Bnei Akiva Melbourne: Mishelanu - Nissan Edition 5776/2016

MISHELANU NISSAN 5776

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Mishelanu

Nissan 5776 A publication of Bnei Akiva Melbourne

Edited by Ellie Greenberg and Sam Brygel Cover design and inside artwork by Ilan Janet

© 2016 All rights reserved.

No part of this may be reproduced in any fashion without the permission of the publisher.

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Contents:

Introduction Moriah Ben-David....................................................................................5

Message from the Merakez Nathaniel Pizmony .................................................................................. 7

Message from the Editors

Ellie Greenberg and Sam Brygel………………………………………………………….9

Pesach Why did we need ten plagues? Wouldn’t one have been enough!.....11 Adam Reisner

To relinquish ownership ....................................................................... 14 Michi Wenig

Moshe’s speech impediment... ............................................................ 16 Gidi Rubin

Can miracles occur in this world? ........................................................ 19 Josh Jones

Leil Haseder- The 5th Cup? .................................................................... 21 Timmy Davis

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Sefirat Ha’omer Conquering the Count ......................................................................... 25

Anita Zeltsman , Yael Lazar and Alexa Blechman

Freed People of God’s People .............................................................. 26 Hadar Slonim

Yom Hashoah If this is a man ....................................................................................... 29 Rav David Milston

A nation foundation .............................................................................. 33 Shir Davidzon

Yom Hazikaron

Finding purpose in remembering ........................................................ 35 Annie Rosenberg

Inherently pacifist ................................................................................. 37 Tsofnat Asulin

Hearts following actions ...................................................................... 39 Sarah Winthrope

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Yom Ha’atzmaut Hallel on Yom Ha’atzmaut…………………………………………………………………42 Rav Alex Israel

The miracle of Israel………………………………………………………………………….44 Leah Jones

Our Israel – Can we still have an impact from the diaspora?.................................................................................................46 Daniel Menahem

Lag B’Omer The truth behind the bonfire……………………………………………………………..49 Yacov Segal

Love thy neighbour…………………………………………………………………………....51 Rebecca Wein

Lag Ba’omer and you: a dialogue……………………………………………………….52 Benny Manahem

Yom Yerushalayim

Jerusalem, a city to remember...............................................................55 Ariel Asper

Jerusalem: A city like no other................................................................57 Amit Slonim

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The path to unity………………………………………………………………………………59 Jacob Joel

Shavuot

Ki Hem Chayeinu………………………………………………………………………………62 Rav Yonny Sack

Permission to live ……………………………………………………………………………65 Ike Curtis

Pesach and Shavuot- The process of becoming a nation …………………67 Kivi Franks and Yoel Dodge

Learning or sleeping. What’s Shavuot about?.....................................69 Daniel Lotzoff

Torah- one for the ages........................................................................71 Amira Waller

Tikkun Leil and unity.............................................................................73 Alon Esterman and Saul Lotzoff

Sponsors………………………………………………………………………………………….75

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Introduction Bnei Akiva in the Haggadah The servants of time are the slaves of slaves, The servant of God – he alone is free!

(Rabbi Yehudah HaLevi)

When reading the Haggadah, we stumble upon the famous Seder held in Bnei Brak. It tells us of Rabbi Akiva and four rabbis who were greater than him or older than him. And yet, Bnei Brak was where Rabbi Akiva lived. Why was it that these Rabbis came to visit Rabbi Akiva? Why was it important to tell us where the Seder took place? What was so great about this Seder that it’s etched into the Haggadah for eternity?

To answer these questions, we must understand the context of the time that it took place.

The Gemara tells us that “It happened that the kingdom (Rome) made a decree that the Jews must not study Torah. What did Rabbi Akiva do? He went and publicly gathered people and taught them Torah”. Rabbi Akiva was able to transcend above the hardship and stay free of its darkness. He was the one who was able to see the destruction of Beit HaMikdash and laugh, since he believed in its rebuilding. He was able to say “Shema Yisrael, Hashem is One” while being tortured, and to get excited about the opportunity. This is why, these great Rabbis, who could have had their own Seder night at home with their kids and family, chose to go to Rabbi Akiva.

There is a theory that says the reason that these Rabbis needed students to inform them that it is time for morning prayers was because they were hiding from the Romans in a cave.

The Haggadah tells us this story to teach us this important lesson. Pharaoh died thousands of years ago, but it doesn’t mean that we will always be free of restrictions and tyranny. But in order to be free, in order to celebrate the spirit of the Chag, one must rise above these mock constraints, since we are the servants of Hashem and therefore a free people. Just as Natan Sharansky told the judge who was about to sentence him: “You, honoured judge, you think that you are free! You think that this is so, because after this trial is over you will go home, while I will be sent to prison for a long time. But I want you to know that between the two of us, I am the one who is truly free! My body will be enslaved, but my spirit will remain free, because I will know that I did not surrender to your decrees and I remained loyal to my beliefs!”

I believe that as the “Sons of Akiva”, Bnei Akiva upholds that spirit. As a youth movement, we are above time. The spirit of faith and worship go beyond the two hours of meeting on Shabbat. People feel emotionally and spiritually part of the movement years and decades after they have physically left it. Seeing Madrichim go to their Chanichim’s schools to see them, speak to them, learn with them, witnessing Madrichim have Chavrutot with their Chanichim throughout the week, hearing from Chanichim about initiatives that they want to take in order to feel more connected, all of these take me back to that special Seder night with the five Rabbis who came together to celebrate the spirit of the Chag, outside “Beit Midrash hours”, beyond the “normal” meeting time.

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May we continue to embody Rabbi Akiva’s Torah and beliefs, may we always remember to transcend the time and be true servants of Hashem and be forever free.

This publication is written in order to spread that Torah and to allow more people connect to the values of Bnei Akiva.

Pesach Kasher Ve’Same’ach, Be’virkat Chaverim, Le’Torah, Avodah Ve’Aliyah, Moriah Ben-David Shlichat Bnei Akiva

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Message from the Merakez One of the most exciting but anti-climactic moments of ‫ליל הסדר‬, at least for me, is when my Aba gets up, breaks the middle matzah into two and goes off with the larger piece. This signifies the hiding of the afikoman but on the other hand it brings us to the longest part of the seder; Maggid. The debates and the discussions begin, what is freedom? Are we still slaves? Most sedarim are centred around our personal experiences and life journeys.

Sharing and educating with future generations about the Jews in Mitzrayim becoming the Jewish nation. The excitement of the upcoming treasure hunt is interrupted with “‫ היינו‬ ‫עבדים‬.” Is there a point to all this?

The answer given to us year after year is - “we hide the afikoman so that the little kinderlach will have something to do later on in the night.” Surely, the afikoman provides a bit more meaning than just an activity for some bored kids. The seder is about education, telling a story, passing over a flame. What is the message of the afikoman and how does it tie into the youngest members of the Seder?

One of the reasons behind the breaking of the middle matzah is explained in Rav Rimon’s Haggadah. He explains that it is all a metaphor for the redemption. The breaking, represents the hardship and troubles of being in exile, or being enslaved. But as we arrive at the end of the Seder, we see that the last piece of Matzah tops it all off. It's the dessert of the meal, the “cherry on top.” It’s the “geulah” part of the meal.

What is interesting is the way the proceedings eventuate. We see the breaking, and then we have the search ultimately eventuating in the “eureka” moment when a little kid screams- “I’ve found it, I've found it!” There is of course the bargaining, in regards to “what toy should I get?” Or “how many packets of footy cards will you buy me?” And finally the moment everyone is waiting for, the eating of the afikoman before benching, hallel and the end of the Seder… before we go through it all again on the second night.

We have understood that the afikoman is part of the redemption process. But we still haven't solved how this all connects to the younger generation at the Seder. What meaning does the search have? Children open all the drawers, look in every cupboard and tip over all their toys just to find a broken piece of Matzah - for what?

The search and finding of the afikoman is a reminder for all the adults at the table. The Seder is coming towards its close and they see “the light at the end of the tunnel.”

Sometimes the excitement of redemption is forgotten due to the weariness of those in the older generations. They don't have the same desire that invigorates the youth. But out the kinderlach come, searching with excitement and joy, looking for the “ultimate redemption.”

When responsibility is passed down from generation to generation, there is sometimes a sense of tension. Are the old ready to let go? Are the young ready to embrace challenges?

The unearthing of the afikoman represents the idea that the next link in the chain is raring

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to take control, the excitement of their search for the broken middle matzah is just the entry point in their duty to carry the flame of the Jewish people. Please enjoy reading the articles of the leaders of tomorrow. I am sure you will agree that our youth is ready for the challenges that come ahead and that the future of the Melbourne Jewish Community has never looked so bright.

It is my honour and pleasure to present to you the 2016 Nissan Edition of “Mishelanu” Chag Kasher V’Sameach

B’virkat Torah Ve’Avodah Nathaniel Pizmony Merakez of Bnei Akiva Melbourne 2016

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Message from the Editors Sam Brygel is a member of Shevet Na’aleh and a madrich for Shevet Ne’eman (Year 12) Ellie Greenberg is a member of Shevet Na’aleh and a madricha of Shevet Haroeh (Year 8)

Upon returning from Israel on MTA at our respective institutions we both knew we would want to take up tafkidim (roles) in Bnei Akiva Melbourne. When the time came around for the annual Pesach- Shavuot publication to be edited and compiled, we were both so excited for this opportunity.

Bnei Akiva has increasingly been an important part of our lives and it is a truly wonderful feeling to be privileged enough to give back to Bnei Akiva Melbourne and be part of this very special community.

The term “Mishelanu” can be translated from Hebrew to mean “from us”. This title is especially fitting as this publication is a compilation of wonderfully written articles from both madricihim, chanichim and leaders in our community. This publication is also a way for members to give back to Bnei Akiva through personal thoughts, ideas and beliefs. This year, Mishelanu comprises not only pieces written by madrichim and chanichim of Bnei Akiva Melbourne, but also pieces written by Rabbaim in Israel and Melbourne who have greatly impacted upon us and our community.

Mishelanu represents the diversity that exists even within the Bnei Akiva world. It depicts a Jewish community that possesses open-mindedness and a thirst for intellectualism. Yet most importantly, when one turns the pages of Mishelanu, there is an immediate realisation for the genuine love of Torah that inhibits all of Bnei Akiva.

Our hope is that this Mishealanu will accompany you in shule on all the Chagim from Pesach to Shavuot and God willing, may it even take a place on the bedside table for your post- Friday night reading.

Finally, we would like to stress that this year’s Mishelanu could not have been successful without the very generous help of all of ours sponsors. Bnei Akiva Melbourne greatly appreciates the help from everyone in order to ensure this publication would go ahead and reach everyone in our community. Thank you!

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‫ פסח‬ Pesach ‫ט"ו – כ"א ניסן‬ 15th-21st Nissan* *Until 22nd Nissan in Diaspora

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Why did we need 10 plagues?! Wouldn’t one have been enough!

Adam Reisner is a member of Shevet Lehava and a madrich for Shevet Morasha (Year 9) One of the key parts of the Seder is talking about the 10 plagues that Hashem smote the Egyptians with. What I don’t understand is why did Hashem, who is all-powerful need 10 different plagues, why not just have one mega-plague that would cripple all of Egypt and consequently take out the Jews from Egypt?

Why does Hashem toy with the Egyptians for so long until finally taking them out of their misery?

This question is strengthened by the fact that even before the plagues begin; Hashem tells Moshe in Shmot 4:23 “send out my son that he may serve Me – but you have refused to send him out; behold, I shall kill your firstborn son.” Hashem told Moshe already that He will do Makot Bechorot, so why does the plan change?

One of the answers is that there is more than a political struggle for freedom. If Pharoah only would have refused to let Bnei Yisrael go then Hashem would have done Makot Bechorot and we would’ve been released. However, Pharoah says in Shemot 5:2 “Who is Hashem that I should heed His voice to send out Israel? I do not know Hashem, nor will I send out Israel”. As soon as Pharoah denies the existence of Hashem, the plagues take on an

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additional significance – a debate as to the existence of Hashem, in which we have to prove once and for all that Hashem exists and is in control of the world.

How exactly does Hashem go about doing this? Through the 9 additional plagues, which I broke up into 3 groups of 3 based on the division of Rebbi Yehuda in the Hagada – Datzach, Adash, B’Achav.

We can see the breakdown of the groups based on the way that the Torah introduces each plague. In the first of each plague – there is a detailed description of how Moshe approaches Pharoah at the river bank. In the 2nd plague of each set – there is a general description of Moshe going to Pharoah and not directly addressing him, while in the 3rd plague in each set – Moshe just does the plague without even discussing it with Pharoah.

Now that we have divided up the plagues into smaller groups – we have to ask ourselves, what is the theme of each bunch of 3 plagues? What are they trying to achieve?

Shema Yisrael, Hashem → Hear O Israel – there is a G-d who exists Elokeinu → G-d is our G-d, who has a relationship with us as He watches over and intervenes in the world Hashem Echad → Hashem is One, no one is like Him at all, no one has powers even close to Hashem’s.

This message was crucial for the Egyptians and Bnei Yisrael to internalize them, and for us today. To recognize that Hashem exists, that Hashem is in control of what is happening in

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the world and that Hashem has absolute control to do whatever He likes. As such we should follow His mitzvot for we are promised reward for doing them and avoid doing aveirot for we are promised destruction if we sin.

By learning the lesson of the 10 plagues and remembering it every day when we say Shema, may we merit the ultimate redemption.

Chag Sameach *This idea is based on a Dvar Torah that I heard in Yeshivat Har Etzion from Rav Amnon Bazak

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To relinquish ownership

Michi Wenig is a member of Shevet Na’aleh and a madricha of Shevet Ma’apilim (Year 7) Pesach has been deemed the Chag for the children- a time for shameless enquiry and curiosity, family and unity. For me, the tin foil lined table tops seemed to transform our suburban house into some sort of wonderland; the locked cupboards and duct taped drawers concealing the forbidden treasures of some other realm of reality.

