TT Bechukotai

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('c wxt - xda :l"eg) 'd :zea` www.ttidbits.com HaShem's goodness, kindness and faithfulness is forever

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B'CHUKOTAI

Havdala

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Yerushalayim / Maale Adumim 7:00 6:08 8:17 7:04 6:12 8:21 Aza area (Netivot, S'deirot, et al) 7:16 6:10 8:18 7:20 6:13 8:22 Beit Shemesh / RBS 7:15 6:09 8:18 7:19 6:12 8:22 Gush Etzion 7:14 6:08 8:17 7:18 6:12 8:21 6:10 Raanana / Tel Mond / Herzliya / Kfar Saba 8:19 7:21 6:14 8:24 7:17 Modi'in / Chashmona'im 7:15 6:09 8:18 7:20 6:13 8:22 Netanya 7:17 6:10 8:20 7:21 6:14 8:24 Be'er Sheva 7:13 6:09 8:17 7:17 6:12 8:21 Rehovot 7:16 6:10 8:19 7:20 6:13 8:23 Petach Tikva 7:00 6:10 8:19 7:04 6:13 8:23 6:09 Ginot Shomron 7:16 8:18 7:20 6:13 8:23 Haifa / Zichron 7:07 6:11 8:21 7:12 6:14 8:25 Gush Shiloh 7:15 6:08 8:17 7:19 6:12 8:21 Tel Aviv / Giv'at Shmuel 7:15 6:10 8:19 7:19 6:14 8:24 Giv'at Ze'ev 7:15 6:08 8:17 7:19 6:12 8:21 Chevron / Kiryat Arba 7:14 6:08 8:17 7:18 6:12 8:21 6:10 Ashkelon 7:17 8:19 7:21 6:14 8:23 Yad Binyamin 7:16 6:10 8:18 7:20 6:13 8:23 Tzfat / Bik'at HaYarden 7:06 6:09 8:19 7:10 6:13 8:23 Golan 7:14 6:08 8:18 7:19 6:11 8:23 Rabbeinu Tam (J'lem) - 8:53pm • next week - 8:57pm

THE GOOD, THE BAD, AND THE UGLY The title of this Lead Tidbit is meant to be catchy - not flippant and certainly not disrespectful. Hope you see it that way too.

promises. AHAVAT HASHEM and AHAVAT TORAH don't even need the good promises. But it is nice that we have them.

As we've mentioned often, HaShem made His Plan known to Moshe Rabeinu at the burning bush (in Parshat Sh'mot), and then sent Moshe to tell the people - in a slightly different way (in Parshat Va'eira).

We shouldn't need the heavy (bad and ugly) part of the TOCHACHA. We shouldn't - but we do.

Simply put - He would take us out of Egypt, give us the Torah, and bring us to Eretz Yisrael.

This plan was NOT a pick A or B; it was and is a package deal. Non-negotiable. We are duty-bound to follow the Plan. (This doesn't mean that every Jew chooses to follow the plan, but this involves both many mitzvot, and it is R'TZON HASHEM - it is what G-d wants.

A lot has been written in this issue of TT about the TOCHACHA. One of the two major codicils to the Plan. In very strong terms, the TOCHACHA basically warns us about not sticking to the Plan.

Each presentation of the TOCHACHA (B'chukotai and Ki Tavo) is preceded by the upside of the Plan. Beautiful blessings are in store, if we keep our commitments to HaShem and His Covenants.

We shouldn't need more motivation to be faithful to G-d than these

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Also remember that there are 'softer' versions of the warnings in the TOCHACHA. One that we are very familiar is contained in the second passage of the Sh'ma. If we listen to (and keep) to G-d's mitzvot, then we will receive plentiful rain and abundant yield from the ground. But if we don't...

Pretty much, a toned down version of the TOCHACHA. It would be wonderful if that's all we needed - a twice daily reminder of what G-d expects from us and the reward and punishment for listening to Him or not.

But obviously, we need, and have needed, much sterner and sharper rebuke and warnings. Hence the TOCHACHA. Our challenge - as has been the challenge of every generation since Nationhood - is to improve as individual Jews and as part of Klal Yisrael, so that the TOCHACHA will no longer by the embarrassing reminder of our failings, but will be merely part of our history - which is bad enough and more longer applicable to us.

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B'chukotai 33rd sedra of 54; last of 10 in Vayikra Written on 131 lines, ranks 47th 5 parshiyot; 3 open, 2 closed 78 p'sukim, rank: 46 (7th in Vayikra) 1013 words, rank: 47 (7th in Vayikra) 3992 letters, rank: 47 (7th in Vayikra) Small sedra; only 7 sedras are shorter

12 mitzvot - 7 positive, 5 prohibitions Doesn't sound like that many mitzvot, but only 14 sedras have more; Va'etchanan also has 12; 38 sedras have fewer.

[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 beginning of the parsha; (Z) is the number of p'sukim in the parsha.

The Book of VAYIKRA: 10 sedras, 36.6 columns, 1537 lines, 859 p'sukim, 11950 words, 44790 letters, 247 mitzvot (95 pos. & 152 prohibitions) Smallest Chumash in number of sedras, columns, lines, p'sukim, words, & letters.

Its sedras (avg) have the fewest verses, words, and letters. OTOH, it has more mitzvot than any other Book

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Numbers in [square brackets] are the Mitzva-count 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.

Kohen First Aliya 3 p'sukim 26:3-5 [P> 26:3 (11)] If we keep the Torah and mitzvot, then HaShem will provide beneficent, timely rainfall and bountiful crops. The yield of the Land will be so great, that each agricultural season will blend into the next one. And we will have plenty to eat on our own Land.

"If you walk on the path of My statutes..." Rashi comments that this is not just another way of saying "keep the mitzvot", but rather it points to our task of immersing ourselves in a Torah and Mitzvot way of life. Another commentator points to the word "walk" and says that it is insufficient to just

We mourn the passing of

Rachel Leah Davis d"r A cherished and active member of the OU Israel Center A modest woman who epitomized all "three pillars on which the world stands" Torah, Avoda, Gemilut Chasadim

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"stand still" within an environment of mitzvot, one must take continual strides towards greater spiritual heights.

And the tree of the field will give forth its fruit. Rashi says this refers to non-fruit-bearing trees that will bear fruit when G-d's full blessing will be given. One of the commentaries explains why Rashi departs from the simple meaning of the pasuk. Since if one says a Borei Pri HaAdama on a fruit, his bracha is valid, because fruits grow on trees which grow from the ground, then regular fruit are included in the previous phrase "and the ground will give forth its yield". The phrase referring to trees is superfluous, which leads Rashi to his statement.

The Gemara says that IM B'CHUKOTAI TEILEICHU is more that just stating the facts: If this, then that; if not this, then something else. The Gemara says that HaShem is asking us, pleading with us, to keep the mitzvot and immerse ourselves in Torah. If He asks, how can we not do what He wants He created us, He put us into this world.

The promises of prosperity from the opening p'sukim of the parsha are made for Jews who live in Eretz Yisrael.

The same deal, apparently, does not apply to those who live in Chutz LaAretz. This, says Torat Kohanim, in analyzing the word B'ARTZ'CHEM. This is truly amazing and provides much food for thought. If you will follow My laws and mitzvot, says G-d, then you will be blessed with many good things IFF (if and only if - it's a real word; look it up) you live in Eretz Yisrael. If you live outside of Israel, G-d still expects compliance with Torah and Mitzvot, but does not promise prosperity and peace because of it.

IM B'CHUKOTAI TEILEICHU... If you will GO in My statutes... LALECHET, to go, implies movement, constant movement upward - no stagnation in serving G-d. - Chidushei HaRim

Levi Second Aliya 4 p'sukim 26:6-9 Further reward for (or results from) following the Torah and keeping mitzvot, will be peace and tranquility in the Land (of Israel). Both natural disasters (wild beasts) as well as human enemies (sword) will be kept at bay by HaShem. And when we do

Dedicated znyp ielirl our father

Jacob Aziz z"l l"f dxye oinipa oa awri on his 31st yahrzeit, xnera b"l

Aziz, Pam, Shenker, Sattler children, grand- and great-grandchildren OU Israel Center TT 1324

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encounter our enemies, G-d will grant us the ability to vanquish them mightily. If we keep to our side of the deal (so to speak), we will be blessed with fertility and G-d will keep His covenant with us.

It's not only how you LOOK

It's how you SEE

Notice how there is a promise of peace in the land and a promise for the might to vanquish the enemy. Peace in this context seems not to refer to our enemies; it means peace among Jews.

Enemies from the outside might still exist, and we are promised the ability to defeat them.

The promises of blessings in this first part of the sedra come in two forms: not only agricultural and military, but natural and subtle on the one hand and open and obvious, on the other.

Beneficial and timely rain much appreciated. Bumper crops much appreciated (one would hope). But rain and growth of produce is part of nature. On the other hand, the magnitude of promised military success is seemingly more miraculous. Yet (on the first hand), nature also consists of no rain and drought and failed crops.

So unparalleled agricultural success is truly miraculous as well.

TOWN CENTER - King George 16 (REJWAN PLAZA) RAMAT ESHKOL Shopping Center (Above Waffle Bar) ARNONA/TALPIOT - Beit Hanatziv, Derech Hevron 101A

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Shlishi Third Aliya 37 p'sukim 26:10-46 The longest Sh'lishi of any sedra

This Aliya begins with the last four p'sukim of the "good" part - the promises for our proper Torah behavior. G-d will be with us; He is the

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One Who took us out of Egypt, broke the yoke of our oppression, and led us out with heads held high.

[P> 26:14 (13)] But then we get to the "Tochacha", one of two portions of the Torah (there are actually several others, but these are the big two) containing G-d's detailed admonition to the People, warning of the dire consequences that will result from disregard of Torah and mitzvot. Because it is so painful to hear these terrible words, especially realizing how often they have come true, the custom developed to read this portion in a low voice. We are ashamed that G-d needs to threaten us in so graphic a way. Today the minhag is to call the Rabbi, Gabbai, or the Baal Korei himself for this portion. (In many congregations, it is the gabbai who gives out the Aliyot who gets the Tochacha, so that no one else can feel slighted by him.) The Tochacha is always contained within one Aliya which begins and ends on "cheerier" notes. This is the reason for the widely disparate distribution of p'sukim among the Aliyot of this sedra.

(Almost half of which are in this one Aliya.)

On the other hand, there are those who frown on the custom of lowering the voice, because we are supposed to love reproach, since it helps us straighten ourselves out. On the other hand, most follow the custom to read the Tochacha in a lower voice. Torah readers should be careful though, not to read too low to be heard properly, and not too fast to be properly heard.

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A significant theme of the Tochacha is the connection between the keeping of the laws of Sh'mita and our hold on the Land. We must always realize that we do not keep Eretz Yisrael without any strings attached. We have a clear commitment and responsibility to keep the Torah and fulfill the mitzvot as individuals AND as a community.

Sh'mita was commanded in the previous sedra. In this week's sedra, we are presented with the dire consequences of the disregard of this important mitzva.

