WITH GRATEFUL THANKS TO THE FOUNDING SPONSORS OF HAMIZRACHI THE LAMM FAMILY OF MELBOURNE, AUSTRALIA יִחָרְזִמַּהUK EDITION VOL 5 • NO 4 ROSH HASHANAH & YOM KIPPUR 5783 120 YEARS OF RELIGIOUS ZIONISM Est. 1902 Dedicated to all our wonderful shlichim for what they have given and are giving to the British Jewish community
The Religious Zionist Shlichim Changing the World
4 Rabbi Doron Perez 6 Rabbi Andrew Shaw 24 Sivan Rahav-Meir 28 Rabbi Reuven Taragin 29 Rabbanit Shani Taragin 32 Rabbi Jonathan Sacks zt"l 34 Rabbi Yosef Zvi Rimon 46 Hallel and Shammai A RoundtableShlichut Two pairs of shlichim reflect on their experiences REGULARS PAGES 40–41 pages 12-13 40 Years On LebanonRemembering-aWarMiracle 2 |
EDUCATIONAL
120 YEARS OF RELIGIOUS ZIONISM Est. 1902 office@mizrachi.orgwww.mizrachi.orgwww.mizrachi.tv+972(0)26209000PRESIDENT
www.mizrachi.org.ukuk@mizrachi.org02080041948PRESIDENT Chief Rabbi Ephraim Mirvis CHAIR OF TRUSTEES Steven Blumgart CHIEF EXECUTIVE Rabbi Andrew Shaw BOARD MichelleMattiBauernfreundFruhmanAndrewHarrisGrantKurlandSeanMelnickDavidMorris To dedicate an issue of HaMizrachi in memory of a loved one or in celebration of a simcha, please email uk@mizrachi.org EDITOR Rabbi Elie Mischel editor@mizrachi.org | ASSOCIATE EDITOR Rabbi Aron White CREATIVE DIRECTOR Leah Rubin | PROOFREADER Daniel Cohen HaMizrachi is available to read online at mizrachi.org/hamizrachiPUBLISHED BY WORLD MIZRACHI IN JERUSALEM HaMizrachi seeks to spread Torat Eretz Yisrael throughout the world. HaMizrachi also contains articles, opinion pieces and advertisements that represent the diversity of views and interests in our communities. These do not necessarily reflect any official position of Mizrachi or its branches. If you don't want to keep HaMizrachi, you can double-wrap it before disposal, or place it directly into genizah (sheimos). VIEWSJEWSwith PAGES 30–31 PAGES 14–15 COVER PHOTO
Based in Jerusalem and with branches across the globe, Mizrachi – an acronym for merkaz ruchani (spiritual center) – was founded in 1902 by Rabbi Yitzchak Yaakov Reines, and is led today by Rabbi Doron Perez. Mizrachi’s role was then and remains with vigor today, to be a proactive partner and to take personal responsibility in contributing to the collective destiny of Klal Yisrael through a commitment to Torah, the Land of Israel and the People of Israel.
Kurt Rothschild z”l CO-PRESIDENT Rabbi Yechiel Wasserman CHAIRMAN Mr. Harvey Blitz CEO & EXECUTIVE CHAIRMAN Rabbi Doron Perez DEPUTY CEO Rabbi Danny Mirvis
DIRECTORS Rabbi Reuven Taragin Rabbanit Shani Taragin
Mr.
World Mizrachi is the global Religious Zionist movement, spreading Torat Eretz Yisrael across the world and strengthening the bond between the State of Israel and Jewish communities around the world.
Rabbi Evan and Tova Levine, Directors of Jewish Education at the Hale Adult Hebrew Education Trust, which promotes Torah education in South Manchester, UK, speaking with community members, Ben and Michelle Sallon, after an evening shi ur. The Levines are graduates of World Mizrachi's Shalhevet shlichut train ing program, Straus-Amiel, and Rabbi Levine received his semichah through Mizrachi's Musmachim program.