In my mind, that is what Pesach looks like, however Bedikat Chametz epitomizes what Pesach feels like, a feeling of excitement and joy that marks the tradition as a highlight of my childhood. For me Bedikat Chametz affirms a tradition pivotal to a child's Jewish development. Whilst for children, Bedikat Chametz may seem like a game, a "treasure hunt" of sorts, sanctified with the blessing of Hashem, as we grow older we realize that from this practice we can deduce a far more widespread ideological and ethical conclusion.

In Bedikat Chametz we relinquish control over the Chametz that may still be lurking in the crevices of our house and is thus hidden from our mortal sight, asking Hashem to make ownerless, "like the dust of the earth", all of the Chametz that is in our possession which we have not seen or removed. While on one level we are asking for reprieve from our responsibility over the Chametz, on a subliminal level we are looking to disenfranchise something of ours that lies beyond the tangible, the temporal. Just like the Chametz that we neglected to find and the last minute cleaning that was never done in time, on a spiritual level we plead with Hashem to wipe clean our slate of shortcomings so we no longer bear the burden of responsibility over our failures.

We acknowledge our weaknesses and in doing so, ask Hashem to relieve us of ownership over these traits that restrict us, so we can move towards developing into a stronger version of ourselves.

Further, in Bedikat Chametz we hide pieces of Chametz around the house only so we can find them later. This directly parallels the way we educate children, namely to encourage them to live Jewish lives- placing in their minds and hearts Jewish ideals and values, not so they can be implemented when the child is young and unable to truly comprehend the importance of such values, but rather to ensure that when they're older this "bread" of knowledge can be found and accessed. It is this pre-teaching of values that allows a child's Jewish identity to develop and soar; the subterranean ideals hidden at the heart of Bedikat Chametz fostering their Jewish upbringing to ensure Jewish continuity. On Pesach we thus celebrate freedom and continuity, for in a world where civilizations and nations have been as ephemeral as flowers- fleeting and transient within the greater scheme of time- the

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Jewish people remain, their values strong and always passed on to the next generation, even if, like the Chametz, the values are only ever found and accessed later on.

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Moshe’s speech impediment Gidi Rubin is a member of Shevet Lehava and a madrich of Shevet Avichai (Year 11) Moshe is often examined in different ways. He is examined as a great leader, as the greatest prophet or as a modest man. His strange speech impediment is often overlooked as it only seems to detract from his prowess. I would like to address this quality and its fundamental implications on the story of the Exodus (based on the writings of 14th Century Spanish Talmudist, Rabbeinu Nissim, otherwise known as the 'Ran', in his work 'Derashot HaRan').

The Gemara in Nedarim (38a) lists four requisite traits of a person who is worthy of receiving Hashem's divine presence (i.e. communication through Prophecy) that are learnt out from Moshe: they must be wise, a gibor (possess strength or boldness)[1], be an ashir (wealthy person) and humble. This list demands analysis: Why are these traits so important to the role of a prophet?

Indeed, wisdom and humility are important characteristics for a Prophet to possess as they need to make calculated decisions in their leadership and need to emulate humility in order not to become power hungry and corrupt; however why must they be a gibor and ashir?[2] To answer this, it is important to understand that, as stated above, a leadership role is integral to a prophet. A prophet is not meant to be a recluse, rather they are to use their prophecy to positively impact the people around them. Accordingly, it is fitting that they not only possess a certain personality worthy of a leader but also physical attributes in order to increase their rapport with those amongst their people who better respect those traits. This strengthens our question, why did Moshe, whose physical qualities were important to his leadership have a speech impediment? Isn’t the ability to speak charismatically one of the most important qualities of a leader! Moshe expresses this same astonishment when responding to Hashem's request for his leadership over Bnei Yisrael at the burning bush, “Please, my Lord, I am not a man of words, not since yesterday, nor since the day before yesterday, nor since You first spoke Your servant, for I am heavy of mouth and heavy of speech.” (Shemot 4:10).

Instead of addressing the question, one might challenge its very premise. Must we assume that there is a significance to Moshe's speech impediment? Maybe Hashem simply did not grant him with lucid speech, but his other leadership qualities sufficient to make him a fitting leader to receive prophecy, therefore there is no significance to this lacking? The Ran brings two challenges against this thesis.

Firstly, it is clear in the Torah, that Moshe in certain regards, was (by Hashem's will) not bound by the laws of nature. This is highlighted in Devarim 34:10 where it states that “no prophet shall arise like Moshe”. It is not fair to assume that Hashem had no specific involvement in Moshe's greater attributes because otherwise that would assume that he limits all other potential prophets from reaching higher levels based on their natural abilities (which assumes that Hashem places limitations on our personal potential). Rather, we must assume that Moshe's prophecy surpassed that which is naturally possible of other prophecy with the help of Hashem. In their natural state, a human who possesses prophecy can not

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experience it whilst fully conscious, instead they fall into a trance. Conversely, Moshe's prophecy transcended his human potential as he could prophesy while fully conscious. So it doesn't make sense to say that his lacking is without reason. Therefore, there must be certain significance behind a trait of Moshe that not only lacks supernatural qualities but is below what is normal of human standards.

The Ran follows with another challenge. The Ran states that there are things that exist and things that are lacking, each for their own specific reason. There are things in this world whose existence is simply due to the absence of something that exists, for example the darkness of the night is not its own entity with an independent cause, rather it is resultant of the sun's setting. According to this reasoning, it would be erroneous to say that Hashem creates blindness because blindness is only a result of the lack of one's ability to see and therefore blindness is not a cause, but a result. Assuming this, however, proves difficult to understand the passuk Isaiah 45:7 (which is recited immediately after 'barchu' during Shacharit) “I (Hashem) form light and create darkness...”. How can we say that Hashem creates darkness, is darkness not simply the absence of light? This is equivalent to saying that a person who extinguishes a candle actively creates darkness! When one brings something into existence, they display creative intent, when one removes something from existence, they typically will have one of three types of intent: 1. The intention to bring about an absence (e.g. extinguishing a candle to bring about darkness).

2. The lack of any intention to create something and therefore to remain in a state of absence (e.g. leaving the candle in a dark room unlit).

3. The intention to create an absence that is not fulfilled due to one's inability to create something. (e.g. if the candle is suspended and out of reach to the person who wants to light it).

To solve this quandary, one must accept that Hashem's level of intent behind his actions operates differently to the way that it does for humans, for in the way that Hashem intends everything in existence to be created, in the same way, He always intends (almost creatively) for the things which are absent to be absent. This is why in Shemot 4:11 Hashem, at the burning bush, responds to Moshe's hesitance towards his leadership due to his speech impediment, "Who gives man speech? Who makes him dumb or deaf, seeing or blind? Is it not I, the Lord?”, connoting His clear creative intent behind the absences in the world that He establishes.

Understanding, that nothing in existence from this world is in its present state, without Hashem's full intentions, and that the charisma of a prophet is vital to their role as a leader, our original question is only more burning.

During the story of the Exodus, which was part of the process of Bnei Yisrael receiving of the Torah, It was imperative that the Jewish people accept it without any doubt towards the fact that it is entirely from Hashem and the eternal validity of its contents. Consequently, Hashem made clear signs to emphasise that, contrary to man, He is not bound by the laws of nature. This is a fundamental principle of our religion- that Hashem's capabilities are not limited. It was therefore particularly fitting that Hashem demonstrated his supernatural abilities in Egypt of all places as the epicentre of black magic and necromancy, Hashem

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produced miracles in Egypt that could not be replicated by their slight of hand (which relied on the laws of nature) and displayed to the world His omnipotence, falsifying their gods.

Accordingly, it was important that Moshe, the figurehead of the Jewish nation in their own eyes and in the eyes of the other nations, lacked certain physical characteristics. During the process through which Hashem revealed that He is not bound by the laws of nature, the world recognised that it was indeed Hashem who performed the miracles and not Moshe- a mere mortal with physical hindrances. Whilst it is critical that Moshe possessed the qualities of confidence, height, wealth and modesty to bolster his rapport with the nation, he was nevertheless impeded in his speech, a basic human attribute, in order to demonstrate his human imperfection, vis-a-vis Hashem who is perfect and superhuman.

[1] The Gemara in Shabbat 92a specifically describes the trait of height.

[2] The Ran rejects the suggestion that gibor and ashir are intended to be understood metaphorically: a gibor as one whose intellect overcomes his base desires and an ashir as one who is satisfied with his portion, rather they are physical traits, see Avot 4:1). His rejection of the metaphorical understanding of our Gemara is based on the Gemara in Avoda Zara 20b where it states that humility is greater than all other traits. The Ran understands this to mean that humility is an all-encompassing characte trait and if one acquires it, then they must have acquired all other positive traits in the process. Therefore, if our Gemara was only delineating character traits and not physical traits, then it would have only needed to list humility.

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Can miracles occur in this world?

Josh Jones is Rosh Tarbut, a member of Shevet Lehava and a madrich of Shevet Ma’a lot (Grade 6)

The Encyclopedic World Dictionary defines a miracle as ‘an effect in the physical world which surpasses all known human or natural powers and is therefore ascribed to supernatural agency.’ From this definition, humanity has no impact on whether a miracle occurs. Do we fully believe this? Do we think that it’s only divine intervention and that man has no ability to impact whether a miracle will occur? Some people may believe this. Others may not believe in miracles at all and events that people call “miraculous” are mere coincidences. However, the captivating and thrilling Pesach story provides a great example of the ability that man can have on enabling miracles to occur.

One of the questions that really puzzles me about the Seder is why the Jews performed the Korban Pesach. We know from the beginning of the Torah that Hashem promises to Avraham that even though his descendants would be enslaved to a foreign power, Hashem would redeem them. This concept puzzles me, because if Am Yisrael knew that they were going to be redeemed, why would they need to act upon it? Surely Am Yisrael would have thought that if they were going to be saved, why would they need to do anything, why couldn’t Hashem just taken them out of Egypt? So too, by performing the Korban Pesach, the Jews were placing themselves in grave danger given the sheep used for the Korban Pesach was deified in Egypt.

Rabbi David Aron explains in his book “Inviting God in” how in Egypt the Israelites had deteriorated to the 49th level of spiritual impurity and moral decadence. And furthermore, in the Talmud it states that the 50th level is total spiritual suicide and obliteration. The Jews had been so immersed and so assimilated to Egyptian culture that they weren’t worthy of liberation. Those that weren’t worthy and got too engrossed in the idolatrous Egyptian society were killed in the plague of Choshech. So why would Hashem grant them another opportunity? Why would He ask them to perform the Korban Pesach? This in itself is a miracle, that despite all that all the idolatry they had committed and wicked deeds they had done, Hashem was still able to give the Jews another chance. We can see that each divine name used in the Torah indicates a different encounter with Hashem, revealing different attributes and perspectives of the divine truth. Elohim is God revealed as the creator of nature, rules and principles. This is also the name given when Hashem is revealed as a judge. However, in the Pesach story, Hashem is not only mentioned as Elohim but also YHVH. This divine name is mentioned when God’s compassion is revealed. This demonstrates that Hashem is not only the creator and ruler, but also a compassionate sustainer. By giving the Jews an opportunity to perform the Korban Pesach to demonstrate their faith, we are able to see Hashem as YHVH.

Rav Soloveitchik explains a wonderful concept in his book “Festival of Freedom” that all miracles that Hashem performs to help people must be accompanied by a change in the

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person himself. This explains to us that if we want anything to occur, even more so a miracle to occur, we need to act upon it. Things won’t just happen. We need to understand why we are doing something, then perform the corresponding action to be able to receive the full reward. This is further reinforced by the notion how performing a mitzvah has two parts to it; the physical and the spiritual. Just as it is not enough to perform a commandment void of moral content, so too, it’s not enough to philosophize on the commandment without actually performing them. Therefore, a mitzvah can only be fulfilled if both aspects of the mitzvah are completed.

Still, if we now know that we need to act to enable a miracle to occur, why would Hashem make the Jews perform the Korban Pesach? Hashem is all knowledgeable so therefore He wouldn’t theoretically need the blood on the doorpost to distinguish which were the house of the Jews and which were the houses of the Egyptians, surely Hakadosh Baruch Hu would know this. However, we see that Hashem is testing Am Yisrael, he is trying to challenge the Jews, whether they have the faith to fulfil his commandments and that they are able to recognise that they need to perform a commandment to enable the Exodus miracle to be achieved. Even though he promised Avraham that his descendants would be redeemed, Am Yisrael may not be 100% sure that Hashem would actually fulfil his promise. There could be a slight possibility that this promise may not be achieved. However, through this we see the YHVH trait appear, the compassionate and loving attribute of Hashem. God, in order to pass over the houses of the Jews, passed over His attribute of judgement in the name of love. The Zohar teaches ‘Even though Hashem loves justice, His love for His children overcame His love for justice.”

Because of this we are able to see one of the biggest miracles of the Pesach story; the transformation of a nation of slaves who lived in a boundless state to one of obeying laws when no taskmaster threatens you. The prophet Yechezkel explains how the Jews ‘increased and become great…. yet are naked and bare”. He is not referring to physically being naked, rather naked of commandments as their lives were controlled by lusts and desires. However, that concept got flipped on its head when the Jews performed the Korban Pesach. By performing this commandment of Hashem, they were able to truly understand what this action represented, that it was so much more than a mere sacrifice. It was the liberation of mankind from the chains of materialism. The idolatrous perception, instead of striving toward a higher level, sanctifies material existence, with all its power based wickedness. By way of contrast, a spiritual world outlook founded on faith is characterized by a constant striving towards improving the world, towards struggle against evil and towards establishing justice.

From this, the slaves suddenly felt a duty of commandments and the power of a life devoted to higher ideals and goals. They understood what it meant to possess spiritual ideals and what it meant to enter a covenant with Hashem and this therefore was the greatest miracle of all.

This explains to us living in 2016 that miracles can occur in this world, but only if we have the willingness to act upon it.

Wishing you all a Chag Sameach.

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Leil Haseder - The 5th Cup?

Timmy Davis is a member of Shevet Eitan and is currently studying at Yeshivat Eretz Hatzvi with MTA in Israel.

From a young age, everyone knows that when it comes to Leil Haseder, we drink 4 cups of wine throughout the night. It is basic halacha, as per Rashi’s commentary on the Gemara, and as per the Shulchan Aruch. Indeed, the Gemara explicitly states that every man, even the poorest men who live off of charity, must consume 4 glasses of wine during the seder. It is one of the obligations of the seder, as reiterated in the Gemara, as it states in Masechet Pesachim:

All 4 cups are obligated to be drunk by men, women and babies.