[S> 26:27 (20)] Continual reference is made of both physical and spiritual benefits from observance of mitzvot, and the opposite, for disregard of the mitzvot. This combination of promise of good and threat of bad, together with the body of mitzvot of the Torah, constitutes the covenant between G-d and the People of Israel at Sinai via Moshe.

Yaakov is spelled with a VAV 5 times in Tanach (Once in this week's sedra and four times in Yirmiyahu).

Rashi points out that the name of Eliyahu is missing a VAV five times. It is as if Yaakov takes collateral from Eliyahu to guarantee that he will eventually come to announce the coming of the Moshiach.

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V'ZACHARTI ET B'RITI YAAKOV V'AF ET B'RITI YITZCHAK V'AF ET B'RITI AVRAHAM EZKOR V'HAARTZ EZKOR: (Vayikra 26:42) G-d will remember the covenant with Yaakov and the one with Yitzchak and the one with Avraham... Midrash Rabba says that the words ET with each of the AVOT come to include the IMAHOT. If so, asks the ADMOR of GUR zt"l, where is the fourth mother? He answers that the fourth one is Rachel, and the Torah has already told us of G-d's remembering her, as it says: VAYIZKOR ELOKIM ET RACHEL... (B'reishit 30:22) R'YMP z"l pointed out several distinctions between the two Tochachot in the Torah. The first Tochacha is part of the Sinai covenant and therefore is contained in B'chukotai, which is read shortly before Shavuot. The second Tochacha is in Ki Tavo because it is part of the Arvot Mo'av experience. He also points out that the first Tochacha ends with a promise of redemption THAT IS PART OF the Tochacha. The second one does not. Only in the following sedra do you have the promise of Geula. The first is orderly if you don't listen, then such and such will happen. And if you still don't, then worse. And if... then even worse. The second Tochacha is a series of threats and punishments, one after the other. The first Tochacha relates to the destruction of the first Beit HaMikdash and the exile that followed it; the second to that of the second Beit HaMikdash. The first Tochacha came from G-d via Moshe; the second, from Moshe.

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R'vi'i Fourth Aliya 15 p'sukim 27:1-15 [P> 27:1 (8)] In pledging funds to the Mikdash, it is possible to offer the "value" of an individual [350, A114 27:2]. The Torah lists amounts for individuals depending on sex and age.

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In the event that the donor is poor, a kohen may reduce the amount.

[S> 27:9 (26)] If a person pledges an animal to the Mikdash which qualifies as a korban, he may not exchange or redeem that animal (even for one of greater value) [351, L106 27:10]. If he attempts to do so, then both the original animal and its attempted substitute (t'mura) are consecrated to the Mikdash [352, A87 27:10]. An animal not fit for the Altar is to be evaluated by a kohen [353,A115 27:11], and can be redeemed by adding 1/5 of its valuation.

Actually, 1/4 of the amount is added, so that the amount added becomes 1/5 of the total amount paid. E.g. An animal was valued at 100 shekel. 1/4 of that is 25. Add that to the first amount, and the person must pay 125. The 25 which he added is 1/5 of the 125. This is how CHOMESH works in all situations that call for it.

Let x be the CHOMESH such that x = 1/5 (1+x) 5x = 1 + x 4x = 1 x = 1/4

A person can also offer the value of a house [354, A116 27:14], in which case a kohen (expert in matters of real estate) determines its value, and the house is redeemable by adding 1/5.

Ponder this... If donating the value of a male child between 5 and 20 years of age, for example, is equivalent to a pledge of 20 shekel, then why not just

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On the first yahrzeit of our beloved Father, Grandfather and Great-Grandfather

Emanuel (Mannie) Fischer l"f l"f cec oa l`eny mgpn Monday, June 3rd, xii` h"k We will meet at 3:30pm at the kever, Har Hamenuchot Gush: Mem Zayin, Chelka: Yud

5:15pm - Ya'ar Hashalom: Siyum, refreshments and in English "Yerushalayim - The Split City (1948-68) - Stories of a Different Time" - Licensed Tour Guide Oren Sapir, Historian Waze address: Segway Ir David, cec xir ieebq Rehov Naomi 1/See signs for Segway - Ir David/Disabled Accessible Naomi Fischer Levin & Sharon Feiner - Info: 0544 938541

May the learning in this week’s Torah Tidbits be L’ilui Nishmat d"r cltpixb dyne rliia rwl` za mixn

Miriam Mishkoff d"r On her 30th yahrzeit, 23 Iyar Kischel, Mishkoff & Renick families Children, grandchildren & great-grandchildren

zine`ztd dzxihtl miyely ze`ln d"r xpxa izex ly dznyp ielirle My condolences to her family and all her many friends. She will be missed by all who knew her

Respectfully, Devorah Newton Dudowitz page 10

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donate 20 shekel? What is the significance of labeling certain amounts as the "value" of a person?

Part of the answer seems quite obvious.

We psychologically relate much more strongly to our giving the value of person to the Beit HaMikdash than we would to a mere sum of money. This would be especially so if the person were ourselves or a loved one. Modern fundraising psychology borrows this idea. Compare the emotional connection of contributing, let's say, $100 to a charitable cause, compared with the same $100 which is called "foster a child" or "feed a family" for a certain period of time. The money is the same.

But the emotional response is quite different.

with milk. Doing so is a violation. One may not steal. Stealing is a violation.

Etc. Etc. One may not exchange one animal for a consecrated one (that is fit for the Altar). But one cannot do so. The attempted exchange fails. The sacred animal is still sacred. So in this instance, that which is forbidden is not accomplished. It cannot be done. The attempt itself then is the violation. This

Notice the unusual, almost unique nature of T'MURA (the attempted exchange of an animal for another sacred animal). Generally, when the Torah prohibits something, an individual is considered to violate that prohibition when he does that which was forbidden. One may not cook meat

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is highly unusual. In addition to the attempted exchange failing, it also carries the additional penalty of the new animal also becoming sacred. And T'mura can be punishable by MAKOT (whipping), which makes it more unusual, since no act was done. A prohibition that involved no act is rarely punishable by human courts. Nor is a violation with a penalty additionally punished by MAKOT.

Chamishi 5th Aliya 6 p'sukim 27:16-21 If a person dedicates the value of his property to the Mikdash, it is to be evaluated by a kohen based on quality and number of years to the next Yovel [355, A117 27:16]. It then becomes redeemable by adding a fifth. If a person did not redeem the land, then Yovel does not release it to him, but rather to the Mikdash as consecrated property.

The same applies if the officials at the Mikdash sold the property before redemption. At Yovel, it reverts to the Mikdash.

Shishi Sixth Aliya 7 p'sukim 27:22-28

on the third Yahrzeit of

Rabbi Yaakov Yechiel Mechel (Mel) Heftler l"vf my husband, our father, grandfather and great grandfather will take place BE"H on Tuesday, Rosh Chodesh Sivan (June 4), 9:30am In “Eretz Hachayim” cemetery, Beit Shemesh Gush 1, Chelka 7 where we will remember and honor Rabbi Heftler’s life which was one of Torah, Chesed and Emes Transportation will be leaving promptly from Bayit Vegan (Harav Frank 33) and from Beit Tovei Ha’ir (Malchei Yisroel 36) at 8:25am Kindly register by Thursday, May 30th at (02) 641-4684 BE"H on Monday evening, Leil Rosh Chodesh Sivan (June 3rd), a light Dairy meal will be served at 7:00pm prompt followed by an Azkara, Ma'ariv and a SIYUM at Dvir Hall, Beit Tuvei Ha’ir (Malchei Yisroel 36) Floor G The Family

Friends of Pesha Sossi Goldsmith offer condolences to her on the shloshim of her grandson

Shneur Pesach l"f

If the property in question is not hereditary, but rather purchased, then

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Aliyah LaKever

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who tragically lost his life in an accident

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the rules differ. The land is evaluated in the same way, but at Yovel it reverts to its original owners, and not to the Mikdash.

A firstling (if it is male) is automatically sanctified to the Altar; one may not consecrate it as another korban [356, L107 27:26], because it is already Kodesh. This rule of not switching one sanctity for another, applies to other categories of korban as well.

A non-kosher animal offered to the Mikdash is sold off.

If something itself is consecrated to the Mikdash (rather than its value), it cannot be redeemed; it remains holy.

Sh'VII Seventh Aliya 6 p'sukim 27:29-34 Consecrated property goes to the kohanim [357, 358, 359; A145, L110, L111 27:29]. A person under a death penalty has the status of "Cherem" (non-redeemable items). The land's tithe (here referring to Maaser Sheni), is sacred; it is (either to be eaten in Jerusalem or) to be redeemed and the money spent on food and drink in Yerushalayim.

The tithe of the animals (cows, goats, sheep) are to be separated by counting every tenth one regardless of the quality of the animal [360, A78 27:32].

These animals are sacred and must be brought to the Beit HaMikdash as a korban Maaseir, within the animal's

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first year of life. Its meat may only be eaten in Jerusalem, under conditions of ritual purity, and for a limited time (two days and the night between them).

Maaser B'heima may not be redeemed [361, L109 27:33]. Violation of this rule results in both animals being holy.

More about Maaseir B'heima Two (at least) significant differences between Maaseir of produce and that of animals: With produce, you gather your yield and take a tenth, preferably from the best of the crop. With animals, you set the newborns up so they will pass through a narrow opening in their enclosure one by one; you count and declare the 10th one to be Maaseir. You do not choose which animal is Maaseir.

Whichever one "passes under your staff" tenth, that's the one. (So too for 20th, 30th, etc.) It could be the potential blue ribbon winner at the county fair or it could be a scrawny, sickly animal.

With produce, if T'rumot and Maas'rot are not taken from the gathered produce, the entire amount is Tevel and cont. p.65

p"rl

Mitchell Chazon l"f l"f slee awri oa l`xyi xi`n on his 2nd yahrzeit, 23 Iyar

from Svia, children and grandchildren

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mgpn ixac

Divrei Menachem

mpersoff@ouisrael.org Consider, if you will, that if there were a prophet today, would the people take heed? Or would they ignore dire warnings, as did the populace of Yehuda in Yirmiyahu's time? For in our times, do not his words from this week's Haftara yet conjure fear in our hearts? - "O worshipers on mountains, in the field: Your wealth, all your treasures, I shall make into booty...

Accursed is the man who trusts in people‌ and turns his heart away from Hashem" (Yirmiyahu 16:1-6).

Oh, how tragic the circumstances, the expressions of evil that overcame our people! The Ramchal (Daat Tevunot) explains that evil was created by Hashem, such that man is an imperfect being in an imperfect world given the attribute of free choice to perfect and to bring the world closer to its ultimate redemption. Evil exists when there is an imbalance of the emanations that control existence, brought about by man making the wrong choices, actions that gradually cause G-d's Presence to "disappear" until pure evil takes reign.

On the metaphysical level, during S'firat HaOmer, we embark on a 7-week journey to fix combinations of these emanations (Sefirot) until perfect harmony is achieved and "evil" is wiped out. Clearly, on the level of action, we could strive towards that goal. How poignant, however, that Yirmiyahu reminds us, in tandem with other Nevi'im, that Hashem will never totally abandon us, whatever our misdeeds. So let each of us be his or her personal prophet and do our little bit to fix the world and thus to repair the broken pieces.