FOR MORE INFORMATION AND TO WednesdayMIZRACHI.ORG/ISRAEL75REGISTER:eveningApril26–FridaymiddayApril28,2023 ג״פשת רייא ז–ו An unprecedented gathering in Yerushalayim of the leaders of Religious Zionist and Modern Orthodox institutions from over 40 countries. MARKING 120 YEARS SINCE THE FOUNDING OF MIZRACHI USING OUR PAST TO INSPIRE OUR FUTURE THE ORTHODOXWORLDISRAELCONGRESS
Was it really necessary to appoint an emissary of flesh and blood to be the great redeemer of His people? The answer, clearly, is yes.
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IMISSION-DRIVENALIFEOurPersonalandPublicMission
In designating Moshe as His shaliach, the Master of the Universe, the Tran scendent and Infinite One, appoints temporal man to bring eternal free dom to His people.
But this is not enough. No man is an island and no one can live in splendid isolation, oblivious to those around them. And so we also have a second day of reckoning. We are not only individuals, but also children, siblings, spouses, and parents. We are part of a family, a community, a people, and a broader world. What difference have we made to them?
Rabbi Doron Perez
It is not by chance that this essay is the opening chapter of Yemei Zikaron, a book of Rav Soloveitchik’s ideas about the Yamim Noraim. There is no better time than Rosh Hashanah and Yom Kippur to reflect upon our lives and ensure we are living in accordance with G-d’s will; or, in other words, to ensure we are fulfilling our unique G-d-given mission.
Why didn’t Hashem redeem the Jewish people without human assistance? Was it really necessary to appoint an emissary of flesh and blood to be the great redeemer of His people?
Two days, two judgments
The Rebbe of Spinka explains that examining our dual mission is the very reason why we observe two days of Rosh Hashanah. Incredibly, we are judged not once but twice; on the first day as individuals, and on the second day as part of the collective. The first day is a reckoning of our private mis sion and how we have conducted our selves as individuals, while the second day is a judgment of our public role and how we have contributed to the Jewish people and the broader com munity. Neither can be ignored; it is not enough to succeed in one but fail miserably in the other, for together, these two judgments represent what G-d wants from every one of us.
…הֹעְרַפ לֶא ךֲחָלְׁשֶאְו הָכְל הָתַעְו
One is a private mission where our focus is on our individual selves alone, while the other is a public mission focusing on making a tangible difference in the lives of others. Rosh Hashanah is the time for deep personal introspection,
The clearest source in the Torah for shlichut is G-d’s appointment of Moshe Rabbeinu as his shaliach, his emissary, to redeem His people from Egypt. Why didn’t Hashem redeem the Jewish people without human assistance?
n an essay simply titled “Shlichut”, Rav Soloveitchik shares a profound teaching that has deeply impacted the course of my life. The Rav pow erfully expounds upon a revolutionary idea: that G-d partners with human beings to fulfill His mission on earth.
Rav Soloveitchik explains that Moshe is the model for all of mankind, for every person is born a shaliach and imbued with a unique, Divine mission. Each person’s birth, in a particular genera tion, to a particular family, community and nation, with particular personal qualities and traits – none of this is an accident. The unique circumstances of our lives and our distinct blend of strengths and weaknesses together define the content and contours of our life mission.
What, indeed, is our life mission?
Dual life mission, dual judgment
to consider how we are faring in both of our missions.
“Come, therefore, I will send you to Pharaoh…” (Shemot 3:10)
Although each of us has a unique role to play in the world, every Jew has a dual mission in his or her life, which can be captured in my opinion in four words: יִמְצַע ןוקיִת and םָלֹוע ןוקיִת – striv ing to better both our individual selves and the broader world.1
On the first day, our personal life is under scrutiny. How hard have we worked to better ourselves, to improve our character traits, actions, and motives? Are we better Jews this year than we were the year before?
The Netivot Shalom argues that our personal mission is to grapple with our weaknesses and vulnerabilities, with those moral and spiritual challenges that we find most difficult to over come. Aiming to fix the counterpro ductive and dysfunctional behavioral
A complete Jew
3. See the discourse on Rosh Hashanah in Rabbi Eliyahu Dessler, Michtav MeEliyahu, vol. 2.
If we succeed in living as complete Jews, both individually and commu nally, perhaps we will no longer need
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4. Rabbi Shalom Noach Berezovsky, Netivot Shalom, first shiur, Parashat Re’eh.