However, many people believe that there is indeed a 5th cup that should be poured on seder night. Preposterous? Not really. In Masechet Pesachim there is a Beraita that reads:

‘Rabbi Tarfon says: over the fifth cup we recite the great Hallel.’

This perplexed many scholars, as Chazal do not speak about a fifth cup until this point, but always only 4. The number 4 is central to the Haggadah: 4 questions, 4 kids, 4 cups of wine.

How then are we to understand the statement of Rabbi Tarfon that there is a fifth cup?

Among the commentators three views emerged. The first was that of Rashi and the Tosafos.

According to them, there are only four cups on the seder night, and it is forbidden to drink a fifth, leading to many people suggesting that this notion of a fifth cup is derived from an earlier edition of the Talmud, thus must be amended accordingly.

However, the Rambam held a different view. He holds that there is a fifth cup, but unlike the other four, it is optional rather than obligatory. The Mishnah which teaches that a poor person must be given enough money to buy four cup fulls of wine means that we must ensure that he has the opportunity to fulfil his obligation. It does not extend to the fifth cup which is permitted but not compulsory. Rabbi Tarfon’s statement is to be understood to mean that those who wish to drink a fifth cup should do so during the recitation of the great Hallel. The Rambam in his Hilchot Chametz u’Matzah states that:

He should pour the fifth cup, and say upon it the great Hallel.

Thus, there was a controversy over the fifth cup. Rashi said that we should not drink it; Rambam that we may. What does one do, faced with this kind of disagreement? Halacha

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tries wherever possible to propose a solution that pays respect to all views, especially when they are held by great halachic authorities. The solution in the present case was simple. A fifth cup is poured (out of respect for the Rambam) but not drunk (out of respect for Rashi).

When a disagreement occurs in the Talmud which is not resolved, the sages often used the word Teyku, ‘Let it stand’. We believe that such disagreements will be resolved in the time to come when Eliyahu arrives to announce the coming of the Mashiach. One of his roles will be to rule on unresolved halachic controversies. An allusion to this is to be found in the word Teyku itself, which was read as an abbreviation of Tishbi Yetaretz Kushyot Ve’ibbayot, ‘The Tishbite, Eliyahu, will answer questions and difficulties.’ Therefore, this is the history behind ‘the cup of Eliyahu’ – the cup we fill after the meal but do not drink. It represents the ‘fifth cup’ mentioned in the Talmud. When an unresolved disagreement occurs in the Talmud, Chazal would often conclude the discussion with the statement: ‫תיקו‬. Literally, the term is a shortened form of the word ‫תיקום‬, "let it remain". However, it is also interpreted as an acrostic for the expression ‫ תשבי יתרץ קושיות ואביעות‬- "The Tishbite (Eliyahu) will answer all questions and difficulties.” Thus, the Vilna Gaon associates the fifth cup with the cup of Eliyahu HaNavi, a common Ashkenazi tradition. We believe that such disagreements will be resolved when Eliyahu arrives to announce the coming of the Mashiach, who will answer all unresolved halachic disagreements and questions.

Well, it’s all good for these great Rishonim to poskin based on their halachic opinion, however, where is it all derived from? What is the whole basis for this 5th cup? Where did it start from? The explanation for the 4 cups of wine are derived from Parashat Va’eira in Sefer Shmot, as G-d says [1] ve-hotzeiti (I will remove you from the burdens of Egypt), [2] ve-hitzalti (I will save you from their bondage) [3] ve-ga'alti (I will redeem you with an outstretched arm and great judgments) and [4] ve-lakachti (I will take you to be my people and I will be your G-d). These are commonly referred to as the 4 expressions of redemption, comprising of both physical redemption (like vehotzeiti), and spiritual redemption (like vega’alti).

However, this very Pasuk in Parashat Va’eira indeed mentions a fifth expression of redemption, being [5] v’ heveiti (I will bring you to the land I swore with uplifted hand to give to Abraham, to Isaac and to Jacob). Thus, we can say that G-d promised to remove Am Yisrael from slavery, reveal to them the Torah on Har Sinai, and then, bring Am Yisrael to Eretz Yisrael, with this Aliyah of sorts being the final stage of redemption. Rav Soloveitchik concluded that the giving of the Torah was the primary goal of the exodus from Egypt, and a necessary step that would give meaning to entering Eretz Yisrael. The purpose of the Exodus from Egypt was never merely geographical. Am Yisrael were not freed from bondage in order to become nomads. Our freedom, as well as our enslavement, served a greater purpose. For this reason, from the outset, Moshe was entrusted with a task that went beyond the physical extrication of Am Yisrael from Egypt. As Moshe was told at the moment G-d first informed him of his task, our true freedom would involve more than a relocation or political emancipation. The purpose of the Exodus was to bring Am Yisrael to Har Sinai, where we would serve G-d.

The Haggadah as we now have it and as it evolved in rabbinic times is, in the Rambam’s words, ‘the Haggadah as practiced in the time of exile,’ meaning, during the period of the

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Dispersion. The missing fifth represented the missing element in redemption. How could Jews celebrate arriving in the land of Israel when they were in exile? How could they drink the last cup of redemption when they had said at the beginning of the Seder,

.‫ השתא הכא לשנה הבאה בארעא דישראל השתא עבדי לשנה הבאה בני חורין‬ ‘This year slaves, next year free; this year here, next year in the land of Israel’ However, now that we are here, in 2016, with the State of Israel thriving and prospering, some would argue that we have indeed been fully redeemed. We were taken out of Egypt to be a free people. We were taken out of Egypt to receive the Torah and to live in Eretz Yisrael. Freedom for the Jewish people is the privilege to live in the State of Israel, practicing Halacha and learning Torah in the land promised to us by G-d. Americans may pompously gait around echoing themselves as being in the ‘land of the free’, however Eretz Yisrael is truly the land of the free. Thus, it is time that the fifth cup of the Seder night, the fifth stage of redemption, is celebrated accordingly.

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‫ ספירת העומר‬ Sefirat Ha’omer

‫ ו' סיון‬- ‫ ט"ז ניסן‬ 16th Nissan – 6th Sivan

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Conquering the count

Anita Zeltsman, Yael Lazar and Alexa Blechman are members of Shevet Eitan and are currently studying at Midreshet Harova with MTA, in Israel.

Isaac Herzog, the late Chief Rabbi of Israel, writes that the Talmud regards barley as a “‫”מאכל בהמה‬- food for animals. Is that not insulting, to offer God mere animal food?

Human beings share many things with animals. What differentiates us, however, is the intrinsic human task to rise beyond animalistic impulses, reaching our higher potential.

The entire purpose of the mitzvot, according to the Talmud, is to refine human beings.

Anything that begins as an animal instinct, such as eating or sleeping, can be elevated to meaningful service of Hashem, through the guidance of Torah.

Naturally, barley is a food consumed by animals, but, once sifted and refined, it becomes suitable as an offering to G-d.

This is precisely what the counting of the Omer represents- an opportunity to exalt our basic, corporeal instincts. Over this 49-day period, beginning on the second night of Pesach, when we celebrate our redemption from Egypt, and ending just before Shavuot, the celebration of G-d’s gift of written wisdom that is the Torah, we are given an opportunity for honest introspection, an ability to become spiritually renewed.

It was during this period that almost 3,400 years ago, Bnei Yisrael underwent such a radical transformation- rising from an unprecedented level of spiritual defilement in adopting the wicked conducts of their Egyptian neighbors, to a level of holiness likened to angels at Har Sinai.

The Torah does not permit complacency with one’s present level of spirituality. Rather, we are instructed to set our aims high, and then methodically commit to achieving those goals.

Working day by day on a different Sephira each week (chabad.org will hook you up), we can make the most of this auspicious opportunity for spiritual development.

In fully focusing on the task at hand at the present moment, whether that be Chesed, Tiferet and Hod, and not on the past or even the future, we can work on all aspects of ourselves, preparing us to be worthy of receiving G-d’s gift once again.

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Freed People to God’s People

Hadar Slonim is Rosh Chinuch, a member of Shevet Lehava, and a madricha of Shevet Avichai.

Twice we are commanded to relive significant moments of Jewish history. On Pesach we are told ‘In every generation man is obligated to see himself as if it was he who came out of Egypt’. On Shavuot we read from the Torah, "In the third month following Israel's exodus from Egypt, on this day they arrived in the Sinai desert" (Exodus 19:1). Rashi asks the obvious question, why is it "on this day" rather than “on that day”? Rashi explains that the Torah is stating the necessity for us, as Jews, to perceive the Torah as if we receive it on this day – today, given to us anew each and everyday. It is these two festivals, Pesach and Shavuot that bookend Sefirat Haomer.

The source for Sefirat Haomer is found in Vayikra 23:15-16, ‘And you shall count for yourselves from the day after that Shabbat… it shall be seven complete Shabbatot’, In regard to the Yovel year, the commanded is focused to the Beit Din and accordingly the nation as a whole. In contrast, in the case of Sefirat Haomer, every individual is commanded to count from after (second) Seder to Shavuot. Rav Shimshon Rephael Hirsch, nineteenth century Modern Orthodox Rabbi and thinker, questions and comments on the word ‘Shabbat’ that is written in the source. On his commentary on the Chumash Rav Hirsch explains; ‘Prior preparation to the acceptance of the Torah is done through the experience of Shabbat. Shabbat trains man to surrender to God and joyfully accept the yoke of His service.

Shabbat preceded the Jewish nation, and the reintroduction of Shabbat into the world preceded the giving of the Torah. Shabbat trained the people to surrender to surrender to God through ‘the resting of work’, and it particular it released them from obsessive concern with securing a livelihood. Thus, the Shabbat prepared the ‘freed people’ to become God’s people.’

When we relive the moment of Pesach, the Exodus from Egypt we once again become a ‘freed people’. Yet, it is only when we complete our individual counting, and reach our end goal, that we become ‘God’s people.’

The early sages say that the mitzvah of Sefirat Haomer is indeed preparation for the festival of Shavuot – the end goal. Thus, the blessing of Shehechiyanu is said on Shavuot rather than on Pesach as the Mitzvah of counting the Omer is only completed on Shavuot, after 49 days of counting. Abudraham even states that if an individual forgets to count one day, then the blessing of Shehechyanu is a blessing in vain (Sefer HaToda’ah, Eliyahu Ki Tov).

The Torah is clearly of importance. On Shavuot we remember that the Torah is not only for the nation as a whole, but also for each and every individual to accept anew everyday. Both Shlomo Hamelech and David Hamelech stated, “It [one word of Torah] is more precious than rubies. All things that you can desire are not to be compared to it (Shlomo Hamelech; Mishlei 3:15).”

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Sefirat Haomer represents every Jew on his or her journey to re-accepting the Torah.

Through the experience of the seven Shabbatot as part of the counting of 49 days, we rid ourselves of impurities and continue to delve into the “realm of moral freedom” that we entered as we left Egypt. On Shavuot we finally become God’s people, reaching the stage where the Torah affects us, emotionally and spiritually, as if it anew.

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‫ יום השואה‬ Yom Hashoah ‫כ"ז ניסן‬ 27th Nissan

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If this is a man

Rav David Milston is the Rosh Midrasha of Midreshet Harova in israel

Rashi begins his commentary to parashat Tazria with the following statement from Vayikra Rabba: “Rabbi Simlai said: In the same way man was created (on the sixth day) after the animal world, so the laws regarding his purity are taught after those regarding the purity of animals.”

Rashi explains why the laws of Taharat HaMishpacha (family purity) and Tzara’at (halachic leprosy), are explained only after the laws of Kashrut. The Torah prefers to teach us about pure and impure animals before the purity of man. Indeed, Rashi asserts the Torah is just being consistent. Man was created after the animals so the laws of human purity follow the laws of animal purity.

Is this simply a technical observation we could have noted independently or is there a deeper message in the midrash?

The Chatam Sofer (In his commentary on Torah) explains that man is the climax of this world. He was created last to show him the whole world was made for his exclusive use, yet he was also created last to force home a crucial point. If he ever loses sight of his real objectives, he should remember he is the least important of all living creatures.

Animals have no choice and as such - no real potential. Man has free choice and unlimited potential. He can reach heights beyond those of an angel, or plummet to depths lower than the most vicious of animals. Man was created last because he is the purpose of the world, yet the laws of human purity are positioned to warn of the potential dangers of losing sight of that purpose and plummeting to unknown depths.

This parasha often falls immediately after Pesach, close to Yom HaShoah (though not this year) and no midrash could be more painfully relevant on this day, particularly when we add the Chatam Sofer’s comments.

Many of us spend Yom HaShoah grappling with the issue of God and the Holocaust. Yes, there are countless theological questions to tackle but there are no absolute answers that the human mind can comprehend. Furthermore, even attempting to rationalize why and how these terrible events happened is always going to end up with either a desecration of the Almighty or a desecration of our holy martyrs. There can be no comprehensive human explanation for the terrible suffering of those years.

There are issues in life that cannot be understood by the human mind, period.[1] God is God and man is man. At best we would do well to learn from Aharon and his reaction to the sudden death of his sons Nadav and Avihu in parashat Shemini – “And Aharon kept his peace.”[2] I once heard it said that man’s role in life is not necessarily to understand why things happen, but to ask himself what he is going to do once they have transpired.

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We could even possibly suggest that perhaps this obsession with God’s role in the Holocaust is a convenient form of escapism. After all, the radical conclusions regarding western culture are so utterly shocking that it is much easier to avoid the major challenges these conclusions would imply by venting energies on theological discussion that will lead nowhere.

This feeling is only compounded by the juxtaposition of Yom Ha’Atzmaut to Yom HaShoah.

During non-religious Independence Day celebrations in Israel, the emphasis is always on the achievements of man, whilst on Yom HaShoah it is God’s actions that are questioned and denied. There seems to be terrible inconsistency, if not hypocrisy, in such an approach. If we are to ‘blame’ the Almighty for the Holocaust, then we cannot ignore Him a week later when we celebrate the return to Zion after 2000 years of exile!