Q

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:zenyp ielirl d"r fii` cec l`xyi za dclebe xy` awri oa qgpit d"r xhxy wgvi za diprne aiil dix` oa l`ixfr

The Birth of Hope This week we read the Tochecha, the terrifying curses warning of what would happen to Israel if it betrayed its Divine mission. We read a prophecy of history gone wrong. If Israel loses its way spiritually, say the curses, it will lose physically, economically, and politically also. The nation will experience defeat and disaster. It will forfeit its freedom and its land. The people will go into exile and suffer persecution. Customarily we read this passage in shul sotto voce, in an undertone, so fearful is it. It is hard to imagine any nation undergoing such catastrophe and living to tell the tale. Yet the passage does not end there. In an abrupt change of key, we then hear one of the great consolations in the Bible: Yet in spite of this, when they are in the land of their enemies, I will not cast them away‌ I will for their sakes remember the covenant of their ancestors, whom I brought forth out of

Having a Brit?

KISEI SHEL ELIYAHU Available to borrow from the OU Israel Center For details, call Marion Silman 052-240-7078

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Egypt in the sight of the heathen, that I might be their God: I am the Lord.

(Vayikra 26:44-45) This is a turning point in the history of the human spirit. It is the birth of hope: not hope as a dream, a wish, a desire, but as the very shape of history itself, "the arc of the moral universe", as Martin Luther King put it. God is just. He may punish. He may hide His face. But He will not break His word. He will fulfil His promise. He will redeem His children. He will bring them home.

Hope is one of the very greatest Jewish contributions to Western civilisation, so much so that I have called Judaism "the voice of hope in the conversation of humankind". In the ancient world, there were tragic cultures in which people believed that the gods were at best indifferent to our existence, at worst actively malevolent. The best humans can do is avoid their attention or appease their wrath. In the end, though, it is all in vain. We are destined to see our dreams wrecked on the rocks of reality. The great tragedians were Greek. Judaism produced no Sophocles or Aeschylus, no Oedipus or Antigone.

Biblical Hebrew did not even contain a word that meant "tragedy" in the Greek

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sense. Modern Hebrew had to borrow the word: hence, tragedia.

Then there are secular cultures, like that of the contemporary West in which the very existence of the universe, of human life and consciousness, is seen as the result of a series of meaningless accidents intended by no one and with no redeeming purpose. All we know for certain is that we are born, we live, we will die, and it will be as if we had never been. Hope is not unknown in such cultures, but it is what Aristotle defined as "a waking dream", a private wish that things might be otherwise. As seen through the eyes of ancient Greece or contemporary science, there is nothing in the texture of reality or the direction of history to justify belief that the human condition could be other and better than it is.

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Judaism is not without an expression of this mood. We find it in the opening chapters of the book of Kohelet. For its author, time is cyclical. What has been, will be. History is a set of eternal recurrences. Nothing ever really changes: What has been will be again, what has been done will be done again; there is nothing new under the sun.

(Kohelet 1:9) Kohelet, though, is a rare voice within Tanach. For the most part, the Hebrew Bible expresses a quite different view: that there can be change in the affairs of humankind. We are summoned to the long journey at whose end is redemption and the Messianic Age.

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Judaism is the principled rejection of tragedy in the name of hope.

The sociologist Peter Berger calls hope a "signal of transcendence," a point at which something beyond penetrates into the human situation. There is nothing inevitable or even rational about hope. It cannot be inferred from any facts about the past or present.

Those with a tragic sense of life hold that hope is an illusion, a childish fantasy, and that a mature response to our place in the universe is to accept its fundamental meaninglessness and cultivate the stoic virtue of acceptance.

Judaism insists otherwise: that the reality that underlies the universe is not deaf to our prayers, blind to our aspirations, indifferent to our existence.

We are not wrong to strive to perfect the world, refusing to accept the inevitability of suffering and injustice.

We hear this note at key points in the Torah. It occurs twice at the end of B'reishit when first Yaakov then Yosef assure the other members of the covenantal family that their stay in Egypt will not be endless. God will honour His promise and bring them back to the Promised Land. We hear it again, magnificently, as Moshe tells the people that even after the worst suffering that can befall a nation, Israel will not be lost or rejected:

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Then the Lord your God will restore your fortunes and have compassion on you and gather you again from all the nations where He scattered you. Even if you have been banished to the most distant land under the heavens, from there the Lord your God will gather you and bring you back. (D'varim 30:3-4) But the key text is here at the end of the curses of Vayikra. This is where God promises that even if Israel sins, it may suffer, but it will never die, and it will never have reason to truly despair. It may experience exile, but eventually it will return. Israel may betray the covenant but God never will. This is one of the most fateful of all biblical assertions. It tells us that no fate is so bleak as to murder hope itself. No defeat is final, no exile endless, no tragedy the story's last word.

Subsequent to Moshe, all the prophets delivered this message, each in his own

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way. Hoshe'a told the people that though they may act like a faithless wife, God remains a loving husband.

Amos assured them that God would rebuild even the most devastated ruins.

Yirmiyahu bought a field in Anatot to assure the people that they would return from Babylon. Yeshayahu became the poet laureate of hope in visions of a world at peace that have never been surpassed.

Of all the prophecies of hope inspired

by Vayikra 26, none is as haunting as the vision in which Yechezkeil saw the people of the covenant as a valley of dry bones, but heard God promise to bring us "back to the land of Israel'."

(Yechezkeil 37:11-14) No text in all of literature is so evocative of the fate of the Jewish people after the Holocaust, before the rebirth in

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1948 of the State of Israel. Almost prophetically, Naftali Herz Imber alluded to this text in his words for the song that eventually became Israel's national anthem. He wrote: od lo avda tikvatenu, "our hope is not yet lost." Not by accident is Israel's anthem called HaTikva, "The Hope".

Where does hope come from? Berger sees it as a constitutive part of our humanity: Human existence is always oriented

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towards the future. Man exists by constantly extending his being into the future, both in his consciousness and in his activity... An essential dimension of this "futurity" of man is hope. It is through hope that men overcome the difficulties of any given here and now.

And it is through hope that men find meaning in the face of extreme suffering.

Only hope empowers us to take risks, engage in long-term projects, marry and have children, and refuse to capitulate in the face of despair: There seems to be a death-refusing hope at the very core of our humanitas.

While empirical reason indicates that this hope is an illusion, there is something in us that, however shamefacedly in an age of triumphant rationality, goes on saying "no!" and even says "no!" to the ever so plausible explanations of empirical reason. In a world where man is surrounded by death on all sides, he continues to be a being who says "no!" to death - and through this "no!" is brought to faith in another world, the reality of which would validate his hope as something other than illusion.

I am less sure than Berger that hope is universal. It emerged as part of the spiritual landscape of Western civilisation through a quite specific set of beliefs: that God exists, that He cares about us, that He has made a covenant

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with humanity and a further covenant with the people He chose to be a living example of faith. That covenant transforms our understanding of history.

God has given His word, and He will never break it, however much we may break our side of the promise. Without these beliefs, we would have no reason to hope at all.

History as conceived in this parsha is not utopian. Faith does not blind us to the apparent randomness of circumstance, the cruelty of fortune, or the seeming injustices of fate. No one reading Vayikra 26 can be an optimist.

Yet no one sensitive to its message can abandon hope. Without this, Jews and Judaism would not have survived.

Without belief in the covenant and its insistence, "Yet in spite of this", there might have been no Jewish people after the destruction of one or other of the Temples, or the Holocaust itself. It is not too much to say that Jews kept hope alive, and hope kept the Jewish people alive. ; 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 essays from the series on www.rabbisacks.org

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From the Ohr HaChayim

by Jacob Solomon The Torah presents two versions of the tochacha: the curses and sufferings that the Israelites would endure should they choose to abandon the teachings and values of the Torah. The first is in this week's parsha (B'chukotai), in Sefer Vayikra.

The second is in Parshat Ki Tavo in D'varim, where Moshe communicated the second, much longer one to the Israelites just before his death.

The Ramban and several other commentaries suggest that the first tochacha connects to the galut that followed the Churban Bayit Rishon by the Babylonians. The second tochachain this parasha focuses on the ChurbanBayit Sheini much later on by the Romans, and also its much-prolonged aftermath. The first lasted for less than a century, the second is not yet completely over.

Abarbanel, however argues that the first and second tochacha refer to the Churban Bayit Rishon and what has happened to Am Yisrael ever since, even to this day. Both include the tragedies from then until the geula shleima in the future. The Bayit Sheini was not a geula; it was a period within the very galut that has continued ever since. It never saw the physical return of the majority of the Israelites to the Land. And the Shechina in the time of the Bayit

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Sheini was much less intense than in the Bayit Rishon.

Yet the tochacha in this week's parsha finishes with G-d's words of comfort: "Then I will remember My covenant with Yaakov; I will also remember my covenant with Yitzchak, and also My covenant with Avraham; and I will remember the Land… And even when they are in the lands of their enemies, I will not utterly despise and reject them… for I am G-d…" (26:42,44).

No such assurances occur at the end of the second tochacha. It is a solid, progressively grim, mounting series of calamities that were to be very fully suffered during the various dark periods of Jewish history.

In explanation, the Ohr HaChayim (to D'varim 28:47) observes that the first tochacha in this week's parsha is presented in the plural, whereas the second tochacha is mostly written in the singular. The Ohr HaChayim explains that Am Yisrael as a whole as referred to in the plural will survive to a better time with glories restored. But the singular-phased individuals and communities within Am Yisrael that persistently abandon tradition will eventually share the fate of other nations, and they will disappear as a matter of course.

Thus G-d's assurance that Am Yisrael will endure as a people only, not necessarily including unworthy indi-

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viduals, families, and communities.

This perhaps explains why soon after, Moshe chose the singular rather than plural form with: "I place before you (singular) today life and good things, and death and evil things" (D'varim 30:15). The choice is with the individual, and with the community: "You shall choose life, so that you will live and your descendants will live" (30:19).

The Ohr HaChayim continues with the idea that the fundamental teshuva that goes with choosing life

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can also involve doing teshuva on behalf of erring parents and ancestors: "They confess their sins and the sins of their fathers in having been disloyal to Me" (26:40). Many an individual has been raised in Torah-incompatible family life setting, which has been norm for generations. Their behaviors and cultures include the negative elements of the gentile populations, and flocking to the "isms" of the moment that glitter and then bite the dust. These are far away from Israel's Torah-defined role in the Creation: mamlechet kohanim v'goi kadosh. The individual did not create their setting; but inherited it, with the message that "it's the way we

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have been for generations."

Confessing the sins and the sins of the fathers (as the vidui emphasizes: anachnu va-avoteinu chatanu - we and our fathers have sinned) requires courage to say that family and community tradition is wrong and a new start needs to be made, even in the same place of exile: "in the land of their enemies": 26:41.