Pinchas, 231b. This mystical insight of the Zohar is based on a halachic anomaly concern ing Rosh Hashanah, the only festival observed for two days in Israel. Biblically a one-day festival, the Sages extended Rosh Hashanah to two days during the Second Temple period. The only fes tival celebrated on Rosh Chodesh, the beginning of a new month, the timing of Rosh Hashanah led to many difficulties relating to the process of sanctifying the new moon, then fully reliant on its sighting by witnesses who testified before the beit din in Jerusalem. It was not always clear which was the first day of the new month. In order to overcome technical difficulties concern ing doubtful lunar sightings at the beginning of Tishrei, Rosh Hashanah became a two-day festival throughout the Jewish world. Based on this practical halachic rationale, the Zohar offers a deeper spiritual reason for this unusual change in the calendar.
Weaknesses and strengths
How do we know if we are fulfilling our two missions? How do each of us know what exactly our unique mission is meant to be?
patterns in our individual lives con stitutes the essence of our personal Conversely,mission.4
The first day is a “harsh judgment” because on this day we stand com pletely alone as individuals. The second day is a “weaker judgment” because we are never alone when we are part of the broader community and contributing to its success. When we ensure that our individual destiny is inextricably linked with the destiny of Klal Yisrael, we can draw upon the merit of the community.3
Rabbi Doron Perez addresses the outgoing Religious Zionist shlichim in July 2022. (PHOTO: DAVID STEIN)
How do we know if we are fulfilling our two missions? How do each of us know what exactly our unique mission is meant to be?
In order to fulfill our life purpose, we must succeed in both our private and public missions. We must be careful not to lose ourselves in either role to the exclusion of the other, for we must have it both ways. The dual judgment of Rosh Hashanah beckons us to both heal ourselves and the fractured world in which we live.
Rabbi Doron Perez is the Executive Chairman of World Mizrachi.
when it comes to our public mission, we must focus on very different elements of our personalities – our strengths and passions. When we use our G-d-given strengths, qualities and skills in service of a cause we are passionate about, we can make a trans formative impact on our surroundings.
2.prayers.Zohar,
The Zohar maintains that the two days of Rosh Hashanah reflect two distinct types of judgment. The first day of Rosh Hashanah is called dina kashia, a “harsh judgment”; while the judgment of the second day is called dina rafia, a “weaker judgment”. While the first day reflects the harshness of strict judgment, the second day blends strict judgment together with mercy.2
two separate days. May we soon merit to return to the original Biblical imper ative of a one-day Rosh Hashanah: one day to reconnect with both our per sonal and public life purpose.
1. Bettering ourselves on a personal level became the salient focus of the Mussar movement. The mission of םָלֹוע ןוקיִת is mentioned explicitly in the וניֵלָע prayer which we say three times a day, and it is also a centerpiece of the Yamim Noraim
Yaacov and Ariella Pinsky Leeds community and LJFS
Lessons from our Shlichim
osh Hashanah is a time to take stock, when every indi vidual must ask: “What is the state of my relationship with Hashem? My relationships with others? How can I improve? What am I doing Introspectionwell?” is healthy for organiza tions as well. At Mizrachi UK, there is certainly much more work to be done. But the answer to one question in par ticular – “what have we been doing well?” – is crystal clear. With Hashem’s help, we have succeeded in bringing Torat Yisrael, the Torah of the Land of Israel, to British Jewry.
The month of Elul, the Aseret Yemei Teshuvah and Yom Kippur are all meant to guide us on a path to teshuvah. Teshu vah is not easy, for it demands that we internalize a critical truth: that the correct and ideal way to live our lives is usually not the simplest or most comfortable way. An observant Torah lifestyle is deeply fulfilling, but a life of mitzvot, prayer, dedication to halachah and Torah study requires sacrifice, effort, and difficult challenges.