In truth, those of us who see the metaphorical hand of God in the establishment and ongoing existence of the State of Israel, do not, Heaven forbid, deny God’s ‘involvement’ in events during the Holocaust. To even suggest He was ‘otherwise engaged’ during those terrible years would be heretic to say the least. At the same time we must admit that there is no way we can begin to comprehend the complex theological aspects of those times. And hence it would be far more productive to focus on the quirks of human nature that surfaced during that period, however painful that may be.

So what was "man" during that devastating period?

Man can choose correctly and reach a level at which God is proud to proclaim the whole world was created for him. Yet he can also choose wrongly and reach such depths of unbelievable wickedness that the Almighty places him firmly under the very seabed of creation. Our midrash essentially depicts the daily reality during the dark years of 19331945. This period of history tested man and his nature to the utmost. There are endless examples on both sides of the scale: The soldier who leaves his home and family for a war that is ostensibly not his own. The courage and conviction of those men who ‘fought on the beaches’ of France during the days of invasion; who saw their colleagues fall to the ground yet relentlessly moved forward. They had but one objective: to defeat Nazism and drive the German army to unconditional surrender. [3] What of the countless volunteers who helped protect children and families during the bombing raids?What of the resistance fighters who fought behind the lines running the constant risk of capture and certain torture?

What of the Jews trapped in ghettos throughout Europe, who fought to remain human to the end... smuggled food at the risk of death... ran hospitals without medicines... insisted on praying and continued learning when all seemed lost?

What of those young mothers who refused to leave their children, at the entrances to the gas chambers of Birkenau; who would comfort and feed them with everything and anything they could find to the very last moment?

What of those heroes who walked knowingly to their deaths because they wanted to protect those who could not escape?

The list goes on and on, and not just in the Jewish community. When man is placed in the direst of situations, the heroes stand up to be counted. We can preach as much as we want, but how we react to such events is the truest test of character we could ever endure. So many passed these tests during the Holocaust, doing what man was created to do – being

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human, being worthy of the soul the Holy One Blessed be He gave him. Yes, for these people the world was indeed created!

These individuals stand with pride before the Almighty – they are angels in the guise of human beings.

However, when we consider pictures of a Jew being shot by a Nazi, we don’t only see the innocent victim remaining human to the bitter end, we don’t only see the purest of neshamot returning to its Creator as innocently as the day it entered our complex world. We cannot help but see the other extreme, the depths of human evil. Despite every thesis written in the last 70 years, it is still as difficult now as it was then to perceive that ‘men’ with weapons shot and murdered naked unarmed innocent men, women, and children.

They marched innocent people to their deaths. They made them dig their own graves and massacred them en masse, often burying them alive, only to walk away as if nothing had happened. This ‘man’ may well have had a wallet in his pocket with pictures of his own family, but was he a normal man?

What of the academic, the cultured lover of Wagner, Beethoven and Mozart, who herded hundreds of thousands of people into cattle trucks in the freezing winter? And the Death Camps, where this ‘cultured of all men’ would then systematically destroy these ‘inferior human beings’? Who is this man? Where did he come from? Can it possibly be that man can behave in such a manner? Is this the same man?

If we did not know these were the facts we would never be able to believe them. But we have walked through Auschwitz-Birkenau; we have stood in the forests of Tarnow, Lupochowa, and Ponar; in the ravine of Babi Yara; we have marched through Yedvavne. We have seen Treblinka, Belzec, and Sobibor – surely it cannot be, but alas it was! A country that once ‘hosted’ over three million Jewish people is desolate of Jewish life but flowing with an ocean of Jewish blood – over six million men, women, and children...

Who were the perpetrators? Who stood by and passively watched as innocent human beings were marched to their deaths? Who stole the victims’ properties and belongings only moments after their deportation? Who had the audacity to proclaim themselves as ‘neutral countries’ in a war with only two possible sides? Who can be neutral when a nation is being destroyed, in a war that claimed 50 million casualties? What kind of human being can be complacent to such evils? And what does that complacency ultimately reflect?

These are the other people mentioned in the Midrash. This evil incarnate cannot stand with the great achievers of humankind for whom the world was created. These are the men and women who have chosen to place themselves at the bottom of the list. They have willingly chosen to behave like animals, but they are decidedly worse because they had the choice.

As human beings we always have a choice of how to react to the events in our lives Our aim must always be to reach our highest potential, to be the person for whom the world was created. We must focus on our faults, our weaknesses. We must learn from our mistakes to become better, to excel.

As we reach this most important day and turn to consider man’s purity and impurity, our midrash exhorts us to choose. We will experience many events in our lives, large and small, and on each occasion God will ask us: Was the world created for you? Are you going to make Me proud of you? And we will have to give Him an answer; not in words nor study, but action! Our deeds will prove what kind of human being we are. We can aspire to be

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Yanush Korzcak, Sir Nicholas Winton, Raoul Wallenberg; or we can fall to the depths of Adolf Hitler, Heinrich Himmler and Reinhard Heydrich – the choice is ours.

[1] As Rabbi Chaim Soloveitchik, the Brisker Rav (1853-1918) said: “The obligation to believe begins where human intelligence ends.”

[2] See Vayikra, 10:3.

[3] To this day, we should be am very careful to remember the fallen heroes of the allied armies on ‘Remembrance Day’ - November 11th at the 11th hour. It is an absolute duty to stop once a year and give infinite thanks to those men and women who gave their lives so that others may go on living. There is a basic issue of Hakarat HaTov here. As the years pass, it is the duty of the next generation never to forget these unsung heroes. It certainly does us no harm at all to give up a little of our time in tribute to those who did so much to ensure the defeat of Hitlerism.

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A nation foundation Shir Davidzon is a Sherut Girl in Melbourne, a member of Shevet Na’aleh and Madricha of Shevet Nevatim (Grade 4)

Simba: I know what I have to do. But, going back means I'll have to face my past. I've been running from it for so long. {Rafiki whacks Simba on the head with his staff.} Simba: Oww! Jeez-- What was that for?

Rafiki: It doesn't matter; it's in the past! {laughs} Simba: {Rubbing head} Yeah, but it still hurts.

Rafiki: Oh yes, the past can hurt. But the way I see it, you can either run from it, or... learn from it.

(The Lion King)

At the end of year 11 I went to Poland. I tried to understand what happened in the Shoah.

To see the sights from my own eyes, to walk in the paths and to experience this country, where it all happened was harrowing.

My journey was filled with a lot of emotions, and a great deal of pain. A national pain for all the people that were simply erased. Pain for the communities that were destroyed.

But even in Poland you can’t really understand everything, understand exactly what happened. During the journey, one question was in my head: where does this pain leads us to? Where does all this agony on all these people lead us to? How do I continue from here on? And where to?

We try to remember through the pain. In a way It seems that it’s our way to say: we remember you, you are always in our hearts. But is this what they would ask from us? That we’d remember and pay respect? Would they want nothing else?

Our sages said: “Know where you came from and to where you are going to” (Pirkei Avot 3).

Holocaust study should be a milestone in our personal and national life. The knowledge of where we came from teaches us about the pros and cons of our history, and that’s how we can learn from our mistakes.

This is why remembering the holocaust is so important. Where are we going to? What have we learnt from our past? How did we move forward until today? Do we understand our duty from now on?

This memory, that we learn from, will be the foundation on which we build our personal and national future. A memory that is built from the past but a memory that directly affects our future.

(Based on the article of Harav Aryreh Hendler)

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‫ יום הזיכרון‬ Yom Hazikaron ‫ד' אייר‬ 4th Iyar

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Finding purpose in remembering Annie Rosenberg is a member of Shevet Na’aleh and a madricha of Shevet Nitzanim (Grade 5) At the Western Wall, the proud Israeli flag flies at half-mast. Its country’s citizens are tuned in to radio and television broadcasts of a nation recalling decades of violent warfare. In the cultural hub of Israel, Tel Aviv, all entertainment venues close down for the day and in the hills of Jerusalem, hundreds flock to the graves of celebrated war heroes. But everything stops for the sirens. Morning and evening, they give pause to this restless nation, for whom so many of their beloved have sacrificed themselves in order for others to go about their lives in their State.

This is the markedly Israeli national Memorial day. It is tinged with a desperation that cannot be felt by other populations who live surrounded by water as opposed to 22 hostile Arab neighbors. Israel is a country with conscription, daily terror attacks and enemy living in its midst. For its people Yom Hazikaron is far more of a reminder than a remembrance.

It is difficult for members of the Melbourne Jewish community to feel the poignancy of this calendar event to the same degree when lighting a memorial candle, purchasing a ticket to the annual Yom Hazikaron commemoration or reading the special Yizkor prayer at synagogue. We are not there in Israel to comfort the mourners. However, when we identify with Bnei Akiva, we assert ourselves as Religious Zionists. Our connection to Israel remains spiritually strong, inculcated in us by our upbringing and schooling and enshrined through our respective shnat years and visits to Israel. Certainly, we too may serve the purpose intended by Ben Gurion when he established the day in 1963. We may feel it authentically, in a manner Rav Kook would be proud of.

From 1949-50 the State endeavored to carve out time from its national celebrations on Yom Haatzmaut to commemorate fallen soldiers through special ‘Independence Day Memorials’.

But bereaved family members, feeling a confusing mix of grief and elation, described it as an emotionally difficult atmosphere. They appealed to the government for a separate day to remember their loved ones. Ben Gurion, viewed the request as an opportunity to bolster the unity of the nation. And thus, in January 1951 he tasked the ‘Public Council for Soldiers Commemoration’ with the drafting of legislation that would create a ‘General Memorial Day for the heroes of the War of Independence’. A committee worked closely with the families, formulating the traditions that today honour Israel’s fallen from 1890 and onwards. Four years later a bill was passed, creating the first ‘Heroes Remembrance Day’.

Nationalist agendas aside, there is something that compels one to pin a poppy to their chest and can silence an entire stadium for two minutes. It is the unifying force that is memory.

We feel it each Jewish holiday when we sit together, eat and recall how G-d was all of the tribes’ savior and protector, how revelation was experienced in the living memory of

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thousands. And when we lose a loved one, families and friends close ranks. Those who knew them, can reminisce on how unique and impactful the deceased was and those who care enough will pay their respects and share in this memory.

Is this not a perfect military strategy? Through war and tragedy, the nation can be mobilized.

In the Yizkor Prayer of Yom Hatzmaut, G-d is described as ‘The Lord of Israel’s Campaigns’ and ‘the city of G-d’ is Jerusalem. But what does G-d require of us, his troops, in order that he might lead us to victory in his land. In Megillat Eicha (4:12) the prophet writes that prior to the Temple’s destruction ‘the kings of the earth…did not believe that the adversary and the enemy would enter the gates of Jerusalem’. Militarily and politically powerful, the Jewish people could not have been conquered had they remained unified (Rav Yisachachar Shlomo Teichtal). But corruption was rife amongst priests and prophets alike, and thus the nation was divided. Conversely, our Rabbis explain that King Achav’s generation although sinful idolaters, merited to win wars and live in harmony because they maintained a level of unity.

Rav Kook saw the potential for Jewish unity in many things. In response to the ‘terrible storms of blood filled swords’ that characterized the horrors of World War I, he demanded the building of the Israeli nation. According to him, it is war that awakens the men who are ‘wise of heart’, calling on their spiritual anguish over the cruelty of humanity, a sort of existential scream. This cry becomes a call for complete repentance and a return to our Creator. Nationhood is the spiritual vessel that brings us to G-d. Repentance is what binds us.

A religious Zionist can’t help but feel inauthentic and somewhat guilty in Melbourne. A scroll through social media is all it takes to remind one of the terror and tragedy other countries face that Australia simply does not. On Yom Hazikaron however, there should not be a disconnect. If humans are constantly uniting in memory and Jews are gifted with elephantine memories, then surely we can transport ourselves on National Memorial Day. If Yizkor is the task at hand, then won’t Jewish communities worldwide be ingathering to communal places to kindle a light with the family, to grieve, to mourn and to pray?

Together we will decry the injustices of terror and then turn to G-d in prayer and repentance to beg for peace in the State of Israel. We will close ranks for what is oncoming and go forth as Am Echad, proud to celebrate our nation's independence the very next day.

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Inherently pacifist Tsofnat Asulin is a Sherut Girl in Melbourne, a member of Shevet Na’aleh and a madricha of Shevet Avichai (Year 11)

I would love to identify as a pacifist. There is something so enlightened, so cosmopolitical about that claim. A world without wars, nothing to kill or die for - like Lennon suggests - sounds good to me.

Every year Yom Hazikaron is a struggle for me. There is nothing like living in a country where every family has been touched by one of the many wars or terrorist attacks that have occurred in this young country to hammer home the notion that war ought to be avoided at all costs.

And then 24 hours later I understand again.

It's not a secret that the transition between Yom Hazikaron and Yom Ha’atzmaut can be very overwhelming. You go through every emotion you can possibly experience in the span of two days: solemnity, sadness, fatigue, pride, happiness, relief, gratitude and so many others one after the other, or even all at the same time.

And at some point in that emotional mess, you suddenly remember that some wars are worth fighting, that there is a reason for our wars.

In Tanach there's a great emphasis on Israel’s wars and their importance. A war in God’s command is called “a mitzvah war”. Yes, going on a war is sometimes a holy command - a mitzvah, because the fights of Israel are the fights of God. A proof of that we can see in the Pasuk we say in davening: (‫ לה‬,‫ ויפצו א ֹיבך וינסו משנאיך מפניך" )במדבר י‬,'‫ קומה ה‬:‫ ויאמר משה‬- ‫"ויהי בנסע הארן‬ “When the ark would travel, Moses would say, "Arise O Lord, and let Your enemies be scattered; let those who hate You flee from before You” (Numbers, 10:35) The commentators are asking: why does the Pasuk reads “your enemies”, “those who hate you”? Are there people who are the Creator’s enemies? The Creator’s haters? And so the commentators also reply that Israel’s haters are God’s haters. And whoever is challenging Israel in a fight - is challenging God to react.

