relationship to our Creator.

The Torah views feeling of entitlement as a cardinal sin of personality and outlook.

It is based in arrogance and a false assessment of one’s place in the world and one’s abilities. Therefore, Judaism stresses humility, for only in humility can one expects to find expressions of gratitude.

The Torah reading of this week begins with the necessity for expressions of gratitude for the blessings of a bountiful

harvest and for the first fruits of the agricultural year. These first fruits were to be brought to the Temple in Jerusalem as an offering to the priests serving as an acknowledgment of thanks to God for having provided this bounty to the farmer. There is no question that the farmer invested a great deal of effort, sweat and toil in bringing his crops to fruition. Because of this effort and investment on the part of the farmer, there is a temptation that he will view these new fruits as being an entitlement.

For, after all he was the one who put in all the time and effort necessary to produce them. In essence, there is a danger that he will forget that there really are no entitlements in life, and that one has to say thank you for everything that we achieve, even though ostensibly we have given much time and effort to achieve this much-desired goal. It is, therefore, insufficient to merely bring the new fruits to the Temple. Rather, it is incumbent upon the farmer to recite a historical record of what went before him, and to thank his Creator for the land and the natural miracles that occurred daily in the production of food, grain and fruit. As the old Jewish year winds down, we should all remember to say thank you for life and goodness and family, and pray that the new year will bring us more of the same.

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BIKURIM - basket of first fruits placed at the side of the Mizbei'ach • The bringer is smiling (he's a smiley), as the Torah commands us to rejoice in all that G-d has given us • And he's reciting (speech bubble) about going down to Egypt and about being brought out of Egypt and taken to Eretz Yisrael • HASHKIFA - G-d, look down upon us from on high (telescope - yes, we know that He doesn't need one) • One of the blessings in the sedra is that if we keep the Torah, then we will be "heads" not "tails".

Two shekel coins. FYI, heads & tails is American. The numismatic terms are obverse and reverse. In Israel, the sides of a coin are PALI and EITZ - a throw back to pre-state days • 12 stones upon which were engraved the Torah (or parts of it) • Opened treasure, as we ask of G-d. That treasure is in the form of beneficial and timely rains, and the bumper crops that result from good and plentiful rain • THE SKATE is for the word HASKEIT. Words that appear only once in Tanach are often difficult to translate. HASKEIT is rendered as "pay attention" or "be silent" or "form groups". It is followed by USHMA, and listen (or understand), hence the 68

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different possibilities for HASKEIT • The successful basketball shot is for BARUCH TANACHA, blessed is your basket (i.e. fruit - Rashi), or V'SAMTA VATENE, and put it in the basket • Thumbs up pointing to a cityscape and a field is BARUCH ATA BA'IR UVARUCH ATA BASADEH • The green pepper with yes and no on it represents the term in the Torah PRI ADAMA, fruit of the ground. YES, that's the bracha it gets (double meaning - we say BOREI PRI HAADAMA and G-d sends His BRACHA (if we follow Him) to our PRI ADAMA. On the other hand - NO, pepper is not one of the PRI ADAMA referred to in the context of BIKURIM, since we are taught that for BIKURIM, PRI HAADAMA means only the Seven Species • Golf club under the stones is an iron. The haftara says: "For bronze I will bring gold, and for iron I will bring silver, and for wood bronze, and for stones iron..." (Yeshayahu 60:17) In Hebrew: V'TACHAT HA'AVANIM BARZEL - and under the stones, iron. • At the top of the ParshaPix is a (spice) rack, representing another promise for our faithful behavior, that will will be RACK L'MAALA, just at the top. (Hebrew- English groaner) • Open lock is for the prophecy in the haftara, that your gates will be open always, day and night they will not be closed • The flower next to the 12 stones is a "forget-me-not", as in "... I did not violate any mitzvot, nor did I forget." • Cow and bee represent CHALAV and D'VASH, as in ERETZ ZAVAT... A phrase that occurs more

in Ki Tavo than anywhere else • Elephant represents the mitzva that an elephant - assuming his reputation is deserved - cannot fulfill, the mitzva of SHICH'CHA, forgetting the bundles of produce (one or two of them) in the field. • AYIN with SEGOL under it and MEM (sofit) with SEGOL under it. AYIN-MEM spells AM, nation. This then is an AM SEGULA, as in Chosen Nation, a phrase that occurs twice in Parshat R'ei and once in Ki Tavo • Abundance of camels - from the haftara: SHIF'AT G'MALIM • Below the camels... a play on S'I SAVIV EINAYICH (haftara). S'I (lift your eyes) sounds like C • Two doors with smiles is for M'SOS DOR VADOR, a joy for each succeeding generation.