Indeed, the Rambam emphasizes that real teshuva happens when a person is placed in the identical situation and chooses differently and more wisely. Only then will G-d be able to invoke Zechut Avot, the merits of the Patriarchs in enabling Klal Yisrael to experience the Geula Sh'leima, the Complete Redemption - bimhei-ra v'yameinu. ď ¨

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The Avot and their Generations Rabbi Shalom Rosner Rav Kehilla, Nofei HaShemesh Maggid Shiur, Daf Yomi, OU.org

And I will remember My covenant [with] Yaakov, and also My covenant [with] Yitzchak, and also My covenant [with] Avraham I will remember. And I will remember the Land (Vayikra 26:42).

Many commentators including Rashi, are puzzled why the pasuk lists the Avot in reverse chronological order. In addition, at the end of the pasuk there is a reference to Hashem remembering the land of Israel. What is the connection between Hashem remembering the land of Israel and Hashem remembering the Avot? Rashi suggests that when the nation transgresses, Hashem will have sympathy on us in the merit of Yaakov. If the merit of Yaakov does not suffice, the merit of Yitzhak will afford us salvation. If that is insufficient, then we will activate the merit of Avraham in the hope that in his honor we will be remembered.

The Oznayim LaTorah offers an alternative explanation. Each of the Avot are known for a particular characteristic, each referred to in Pirkei Avot (1:3) as a pillar upon which

the world stands: Avraham is known for chesed (acts of kindness) as he hosted many strangers; Yitzhak for avoda (worship and prayer) as he was ready to be sacrificed to Hashem.

Finally, Yaakov for Torah, as he is known for “Titein Emet L’Yaakov”which is a reference to Torah – as the essential truth.

Even though the Avot performed in all three areas, each one excelled in one particular characteristic. Each of the Avot focused on one particular area because they saw what their generation needed to hear to be inspired.

The Avot were careful not to speak above or below the capacity of the people of their generation in order to properly inspire. This is a crucial message for us. We have to understand and recognize the spiritual state of those around us, to be able to properly guide and influence them.

Avraham was surrounded by atheists and idolaters. The people of his generation did not believe in any Higher power. Avraham could not share inspirational thoughts of Torah with the people of his generation who had yet to recognize that there is one G-d. What can a person totally unconnected to Hashem understand?

Chesed. Being nice. It doesn’t matter what one believes in. One can believe

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in the power of the sun and the moon.

Chesed still has the power to influence.

Avraham Avinu invites his constituents into his tent, performs acts of chesed, and little by little, that chesed leads others to look upwards. That is why Avraham chose chesed.

Yitzchak focused on avoda. The groundwork, step one, has already been laid by Avraham. Yitzchak, then, building upon that foundation, creates a direct connection to Hashem. Talk to Hashem, daven, serve Him. You have to be moser nefesh, deepen your connection, be ready to commit your life, fit your life into what Hashem desires. That is what a monotheistic religion is all about.

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Finally, once Yaacov steps onto the scene, the divine connection already exists, so he can deepen and strengthen it through words of Torah.

That is why Yaakov was able to focus on Torah, having spent years learning with Shem and Ever and sharing what he learned with his family and the greater community.

The Oznayim LaTorah then magnificently reads this back into our pasuk.

Avraham excelled in chesed, because this is what his generation needed.

Then comes Yitzchak’s divine connection of avoda, and finally Yaakov’s Torah. Why is it backwards in the pasuk? Hashem promises us that even though there are ramifications for our transgressions, He will never let us become totally lost. A Jew will always have some basic connection. The strongest kesher is Torah. What if one loses his connection to Torah? He still has the prayer - avoda -connection of Yitzchak. If one cannot connect through prayer, basic acts of chesed, which define us as Jews is our fallback.

Finally, if all else fails, the last branch upon which we can latch is ... v'haaretz ezkor, I will remember the brit of land of Israel.

There are those that lack all three special qualities that defined our Avot, but there still is one connection, through which a Jew connects to Hashem. That is through a deep connection to the land. That itself is a zechut a Jew can merit. One can be very disconnected from everything

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torani, and yet still have that connection to Eretz Yisrael. In our generation, we have many who, as their only connection to anything religious, have a deep seated feeling for the land of Israel. Our pasuk tells us that a strong connection to our homeland Eretz Yisrael, is something to cherish and admire. May we work to strengthen ourselves in each of these categories and merit all four zechuyot.

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Personal Responsibility Rebbetzin Shira Smiles Faculty, OU Israel Center

CRASH! Our immediate response is, “It’s not my fault!” Even before anyone accuses us, we have our defensivess up. Adam HaRishon modeled this when he blamed Chava after eating from the Tree of Knowledge and she subsequently blamed the Snake.

Taking personal responsibility for what we have done is the mark of greatness, as we find with David HaMelech when confronted with his misconduct (Shmuel Bet 12:13). Therefore, it is surprising that the Torah relates that after Klal Yisrael confess their sins and the sins of their

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forefathers, Hashem will treat them with harshness and exile them in the land of their enemies (Vayikra 26:40).

What was the inherent shortcoming in their vidui?

Rav Kluger in Imrei Shefer suggests that the people’s limitation was that they mentioned the sins of their forefathers in addition to their own sins. In doing so, they were expressing that the root of their shortcomings came from the education and modeling they received from their parents; they took no personal responsibility for their behavior. Rav Chayim Friedlander in Siftei Chayim similarly explains a story in the Gemara about Rav Elazar ben Dordaya, who, after a moment of

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intense weakness implores the heavens and earth, the hills and mountain tops to have mercy on him. Symbolically, the hills and mountains represent one’s parents. It was at this seminal moment that Rav Elazar ben Dordaya realized that the only one fitting to accept the blame was himself. For the teshuva of the people to be accepted, it had to have been with a genuine feeling of culpability and responsibility to improve.

Constant introspection for selfimprovement is the linchpin that will ultimately bring the redemption, notes Rav Bick in Chayei Moshe. The Gemara teaches that Mashiach will come either in a generation that is completely zakai – innocent, or completely chayav - guilty. However, we are also aware that Torah will never be forgotten from the Jewish people. How then can there be a generation completely guilty? Can we even imagine a generation with absolutely no one learning Torah and doing mitzvot? Rather, Rav Bick explains, guilty means something different here. The Mashiach will come when the entire generation realizes that they are “guilty”, that they have fallen short of their mission and must make the effort to continually improve.

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Rav Wolfson in Wellsprings of Faith describes each day of our life like a page in a book. At the end of each day we can “edit the content” through daily introspection. One can “edit the chapter” at the end of each week as well; erev Shabbat is a time suited for teshuva. Erev Rosh Chodesh, and erev Rosh Hashana are also special times built into the fabric of our lives to make the changes needed to reorient ourselves in the right direction. The first step is being able to admit our failings and, with sincerity, regret our actions. Vidui done in this way brings redemption to the self, and ultimately to the entire nation.

Revealing Our True Value Rabbi Judah Mischel OU NCSY Mashpia

In our parsha we learn of the process of assessing the “value” (ERCHIN) of various endowments pledged to the treasury of the Beit HaMikdash, including the “value” of a person. This concept of ERCHIN appears immediately following the TOCHACHA, the rebukes that befall Am Yisrael when we do not follow the Torah.

The great Tzadik Rav Yisrael Spira zy”a, the Bluzhever Rebbe, was a paragon of faith, and a survivor of the Janowska, Belzec and Bergen Belsen concentration camps. Someone once asked him, why does the topic of ERCHIN follow the TOCHACHA in B'chukotai? The Bluzhever Rebbe answered with a story:

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“When I was in the concentration camps, I witnessed a most incredible sight: Jews who spent the entire day starving, being beaten, and humiliated with slave labor... returning to the barracks, exhausted and broken, they risked their lives by waiting on line to take turns to lay a single T'FILIN SHEL YAD — for just one moment.

“I saw the TOCHACHA with my own eyes: it was more horrific and painful than what is described in B'chukotai.

But it is in our darkest moments when we discover our ERCHIN, our true worth, how meaningful our life is, how real our faith is and who we truly are.”

Our Parsha enumerates the blessings that we merit by observing Hashem’s commandments, including swift victory over our enemies, an abundance of rain, bountiful crops and closeness with the Ribbono Shel Olam. These blessings are conditional: IM B'CHUKOTAI TEILEICHU V'ET MITZVOTAI TISHMORU, “If you walk in My statutes and guard My Mitzvot, then...” The opposite is true as well, with the litany of negative consequences.

Following the Churban, the destruction of the second Temple, after witnessing the horrific expression of Divine rebuke, Am Yisrael was in mourning. We had seemingly forgotten the Torah; we were fearful that we were no longer worthy of it, or of being Hashem’s chosen nation.

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This week also marks our celebration of Lag BaOmer, the Hilula of the great Tanna, Rebbe Shimon bar Yochai.

With the Sefer HaZohar, Rashbi revealed the inner truth of the world.

It is his power and the power of tzadikim throughout the generations that connect the Jew in this world to the essential reality that all that exists is an expression of the Ribbono Shel Olam, everything that we experience is part of G-d’s plan.

Most importantly, Rebbe Shimon bar Yochai reminded every individual in Klal Yisrael of our true ERECH, what makes us who we are: the Divine Presence within.

Hashem actually promises us that the Torah will not be forgotten in Israel: KI LO TISHAKACH MIPI ZARO; for it shall not be forgotten from the mouths of their descendents.” Rebbe Nachman of Breslov explains that this pasuk alludes to Rebbe Shimon bar Yochai, as the SOFEI TEIVOT spells out YOCHAI - it is in the merit of ‘Bar Yochai’, that the Torah will never be forgotten in Israel.

On Lag BaOmer we celebrate the blessings of cleaving to TZADIKIM and thus being able to live with clear awareness that the only true value in life is D'VEIKUT to Hashem and expressing this unbreakable bond between G-d and Am Yisrael in action.

Then, even within periods of exile, darkness and suffering, our true ERCHIN shines.

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from the virtual desk of the

OU VEBBE REBBE The Orthodox Union - via its website - fields questions of all types in the areas of Kashrut, Jewish Law and Values. Some of them are answered by Eretz Hemda, 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.

Reheating Liquids on Shabbat Question: Regarding the prohibition to reheat liquid foods on Shabbat (in cases where there is not a problem due to returning food to a heat source), what constitutes a liquid?

Answer: It is noteworthy that your premise of a prohibition is not obvious.

The mishna (Shabbat 145b) teaches us that ein bishul achar bishul (=ebab once a food has been (fully?) cooked, there is no further prohibition of cooking), and no gemara clearly distinguishes between solid and liquid.

The distinction begins with Rashi (Shabbat 34a) on the topic of hatmana (insulating food) on Shabbat, who raises a concern one might heat up the food before insulating and thus violate bishul. The Rosh (Shabbat 3:11) in reconciling the two sources above posits that Rashi's problem refers to food with liquid. Many poskim have offered suggestions why liquid is worse. Perhaps the most accepted is

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that the change in the food from the first cooking is less noticeable regarding liquids that have cooled off (see Chazon Ish, Orach Chayim 37:13).

Several Rishonim, including the Rambam, Rashba, and Ran, apply ebab even to liquids (see Beit Yosef, OC 318).