Moreover, our sages teach us:

(‫ הרוגי מלכות אין כל בריה יכולה לעמוד במחיצתם )בבא בתרא י פסחים ג‬

Chazal stated in Bava Basra (10)- that no one could come close to the level of Harugei Malchus (the Ten Martyrs put to death Al Kiddush Hashem by the Roman rulers).

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The martyr's greatness was that they died for the Jewish people and Israel.

Israeli soldiers are on the same spiritual level. Our soldiers are fighting God's War; this war determines our very existence in our country. Our wars are holy wars by all accounts, wars of salvation and for the existence of Israel in its homeland. We don’t have the privilege to avoid wars. Our soldiers are fighting for the greatest cause – to bring peace to the Jewish people.

And if giving up pacifism is what we need for peace- that’s a price we are willing to pay.

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Hearts following actions Sarah Winthrope is a member of Shevet Ne’eman (Year 12) In a way, I feel privileged not to completely understand the pain of an entire country mourning for her brothers and sisters. Each year on Yom Hazikaron I am saddened by the distance I feel from Israel and I am unable to truly connect to the emotions of the day. Here in Melbourne, we hear about the bravery of soldiers, and learn the stories of those who lost loved ones in wars and terror attacks, and I am grateful to not wholly understand this grief.

From this distance, the most prevalent feeling I experience is gratitude for the existence of the modern state of Israel, and for those who paid the ultimate price to ensure her continued safety and existence. Still, I find it difficult to relate to the pain of the commemoration of Yom Hazikaron from so far away.

Of the entire Torah, which verse best encapsulates its entire essence? When our sages posed this question, Ben Zoma suggested that the most important line in the Torah is “Shema Yisrael, Hashem Elokeinu, Hashem Echad” – “Hear O Israel, Hashem is our God, Hashem is one”. This being the supreme axiom of monotheistic faith and the ultimate declaration of belief in Hashem, it is definitely a reasonable answer. Ben Nannas declared that the all encompassing verse in the Torah is “Ve ahavta Lare’echa Komocha” – “Love your neighbour as yourself”, which is also a great answer. Hillel the elder might have agreed, famously believing that loving one’s neighbour as themselves is the central concept in the Torah and everything else is explanation/commentary. Ben Pazi suggests that the most important line in the Torah is “The first lamb you will sacrifice in the morning and the second lamb you will sacrifice in the afternoon.” The Gemara then concludes: the halacha sides with Ben Pazi.

Why was this seemingly simple line, referring to the tamid; the sacrifice offered twice daily in the mishkan and later the Beit Hamikdash, named the most important, all-encompassing line of the entire Torah? Next to the monotheistic ideal of recognising the unity of God in ‘Shema Yisrael’ and the commandment to love one’s neighbour in ‘Veahavta Lare’echa Kamocha’, the decree to offer the tamid sacrifice seems to be mundane and an inaccurate representation of Judaism.

From this Halacha, we learn the centrality of ritual in the religion. The tamid sacrifice implies consistency, a focus on details and specific actions rather than on faith and values alone.

The ideals must be anchored in grounding rituals, otherwise they remain lofty concepts – values too distant to enact that fall flat if they are unsupported by consistent action. A supporting idea is mentioned often in the sefer Hachinuch which says “Acharei hapeulot nimshachim halevavot” - “After the actions the heart is pulled” suggesting that rather than the heart motivating us to act, the performance of actions and mitzvot lead to faith and belief of the heart.

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Perhaps this idea can be applied when attempting to connect to Yom Hazikaron. Maybe by surrounding ourselves with commemoration rituals and hearing stories about soldiers and citizens who lost their lives, the emotional connection will follow, a sense of grief and gratitude for those who sacrificed their lives for the security of Israel.

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‫ יום העצמאות‬ Yom Ha’atzmaut ‫ה' אייר‬ 5th Iyar

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Hallel on Yom Ha’atzmaut Rav Alex Israel is a Rabbi at Yeshivat Eretz Hatzvi in israel

Do you say Hallel on Yom Ha’atzmaut? With a bracha? Without? Sometimes this question of the propriety of reciting the Bracha for Hallel becomes a heightened source of animated debate and even communal controversy.

I recall a conversation some years ago during my University years, when I used to learn in a local Haredi Beit Midrash. Prior to Yom Ha’atzmaut, one of the Bachurim began to tease my chavruta and I about Hallel on Yom Ha’atzmaut.

“So I suppose that you will be saying Hallel?”

“Sure!” we replied.

“Well, I follow what Ben-Gurion did,” he responded with a humorous tone, “I don’t say Hallel, but I don’t say Tachanun either.”

Clearly, this “joke” – on the assumption that Ben Gurion didn’t “daven” at all – was meant to amuse, but also to tell us that he had Zionist sympathies, but he wasn’t going to go overboard. This young man would not say Tachanun on Yom Ha’atzmaut, however he was not going to take the huge step of reciting Hallel, a Halakhically questionable act.

At the time I wasn’t quick enough to respond. But I was not amused then, and I am less so now. I am writing this as something of a response to this wise-guy, but also to attack a dangerous apathetic stance towards Medinat Yisrael which I feel is only too prevalent in many places.

I’ll put it simply. Ben Gurion didn’t daven! He didn’t speak to God! How about you who DOES speak to God? Should we respond to the establishment of Medinat Yisrael as one who does not daven, as one who has no relationship with Hakadosh Baruch Hu? We talk to God. What do we have to say to God on this day? To my mind, the primary response to Yom Ha’atzmaut in the soul of any religious person, should be one of immense thanksgiving to God. When God has demonstrated His benevolence, guiding history in manner that benefits the Jewish people so dramatically, so significantly, are we so ungrateful, so indifferent as to fail to utter words of thanks and praise?

(If one fails to react in this manner, I can only imagine that it is based on one of two conclusions: Either Medinat Yisrael isn’t such a great historical event for Am Yisrael, or God didn’t have a hand in it!)

Now let me stress at this point that I am not instructing everyone to “recite” Hallel. That is a Halakhic question. (See Rav Ovadia Yosef’s Teshuvot Yabia Omer – Orach Chaim 6:41.) But how can one pass the day of the establishment of the State of Israel without a word of thanks to the Ribbono shel Olam!

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THE OBLIGATION OF PRAISE

Do we not indeed have the most elementary obligation to praise Hashem?

And for what do we have to bless God? That 600,000 Jews survived an attack by 5 trained Arab armies sworn to annihilate them. That we have returned to the Land of our forefathers. That we have restored Jewish Government. That we have built a country that is committed to house and defend Jews all around the globe. That Israel has become the center of Jewish education, Yeshivot, Torah learning, worldwide. That Israel has given a huge sense of Jewish pride to the entire Jewish world, (and who knows how we would have regained that confidence after the Shoah without Medinat Yisrael.) Remember, all educational surveys show that still today Israel is the most profound and formative educational experience for Jewish youth. (This is all said without reference to Geula, Messianic process, or prophecies fulfilled.)

How can a person NOT say Hallel?

How can we be so ungrateful to God? How dare we not recognize God in this great gift that He has granted the Jewish people in our age?

So say Hallel. With a bracha, without a bracha. You don’t want to recite those perakim? – choose other perakim. But stand before God, and feel the emotion of gratitude, and express it in the classic religious manner – recite Hallel, dance and sing, praise God with a seudat Mitzva.

“Hodu Lashem ki Tov, Ki Leolam Chasdo!”

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The miracle of Israel Leah Jones is a member of Shevet Ne’eman (Year 12)

It is a common belief that in our time, miracles do not occur as they did in ancient times, and to some extent that is true. In our time does G-d split the sea for us, or send down mann to sustain us. However, miracles of nowadays have occurred around us to a greater effect than they did in ancient days, all since the establishment of the state of Israel. I want to talk about three specific miracles.

The first is in reference to the words of Yirimiyahu where he stated that “there will be a second exodus that will be more remarkable than the first, and that will displace the story of the going out of Egypt.” How could this possibly be? How could there be an even greater Exodus than the one from Egypt? This Exodus occurred as a result of miraculous signs and wonders, the 10 plagues, and the splitting of the red sea. This second exodus occurred recently, during the first gulf war of 1991. As missiles were being fired into Israel mainly towards the coastal plain, Ben Gurion Airport was in the firing line and under threat. Every single flight was cancelled, except for one which kept coming in every day. It was the flight bringing in Olim Chadashim to Israel after the fall of the Soviet Union, resulting in the Jews of Russia finally able to leave for Israel.

During the Exodus from Egypt, Bnei Yisrael kept fearing war and death, demanding of G-d why he took them out of Egypt just to perish in the desert. Yet, here, thousands of year later, we had Jews leaving their homeland and language and culture in order to come to Israel, a country who is and was at war and under constant missile attack. These miraculous events seem to outweigh those of the ancient Exodus, deeming Yirimiyahu’s words a reality.

The second miracle explores the ways Israel’s desert, which was hostile to habitation, was able to flourish and become fertile. Mark Twain, in the 1860’s described Israel in the following terms, “The hills are barren, they are dull of colour, and they are not picturesque in shape. The valleys are unsightly deserts fringed with a feeble vegetation that has an expression about it of being sorrowful and despondent.” Yet Israel has been able to transform its arid Negev into a lush area, with over 250 million trees having been planted by JNF. Here, yet another prophecy has been fulfilled, that of Isaiah where he predicted that ‘G-d will comfort Zion, and comfort all its ruins, and make her desert like Eden and her wasteland like the garden of G-d.’

The final miracle pertains to Israel’s technological prowess. How has a country as small as Israel been able to achieve success in such a globally competitive field? With the amount of strain that is put on its economy, it’s incredible that Israel has more successful start-ups than Korea, Japan, India and the UK. They are a tiny country of 7 million people. They spend 10% of their annual budget on defence. They lack natural resources. They constantly have to accommodate for all the new immigrants entering the country. Yet Israel was able to turn all these disadvantages into advantages. It used its military technology to inspire other technologies. Its lack of natural resources meant it had to focus and invest more in its human resources. Its immigrants create diversity. And this is again reminiscent of another

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prophecy, one earlier than Yirimiyahu or even Issiah. This is the prophecy in the beginning of Shmot where it says that “the more it was afflicted, the more it flourished and multiplied.”

These three miracles are ones which communicate how Israel can be a hope for the world.

The fact that there is growth in war, the fact that its wilderness has turned to a garden, and the fact that Israel is able to achieve such success where it does not seem plausible prove how extraordinary Israel really is. These are true miracles in our time which the ancient prophets only dreamed about. However, it is up to us whether we allow ourselves to see them as such.

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Our Israel – Can we still have an impact from the diaspora?

Daniel Menahem is a member of Shevet Ne’eman (Year 12)

Israel, the land of milk and honey, the land of Burgers Bar and kosher McDonalds, the land where our favorite Hesder boys and Sherut girls are from and the land that we often take for granted. What is the importance of living in the land of Israel? Do we truly care about all the kosher restaurants and beautiful scenery? I’ve always wondered whether there is an actual commandment to live in Israel, or maybe Bnei Akiva has just brainwashed me to believe so…

Psukim in the Torah allude to the great importance of living in the land of Israel and this can be distinguished into two separate mitzvot.

• •

General Mitzvah: to conquer Israel.

Personal Mitzvah: each one of us has a responsibility to settle in the land and better it.

Let’s firstly analyse the idea of the general mitzvah. The commandment that is incumbent upon the Jewish world (K’lal Yisrael). The general mitzvah alludes to the fact that we must actively participate in building a sustainable future for our homeland. This may mean buying a house, or donating money to an upcoming community project or maybe something as simple as giving tzedakah to JNF/planting a tree (only five-thousand more until we fill the whole Negev!).

I previously referred to the concept of “our homeland”, emphasising the fact that that the mitzvah is a responsibility for us as a whole; the nation of Israel is only strong if we are able to stand together, united as one. The idea, “am echad, be’lev echad” is so strongly poignant in the story of our nation. The cliché sayings of “united we stand, divided we fall” and “all for one and one for all” stand true when discussing this idea. I know I sound corny, but to a large extent it’s true. The mitzvah of building in our homeland, is a responsibility for each of us. The building of Medinat Yisrael is something that every one of us should be a part of.

However, we must realise that there is a separate discussion to be had. Each one of us has that special “spice” that we can add to the bettering of a homeland. We all have a specific strength; something unique that can be used to further establish a healthy state. Wherever a Jew establishes a home in the land of Israel, they are ultimately enhancing their street, suburb, community, city and country. Our Israel needs the support of many individuals working towards a common goal. I truly believe that this is a main reason as to why people make Aliyah. They champion these ideas in their own life and at the same time acknowledge the affect they have on the future of our homeland.

Bettering the country of Israel is a broad topic, the reason why I chose to look into this was to garner whether the land of Israel had a commandment tied to it. We see that the mitzvah is about building and bettering, the onus being on both the group and the individual. But how

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does this connect to our lives in Bnei Akiva Melbourne during the year 2016? We can take an extremely important message from the mitzvah of settling in the land of Israel. As I said above, the resounding idea is that we must not only care about how we live our lives and how we can better them, but also look around and see what we build, and how it affects others and their own growth.

I think it’s important to understand that at the end of the day, not all of us will be able to settle in Israel; as the Jewish community in Melbourne must be strong and supported. Aliyah is the ideal, but unfortunately for many it’s not a reality. But yet, from Australia we are still able to support growing communities in our ultimate homeland. Through the support of diaspora organisations, Israel only gets stronger and continues developing into a leading nation of the world. Whilst the Melbourne community prospers from movements such as our own, Bnei Akiva, we must hold Israel dear to our hearts and at the forefront of our minds because ultimately, everything that we are able to accomplish here will indeed enhance the future of our Israel.

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‫ ל"ג בעומר‬ ‫‪Lag B’omer‬‬

‫י"ח אייר‬ ‫ ‪18th Iyar‬‬

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The truth behind the bonfire Yacov Segal is a member of Shevet Haro’eh (Year 8)

Lag Ba’omer is definitely one of my favourite days on the Jewish calendar. I go to Mizrachi, get hotdogs, burgers and go on all kinds of rides and activities. A lot of people just enjoy it and go to shules and parks to dance around bonfires and eat food, which of course, is perfectly fine. But I want to make sure everyone knows the true meaning and reason for this amazing day.