The presence of these nine shlichim couples in our lives has and contin ues to uplift and connect us to Eretz Yisrael, Am Yisrael and Torat Yisrael. May it continue for years to come!
Over the last six years, Mizrachi UK has brought 9 couples to England:
Rav Yehudah and Chagit Peles Manchester community and Yavneh
Rav Elad and Lani Eshel Manchester community and Bnei Akiva
Rav Evan and Tova Levine Hale community
Yeshiva 6 |
R
Rav Ari and Laura Silverman Manchester community and Yavneh
comfortable surroundings in Israel for a new community and lifestyle where you don’t know anyone. Shlichim and their families must overcome extraor dinary challenges.
Rav Moshe and Moria Gold Borehamwood United and Yavneh College
Rav Eliyahu and Yocheved Silverman Edgware community and Hasmonean Girls
So why do they do it? Because they understand the impact and the impor tance of the work they are doing. They are willing, as we should be in our own personal journeys, to make the sacri fices that are invariably necessary to achieve remarkable results. For that, we are deeply thankful.
In this edition of HaMizrachi, you can read more about our nine couples, each and every one of whom has made and is making a huge impact on our community. We are currently working with several communities and schools to bring even more shlichim to these shores. G-d willing, their impact will continue to grow!
And we have brought Torat Yisrael through our annual Weekend of Inspiration, when over thirty scholars from Israel inspire thousands of Jews throughout the UK over one weekend and then come together in London and Manchester for one very unique day. However, the greatest achievement of Mizrachi UK has come from the nine remarkable couples that have joined us in the UK, making an enormous impact on our schools, universities and communities – not for a day or a weekend, but for years I am speaking, of course, about our wonderful shlichim!
We have achieved this in multiple ways. We have brought Torat Yisrael by regularly bringing the very best speakers and scholars-in-residence from Israel to communities all across the UK. So many Shabbatot have been enhanced and deepened by the pres ence of a Rav or Rabbanit from Israel!
We have brought Torat Yisrael through the magazine you are holding right now in your hand. Every month, thou sands of people, in shuls and homes throughout the UK, are inspired by the best the Religious Zionist world has to offer in HaMizrachi magazine.
Shana Tova!
Rav Joel and Sarah Kenigsberg Magen Avot and Bnei Akiva
Rabbi Andrew Shaw
The life of a shaliach is not easy; in fact, it is incredibly challenging. It requires great courage to leave your home and
Rabbi Andrew Shaw is the Chief Executive of Mizrachi UK.
Rav Moshe and Naama Vecht Leeds community and LJFS
For more information, please contact David Reuben at david@mizrachi.org
YESHIVA/SEM FAIR 2021
North West London location
Monday 1st November, 5:30pm – 8:30pm
For more information please contact Josh Dubell at josh.dubell@ujia.org
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Wednesday 2nd November 2022, 5:30pm - 8:30pm
Kinloss, Finchley United Synagogue
YESHIVA/SEM FAIR 2022
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Experience a revolutionary way of learning Halacha If you would like to start a chaburah in your community, please email uk@mizrachi.org AVAILABLE12VOLUMENOW! the lax family TZURBAedition M’ BANAN All volumes of Tzurba M’Rabanan are now available on How tall must a mechitza stand? What happens when a mistake is found during Keriat HaTorah? May one sell a shul?
There was once broad consensus concerning Israel’s responsibility for Diaspora Jewry, but this consensus has begun to break down. A.B. Yehoshua, one of Isra el’s greatest writers, infamously described the Jews of America as “partial Jews”, compared to the “complete Jews” of Israel. This past February, as the Russian military prepared to invade Ukraine, popular TV host Yaron London laughed when asked on primetime television if Israel should help the Jews of Ukraine. “We shouldn’t do anything for them,” he said. “They don’t want to make Aliyah; the gates of Israel have
This is not merely a theoretical question. If Israel is fundamentally a Jewish state, then it serves as the homeland for the entire Jewish people – including the millions of Jews who live outside its borders. But if Israel is primarily a democratic state, its obligations extend only to its own citizens; it owes no special obligation to Jews in the Diaspora.
been open to them for years and they haven’t come. Why am I responsible for them? They have chosen to be Ukrainians, let them save themselves.”