DOR - door, get it? • Upper-left corner - Sederplate, for the p'sukim borrowed from Ki Tavo for the core of the Magid portion of the Hagada • The first of the two doors has a K on it, making it a reference to KEIDAR, a place mentioned in the haftara • Next to the K-door are pictures of a set of golf clubs - specifically, the drivers.

They used to be called WOODS because that's what their heads were made of. Under the woods is a copper penny. And under that is a double eagle, a $20 gold coin. This is all in the haftara, which mentions TACHAT (to replace, but literally, under) WOODS, NECHOSHET and TACHAT NECHOSHET, ZAHAV. Additionally, the penny is a wheat back design, so we have one of the Seven Species that could be brought as Bikurim.

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MEDINA & RABBI SHIMSHON HAKOHEN NADEL HALACHA BY Mara D'atra, Kehilat Zichron Yosef, Har Nof

Uman, Uman, Rosh Hashanah: Holy? Or Wholly Inappropriate?

E

ach year, tens of thousands of pilgrims travel from the State of Israel and flock to the grave of Rebbe Nachman of Breslov for Rosh Hashanah.

Just last year, an estimated 30,000+ Jews gathered together in Uman, Ukraine, making it the largest event involving Israelis abroad, according to Israel's Foreign Ministry.

But is it permissible for one to leave Eretz Yisrael to pray at the graves of Tzadikim in Chutz La'aretz?

According to the Rambam, it is prohibited for one to leave the Land of Israel. He writes: "It is forbidden for one to leave the Land of Israel for the Diaspora at all times, except to study Torah, to marry, or to save [one's property] from the gentiles, and then he

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must return to the Land. Similarly, [one may leave] to do business..." (Hilchot Melachim 5:9).

However, the Rambam's source is unclear. Upon further inspection, it would appear that the Talmud limits this prohibition to Kohanim.

The Talmud (Shabbat 14b), teaches that Yose ben Yoezer and Yose ben Yochanan decreed impurity on the â&#x20AC;&#x2DC;Lands of the Nations,â&#x20AC;&#x2122; i.e. all the land outside of the Land of Israel. In his commentary to Ohalot (2:3), Rambam explains that the reason for this decree was that the gentiles were not careful to mark their graves. All of Chutz La'aretz therefore has a status of Tumah De'rabanan, rabbinic impurity, just like a Beit HaPras, a field of graves that was plowed under and is suspected to contain human remains. A Kohen is rabbinically prohibited from leaving the Land of Israel and entering the Diaspora, as it is impure. But the Talmud (Avoda Zara 13a) states that a Kohen can go to Chutz La'aretz for a court case, and pass through a Beit HaPras in order to fulfill a mitzvah, like marrying a woman or studying Torah. These conditions override the rabbinic prohibition.

While it is questionable whether the

prohibition applies only to Kohanim or to all Jews as the Rambam rules, other passages in the Talmud suggest that leaving the Land of Israel is not permitted (See Gittin 76b; Kiddushin 31b; Ketuvot 111a; Bava Batra 91a-91b; Mo'ed Katan 13b-14a and Rosh, ad Loc, based on the Raavad and the Yerushalmi).

The Rashbam (Bava Batra 91b) explains that it is prohibited to leave Eretz Yisrael, when one leaves he exempts himself from the many mitzvot tied to the Land.

The Lechem Mishnah (Hilchot Melachim 5:12) explains that the prohibition stems from the inherent holiness of the Land.

According to the Ramban (Bamidbar 33:53), the prohibition is based on the mitzvah to settle the Land of Israel.