Lag Ba’omer is the day the famous Rabbi Shimon Bar Yochai passed away. A few hours before his passing, he requested that every year on that day, we celebrate his joyful and happy life. But that isn’t the only reason for lag Ba’omer, and in fact the other reason is actually a tragedy. The great scholar and great sage of the Mishnah, Rabbi Akiva had over 24,000 students and each and every one was very knowledgeable in many of the mitzvot in the Torah, but they failed to perform one of the most important mitzvot, they didn’t respect and love each other.

There was tension and hatred amongst the students. The Talmud describes the 24,000 as 12,000 pairs to represent the way they should have treated each other, peacefully and respectively. Tragically, this problem was not solved, and as a consequence, each and every one of the students died. This all took place within the first 32 days of the Omer! Just think about it, there were 24,000 people, who followed Rabbi Akiva’s way of life, who studied the Torah inside and out, all day every day, yet they couldn’t do one of the single most important mitzvot- simple love and respect. Rabbi Shimon Bar Yochai was one of Rabbi Akiva’s students.

So now I know what you are probably thinking, “why do we celebrate such a tragic day, in such a happy and joyful way?” Well, the answer is that we do mourn and get sadder as the omer goes on, for example we can’t have weddings and big parties. However, this doesn't solve the question of why we have a massive party smack bang in the middle of the Omer.

Well, it’s because Lag Ba’omer is the day all 12,000 pairs stopped dying.

It’s amazing that something terrible could happen. It’s terrible, but even today there are Jews who have hatred and disrespect toward each other, and a lot of people don’t understand how bad it really is because we don’t have the miracles and punishments they had at the time of Rabbi Akiva. Yes, its very good that we don’t have such terrible punishments nowadays, but it’s just sad that lots of people don’t and can’t understand how bad it really is for Jews to be hating one another.

May 25/26, is my last Aussie Lag Ba’omer, because G-D willing, my family and I will be making Aliyah in late July. Lag Ba’omer in Australia is quite different to Israel. In Australia, I go to Mizrachi shule, hang out with friends, eat lots of burgers and chips, and dance around Mizrachi’s massive bonfire, but next year in Israel, I will be collecting wood with my friends a week before Lag Ba’omer, and make a very big bonfire in a park full of kids and their

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bonfires (I know because I was in Israel for Lag Ba’omer in 2007 for my brother’s bar mitzvah). May there only be peace within the Jewish nation, and the whole world.

I hope to see everyone in Israel soon and !‫ לשנה הבאה בירושלים‬

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Loving thy neighbour Rebecca Wein is a member of Shevet Tzion (Year 10)

Every year, on the 33rd day of the Omer- Lag B’Omer, we stop for one day during a 7 week mourning period to celebrate. We come to this day every year, yet somehow this day and its meaning is never truly understood. Lag B’Omer is a day we try to fully appreciate the love and contributions of those around us. ‫ ואהבת לרך כמוך‬is where the story of Lag B’Omer begins. “To love thy neighbour like yourself”. What does this mean? Isn't it impossible to love someone like you love yourself? This line was the very line that Rabbi Akiva told all his students and hoped that they could be true to this. This however was not the case.

His students were not respectful of one another and didn't listen to or appreciate each other's opinions or interpretations, which ultimately led them to their death. It is significant that the death of the first group of Rabbi Akiva’s students was as a result of a lack of love and respect amongst themselves. The ‫ תורה‬can only exist on the basis of continuous absorption and incorporation of new perspectives.

These discoveries are unique to those who discover them but then become the legacy of the entire Jewish people. The ‫ תורה‬is only complete when enhanced by each and every Jew. No single Jew on his or her own, no matter how smart or talented, can fulfil the totality of the ‫תורה‬. Therefore, a prerequisite for fully connecting with Hashem, the ‫ תורה‬and Judasim as a religion, is to fully appreciate the contribution and opinions of another. As we have learnt: “Who is wise? One who learns from every person”. (Pirkei Avot 4:1)

After we have taken a break from mourning after the 33rd day, we are ready to begin again with a fresh awareness of the greatness of our peers and acquaintances. We are now ready to properly celebrate our integration into the totality of the Jewish people and to use that wholeness as background for gaining a great understanding to life itself.

We celebrate on this day because Lag B’omer is when Rabbi Akiva’s students stopped dying, this day was the day that finally, they started treating each other with proper respect.

This period of time around the date of Lag B’Omer is significant for another reason as well. About 1000 years later, during the crusades, thousands of Jews were dying. Yet this time Jews were not dying for their disrespect for one another, but rather they were dying Al Kiddush Hashem (for the sanctification of God’s name), refusing to relinquish their belief and passion for Judaism.

Lag B’Omer is a time for reinforcing our unity, especially in the endeavor of trying to obtain a great understanding of Torah as well as the opinions of our peers. The more we try to do this and appreciate each other, the more we will understand and find a deeper meaning to life.

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Lag Ba’omer and you: a dialogue Benny Menahem is Rosh Minyan, a member of Shevet Na’aleh and a madrich of Shevet Ma’apilim (Year 7)

On Lag Ba’omer we have a massive bonfire and eat hot dogs. But who do we have to thank for festivities on the 33rd day of the Omer?

One of the main reasons that we celebrate Lag Ba’omer is that the students of Rabbi Akiva ceased to die. Thousands upon thousands of students that he accumulated, despite him only beginning to learn at the age of 40, died due to a lack of respect for each other. Only five survived. But why is this worth celebrating? Why celebrate a mass destruction of Jewish life? Surely five people being saved is but the thinnest of silver linings from an overwhelming tragedy, rather than a call for festivity?

One answer given is that the celebration exists not due to the sparing of lives, but from the fact that the Torah of Rabbi Akiva survived, rather than dying along with his students. A legacy of Torah of the highest calibre and the never overstated lesson that the learning of Torah must go hand in hand with kindness and compassion to our fellow Jews is indeed worth celebrating. It is a Chag which in part, celebrates the Torah of the great Rabbi Akiva and the fact that we still have it with us today.

Rabbi Akiva taught countless lessons that impact our daily lives. The following are only three of many. However, we must imagine the loss to the world if one of these teachings of Rabbi Akiva were wiped out along with his students.

1. Rabbi Akiva taught “Love Thy neighbour as thyself” (Leviticus 19).

This is the most important rule in the Torah (Jerusalem Talmud, Nedarim 30B) This statement, that the most important thing in the Torah is that we treat others as ourselves, is often taken for granted today. However, this idea was instrumental in shaping Jewish thought and our perception of not just other Jews, but the Torah as a whole.

2. Tradition is our defense for the Torah (Pirkei Avot Perek 3, Mishna 17).

As Modern Orthodox Jews, we are constantly faced with inconsistencies between Judaism and some aspects of the modern world. Rabbi Akiva’s idea that the role of tradition is to defend our Torah places far greater meaning and purpose behind a halachic system inspired by tradition.

3. Beloved are Israel, for unto them was given the desirable Torah (Pirkei Avot Perek 3, Mishna 18).

Through this message, Rabbi Akiva imparts his view of the Torah- despite all the effort and energy it takes to uphold its values and laws, at the end of the day, the Torah is a gift and the fact that it was given to the Jewish people is a blessing unlike any other.

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So that was a little bit about one of the giants of Judaism, Rabbi Akiva. We are also called Bnei Akiva so he is kind of a big deal for us. I hope you enjoy Lag Ba’omer!

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‫יום ירושלים‬ Yom Yerushalayim ‫כ"ח אייר‬ 28th Iyar

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Jerusalem, a city to remember Ariel Asper a Hesder Boy in Melbourne, a member of Shevet Hagvura and a madrich of Shevet Nitzanim (Grade 5) “As a result of the historic catastrophe in which Titus of Rome destroyed Jerusalem and Israel was exiled from its land, I was born in one of the cities of the Exile. But always I regarded myself as one who was born in Jerusalem. In a dream, in a vision of the night, I saw myself standing with my brother-Levites in the Holy Temple, singing with them the songs of David, King of Israel, melodies such as no ear has heard since the day our city was destroyed and its people went into exile.” The above is an excerpt from Shmuel Agnon's speech at the Nobel Banquet at the City Hall in Stockholm, December 10, 1966.

"‫ " אם אשכחך‬is a verse from Tehillim (Psalms) chapter 137 (by the river of Babylon) and the verse is usually said in weddings and other events of joy.

The chapter is Referring to the time of the destruction of the Temple, this psalm tells of when Nebuchadnezzar would ask the Levites to sing in captivity as they had in the Temple, to which they would reply, "How can we sing the song of God upon alien soil?" They were then comforted by Divine inspiration. In origin, these words are a part of a very sad chapter.

The poet asks his people, how can we sing songs of holiness in a foreign land, in exile?

Won’t it be a betrayal of Jerusalem and its memory? If there is one thing that comforts us from our sadness it is Jerusalem, and he swears to remember her always "If I forget you, Jerusalem, let my right hand forget [its dexterity]. Let my tongue cleave to my palate if I will not remember you, if I will not bring to mind Jerusalem during my greatest joy!". (Psalms 137)

In our days the words of this vow have actually changed their meaning, they are used to balance the happiness in joyous occasions. The memory of Jerusalem has now become a source of comfort from a source of sadness. Why is that?

Our sages tell us that in a place of joy we need to have a bit of a serious tone so as not to fall to foolishness. The verse is recited at the Chuppa to keep us in line, to remind us that not everything is perfect, that we still need to build a lot. Tragedy is never the last act in the human drama. The challenge of human life, especially of Jewish life is to rise from tragedy and proceed onwards, to build and teach and inspire. “A generation leaves,” said King Solomon in Kohelet, but “a generation arrives” as well. Solomon concludes the verse by saying: “and the world stands forever.” It continues to require nurturing and protection, inspiration and progress. There is no justification to wallow in one’s own sorrow when there is so much yet to do and accomplish in one’s life span. Today we see Jerusalem being rebuilt, after two thousand years we can finally return home, but we must not forget that Jerusalem is not completely rebuilt.

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We still have a long way to go but today we need to remember Jerusalem the most, we need to remember the true and complete Jerusalem, the city of God, the city of gold.

Yom Yerushalayim Sameach!

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Jerusalem: A city like no other Amit Slonim is a member of Shevet Tzion (Year 10) For thousands of years the common denominator for the Jewish people around the world has been the heart of Israel: Jerusalem. The Jewish people didn’t only build Jerusalem but they dreamed, davened cried Jerusalem. Moreover, they gave it more than 70 names, each one possessing a symbolic meaning. Not only do we see the significance in this city but so do other religions such as Islam and Christianity. No other place in the world is seen as so important by so many people like Jerusalem is. Furthermore, Jerusalem is one of the oldest cities in the world with archaeologists dating back civilization in the area to more than 4000 years ago. For these reasons the Jewish people have built their entire world around the one of a kind city that is Jerusalem. This is a unique phenomenon that can’t be found in any other culture.

In Jewish tradition the place where the temple was built has been central and important throughout the ages. The Rambam (in Hilchot Beit Habchira 2,2) says that the place where Shlomo Hamelech built the Temple is where Avraham built the alter for Akeidat Yitzchak, where Noah built the altar after the flood, where Kayin and Hevel gave sacrifices to Hashem and where Adam made his first sacrifice after he was created. However, most significantly, the Temple is said to be the exact place from which G-d started creating the world.

When King Shlomo finishes the building of the Temple he emphasises the centrality of Jerusalem by saying in his prayer that no matter where the people are “pray unto thee towards their land, which thou gavest unto their fathers the city which thou has chosen and the house which I have for thy name.” (Kings I, 8:48) While the Temple existed the Aliya laregel depicted the centrality of Jerusalem and the importance of the pilgrimage towards it, as it says in Mishna Bikurim Chapter 3,“How do you take bikurim? All the cities gather together in the city square and sleep in the street and then in the morning the person in charge would say: Rise we are going up to Jerusalem, to the house of our G-d. The second stage of bikurim was to sing “I rejoiced when they said unto me ‘let us go unto the house of the lord” (Tehillim 122:1)

Once the temple was destroyed the Rabbis in the first and second century, during the time of the Mishna described Jerusalem in its desolation. Rabbi Akiva pointed out that just as he sees Jerusalem in its worst state he knows that the prophecy of the Navi Zecharia which says: “There shall yet old men and old women sit in the broad places of Jerusalem, every man with his staff in his hand for very age. And the broad places of the city shall be full of boys and girls playing in the broad places thereof.” (Zechariah 8:4,5) will be fulfilled putting Jerusalem in Jewish hands once more.

For nineteen years between 1948 and 1967 Jews were not allowed to visit the Kotel or anywhere in the Old City. Then on the 28 of Iyar 5727 (7 of June 1967) one of the greatest modern-day military miracles occurred, allowing the IDF to reclaim the Old City once more for the Jewish people and providing Jews to once again pray at the Kotel. This day th

th

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symbolises the continuity of our special connection to Jerusalem and while walking the streets of the old city one can see how the prophecy of Zechariah has indeed come true.

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The path to unity Jacob Joel is Rosh PR, a member of Shevet Na’aleh and a madrich of Shevet Ma’alot (Grade 6) "Each man of Bnei Yisrael will encamp by his own flag, with the emblems of their father's house" (Bamidbar 2:2). Why did Bnei Yisrael wait until the second year following the Exodus from Eqypt to organize themselves into this special formation according to tribal and family flags?

The flags represent the uniqueness of each tribe. Each flag was in the colour of the tribe's stone on the Kohen Gadol's breastplate. Moreover, the flag expressed the tribe's individual characteristics. The ordering of Bnei Yisrael by standards and emblems teaches us that the tribes differ distinctly from one another. However, in order to express this uniqueness, it was necessary to wait until the second year. Firstly, the nation as a whole had to be unified and consolidated, and only thereafter could there be any discussion of the individual characteristics of each tribe. The tribes had to be fundamentally premised on the shared experience of the Exodus from Egypt before any ideas of individuality could be discussed.

When Am Yisrael reached Har Sinai, we read, "And Israel encamped (in the singular) there facing the mountain" (Shemot 19:20). In Rashi’s famous interpretation, he quotes the Midrashic verse, “Like one man with a single heart”, contrasting it with the line from Shemot.