What is the essence of the State of Israel? Is it a dem ocratic state like any other that should fall in line with the norms and practices of Western democracies? Or is Israel more fundamentally a Jewish state meant to express a uniquely Jewish identity as the homeland of G-d’s chosen people? Israelis have debated this issue from the very founding of the modern State.
Religious Zionist Shlichut: Uniting Israel and the Diaspora
“.....this anchors in Israel’s Basic Laws the values of the State of Israel, as a Jewish and democratic State.” (Basic Law: Human Dignity and Liberty, 1992)
In this edition, we tell the story of the extraordinary Religious Zionist shlichim who reach hundreds of thousands of Jews each year. From a Sunday school in Buenos Aires to a summer camp in Sydney, from the community kollel of Montreal to supporting Ukrainian refugees in Moldova, Religious Zionist shlichut is diverse, global and growing. They are the emissaries of Torat Eretz Yisrael, a bridge between Jews all over the world to the Jewish State and its national and spiritual identity.
One of the greatest counterweights to attitudes like these is the deep commitment of Israeli shlichim to Jewish communities all over the world. Every year, thousands of Israel’s best and brightest choose to leave their homeland to connect with and inspire their Jewish brothers and sisters all over the world. The bedrock foundation of Israeli shlichut is the belief that Israel is the homeland of all Jews, no matter where they live, and that Israelis therefore have an obligation to strengthen ties with Diaspora Jewry. And while all Israeli shlichim help Diaspora Jews connect to their national homeland, the many hundreds of Religious Zionist shlichim serving in the Diaspora go a step further, binding Diaspora Jewry to their religious and spiritual home.
An Introduction by Rabbi Aron White
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Being a religious Jew and a Zionist demands that we care for the entirety of the Jewish people – not only those who live in the Land. More than half of world Jewry still live in chutz la’aretz Diaspora Jewry have the right to choose where to live and it is not our role to judge others. At the same time, the Tanach is very clear: it is ideal to live in Israel. Diaspora Judaism is the ‘side dish’, while Jewish life in Israel is unquestionably the main course. If we don’t vote with our feet and show Hashem we want this Land, we have a serious problem.
I was on shlichut twice! I first went in the mid-80s for two years as a high school kid with my family to Detroit, Michigan, where my father was the Rabbi at Akiva Hebrew Day School. Ten years later, my wife and I, together with our three young children, served as shlichim at the Community Hebrew Academy of Toronto (CHAT) for three years. We also worked in the shul, at Sunday schools, summer camps and the JCC.
There is a constantly growing need to help Diaspora communities find the right men and women to lead and inspire their communities – including in schools, youth movements and campuses. The challenge has only increased since the COVID pandemic’s “great retirement”, when huge numbers of teachers left the field.
“Why Should Ahavat Yisrael Stop at the Borders of Israel?”
An Interview with Rabbi Hillel Van-Leeuwen
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As Religious Zionists, we naturally consider Israel to be the center of our world. Why is it a Religious Zionist ideal to leave Israel and go on shlichut?
What are the goals of Mizrachi’s Center for Zionist Shlichut in the Diaspora?
When we speak with Diaspora communities, the first thing they ask is “do you have shlichim for us?” They know that shlichim from
I was born in Chicago, but my family made Aliyah when I was just a baby. I grew up bilingual, but culturally, I was Israeli. Our shlichut experience in Detroit opened me up to a broader world. I always knew about communities in the Diaspora, but it was a different experience to be there and experience firsthand the differences between life in Israel and America. It certainly increased my awareness of the need to build bridges and connections between Diaspora communities and Israel. Even in Israel, I have primarily taught students from chutz la’aretz, hoping to remove the fear of the unknown, expose them to Israeli culture and bridge the gaps between them and Israelis. In that sense, our shlichut never ended, even after we returned to Israel.