Yet, the Shulchan Aruch (OC 318:4) is stringent on the matter. The Rama (ad loc. 15) cites those who are lenient on reheating liquid and concludes that it is permitted unless the food cooled off totally. The more accepted explanation of this compromise is that the Rama fundamentally accepts the lenient position, but is stringent Rabbinically when it is cooled off because it is unnoticeable that it was already cooked. Even for S'fardim, Rav Ovadia Yosef (Yabia Omer X, OC 26) posits that the Shulchan Aruch did not totally discount the lenient position. This leads the way for various leniencies.

For example, he ruled that if one did reheat a liquid on Shabbat, it does not become forbidden to eat and that it is permitted to ask a non-Jew to reheat a liquid on his behalf.

There are broad differences between opinions on the parameters of a liquid.

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The Beit Yosef (OC 318) cites Rabbeinu Yona as saying that it depends on the majority of the food.

This seems surprisingly lenient; after all, even if the prohibition does not apply to the solid part, how can one ignore the cooking occurring to the liquid? There are a few approaches to explain. One is that we find elsewhere regarding the laws of Shabbat that an object is defined by its majority. Also, the food was already cooked, just that we say that the process was "lost" when it cooled down. Therefore, if regarding the object's majority the cooking is not lost, we can apply the rule of ebab.

Also, whether the cooking is positive or negative may depend on majority.

Yabia Omer (VII, OC 42) follows this lenient position, and Igrot Moshe (OC IV, 74 Bishul 7) allows it in a case of great need.

The Chatam Sofer (Shut OC 74) says that any amount of (external?) surface liquid makes reheating forbidden.

Most classical sources (see Rosh, Shulchan Aruch ibid.) seem to take an in-between approach, referring to "have liquid in it". Unfortunately, few poskim go into detail of what that entails.

Orchot Shabbat (1:22) distinguishes between liquid sitting on the solid and that which accumulates separately.

How would cholent with a little liquid that accumulates mainly near the bottom be considered? It seems logical on this matter of machloket to forbid

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only cases in which the liquid part has significance (see similar language with a different understanding in The 39 Melochos, p. 594). This can be when one will purposely eat the gravy, or when he wants it there to make it easier to heat up the whole food. Many cholents would be considered to have a significant liquid element, especially at night (at night, there is usually not a problem because one returns it when it is still hot). However, when reheating chicken, meat, or an oily kugel, one would not have to worry about a small pool of gravy that inadvertently appears next to meat. (We are not getting involved now in the discussion of the status of congealed gravy that becomes liquid after being heated).

Rav Daniel Mann, Eretz Hemdah Institute

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Much of our unhappiness stems from our habitual, unthinking adherence to a life-pattern which we have long outgrown and which is entirely meaningless to the beings that we are now.

There is good reason for the popular confusion of 'optimist' for 'optometrist'. An optimist is a specialist in rose-colored glasses.

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Mishpatim has the most - by far

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Walk through the Parsha with Rabbi David Walk

STEP BY STEP The joke going around Israel is that the Holy Land's national bird is the Building Crane. As I write this, I can see three of them holding sway over my horizon (really just across the street). It's truly amazing to drive around Israel and see all the building going on. In the past month I've been from Zichron Ya'akov, along the whole coast and on to Be'er Sheva, and the reality is the same everywhere: Building like mad!

Beyond the booming economy, is there significance to this phenomenon? Maybe this week's Torah can provide some insight.

(Sh'mot 34:7).' According to Rabbinic math that means that God's compassion is 500 times greater than God's vengeance (2000 generations versus 4).

Rav Avraham Ibn Ezra explains: The empty-minded say that the curses are more numerous than the blessings, but they do not state the truth. The blessings were stated only in general terms, whereas the curses were spelled out in detail to scare and frighten those who heard them.

My words will become clear to one who examines the matter carefully (Vayikra 26:13).

Well, I'd like to think that I'm in the group who 'examines the matter

This week we read one of the two sections in our Torah with blessings and curses. Both here and in Ki Tavo the curses are significantly longer than the blessings, here 10 verses as opposed to 28, there 14 versus 53.

This contrasts with our standard assumption that the benevolence of God is much greater than Divine judgment. This position is based on the verse which tells us that God 'remembers the deeds of love for thousands of generations... but keeps in mind the sins of the parents to their children, grandchildren, unto to the third and fourth generations

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carefully'. Perhaps the Ibn Ezra suggests that the good guys don't need as much encouragement as the bad guys or those on the fence need to be scared to death. But maybe there's another way to look at the issue.

Think of the modern world. Describe the good stuff going on in the successful countries: rising stock markets, high speed trains, fast computer networks, high rise buildings, complex food distribution systems, etc. What would verses describing that sound like? On the other hand, think of the suffering nations of our globe. How would we describe their situation? How about: cities in ruins, insecurity, failed crops, disease, desolate roads, rampant fear, etc. Well, I just quoted the verses in our parsha. The curses can be detailed, because disaster hasn't changed over the ages. However, prosperity has. No one living in the generation that left Egypt could possibly understand a description of what blessing would look like in our present. Therefore, the blessings are by necessity generic.

be dangerous to your health.

According to Yirmiyahu, King Hoshiyahu was punished with disastrous defeat at the hands of Egypt, because he believed that the blessings were in effect. As a result, he didn't heed the prophet. So, I proceed with trepidation.

The initial blessings discuss a glut of food, especially grapes. Check! We've got a cornucopia of food, and the wine industry is bullish. Military success? Again, check! Fertility and population growth? Check, plus!

We're world leaders in infant health and fertility research.

But is there peace? No! Do we have concerns for 'swords passing through our land'? Yes, and, sadly, there's is no respite to existential threats to our nation. And the final criteria is: 'God's sanctuary in our midst'. No, definitely not yet.

Part of me wants to say that we pass with a score of 60. But how do we grade this test? Is it pass/fail, either/or? I don't know, but our

dnly d`etx dxiwi oa xi`n dcedi `fiix dxy oa cec l`pzp mrp `nela `hpri oa iav miig dgepn dpyey oa miig sqei `liia `yrt za diniwin dxetv `piiy oa oli` l`pzp lxrt xzq` dxy za `liia d`l za lfiix dwax za dniq mixn d`l `ail za dkrp Jackie Lixenberg

Sadly, the curses can be detailed, because disaster is as old as the hills.

Blessings are new and fresh; a promise only tomorrow can keep.

Now comes the $64,000 question? Is modern Israel living the brachot?

Before I present my hypothesis, I must warn you: This speculation may

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vision of the GEULA is usually an 'all or nothing at all' approach. We have a wonderful country, but we don't have paradise. We don't have MASHIACH. But the Vilna Gaon (Rav Eliyahu ben Shlomo Zalman, 1720-1797) comes to our rescue. The Gaon influenced a number of his students to make ALIYA, and they formed the first Ahkenazi enclave in Yerushalayim, called the Old Yishuv. He imbued them with a fascinating vision. It's explained in a book called KOL HaTOR (Voice of the Turtledove, by Hillel Mi'Shklov): According to the Gaon, all the work involved with gathering in the exiles, building Jerusalem and broadening the settlement of the land is so that the SHECHINA will return to it, all the principles of the effort and all the major and minor details are connected to the mission and role of the first stage of MASHIACH, called Mashiach ben Yosef.

The Gaon called this effort OD YOSEF CHAI (Yosef still lives), and it contains 156 (Gematria of YOSEF) aspects. But Reb Hillel boils them down to three: 1. revelation of the mysteries in the

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Torah, 2. ingathering of the exiles, and 3. removal of the unclean spirit from the land. Step 2 has three tasks: building Jerusalem, transporting the exiles, and fulfilling the commandments dependent on the Land.

Those 3 tasks are derived from this verse: Who will ascend upon the Lord's mount and who will stand (YAKUM) in His Holy place? (Tehillim 24:3). The Gaon pointed out that YAKUM always applies to Yosef, whose bundle of wheat stood up in his first dream. We must build the city, bring the people and make it holy. Eventually, God will do the rest.

It doesn't have to be all or nothing at all. Reb Chiya said that the complete redemption is like the dawn in the Arbel Valley: The light grows bit by bit, always progressively brighter.

We're fulfilling this week's blessings one building, one company, one road, one citizen at a time. It's a snowball effect. p

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Simchat Shmuel - B'chukotai Rabbi Sam Shor Program Director, OU Israel Center

Our Sedra this week, B'chukotai, begins with the words; IM B'CHUKOTAI TELEICHU “If you walk in my statutes and safeguard my commandments and fulfill them, then I will provide rain at its proper time…”

Rashi, in a famous comment, explains the phrase ‘if you walk in my statutes', to be an instruction to immerse ourselves in Torah - SHETIHYU AMEILIM BATORAH - to immerse oneself in the labor of Torah.

In Sefer Iyov (5:7) we read: ADAM L'AMEIL YULAD... A person is born to toil/labor.

The Great Chasidic Master, the Avodat Yisrael of Koshnitz points out that the word L'AMEIL - LAMED-AYIN-MEM LAMED - is an acronym for the words LILMOD AL M'NAT L'LAMEID to study Torah, in order that we may teach it to others..."

How are we to fulfill the precept to walk in Hashem's statutes? By delving into the Torah's wisdom, and sharing the relevance, morality, and beauty of Torah with others.

May we merit to indeed fulfill our sacred purpose - ADAM L'AMEIL YULAD - to learn and share the majesty of Torah, and to walk in Hashem's statutes.

twenty-seven, forty-two, twelve

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Coming Home Standing Tall Rabbi Aaron Goldscheider Faculty, OU Israel Center

One particular verse that is found in Parshat B'chukotai made a indelible impression on the Sages: “I am the Lord your God who brought you forth out of the land of Egypt, so you are no longer enslaved; and I have broken the bars of your yoke and led you upright,” (Vayikra 26:13).

These words were incorporated within our morning prayers and in Birkat Hamazon.

Prior to reciting the Sh'ma every day we say: “...lead us upright - komemiyut - to our land”. In Birkat HaMazon we say: “The compassionate One! May He break the yoke of oppression from our necks and guide us upright komemiyut - to our land.”

What idea is being conveyed in the verse and in our prayers? More specifically, what is the meaning of the unique term ’Komemiyut’?

Rashi on this verse explains the meaning of ‘komemiyut’ in two Hebrew words: b’koma z'kufa, ‘standing tall’. Later commentators expressed surprise at Rashi’s choice of words. These same two words ‘b'koma z'kufa’ - describe an unacceptable posture for a Jew: “A person is forbidden to walk four amot with an erect posture” (Kiddushin 31a).

Such a pose reflects arrogance or ego.

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The Chatam Sofer (1762-1839) asked this very question and answered this way: One must consider the preceding verse in order to understand the intended meaning of the phrase ‘standing tall’. The preceding verse says, “I will walk among you, I will be a God unto you and you will be a people unto Me (26:12). Arrogance is only when we selfishly take credit for our accomplishments and fail to acknowledge God’s assistance and providence.

However, ‘walking upright’ is an admired trait when one brings esteem and honor to God. (Sefer Mekach Tov p.175).