Thus, in doing so, Rashi emphasizes the unity that Bnei Yisrael had attained. We recite, as part of the Haggada of Pesach, "Had He brought us close to Har Sinai but not given us the Torah, it would have been sufficient for us." At first glance, this seems perplexing. What would have been the value of being brought close to Har Sinai without receiving the Torah, was it not the very purpose of Har Sinai to receive God’s Torah? However, this Haggadic statement is a clear reference to the consolidation and unification of Bnei Yisrael prior to Har Sinai and God’s revelation, as opposed to the physical proximity to the mountain itself. Consequently, we are able to understand that even if Bnei Yisrael had not received the Torah at Har Sinai, there would still have been great value in the exercise due to the harmony that was achieved in the process.

Moreover, the erection of the Mishkan was a physical expression of this newly-achieved unity for Bnei Yisrael. The entire nation congregated around it on several occasions. This too may explain why the encampment by flags began only in the second year. The Torah itself tells us, "Each man of Bnei Yisrael will encamp by his own flag... around the Ohel Mo'ed" – once there is an Ohel Mo'ed, then the nation may encamp around it in tribal formation. However, it is important to note that there first must be something around which they are unified, and only then can each tribe display its own special standard.

There are other significant factors that unify Am Yisrael. One is the Torah, as Moshe teaches the nation after he has made the covenant with them concerning the words of the Torah: "This day you have become a nation to Hashem your God" (Devarim 27:9). Another such

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factor is the city of Jerusalem in both a physical and spiritual sense. In Tehillim (122:3) we read, "Jerusalem, built up as a city that is all joined together," and the Midrash explains, "It is a city that makes all of Israel friends." But this Midrash can also be understood in philosophical terms: there is something metaphysical in Jerusalem that brings about the unification of Israel. We see that Jerusalem is truly a matter of shared consensus among all of Am Yisrael. The most striking example of this was during Jerusalem’s liberation in the Six Day War, where even Jews who were far removed from Torah and mitzvot were reduced to tears in their state of excitement and pure joy upon laying eyes on the Kotel for the first time.

After spending a year in the holy city of Jerusalem, one of my most memorable experiences was certainly Yom Yerushalyim. We first followed the footsteps of the soldiers who liberated the old city, and then proceeded to dance around Jerusalem with what seemed like all of Am Yisrael. At this moment, I was able to experience the potential unity that Yerushalyim can create for Am Yisrael in modern times. However, I also found myself quite conflicted and troubled at times on Yom Yerushalyim. It should be a day for all of Am Yisrael to celebrate the return to the spiritual and physical epicentre of the Jewish Homeland, but on that day, I found myself, along with many others, engaged in endless political discussions and arguments with my fellow Jews. Yom Yerushalayim, despite having the potential to unify so many, has instead become one of the most controversial days for the Jewish people and has indeed marginalised and divided us. It has become a political struggle between the Left wing and the Right wing; the Religious and the Secular. My wish is that Yom Yerushalayim will no longer be a day of political pettiness and social marginalisation and instead return to its original purpose and symbolism, which is the unification of Am Yisrael, something I felt so strongly while dancing with an Israeli flag amongst the crowds on Yom Yerushalayim.

This idea is based on the words of Rabbi Binyamin Tabory.

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‫ שבועות‬ Shavuot ‫ו' סיון‬ 6th Sivan

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Ki Hem Chayeinu Rav Yonny Sack grew up in Sydney, Australia and now teaches at Midreshet Harova in Israel The holy Chag of Shavuot, the festival known as 'zman matan Torateinu" - 'the time of the Giving of our Torah' is so significant. Not only was it on the 6th of Sivan (Saturday night and Sunday) that we received the Torah some 3328 years ago, but each year we revisit that energy and re-receive our own connection to Torah with this special chag.

There is a perplexing teaching from our Sages regarding the experience of Matan Torah (The receiving of the Torah at Mt Sinai). In describing the Jewish people standing at the mountain, the Pasuk says "Vayityatzvu BeTachtit HaHar"[1] - which is simply translated to mean “And they stood at the foot of the mountain". A precise reading however literally translates as "And they stood underneath the mountain". The Sages thus teach in the Gemara that we learn from this that Hashem "held the Mountain over their heads like a barrel and said to them, if you accept the Torah, then great, but if not.... there will be your burial place".[2] This is most strange. Firstly, the day of the receiving the Torah is described by a different Gemara[3] as a wedding day. Hashem is the Chatan, the groom so to speak, and we, the Jewish people are the Kalah, the bride. In fact most of the customs of the Jewish wedding are deeply embedded in various details of the Har Sinai experience [4]. But what kind of a wedding is this if the bride is being forced to marry? [5] Why would Hashem have 'forced' us to receive the Torah, surely we were willing and ready to accept it on our own accord as the famous verse signifies with the words " Naaseh VeNishma" - "we will do and (then) we will listen", showing our dedication and deep desire to accept the Torah even before we understood its details and meaning?

There are many approaches to this question but here are a few.

The Maharal in his sefer, Gur Aryeh[6], shows that this teaching of our Sages is imparting upon us a correct view of what Torah is. Torah is by its very nature as an absolute necessity.

There are not many things in life that one can honestly say "I could not live without this" - air, food, water, shelter and clothing, but not much else if we were to really be honest. The Torah may have not been on your list but this teaching of the Sages is telling us that it should be. In fact, that same Gemara continues taking us back to the creation of the world and asks why is it that for all the other days of creation it just says "yom sheni" or " Yom Shlishi" but for the 6th day it says "yomHaShishi”? The answer given is that this letter "Hei" meaning "the" is hinting at "the6th day", the 6th of Sivan, the day on which the Torah would be given, to teach us that when Hashem created the world He exclaimed "If the Jewish People accept my Torah then the entire creation will be sustained and continue to exist, but if they do not, then I will return the entire creation back to nothingness [7].” The Maharal links the two ideas in the Gemaras - the forced acceptance and the 'condition' on which creation will be sustained - and teaches, brilliantly, that both ideas are expressing the message that the Torah is an absolute life giving force in the world, so much so that without

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us accepting it, the whole creation would not be able to continue to exist. Like air to the lungs, so too is Torah to the Soul and the entire creation at large.

Indeed, Rav Chaim of Volozhin taught that if there would be even a moment in the world where no-one would be learning Torah, the world would revert back to nothingness [8].

They took this very seriously in the Volozhin Yeshiva and ensured a night watch, where at all times throughout the night, every night, someone was learning Torah.

This is a very important message for us. Whatever your current connection to Torah learning is, one must see the learning of Torah on a daily basis as a necessity, like eating and drinking and we must internalize that Torah is not just some nice ideas to 'add' to the nice ideas we learn and hear in our lives, but is our very life force, providing the light of clarity, truth , correct values, and true port of entry into relationship with Hashem. As a great sage of our generation who passed away so recently, Rav Aharon Lichtenstein Zt"l once exclaimed in response to a student's question of 'why do we learn Torah?" - "Ki Hem Chayeinu Ve Orech Yameinu" - " for they ( the words of Torah) are our life and the length of our days" (quoting the evening Service).

Another answer to this question of ' the barrel over our head' is taught by the Meshech Chochma, Rav Meir Simcha of Dvinsk. He writes beautifully that Hashem did not 'force' our acceptance of Torah, rather, the revelation at Sinai, with its indescribable nuclear spiritual force, left us with no choice but to accept. Hashem revealed Himself to the Jewish people, all 3,000,000 of them with great signs and wonders and that experience was so overwhelmingly real that there was simply no room for choice anymore. In other words, the intensity and obvious nature of the experience was such that we were left in such awe that non-acceptance was an impossibility. This is because free will is a function of G-d's hiddenness. The more He were to reveal Himself, the less choice you would have to disobey Him. As a general rule, He wants us to choose and connect to Him and not be coerced.

Therefore, while we are privy to endless hidden miracles (breathing, sun setting, watermelons etc.) the revealed type are more of a rarity in history as they would threaten our free will.

Nevertheless, on the day when the Jewish people had to have their faith in G-d burned into their DNA for all time, the free will issue was trumped and the mask was removed. Such an experience of revelation was necessary to brand into our consciousness the reality of G-d and His Torah so that it would be at our side throughout the darkest most hidden moments in our difficult history, reminding us of the truth and giving us the strength to withstand torture and temptation. The very fact that we are Jewish today, and connected to Hashem and His Torah is testimony to that awesome day, the 6th of Sivan, the day of our receiving the Torah.

Thus the 'forcing' was less of a coercion and more of a consequence of revelation. When you see truth with absolute certainty, it is no longer possible to say no.

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With that, may we go into this holy Shavuot with an openness and readiness to receive the Torah anew, with a recognition of its absolute importance in our lives, that of generations to come, and the world at large.

Chag Sameach!

Shmot 19:17 [1][1] Gemara Shabbat 88a [2] Taanit [3] b26 "Made in Heaven " See Rav Aryeh Kaplan's [4] Contrary to popular belief, Judaism does NOT allow a bride to be forced into marriage [5] on the Rashi on this pasuk [6] Gemara Shabbos 88a [7] See Nefesh HaChaim shaar 4 for an indepth understanding of the uniquely profound [8] impact of Torah learning on the whole world

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Permission to live Ike Curtis is a member of Shevet Lehava and a madrich of Shevet Ne’eman (Year 12) One of the most moving talks I have ever heard was a presentation delivered by a woman named Sally Berkovic, an Australian born woman who now resides in England. She delivered this presentation as part of the inaugural J-Dov, which stands for ‘Dreams, Observations, and Visions.’

J-Dov began in England, and was in fact replicated in Melbourne only a few years ago, and with great success. J-Dov was designed to closely resemble the popular Ted Talks, albeit with a Jewish twist. In this presentation, we were offered a bleak, yet detailed summary of the Tahara process, Sally outlining for her audience the step-by-step preparation of her body for burial, which would one day take place. At intervals, she spoke about her own life, her achievements, her family, and the horror of losing her own parents. Fascinatingly, what was made obvious in great elucidation was not Sally’s fear of death, but rather her fear of living, for living only one life, we are not able to compare it to any previous life or any life to come. So how are we to live? What does it mean to dance with great joy at a simcha? What does it mean to raise a glass and say L’Chaim? These appear to be the primal questions of existence.

As the talk rolled on, Sally made mention of the fact that she was named in part after her grandfather, a man she never had the luxury of knowing. He, like millions of other Jews, was consumed by the fires of Auschwitz. With no way of knowing the exact date of their deaths in those stinking pits of broken bodies and destruction, Sally’s father chose Shavuot as their Yartzheit. Perhaps, contemplated Sally, this is because the Torah is the tree of life, and life is in essence inextricably connected with death.

Amazingly, the Torah does not link Shavuot to any historical event. In the case of Pesach and Sukkot, we have no doubt- Pesach commemorates the exodus from Egypt, and Sukkot commemorates the forty years in the wilderness. Of Shavuot, the Torah simply calls it ‘The Feast of the Harvest,’ and ‘The Day of First Fruits.’ There are no historical descriptions or insights offered. While both Pesach and Sukkot indeed have agricultural elements, it appears Shavuot has nothing but an agricultural element, which is odd, because for the Jews, seasons and cyclical time has always been celebrated in relation to the historical event. Unlike the Ancient Greeks, who celebrated seasons and their cycles for its own sake, Jews have forever been about the journey, the story, and the evolving narrative. How, after the destruction of the second Beit Hamikdash, could the Israelites celebrate a festival of the land if the land itself was lost? Though the connection is not made in Torah itself, this is why Jewish tradition assigned Shavuot as the time of Divine Revelation, of Hashem giving the Jewish people the Torah at Sinai, because Torah itself was given in the wilderness. It has never been wholly dependent on the land, for it existed anywhere and everywhere. Even

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though we didn’t have the land, we continued to pray for it and yearn for it- and by looking deep within Torah; we could see the promises it contained of return. To survive twenty centuries of exile, Shavuot had to be celebrated as the festival based on the giving of the Torah.

As Rabbi Sacks has pointed out, Shavuot today is a double blessing- we commemorate the receiving of the Torah, as we always have on Shavuot, but we can now also truly rejoice in celebrating what the Torah identifies as the first real Yom Ha’Atzmaut, ‘The Feast of the Harvest,’ for we are today living in the era of return. We can rejoice in the giving of the Torah and of the land. However, what speaks to me most about Shavuot, is its permission for us to live- the Torah’s permission for us to live. I’m sure this has something to do with Sally Berkovic’s insight into the Torah being the tree of life, and life being inseparably intertwined with death. I imagine it also has something to do with the loss of my late grandfather shortly before Shavuot last year. He was my only surviving Jewish relative- the last link in the broken chain of Jewish continuity. He was my first grandparent to die, and dying so suddenly and prematurely, his too-soon passing gave me a greater appreciation for the fragility of life. In our state of grieving and immense sadness, then arrived Shavuot- a celebration of our receiving of the Torah- the tree of life. It appeared life truly was inextricably connected with death, but it appeared also that as the chag approached us, we had permission to live.

What a tremendous gift Hashem gave us at Sinai, and how lovingly He gave it to us. The Torah became our instruction manual as to how to build a just and loving society, a society that recognized the breath of God within every human- a society that recognized the shechina as filling the entire universe. God paved the way for us in giving us His mitzvoth and Halakhah, the very foundation and architecture of living a meaningful and beautiful Torah-true life. Shavuot is a celebration of the tree of life, and of life itself. Though the uncertainty and fragility of life plagues us, in receiving Torah, we are touched by something eternal. Even in times when we must invoke those words, yitgadal v’yitkadash sh’me raba, which on Shavuot I am always reminded of, I know that the answer- the only answer, is Amen.

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Pesach and Shavout – The process of becoming a nation Kivi Franks is a member of Shevet Morasha (Year 9) Yoel Dodge is Gizbar of Bnei Akiva Melbourne, a member of Shevet Lehava and a madrich of Shevet Morasha (Year 9) Gee! How did you end up here?! Another early morning you could have spent sleeping in and then waking up late to read the paper with a warm cup of coffee. Rather you’re stuck in Shule hoping that by reading this article, time will pass quicker. How did it happen that we got stuck with these early wakeups?

We all know it started with Avraham whom God promised his descendants would be slaves.