But the Maharit (Kiddushin 31b) rules that the prohibition in leaving the Land of Israel is only if the intent is to settle permanently in the Diaspora. Based on this, many authorities are lenient regarding visits abroad (See Shevet Halevi 5:173; Yechave Da'at 5:57; Tzitz Eliezer 11:94, 14:72; Magen Avrohom 531:7; Tashbetz 3:288;).

However, all authorities - even those who are stringent like the Rambam agree that it is permissible to leave the Land of Israel for the sake of a mitzvah.

The Sde Chemed (Ma'arechet Eretz Yisrael, 1) and Sha'arei Teshuvah (Orach Chayim 568:20) consider praying at the graves of Tzadikim to be a mitzvah that justifies leaving the Land of Israel.

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But the Pitchei Teshuvah (Yoreh De'ah 372:2) rules that praying at the graves of Tzadikim is not considered a mitzvah.

Rav Avraham Yitzchak HaKohen Kook too questioned if indeed it is a mitzvah, and ruled that it is not proper to leave the Land of Israel to visit the graves of Tzadikim. He asked, "Are not the Tzadikim of the Land of Israel the greatest, without comparison? How can one even suggest that it is a mitzvah to leave to Chutz La'aretz for this purpose?"

(Mishpat Kohen, 147).

For those with families, family life is another consideration. Part of the

mitzvah of Simchat Yom Tov is to make one's wife and the members of his family happy (Pesachim 109a). And the mitzvah of Simchat Yom Tov applies on Rosh Hashanah as well (See Shulchan Orach, Orach Chayim 597:1, and Mishnah Berurah, ad Loc.). One considering traveling to Uman for his own personal spiritual experience should consider how it will affect his family.

In addition, recent years have seen anti-Semitic incidents and even violent attacks from the locals. In 2010, Shmuel Menachem Tubol, a 19 year old from Jerusalem, was stabbed to death following an altercation with locals.

And while hard to imagine, it has also been reported that some of the revelers - a small minority - engage in drunkenness, drug-use, and other unsavory behavior, resulting in serious Torah prohibitions and tremendous Chilul Hashem.

Today, the State of Israel sends members of its own police force to protect - and police - the pilgrims.

It is well known that Rebbe Nachman of Breslov encouraged his followers to visit his grave on Rosh Hashanah. He is also reported to have said that any individual who visits his grave, gives a Perutah to Tzedakah in his merit, and recites the 10 Chapters of Tehillim that make up the Tikkun Klali, Rebbe

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Nachman will personally intervene on the individual's behalf, even pulling them out of Gehennom by his peyot!

But it is also well known that Rebbe Nachman was a great lover of the Land of Israel. He famously said, "Everywhere I go - I am on my way to Eretz Yisrael!"

He visited Israel in 1798 at great personal expense and self-sacrifice.

According to his primary student, Rebbe Nosson of Nemirov, this short-trip had a profound impact on Rebbe Nachman, and afterwards his very teachings took on new depth.

His followers say that the grave-site of Rebbe Nachman has the same spiritual status of the Land of Israel (See Likutei Etzot, Inyan Eretz Yisrael 20), but now that the Jewish People have returned to their borders and ancestral homeland, perhaps even Rebbi Nachman would instruct his followers to stay in Israel for Rosh Hashanah rather than travel to the Ukraine.

Among the contemporary authorities who oppose traveling to Uman for Rosh Hashanah are Rav Shalom Yosef Elyashiv zt"l, Rav Ovadiah Yosef zt"l, Rav Mordechai Eliyahu zt"l, Rav Yaakov Ariel, Rav Dov Lior, Rav Moshe Zuriel, Rav Eliyahu Zini, and Rav Shlomo Aviner.

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BY RABBI EPHRAIM SPRECHER Faculty, OU Israel Center

The Shofar – It Doesn’t Come Easy!

R

ingo Star of the Beatles had a hit song called ”It Don’t Come Easy.”

Was he singing about blowing the Shofar? Because anyone who has tried to blow a Shofar knows for sure that it doesn’t come easy. On one hand, the Shofar really is a simple instrument.