The famed Mussar teacher, Rabbi Nosson Zvi Finkel (1849-1927), also known as as ‘The Elder of Slobodka, accentuated that Judaism honors the greatness found in man. His philosophy has been summed up in two words: ‘gadlut ha’adam’ (‘the greatness of man’). Rabbi Nosson Zvi Finkel never authored any books. However, he said, “If I had written a book it would have consisted of only one chapter and it would elucidate one verse in the Torah: “So God created man in His image, in the image of God He created him…” (B'reishit 1:27). He taught: “If we thoughtfully consider the qualities and value of ‘Tzelem

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Elokim’ (Divine image), and pause to appreciate the extraordinary potential that actually exists within us, then we realize that we tower infinitely above the most refined and exalted creatures, from the heights of heaven to the depths of the seas.” (an excerpt from a talk by Rabbi Nosson Zvi Finkel, translated by Rabbi Nosson Scherman).

HaRav Avraham Yitzchak HaKohein Kook zt”l offered a different approach to explain the concept of komemiyut, ‘standing tall’. We must carefully note the context in which we find this phrase in the Torah. The idea is directed not toward individuals but toward the nation as whole. The verse is not in the singular but rather speaks of the people of Israel and particularly in the context of the nation’s ascent to the Holy Land.

One of Rabbi Kook’s foremost teachers, the Netziv of Volozhin (1816-1893), illuminated the illustration of ‘a yoke’ utilized in this verse. A yoke is generally used to harness an animal.

When the head of the animal is strapped into the yoke, the head is forced to bend downward. However, even when an ox, for example, is not harnessed to the yoke the ox still tends to lower its head, knowing that the yoke can be strapped around him at any time. The term komemiyut, ‘standing tall’ in this context reflects the confidence that we exhibit as a people when we are no longer subservient to other nations, Only then

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can finally lift our heads high (Ha’amek Davar 26:13).

Rav Kook posited that national pride is not only honorable but actually serves as the necessary foundation to uncover the spiritual qualities of our nation. “Just as the Sh'china, God’s presence, does not rest on any individual unless he is a strong man, a wealthy man, and a tall man... (Shabbat 92a), so too the Sh'china resides only on a Nation responding with strength, wealth, and independence. But all of these are not worth anything unless they are the basis for the Divine spiritual light, filled with the light of God and modesty.”(Shabbat Ha’aretz Introduction).

The need to instill self-confidence was critical even at the first moments of our nation’s very inception. When the Israelites were freed from Egypt, God required that the slaves ask the Egyptians for gold, silver and clothing.

Why was this necessary? Rabbi Kook suggested that the importance of attaining wealth was really intended to lift the spirit of the nation. A transformation was necessary. They needed to think of themselves no longer as lowly slaves but rather as a nation on the cusp of attaining greatness and nobility (Ein Aya B'rachot 1, #114) Today, in our time, we are privileged to witness our nation returning home.

Over a hundred years ago, some fifty years before the State was established,

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Rav Kook penned these words: “We experience exile and mediocrity because we do not proclaim the value and wisdom of the land of Israel. We have not rectified the sin of the biblical spies who slandered the land. And so we must do the opposite of what they did: we must tell and proclaim to the entire world the land’s glory and its beauty, its holiness and its honor.

Then, after all these praises, let us hope that we have expressed at least one ten-thousandth of the loveliness of the Land: the beauty of the light of its Torah, the exalted nature of the light of its wisdom, and the holy spirit that rises within it” (Eretz Chefetz).

Another beautiful interpretation has been offered by our rabbis regarding the prayer that we ‘return to our land standing upright’. The prayer is a reference to the saying of the Talmudic Sages that the righteous who are buried outside the land of Israel, the Holy One Blessed Be He, makes underground tunnels (mehilot), and their bones roll through them until they arrive in the Land of Israel. This prayer is a request that we merit to go to the Land of Israel while yet we live, standing upright (komemiyut), joyously and proudly, rather than through any other means.

May our prayers be answered. May we witness the return of all our brethren to the borders of Israel - standing tall, in dignity and honor. V’TOLICHEINU KOMEMIYUT L’ARTZENU

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In this week's parsha, G-d solemnly promises that he will ultimately remember his people. Even if we sin, and, as a result of having deviated from the path of the Torah we are banished from His presence, nonetheless we can rest assured with the knowledge that this situation will not last forever. The time will come when: "‌I will remember my covenant with Yaakov, my covenant with Yitzchak and also my covenant with Avraham I will remember, Ve'Ha'aretz Ezkor and I will remember the Land" (Vayikra 27:42).

Reading the words of the Torah, I was disturbed by something that is missing: While each one of the Avot is mentioned here, as in our daily Tefillot where we regularly beseech G-d to be "Zocher Chasdei Avot", to remember the pious deeds of our Forefathers. Why is there no mention of our Imahot? Why do we not mention the great Zechuyot of our Mothers, the wonderful Nashim Tzidkaniyot Sarah, Rivka, Rachel and Leah? Searching for an answer I found that the Midrash (Lekach Tov) had already noted their seeming omission, writing that the verse's three-fold repetition of the word Ve'et is intended to include the Zechut Imahot as well: 'Uminayin L'rabot Z'echut HaImahot?

Shene'emar Et Et Et.' Reflecting further, I wondered why this question had bothered me this year so much more so than in the past. I quickly

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realized that the answer is connected to an impressive evening that I had the privilege of attending last week.

My daughter-in-law, who has served as a Yo'etzet Halacha for over ten years now, invited my wife and me to join her at the launching of a fundraising campaign for Rabbanit Chana Henkin's educational institution, Midreshet Nishmat, and more specifically for its Yo'etzet Halacha Program.

A Yo'etzet Halacha is a role which was created by Rabbanit Henkin in order to facilitate the keeping of Hilchot Nida by women. She had envisioned a situation in which learned women, conversant with the laws of Nida, could serve as Yo'atzot - halachic advisors - for other women in regard to the most intimate aspects of Nida, the Laws of Family Purity. Rabbanit Henkin felt that there were many women who were uncomfortable turning to a Rabbi with such matters and realized that an additional address was called for.

Working tirelessly to make her vision come true, Nishmat has institutionalized a hotline where women can pose their questions, in Hebrew or English.

(To date more than 300,000 such questions have been answered from Jewish Women around the world).

The powerful evening celebrating the achievements of these remarkable women - worthy modern successors to

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our Imahot HaK'doshot - had clearly brought the question to mind‌ Returning to our verse, many have noted that the chronological order of the Forefathers is reversed (-first Yaakov, then Yitzchak and finally Avraham). R. Elazar ben Shimon (Yalkut Shimoni, B'reishit 1:4) suggested that this seeming anomaly be taken as a lesson intended to teach us that the order in which the names appear is insignificant, seeing as all three Patriarchs are truly Sh'kulim Zeh Bazeh, equal to one another. In other words, the regular, chronological, ordering of their names is no more than a mere technical arrangement, and should not be regarded as a statement of the relative individual value of each one of these august figures. Similarly there are certain instances where we find that the Torah chooses to mention Aharon's name before that of Moshe Rabeinu here too, per R. Elazar Ben Shimon, the message is the same. This explanation not withstanding, the unusual ordering

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and presentation of the names has provided an opportunity for many commentators to give a homiletical explanation. Rashi says that the verse starts off with Yaakov, since his merits were fewer than those of his Fathers.

Nonetheless, we are certain that Yaakov's merits alone are enough to provide us with assurance that G-d will remember his People. We then continue on to Yitzchak, as if to say: If Yaakov's merits do not suffice, surely Yitzchak's merits do, and if the combination of the two is still not enough, then we fall back upon Avraham Avinu and his merits.

Rav Yaakov Moshe Charlap zt"l expanded upon this direction in his 'Mei Marom' emphasizing the specific characteristics of the unique mode of Avodat Hashem personified by each of the Avot: Yaakov represents the Torah; Yitzchak stands for Mesirut Nefesh, and Avraham Avinu was the embodiment of Gemilut Chasadim.

Thus, writes R. Charlap, if we cannot point to enough merits in the realm of Limud Torah, we will fall back upon our Yitzchak-like qualities of Mesirut Nefesh. If we find that this too has not tipped the scales in our favour, we then turn to our qualities of Gemilut Chasadim inherited from Avraham Avinu. When we sadly recognize that our actions in these realms are not sufficient, said R. Charlap, we will point to our return to the Land. We will ask G-d to focus on our attempts to rejuvenate the Land which had remained desolate for so long , and to rebuild that which had been destroyed.

This remembrance of the Land -

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V'ha'aretz Ezkor - will bring about the Redemption.

Linking the two themes discussed, I was delighted to find the words the Ramban quotes from the Midrash: "Why does the Torah couple the Land together with the Avot"? Resh Lakish offered a parable: A lord (Adon) had three daughters and he brought in a governess to care for and nurture them.

Whenever the lord wished to inquire about his daughter's welfare he would ask about the governess. Following the words of the Midrash, I would say that if we want G-d to remember Chasdei Avot, V'Chasdei Imahot we should inquire after the governess - Eretz Yisrael - Have you checked Eretz Yisrael's welfare recently?

Rabbi Yerachmiel Roness, Ramat Shiloh, Beit Shemesh

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CURRENCY, FINANCE AND BANKING IN JUDAISM. [1]

by Dr. Meir Tamari Yaakov wanted to enhance the city of Sh'chem, so he established markets for commerce, baths for health and a stable currency for their economy (Rabbi Shimon bar Yochai).

Yaakov understood that such a currency enabled buyers and sellers, employers and employees, householders and state or communal authorities to function and to save.

Yaakov was one of the Avot, the Patriarchs who gave the world the belief in Monotheism, in the faith that Hashem seeks Mankind in a constant and everlasting dialogue for its welfare and salvation. He was the one who dreamed of the ladder between heaven and earth on which Mankind could ascend. This is a ladder on which the angles carry up our prayers and then descend with Hashem's answers and blessings. Sulam (ladder) has the same numerical value as mamon (money).

Mamon can therefore either be a ladder for raising mankind physically and spiritually or one debasing mankind through jealousy, strife and war. Torah is that ladder that enables us to raise ourselves even with our mamon.

Anything may serve as a currency if people will take it in exchange for goods and services. This means that they have to believe and trust that they in their turn will be able to buy goods and services. It is this trust that gives value to whatever is serving as

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currency. Whenever that trust is weakened, as for example during periods of increased inflation or after devaluation of a particular currency, additional protection is required. This may take the form of linkage to a cost of living standard or to a stable foreign currency or to gold and diamonds. The economy of the modern Israel has gone through all of these stages during its short history. Objective analysis will show that primarily this was caused by the demands of defense but also by the cost and absorption of immigrants who outnumbered Israel's native citizens In this regard, it is interesting to note the changes in the value of the currency which seems to have occurred in the days of the Avot. Avraham paid Efron 400 commercially acceptable sh'kalim for Me'arat HaMachpeila. Yitzchak had to give Avimelech livestock for the wells he bought and Yehuda promised Tamar goats. The brothers, however, sold Yosef for a pair of shoes.

certificates which they claimed they would redeem in exchange for gold if and when that was requested.

Gradually the claims were minimized and today there is no mention on paper currency of that promise. Nevertheless, paper currency is still the major form of means of exchange as people act or believe that promise. Such currency exists in all countries today and has become regarded as such in Halacha for all commercial transactions.