For the past seven years, Rabbi Hillel Van-Leeuwen has served as the head of World Mizrachi’s leadership programs. Today he leads World Mizrachi’s Center for Zionist Shlichut in the Diaspora, where he coordinates the work of multiple shlichut organizations, supports shlichim in the field, and trains the shlichim of the future. Last month, Rabbi Aron White spoke with Rav Hillel to learn more about the world of shlichut.
Years ago, before you became the head of Mizrachi’s Center for Zionist Shlichut in the Diaspora, you served as a shaliach yourself. Where did you go on shlichut, and how did the experience impact you?
This is why Religious Zionist shlichut is absolutely critical. Our shlichim highlight the centrality of Eretz Yisrael
STEIN)DAVID(PHOTO:
Israelis are beginning to realize that there are enormous numbers of ex-Israelis living in chutz la’aretz. There are close to one million ex-Israelis living in North America alone! The community here in Israel is becoming more aware, and shlichut is a big part of that. Just as Birthright exposes American Jews to Israel, shlichut exposes Israelis to Diaspora Jewry. When Sivan Rahav-Meir and Yedidya Meir came to America as Mizrachi’s shlichim, they helped raise awareness of Diaspora Jewry in Israel.
For many Israelis, it’s “out of sight, out of mind” – they generally don’t think about Jews in the Diaspora. Maybe they pause for a moment during their tefillah, when they say in teka beshofar “raise high the banner to gather our exiles…”, or if, G-d forbid, there is a terrorist attack in chutz la’aretz. But that’s it. I wish I could say that the majority understand our responsibility to Diaspora Jewry, but they don’t. In my first month on the job, I went with (World Mizrachi’s Executive Chairman) Rabbi Doron Perez to various yeshivot to speak with roshei yeshivah about the importance of going on shlichut, and we also met with the Chief Rabbis. We asked Chief Rabbi Lau: “Are you the chief rabbi of Medinat Yisrael (the State of Israel), or of Am Yisrael (the people of Israel)? Why should Ahavat Yisrael (love of Israel) stop at the borders of Medinat Yisrael?”
A few things have changed since the time of Avraham and Sarah, the first shlichim, though much remains the same!
Israel bring a unique, added value. Even with the cultural and language barriers many of our shlichim encounter, the value they provide is significant, and there is rising demand for it. This is what we aim to accomplish at the Shlichut Center.
Nowadays, the teacher’s most important role is to love their students, genuinely care for their spirituality, and accept them without judgment (even when we disagree with their actions or beliefs) – and this is something which our shlichim excel at.
You are connected to a network of hundreds of shlichim around the world. What do you think are the most important aspects of a shaliach’s role? Has shlichut changed in any way over the years?
If someone is considering shlichut, what is your 30-second elevator pitch for why they should go for it?
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At the installation of Rabbi Yossi Hambling in Birmingham Central United Synagogue, March 20th, 2022. Rabbi Hambling completed his semichah through Mizrachi’s Musmachim program, under the guidance of Rabbi Zimmerman, and is also a graduate of Mizrachi’s Shalhevet leadership training program. Pictured (left to right): Chief Rabbi Ephraim Mirvis, Rabbi Yossi Hambling, Rabbi Binyamin Zimmerman, Rabbi Hillel Van-Leeuwen. (PHOTO: HUW MEREDITH)
Teachers used to be providers of information. Now, however, all the information you need is available in the palm of your hand. The entire Talmud is available in English on your phone, and Khan Academy is the biggest school in the world. Students need their teachers to provide what they cannot get from their screens.
Do you think the Religious Zionist community in Israel understands Diaspora Jewry?