The Shofar receives air, the air moves through, and the Shofar blasts are heard. However, in order to get clear sounds, the air must resonate inside the Shofar with maximum precision.

According to Kabala, when we hear the sounds of the Shofar, we are actually hearing ourselves, for we are G-d’s Shofar! In the Rosh Hashana Amida we quote a verse from Bamidbar 23:21 “G-d is with them (us), and the TRUAH of the King is within him (us).” There are 2 ways to understand the word TRUAH that help us appreciate the Shofar sounds on Rosh Hashana.

TRUAH means the name of a Shofar blast. According to Kabala, that is how G‑d’s voice is heard on Earth. How

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thrilling it is to be the vessel that brings His voice into this world!

Our deeds should proclaim, shout and blast out G‑d’s message to the world.

How do we accomplish this task to become worthy of being G‑d’s shofar?

To get the answer to this question we must explore the second meaning of the word TRUAH. TRUAH also means loving friendship “G‑d is with them (us) and the loving friendship of the King is within him (Rashi).” Onkelos explains that TRUAH is G‑d’s Divine Presence (SHECHINA).

We all have within us a part of the SHECHINA! This idea is also expressed in Devarim 32 “for G‑d is a PART of His People.” Thus when we speak about being G‑d’s Shofar, we must know that the source of this G‑dliness is not far removed from us, as stated in Devarim 30:14. The G‑dly soul is an integral part of each and every one of us.

The message of the Shofar is to let the G‑dly tones ring within us again. We do this by removing our ego, our arrogance and our pride to become a vessel capable to proclaim G‑d’s will loud and clear! The analogy being that we must become like the hollow interior of the Shofar and be filled with the Sound of G‑d.

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THE DAILY SIVAN RAHAV-MEIR PORTION

The Fig Speech ‫ֲשר ָּת ִביא ֵמ ַא ְר ְצ ָך‬ ׁ ֶ ‫ֲד ָמה א‬ ָ ‫אשית ָּכל ְּפ ִרי ָהא‬ ִׁ ‫ו ְָל ַק ְח ָּת ֵמ ֵר‬ ‫ְה ַל ְכ ָּת ֶאל ַה ָּמקוֹם‬ ָ ‫ׂמ ָּת ַב ֶּטנֶא ו‬ ְ ‫ְש‬ ַ ‫יך נ ֵֹתן ָל ְך ו‬ ָ ‫ֲשר ה׳ ֱאל ֶֹה‬ ׁ ֶ‫א‬ .‫ׁשם‬ ָ ֹ‫ׁש ֵּכן ְׁשמו‬ ַ ‫יך ְל‬ ָ ‫ֲשר י ְִב ַחר ה׳ ֱאל ֶֹה‬ ׁ ֶ‫א‬ And you shall take of the first fruit of the land, which you will bring from your land, which the Lord, your God, is giving you. And you shall put [them] into a basket and go to the place which the Lord, your God, will choose to have His Name dwell there. (Deut. 26:2)

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Early one morning, you go out to your garden and discover the first fig of the season growing on the tree. What would be the most natural reaction? To pick it and take a bite of the juicy fruit! However, the Torah has a completely different idea: tie a string around the fruit to remind you that this was the first fruit, the Bikkurim.

Then set off to the Temple in Jerusalem, carrying a basket of First Fruits, and go to the priest to present him with the fruit. In this presentation ceremony, you give a speech that goes back to the dawn of Jewish history: “An Aramean [sought to] destroy my forefather…. And the Egyptians treated us cruelly and afflicted us, and they imposed hard labor upon

usâ&#x20AC;Ś. And He gave us this land, a land flowing with milk and honey.â&#x20AC;?

Why is the farmer instructed to deliver a passionate speech about the entire history of the Jewish people while holding his first fig, and what does the Exodus from Egypt have to do with it?

Every single detail has a purpose and the fig is meant to serve as a reminder. This ceremony takes us out of our everyday life and reminds us that even this one fruit growing in our garden is part of a much larger, very meaningful story of Jewish history.

Sivan Rahav Meir is an Israeli journalist and lecturer who is currently an emissary of the World Mizrachi Movement in the United States.

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