However, it has raised serious other questions in those areas of halacha in which money-mamon means metallic content. The status of a first born son may serve as an example of this question. The first born of everything is kadosh, holy and not to be used simply for ordinary human purposes. In the animal kingdom these have to be offered in the mikdash (cow, goat, sheep) or redeemed (donkey). The first born of human beings, however, became the kohanim; a status the nation had to cede later to the tribe of Levi when Israel sinned with the golden calf. Then as the first born sons could no longer serve as kohanim, they needed to be redeemed from that status.

So today, the first born son has to be redeemed by sh'kalim, metallic coins paid to a Kohen (and not with paper money). w

In antiquity and until the modern times, precious metals were the primary and sole form of currency. However, inflation and government expediency led to a debasing of the currency by reducing the gold or silver content or by the use of paper currency which were and remain in essence state promissory notes. The only protection for these notes are reserves of foreign currency or of precious metals. During the Caretaker (religious) Napoleonic Wars, the various European governments and states overspent their budgets on defense and so they issued

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Can I give ma'aser rishon to a Kohen and do Leviyim need to give ma'aser rishon?

by Rabbi Moshe Bloom, Torah VeHa'aretz Institute Visit our website www.toraland.org.il/en

Is it possible to give ma'aser rishon to a Kohen?

Kohanim are part of the tribe of Levi, so it stands to reason that they also deserve ma'aser rishon. However, Kohanim receive the teruma gedola along with all the other 23 priestly gifts (total - 24 matnot k'huna), while the Levi has to give a tenth of his ma'aser to a Kohen (called maaseir min hamaaseir or t'rumat maaseir). So it seems strange that ma'aser rishon should also go to a Kohen.

While Rabbi Akiva holds that only Leviyim should receive ma'aser rishon, Rabbi Elazar believes it is possible to give to Kohanim as well. The halacha follows Rabbi Akiva.

The Gemara (Yevamot 86b) writes that Ezra fined the Leviyim, since they failed to come to the Land of Israel in the early Second Temple period. He ruled that the entire ma'aser rishon should not be given to Leviyim, and permitted giving it to Kohanim or appropriating it for other needs, as the Beit Din saw fit (the poor, Torah scholars, the Temple treasury, and communal needs). Accordingly, the Tosafot hold that it is also possible to give ma'aser rishon to Kohanim today. Rambam and the Shulchan Aruch, however, write that this fine was annulled following the Second Temple's destruction, and that today ma'aser rishon should be given to Leviyim only.

In practice, one should optimally give ma'aser rishon to a Levi; bedi'avad, if given to a Kohen, one fulfills the obligation.

Does a Levi or Kohen need to give ma'aser rishon to another Levi?

A Levi needs to separate ma'aser rishon, but can keep it for himself. He need not give it to another Levi (see Rambam, Hilchot Ma'aserot 1:3-4). Since there are opinions that ma'aser rishon can be given to a Kohen as well, Kohanim may also keep the ma'aser rishon (after separating it).

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What is Ma'aser Money?

Rabbi Gideon Weitzman Last time we asked whether one can use ma'aser money for fertility treatments. The Torah (D'varim 14:22) instructs us to give a tenth of our produce annually, and this verse is used as the basis for an obligation to give a tenth of one's money to charity.

The Midrash (Sifri, quoted by the Tosafot Ta'anit 9a s.v. Aser) suggests that this includes produce and all monetary gain, but the Yerushalmi suggests that there was a decision made in Usha that a person sets aside one fifth of their earnings for mitzva purposes.

The Talmud (Ketubot 50a) states that this relates to an upper limit; one must give tenth but is permitted to give up to one fifth, but no more. This is also the halacha as it appears in the Rambam (Hilchot Matnot Ani'im 7:5) and Shulchan Aruch (Yoreh De'ah 249:1).

As an aside it should be noted that the Chafetz Chayim, writes (Ahavat Chesed, chapter 1) that this is only the case regarding charity but when dealing with a loan that will be returned a person can give as much as they can afford and the person receiving the loan needs.

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There is a question as to the nature of this law; Tosafot suggest that it is a Torah obligation, but others such as the Maharil, hold that it is a rabbinic obligation. Rabbi Yoel Sirkis and many others are of the opinion that it is a good custom but not an obligation (See Bach, Yoreh De'ah 331:19).

Another question relates to the use of such money; Rabbi Moshe Isserlis (Rema, Yoreh De'ah 249:1) states that the money must be given to charity and cannot be used for any other purpose, even for a mitzva such as buying candles to be lit in shul. 0ther poskim, such as Rabbi Yehoshua Falk Katz (Derisha ad loc.) are more lenient and permit the money to be used to assist a groom to get married or to purchase books to learn from them and to lend them to others. This is in the case that this was the only way the person could buy the books and that they had no other money to do so.

The Be'er HaGolah explains that even those who do not permit using the money for fulfilling a mitzva are of the opinion that this only applies to a mitzva that a person is obligated to fulfill. But if a person is not obligated in a particular mitzva then they can use the ma'aser money to keep that mitzva.

More on this next week.

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cont. from p.14 forbidden to eat. All tithing must be done before the rest is considered appropriately prepared.

With animals, if a person has 10 newborn lambs, let's say, and he doesn't perform the mitzva of Maaseir B'heima, then he failed to do a mitzva, but the 10 lambs are all "kosher" and acceptable. Maaseir B'heima is almost like a voluntary mitzva.

And unlike B'CHOR (mentioned earlier), which becomes sacred the moment it is born - whether or not the owner proclaims it KADOSH (which he is supposed to do) - it is, in all cases, KADOSH. Not so with Maaseir B'heima.

The animal is not sacred unless the owner follows proper procedure and declares the animal holy.

29 newborns only 2 will be Maaseir.

"These are the mitzvot... at Sinai." This final pasuk of the sedra (and book of Vayikra), closes the section that was opened by the first pasuk of B'har, the usual partner sedra to B'chukotai.

CHAZAK, CHAZAK...

It is customary for the congregation to stand for the concluding pasuk of each book of the Torah.

This seems NOT to raise the strong objections that standing for the Aseret HaDibrot does. The Torah-reader reads the final words with a dramatic flair, signalling the congregation to respond with "Chazak, chazak, v'nitchazeik" cont. p.68

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Dr. Maurice E. Joseph Jewish VIDEO Program

\ NO CHARGE • Check each day for start time and location \ VIDEO MON May 27th - 2:00pm • MAIN HALL • 2hrs Amen (2002) - Superb dramatization of the impossible-to-believe story of the SS officer who tried to stop the Holocaust! Kurt Gerstein discovered that Jews were being killed with chemicals he provided. He risked his life attempting to get nations and the Pope to halt the slaughter. Extremely powerful film, all the more because it is BASED ON A TRUE STORY. Sponsored by Itzhak & Yehudit Kotler Leilui Nishmat her Mother, Sara Chaya bat R' Shneir Isaac HaKohen a"h and her Father R' Refoel ben HaRav Yehuda Braver z"l

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Out of Spain - Jerusalem Which Was In Sepharad (1992) - Brilliant documentary on Sephardi Jewry - Journey through Spain with Yitzhak Navon, fifth President of Israel - “Magical and fascinating tapestry of Jews of old which still pervades today”; Part 2 - “The Golden Age” and Part 3 - “The Balance of Terror”

Gemach - Free Loan Society The Israel Center and the Old City Free Loan Association providing interest-free loans for people in financial distress (living in the J'lem area).

Interviews at the Center

• Bring ID • Tuesdays 10-12 and 19-20:15

SCHEDULE NOTE: Mrs. Sylvie Schatz's class on Sunday begins at 10:00am

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Shavuot at the OU Israel Center Shabbat, Erev Yom Tov (June 8th)

• 5:00pm Shiur by Rabbi Ephraim Sprecher • Mincha, Seuda Shlishit (with reservation only), Divrei Torah

• Shiur and halachic review of YAKNEHAZ...

Leil Shavuot • Maariv (8:20pm), Festive dinner (with reservation only) Shiurim through the night: 11:00pm - Rabbi Kowalsky 12:00am - Rabbi Sprecher 1:00am - TBA 2:00am - Rabbi Yeres 3:00pm - Rabbi David Walk 4:00am - Phil Chernofsky Davening at Ohel Yitzchak

Shavuot day (June 9th)

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call Chana (02) 560-9102 Monday, May 27th - 5:00pm

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Jeff Eckstein Hosted by Financial Resource Network Tuesday, May 28 • 7:00pm at the OU Israel Center Donation to the Center: To register or for more information: (02) 580-7013 25/30 NIS

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cont. from p.65 (Strong, strong, and let us be strengthened).

The reader then repeats that phrase.

Some say that the person who receives the Chazak Aliya should NOT say the phrase, as this might constitute an interruption between the Torah reading and his concluding bracha. Or possibly a different reason - that the congregation is saying Chazak... to him.

It is considered a special honor to receive this Book-completing Aliya.

Maftir is the last three p'sukim.

Haftara 17 p'sukim Yirmiyahu 16:19-17:14 The words of the prophet contain warnings and admonitions which echo the Tochacha contained in the sedra.

The haftara ends with a prayer for G-d's help in keeping us faithful to Him and His Torah.

Rabbi Jacobs z"l mentions that this haftara is probably more matched to the other Tochacha sedra, Ki Tavo, but Ki Tavo needs one of the 7 Consolation haftarot, so this one went with B'chukotai.

After describing the brachot that Hashem will bestow upon a faithful nation of Israel, the parsha spends the bulk of its remainder detailing the disastrous punishments that would befall a sinful Israel. In the same way,

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our haftara shares the harsh words of Yirmiyahu who condemns the people of his time for their faithlessness.

Similar to Moshe Rabeinu's prophecies of rampant idolatry that would fill the land in the future, Yirmiyahu, in our haftara, censures his generation for their widespread practice of avodah zarah in Eretz HaKodesh. Furthermore, the Torah criticizes Israel for their (future) failure to observe the sh'mita year, indicating that is would be that sin that would cause their exile from the land. And, although Yirmiyahu never mentions that trespass, it is quite fascinating that, as Rav Yissachar Yaakovson notes, the only time in all of sifrei nevi'im (the books of the prophets) where the root form sh,m,t is used to mean abandoning or cancelling is found in this very haftara

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where the navi subtly uses the term to indicate that Israel will be forced to abandon her land.

As is our wont in these articles, we will also point out that there are distinct contrasts between both readings as well. Perhaps the most biting of these is the fact that the parsha introduces the "tochacha", the litany of curses, with the list of brachot, while the haftara introduces the punishments awaiting the idolatrous nation who turned away from G-d with a description of how the pagan neighbors of Israel would awaken to the greatness of Hashem and would turn away from their false idols.

In truth, I find the clear message of the prophet to be the most powerful lesson handed down to future generations. Although the haftara makes no open mention of the people's failure to observe the sabbatical year as the Torah does, it does underscore the very reason for that failure when the prophet cries out "Arur haGever asher yivtach ba'adam", "Cursed is one who depends upon Man" rather "Baruch haGever asher yivtach baShem," "Blessed is one who trusts in G-d." The great challenge of sh'mita observance is to trust that G-d will provide enough for all during the sabbatical year when working the field was prohibited.