It’s a win-win. Shlichut does wonders for your career development. It’s an amazing experience for your family, it will make you personally stronger and more independent, and help you develop new skills. And the impact that you will have is enormous. You will bring other Jews to Israel! I personally know dozens of people living in Israel today who chose to come because of the impact of shlichim. And since each Jew who makes Aliyah figuratively brings with them thousands of other Jews – all of their future descendants – shlichim are indeed part of a world-changing movement! n
More than the Gemara and Tanach they are teaching, the personal connections they develop make all the difference. On college campuses, a significant part of the shaliach’s work is sitting with students one-on-one in Starbucks, talking with them and guiding them through an uncertain stage of life. In communities, shlichim host both religious and non-religious people for Shabbat, building relationships that often continue for years to come. Even in Israel, the number one thing people are looking for are connections. It doesn’t matter how many WhatsApp groups they are a part of; they are looking for real connection. V’ahavta l’reacha kamocha, “loving your friend as you love yourself”, is a klal gadol, main rule, in teaching Torah.
us going, while the Anglo rosh yeshivah was very encouraging. The Israeli rosh yeshivah said shuvchem l’shalom, “return in peace”. But the English speaking rosh yeshivah got on a plane and visited us in Toronto!
Rav Hillel with his class at CHAT, 2001.
Years ago, when my wife and I were contemplating shlichut, we spoke with two roshei yeshivah for advice – one Israeli, and one an English speaker. The Israeli rosh yeshivah was not excited about
Religious Zionists in Israel are slowly learning more about Diaspora Jewry because of the work of the shlichut organizations, but many are still ignorant. The other day, I gave my son’s friend a ride from Ofra to Jerusalem, and he asked me: “Why do we need to invest in chutz la’aretz? Don’t we want everyone to live in Israel?” Many people have asked me that question.
Rabbi Azi and Atara Horowitz Princeton University, NJ, USA (Straus-Amiel)
Rabbi Aviel and Gavriella Dahan Athens, Greece (Beren-Amiel)
Rabbi Luis and Jodie Herszaft
Yishai and Mor Lacob Sydney, Australia (Bnei Akiva)
Cherut Ademe Oakland, CA, USA (Bat Ami)
Shlichim Heading to a Community Near You!
Rabino Haim and Shir Tuito Guatemala City, (Straus-Amiel)Guatemala
A 6 continents A 21 countries A 52 cities
227 shlichim
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Talia Sperling, Moriya Malkiel Robert M. Beren Academy, Houston, TX, USA (Bat Ami)
Hampstead Garden Suburb United Synagogue, London, UK (Mizrachi Shalhevet and Musmachim)
Yechiel Rozenberg Manhattan, NY, USA (Torah MiTzion)
Elyashiv and Tsofnat Shechter Rome, Italy (Bnei Akiva)
Zimrat Ya (ZiZi) Rath, Shirel Sallary, Tal-El Yoshei, Moriah Sarah Nigri Hebrew Academy of Miami, FL, USA (Bat Ami) A
Each summer, hundreds of Religious Zionist shlichim depart from Israel to take up educational positions in Jewish communities around the world. Serving in schools, shuls, university campuses, Bnei Akiva sniffim, Torah MiTzion kollelim, and more. Here are a selection of some of the 227 Religious Zionist shlichim who took up new positions this summer!
Rabbi Eliran and Ayala Shabo Edinburgh University, Scotland [following this past year of shlichut in Athens, Greece!] (Straus-Amiel)
Hila and Yonatan Lieber Santiago, Chile (Bnei Akiva)
Rabbi Omer and Renana Cohen Brooklyn, NY, USA (Beren-Amiel)
Rabbi Ilai and Sarit Grunwald Memphis, TN, USA (Torah MiTzion)
Netanel Aronson (Memphis), Aviad Appelbaum (Washington), Nadav Even Ari (Washington) USA (Torah MiTzion)
Ori Bar, Ori Elyashiv Boca Raton, FL, USA (Bat Ami)
Nava Antebi Strasbourg, France (Bnei Akiva)
Hodaya Chanasanson, Moriah Tzviel Montevideo, Uruguay (Bnei Akiva)
Rabbi Ben and Atira Baruch Cambridge University, UK (Mizrachi)
Meseret Teshale, Efrat Tzuberi Oslo, Norway (Bnei Akiva)
Rabbi Avichai and Avia Goodman London, UK (Bnei Akiva/Manhigut Toranit/Mizrachi Shalhevet)
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Tamar Sharabi, Aviah Jonas, Tahel Kala, Aviya Ohev Tzion Barkai School, Brooklyn, NY, USA (Bat Ami)
Elad Shikri Mexico City, Mexico (Torah MiTzion)
Rabbi Eitan and Shifra Maazari Montreal, Canada (Torah MiTzion)
Berko witz
A Shlichut Roundtable
On a much happier note, our son Rotem was born in Toronto during our shlichut. He was born during the summer, when Nili and I were working at Moshava Ba’Ir. While we were still in the hospital, I received a phone call from Karen Meir, our supervisor, saying that they would be more than happy to have the brit at camp so that all the campers could share in the simchah. It was such an amazing way to include the campers in the celebration and another way of showing the community’s incredible care for us.