Jump forward a few hundred years and God was right- we were slaves in Egypt with no hope of impending freedom. But then in good Jewish fashion we decided to complain to God (Shemot 2:23). The question has to be asked that if God promised Avraham that he would take his descendants out of Egypt, why did the Jews have to cry out to God? Rav Solovetchik answers that the people had to take affirmative action in order for God to actually save them, otherwise they would have remained slaves. This act kick-started the process of our transformation from slaves to the people of God.

This process of proving to God our desire to be His people is found later in the story of our exodus. It’s important to appreciate the significance of the Korban Pesach as it is so much more than just an offering to God. There is much more to this Korban than one would assume. The Korban Pesach was specifically a lamb, an idol and religious symbol to the Egyptians. Bnei Yisrael were first commanded to tie the lamb to their bedposts for four nights, a time period significant enough for the Egyptians to take notice. Despite their fury viewing the Jews taking their Gods and preparing for dinner they were powerless to do anything (Kol Bo). Then on the fourth night the 3 million Jews of Goshen made a collective Pesach BBQ, something the Egyptians surely couldn’t have missed. God commanded the Jews to take part in a Mitzvah that openly displayed rebellion towards their oppressors who would not have hesitated to kill anyone that disregarded their orders. The Jews also performed the mitzvah of Brit Milah. From the perspective of the Jewish slave this command would have seemed foreign and insensible. This command offered the slave nothing and it’s hard to imagine what compelled them to perform this task. A slave is usually described as a coward who prefaces themselves and their own benefits before anyone else. They care little for others as their primary concern is their own welfare. Taking this into account why would these slaves subject themselves to immense pain when there seemed to be no reward? Just like in the case of slaughtering the lamb, Bnei Yisrael showed immense faith in God and that alone compelled them to perform an action that seemingly they would never have done. These are the affirmative actions that Rav Solovetchik talks about, which proved Bnei Yisrael’s worthiness to be God’s people. These actions

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encompassed the transformation of the Jews from slavery into nationhood.

There is an argument over whether there is a connection between Pesach and Shavuot amongst the two sects of Judaism during the time of the 2nd Beit Hamikdash; the Tziddukim and the Perushim. The Tziddukim argued there is no connection between the festival of release from slavery of Pesach and the agricultural festival of Shavuot. According to the Perushim, however “our release from slavery on Pesach was only the first stage of our Geulah (redemption).”[1] The Perushim prevailed in this argument. The process of affirmative action which begun in Egypt was consummated at Har Sinai. This is why the Perushim argued that Shavuot is not a separate holiday. The reason that we were released from Egypt was to accept the Torah. Shavout, therefore, is the ultimate celebration of the process that begun on Pesach and ended with Matan Torah.

On Pesach the Jews showed a willingness to execute the will of God regardless of the repercussions. Then over the next 49 days (the period we now know as the Omer) the slaves began to elevate themselves from the depths of unholiness. After this intense period, on Shavuot, we had proven that the actions we took in Egypt were not just one off anomalies but rather represented a deeper innate acceptance of God and His Torah.

The process of Geulah is one which requires action. When we look at the accomplishment of Matan Torah – a story of rags to riches, we notice it all came about through action. No matter who you are, no matter where you are, as a Jew it is your duty to act. That’s the reason you are not sleeping in. That’s the reason you’re reading this article right now instead of the paper. Judaism demands us to prove to God our unwavering commitment. It is incumbent upon us to put the Torah we received into action and that way we too can go through the same process of Geulah that our ancestors did.

As Hillel says: “and if not now, when?”[2] Chag Sameach

[1] Rav Solovetchik on Pesach, Sefirat Haomer and Shavuot [2] Pirkei Avot (1:14):

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Learning or sleeping. What’s Shavuot about?

Daniel Lotzoff is a member of Shevet Eitan and is currently studying in Yeshivat Har Etzion (the Gush), with MTA in Israel.

The Sforno in his commentary on Sefer Vayikra elucidates that Yom Tov was given to Bnei Yisrael in order that we develop a closer relationship with Hashem. The Mishna Brurah writes that Chol Hamoed is also included in this opportunity. Together with Yom Tov, they form a week-long festival geared towards developing our love and fear of Hashem, as well as providing a time to learn Torah (Orach Chayim 530:1,2).

This being the case, the Darchei Mussar writes that we can understand that on Pesach and Sukkot we have the chance to achieve a closeness to Hashem because there is a week where we are engrossed in davening, leaving and other acts of Kedusha.

But Shavuot is only one day! How can we achieve one week’s worth of holiness in one day?

Another question regarding Shavuot needs to be addressed. Many people stay up learning the entire night on Tikkun Leil Shavuot. Nonetheless, there is an opposing argument, there are those who say “On Shavuot we end up learning much less than any other day of the year. You stay up all night long, so you rest the day before. Davening starts later and meals are longer, so by the time you start learning you're already tired. You get so tired throughout the night that you can’t think straight. When morning comes you daven and want to go sleep immediately after. Surely it is better to go to sleep earlier, be clear headed and learn throughout the day?”

Rav Yitzchak Berkovits answers this claim as follows: It is true that if the goal of Shavuot was to learn as much as possible, it may be ideal to do as these people have recommended, especially as we live in a generation where we are affected by sleep deprivation. However, the goal of Shavuot is to show an expression of our relationship with Hashem, and to display our love for his Torah.

The ‘goal’ of Shavuot is not to learn as much as possible. Rather, we stay up all night to demonstrate how much we appreciate the Torah, and this is achieved through learning at a time of self-sacrifice with a love and excitement, not by turning the most pages. “It is for this reason,” explains Rav Berkovits, “that when I am asked what one should learn on Shavuot, it is clear they should learn whatever brings them the most amount of Ahavat Torah, the love of Torah”.

The entire day of Shavuot is predicated around the fact that we are meant to renew our relationship with Hashem and his Torah. So, returning to the initial question; Why does it suffice to have one day of Shavuot? Do we not need an entire week to create a better connection to Hashem?

Rav Niman, a Talmid of the Chafetz Chayim, answers this challenge with a mashal:

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In the middle of the night, a man is wandering alone, lost in the darkness. He is walking along a path, not knowing where it will lead him, when he eventually comes to a fork on the path he is travelling. He stumbles around, looking for a sign to indicate which way he should travel. In his floundering he feels a plank of wood with arrows pointing both left and right — he has found the sign, but because it is so dark he cannot make out any of the words. Then, all of a sudden, he sees a flash of lightning, and in that moment, he sees the writing and heads home along the correct path.

So too on Shavuot, in order to reaffirm our relationship with Hashem and to re-clarify the direction in which we are headed, we only need one moment, one flash of lighting, a split second of inspiration, one expression and one demonstration of our abundant joy over the Torah that Hashem gave us. From the expression of Ahavat HaTorah that we show on Shavuot night, we are thus able to follow the correct direction in our daily living, our Torah learning, and out relationship with Hashem throughout the entire year.

Chag Sameach!

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Torah- one for the ages Amira Waller is a member of Shevet Avichai (Year 11)

Shavuot is traditionally associated with the giving of the Torah. It marks the day on which the children of Israel stood trembling at the foot of the Har Sinai, and accepted God’s commandments. Historically, it is referred to as “‫ ”זמן מתן תורתנו‬and this phrase is adopted both in ‫ ברכת המזון‬and ‫עשרה שמונה‬. Similarly, the Torah reading on the first day of Shavuot specifically recounts the giving of the Torah and Aseret Hadibrot. Thus, it seems that the giving of the Torah is most certainly a central and an integral part of this Chag.

With this in mind, many commentators question why this aspect of Shavuot, Matan Torah, being so central to our Shavuot celebration, is not mentioned in the Torah itself. Additionally, the Talmud cites a debate between the Hakhamim and R. Yose regarding whether the Torah was given on the sixth or seventh of Sivan. (Shabbat 86b.) R. Yose believes that Matan Torah took place on the seventh, however, nowadays we celebrate on the sixth, meaning that we have been celebrating on the incorrect day according to his opinion. How could this be?

The Abrabanel, in his commentary on the Torah, attempts to answer these questions. He explains that” the Torah did not specify that the reason for the celebration of this Chag is to remember the day of the giving of the Torah as no festival was assigned” for this purpose.

The reason being that the Torah and its divine prophecies are in our hands and this testifies for itself. Is the fact that Torah is learnt all around the world every single day by Jews from all different walks of life not enough of a commemoration and testimony that we received the Torah all those many years ago? It would, therefore, seem redundant to dedicate a whole day solely for its remembrance. Rather, argues the Abrabanel, the reason for the festival of Shavuot is because it is the beginning of the wheat harvest. However, the Abrabanel does acknowledge that certain Mitzvot and Halakhot do hint to the giving of the Torah on Shavuot. This situation can be compared to that of Rosh Hashana, where the Torah describes it as “the day of the beginning of Your creation, a remembrance for the first day” [Rosh Hashana 27a]. Although it seems that the essence of Rosh Hashana is that it is the anniversary of the world, God did not command that one should observe Rosh Hashana as such but rather as a Day of Judgement.

We can conclude from the Abrabanel’s interpretation that the giving of the Torah is coincidental and secondary to the reason of the observance of Shavuot.

Conversely, R. Yitzchak Ben Moshe Arama maintains that the Torah plays a central role in the observance of Shavuot, but believes its omission from the Torah was deliberate. He

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offers two reasons for this. First, he suggests that much like belief in the existence of God is fundamental to Judaism, so too is the giving of the Torah and thus there is no reason to dedicate a day to its remembrance. Just like we don't dedicate a day each year to the Mitzva of belief in God or the Mitzvah of love of God, so too we don’t dedicate a day to the existence of the Torah. Fundamental by definition means constant. Something that does not need a specific day in order for us to afford it time. Secondly, he proposes that the commemoration of the giving of the Torah can not be limited to a particular time, but rather applies to us all the time. Each day we are commanded to refresh its contents in both our minds and souls and this process should continually excite us no matter how often we learn.

With that said, we can understand that although the Torah may have been given to us on a specific day, we relate to it as though it is constantly being given to us anew, an eternal text that continues to affect and inspire our lives on a daily basis. As the Midrash states, “Every day, let the Torah be as dear to you as if you had received it this day from Mount Sinai.”

This Midrash emphasises the timeless nature of the Torah, and how marking the anniversary might ultimately reduce or minimise our relationship with the Torah.

This idea can be likened to that of the Ner Tamid, the eternal flame that burns in every Shule across the world. The light that is never extinguished, much like the Torah, whose importance to our existence and relevance in our lives never lessens. The Torah is the guiding light by which we conduct ourselves, and even in times of darkness and despair, we are able to turn to the Torah to aid us with finding meaning and the answers to all our problems.

The challenge for us today is to instill within future generations the importance of the Torah’s eternity, and its guiding force. To teach others to view the Torah as a gift, rather than as a burden. To ensure that all those who come after us do not underestimate the relevance of the Torah even in our new modern age where at the first glance the political direction of the world seems to be at odds with the Torah’s values.

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Tikkun Leil and unity Alon Esterman is a member of Shevet Hagvura and a madrich of Shevet Tzion (Year 10) Saul Lotzoff is a member of Shevet Tzion (Year 10)

Why do we stay up learning Torah all night on the first night of Shavuot?

The Zohar (Bereishit 8a, Vayikra 98a) is the earliest source for the custom of being awake the night of Shavuot to study Torah. According to the Zohar, the study of the Torah is compared to ornaments which the Chatan sends to the Kallah prior to her wedding. The Zohar also compares studying Torah Shavuot night to preparations of the mother of the bride, for her daughter who is getting married under her Chuppah the next day.

The Magen Avraham (494:1) offers a different opinion and explains the custom of being awake with a Midrash Rabbah [Shir HaShirim 1:12(2)] that states the following oddity.

“When G-d came to give the Jews the Torah, He found them in a deep slumber, and had to rouse them.” This is alluded to in the Pasuk “Why did I come when no one was there? I called, and there was no answer” (Isaiah 50:2). Thus, the Magen Avraham says “to compensate for the nation’s slumber on the night before the giving of the Torah, it is customary to remain awake on the first night of Shavuot, studying Torah.”

It is for these reasons that we have the prevalent custom of staying up all night learning.

But what does this have to do with us today?

How has this custom transformed communities in our times?

Today, Shavuot has changed many communities around the world. All types of communities throughout the world come together for one night of Torah learning. Over the years, Shavuot has become a time to celebrate Jewish thought and the ‘rebirth’ of the Torah.

Communities have panels, engage members comparing Jewish topics with secular, and even here in Bnei Akiva we have all Youth Movements come and talk about Torah. When you look in the Beit Midrash we see something beautiful, everyone learning with each other whether it’s Madrichim and Chanichim, parents and children, siblings or rabbis and congregants, everyone is engaged in Torah learning. It is a time for bringing people together with the common language of Torah.

However, with this rich and beautiful custom, we cannot forget that Shavuot is the time of accepting the 10 commandments and ultimately, both the oral and written Torah. Some people are accustomed to learn through the night a ‘Tikkun Leil Shavuot’ which literally means “rectifying the Night of Shavuot.” Since the Jewish people went to sleep the night

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prior to the giving of the Torah and had to be awakened by Hashem, today we attempt to stay up all night in order to be ready to receive the Torah.

Throughout our lives, we occasionally ‘oversleep’ and go through periods where we don’t learn Torah or lack in performing Mitzvot. This may be for many different reasons but ultimately when we wake up, we realise that the Torah is our guide, our life source. We shouldn’t miss the opportunity like Bnei Israel did the night before Matan Torah, but rather, we should stay up all night in excitement and anticipation of receiving the Torah.

Chag Sameach!

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Wishing our friends at Bnei Akiva a Chag Kasher Vesameach.

Miriam and Dov Farkas and family.

Ruth and Robert Epstein

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Camit and Nathan Cher

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Chag Sameach From the Zelwer family

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Wishing you a

Pesach Kasher V’Sameach from the Wajsbort family

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Wishing everyone a Chag Kasher Vesameach and congratulations to Bnei Akiva on its considerable achievements From Rolene and Danny Lamm

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The Principals and staff at

SBA Law

wish everyone at Bnei Akiva a happy and healthy Pesach

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