It requires a tremendous leap of faith to cease producing any grain, fruits of vegetables and to rely solely upon G-d.

And yet, that is precisely what Hashem requires. And, I believe, we are right to wonder whether it is a fair demand to make of us.

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And I would answer with a resounding "YES!"

time for them to learn the lesson of faith, the lesson of sh'mita.

The story of Israel was always a story of miracles. From the time of their creation they have experienced a supernatural existence. From the plagues to the splitting of Yam Suf, from the daily Mahn to the protective cloud, from the parting of the Yarden to the conquest of the land, they had been witnesses to the most remarkable wonders human beings had ever seen. Hashem had every right to expect a faith-filled people, a nation that would remember its history and show gratitude to the One who had kept them alive. And to show that gratitude and that belief through the observance of the sh'mita laws.

Probing the Prophets, weekly insights into the Haftara, is written by Rabbi Nachman (Neil) Winkler, author of Bringing the Prophets to Life (Gefen Publ.)

And yet they still didn't thank; they didn't believe.

A grateful nation has no need for reminders of G-d's goodness.

A faithful nation has no right to ignore His laws.

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True believers in Hashem must be the first to recognize His miracles and the first to praise Him for them.

Far too many still close their eyes to what is right in front of them. It is

Mazal Tov to Riki Liff and family on the marriage of her brother

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LAG BA'OMER I like to read Rav Avraham Elimelech Biderman's weekly Parsha pamphlet.

Last week besides writing about B'har, he had a whole section on Lag BaOmer.

One interesting question he raised is why on Moshe Rabeinu's yahrzeit we keep rituals of mourning and some people even fast, while on Lag Ba'Omer, the day that Rabbi Shimon Bar Yochai died, is a day of celebration. He gives two answers.

The first one is that on the day that Moshe died, lots of halachot were forgotten, while on Lag BaOmer, Rabbi Shimon enlightened the world with more Torah. On Lag BaOmer we celebrate the secrets of the Torah.

The second answer is related to what we say TZADIK GOZEIR V'HAKADOSH BARUCH HU M'KAYEIM - a righteous person says something and God, so to speak, goes along with it. When God

decrees that something bad will happen to the nation a tzadik has the power to break these decrees. But most tzadikim have to do something like fasting or praying to annul a difficult decree of God's. Rav Biderman brings an example from the book of Bamidbar (17:11) when after Korach and his crew were killed the nation complains to Moshe and God says He wants to kill them. Then the nation is stricken by a plague. Moshe and Aharon had to do a lot of things to make it go away. Aharon had to take the firepan and put ketoretincense on the mizbei'ach to atone for the people. Then he ran and stood in the middle of the people between those that were still alive and those that had died from the plague. Only after all this effort was the plague checked.

But Rabbi Shimon was different. He just had to open his mouth and say something to be able to have God's decrees annulled. Rabbi Shimon never had to fast to annul a decree, so we don't fast on his yahrzeit.

Lag Ba'Omer, is HOD SHEB'HOD. May we connect with the HOD of Aharon HaKohein, and the HOD of the Holy of Holies to make this Lag BaOmer holy like Yom Kippur with the capacity to purify all Israel from their transgressions and bring forgiveness for our sins as we sing in the song BAR YOCHAI...

Jonathan Rosenblum, DPM

**********

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This year Lag BaOmer will be very hot with bonfires and temperatures over 30°C. I thought it important to include a recipe for something cool.

Pediatric and Geriatric Foot Care, Bunions, Hammertoes, and Diabetic Wound Care

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Watermelon is in season now so here's a recipe with refreshing cold watermelon, and "firey" flavors. And since it's so important to drink in this weather I've added a watermelon drink. BTW: watermelon has lycopene which protects against sun exposure.

Pinchus Klahr, MD Rheumatology US Board Certified / Misrad HaBriut recognized specialist in all Arthritis conditions Joint and Muscle Pain Conscientious “American style” Care Conveniently located at Refa Na Medical Center, Givat Shaul, Jerusalem

WATERMELON AND FIRE SALSA

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3 cups cubed watermelon ½ cup chopped green pepper 2 Tbsp lemon or lime juice 2 Tbsp chopped cilantro or parsley 1 Tbsp chopped jalapeno pepper 3 cloves garlic, chopped Salt, to taste Mix all ingredients together and serve cold.

WATERMELON DRINK 2 cups seedless Watermelon, cubed 5-6 ice cubes 2 Tbsp honey Place all ingredients in blender.

Blend until smooth. Serve cold.

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THIS WEDNESDAY NIGHT The launch of

RABBI WEIN'S NEW BOOK Wednesday Night, May 29 at 8:30 In Beit Knesset HaNassi

The final portion of this third book of the Torah contains an ominous tone.

This is because of the vivid description of evil events that will befall the Jewish people (if and) when they desert their Godly mission and sink to the level of the societies that surround and outnumber them. The Torah promises us that such behavior and attitudes will surely lead to disaster, exile and persecution from the very societies that the Jews try to emulate.

All Jewish history bears testimony to the accuracy of the words that exist in this week's portion of the Torah. And the way the Torah presents these events, which will occur in the future, is not in the necessary framework of punishment but rather in the inevitable picture of events that inexorably lead to consequences. It is not God Himself, so to speak, that is punishing the Jewish people but rather it is the Jewish people itself that is doing the punishing. This is a logical and even an inevitable result of past behavior and misguided attitudes and beliefs.

This is a very important lesson for Jews to understand.

Behavior, speech, attitudes and beliefs always have consequences in the real world in which we live. They are not to be taken lightly and not to be

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shrugged off as just being examples of the fallible nature of human beings.

We are not allowed to dig a hole under our seat in the boat. The words of the prophet Yirmiyahu ring true today as they did thousands of years ago: “The fathers ate sour grapes and therefore the children of later generations will have their teeth set on edge.” One has to be blind to history or even to current events not to realize the lessons involved and described in this week's Torah portion.

The Torah will expand upon this much

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later towards the end of the fifth book of the Torah. We will be presented with a full and graphic picture of the cruelty of humanity towards the Jewish people over the centuries until our day. Rabbi Moshe Ben Nachman in his commentary to Torah explains that this week's portion and its predictions referred to the destruction of the first Temple and the relatively short exile of the Jewish people after that in Babylonia.

The later section, towards the end of the Torah, refers to the destruction of the second Temple and the long and seemingly endless exile that follows upon its demise. The latter exile, which was, and to a certain extent still is, a long and difficult one to endure, one that has cost countless generations of Jews their lives and their futures and others their spiritual heritage and legacy, seems to have little if any redeeming features.

And yet the remarkable fact of Jewish history is the vitality and productivity of the Jewish people in exile, suffering persecution and living under adverse circumstances. This resilience is also reflected in the prophecies of the Torah regarding the eternity of the Jewish people and its eventual return to both its physical national heritage and spiritual greatness.  Available lectures - by skype or in your shul After a 19-year study - the new Palestinian Authority curriculum: Anatomy of Genocide Indoctrination" Center for Near East Policy Research Media@actcom.co.il • www.israelbehindthenews.com

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Teachings of the Maharal The Secret Meaning of the Fifth Vayikra 27:12-13 - And the kohein shall evaluate it, for good or for bad, according to the evaluation of the kohein, so shall it be. But if he redeems it, he adds one-fifth to the valuation.

Rashi - If anyone other than the original owner who comes to buy it from the possession of the Holy Temple, he pays one hundred percent of the valuation. A stringency is placed on the original owner to add one-fifth, and this applies as well to a house or field that he sanctifies and later redeems, and the redemption of second tithe, but only the original owner must add the fifth.

Gur Arye - Why should previous ownership necessitate a twenty percent premium on redemption? One interpretation is the increase in value to the owner that results from ownership [Bava Metzia 93b]. He wants the animal back because he is attached to it, thus it is worth more to him.

There is a deeper matter of great wisdom here. If someone purchases from hekdesh [Mikdash fund] he pays its value as determined by the kohein. But the person who sanctified the animal in the first place and gave it to hekdeesh and now wants it back must "elevate it in sanctity"

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[B'rachot 28a]. He already sanctified it at a certain value, and to get it back, he must pay its value plus a premium of one fifth, representing its elevation in holiness.

What is the significance of one-fifth? It is a matter of deep wisdom that premiums [tosafot] are always twenty percent. The fullness of any two dimensional structure are its four sides or extremes. Two is not a premium over one and three is not a premium over two and four is not a premium over three, because four is the minimal number of an area. But the five must occur in a different dimension, e.g. above or below the plane of the other four. It is the lowest number that can be called a tosefet [extra, premium]. The rabbis ruled

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[Ketubot 50a] that one must limit his charity to 20%. Four sides bound the physical world, and the fifth is the point in the middle which has no measure or dimension and is totally spiritual and holy. Four parts, eighty percent, "belong" to physical man. There is a hint of this in the letter which is the numerical equivalent of five, HEI. HEI is the a letter with two separate parts, the upper DALET and the inside middle piece, which can be seen as a dot. The fifth [dot] is separate from the DALET [four]. One must separate the fifth and give it to Hashem and to charity.

MDK - Any place in our physical world can be said to be bounded by the four directions, north, east, south and west.

The fifth direction is part of the spiritual world. The fifth part represents entry to the real world, the supernal one. The arcane law in our verse is a key to understanding Hashem's creation.

Column prepared by Dr. Moshe Kuhr

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The Daily Portion • Sivan Rahav-Meir

Expanding the Cycle of Strength I was privileged to interview Rachelli Fraenkel and Cheryl Mandell in front of hundreds of people yesterday in London. Racheli lost her son, Naftali, who was kidnapped and murdered together with the boys Gil'ad and Eyal. Sherryl's son, Daniel Mandell, was killed in a military operation in Sh'chem (Nablus). These two impressive women surprised me with the message they asked to convey: This is what Cheryl said: "I received a huge hug from the People of Israel, unimaginable support, and this is what sustained me. I ask that you should treat this way anyone who suffers any kind of distress around you. Just look for them and make them get help."

Rachelli took it one step further: "Our society has an unfortunate hierarchy of bereavement. In the first place there are the families of army and terror victims, and there are even VIP cases, known stories like ourselves. Then come families who experienced loss due to disease and accidents, and then victims of crime and suicide. If just a fraction of the unbelievable support we have received would be extended to people coping with loss in our civilian life - we would have a much better society. All the special attention that we receive, all the love, caring, compassion and strength, the amazing hug and support we are capable of - these should be there also in cases of 'regular' bereavement, because there is no such thing as regular bereavement.

This energy can change Israel."

When we got off the stage, we heard about four more families who lost their dear ones in a tragedy at a construction site.

Sivan Rahav-Meir is the author of #PARASHA • To receive 'The Daily Portion' straight to your mobile phone, SMS your name to 058-679-9000

We are in the midst of the Omer, COUNTING the days between Pesach and Shavuot. The poor and needy families who are COUNTING on us will be helped by the Fund.

Please send your donations to the Clara Hammer Chicken Fund P.O.B.18602 Jerusalem 91185 Tel. (02) 581-0256 You can donate via PayPal at chickenladyofjerusalem.com

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