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What motivated you to go on shlichut?
Last month, Rabbi Aron White sat down with two pairs of shlichim who served overseas in recent years to reflect on their experiences. Etan and Nili Zivan served as Bnei Akiva shlichim to Toronto, Canada from 2017–2019, while Avichai and Tiferet Berkowitz served as the Roshei Kollel of the Torah MiTzion Kollel in Sydney, Australia from 2018–2020.
AvichaiandTiferet
Avichai: I had been a shaliach to Sydney when I was single, but all the pieces came together for us to go back as a young married couple. We had just finished our degrees and did not have any kids yet, and the community impressed upon us how much of an impact the kollel has on the community. We felt needed and that we could make a difference, so were excited to take up the position!
Etan: After the terrible shooting at the Tree of Life synagogue in Pittsburgh in October 2018, Nili and I thought about how we should respond. There were talks about taking pictures with signs, or starting a hashtag on social media, but in the end we decided the most meaningful response would be to get people out of their houses to actively show their support for the Jewish community. We organized a gathering at one of Toronto’s main intersections, and before we knew it, over 200 people had joined and other locations were set up around the city. We felt honored to give our students and the community members an opportunity to be active with their feelings towards the terrible acts of antisemitism of that time.
Share with us some of your most powerful experiences. What was a moment that made it all worthwhile?
Tiferet: We had a big role in helping certain people from the community in their process of making Aliyah; by simply sitting and talking with them about it, we really helped them along the way! I was also excited to run a midrasha learning program for women, and a shiur that we ran for university students ended up becoming a parent-child learning program when the students began bringing their parents along as well!
Nili: My parents made Aliyah from Los Angeles, and had been greatly influenced by the Bnei Akiva shlichim there, so we were inspired by the idea of going abroad to spread the good word of Eretz Yisrael Etan and I both served in the IDF, and I think that in many ways we saw our shlichut as a continuation of that service, only with a more fun and creative spirit. Though we had meaningful opportunities to use our creativity and ideas here in Israel, we both felt that shlichut was an opportunity to strengthen the people and Land of Israel in a different way.
EtanandNiliZivan
Etan: Being away from Israel! You spend so much of your time teaching, speaking and representing Israel and yet you are so far away. Sometimes we would see families making Aliyah, or going to Israel for a vacation or a simchah and we just wanted to hide in their suitcases and go with them!
What were some of the greatest challenges of shlichut?
Nili: Shlichut is a lifestyle, not a job. We had formal job titles, but we learned and hopefully also taught that – it’s a way of life. Making everything meaningful is something we can all do with the right amount of dedication and effort. Being Israeli can come with a bit of haughtiness, and in many ways rightfully so. The issue is that over half of the Jewish people currently live outside of Israel. In order for there to be true unity, the Israeli community must learn more about and better appreciate the Jewish communities of the Diaspora. This will allow both sides to unite through authentic understanding and appreciation, hopefully leading to a stronger, more passionate, and committed Jewish people.
How did the shlichut experience change you and your perspective on the Jewish people?
Avichai: Shlichut deepened our perspective; the big picture of Diaspora Jewry became a mosaic filled with countless individuals, each with their own story. When you go on motivated by a big dream of reaching out to a huge community, but being able to connect with people on a one-to-one basis is ultimately what makes shlichut meaningful and impactful.
120 YEARS OF RELIGIOUS ZIONISM Est. 1902 +972-2-620-9000mizrachi.org/legacyFormoreinformationpleasecontactEliOvits|legacy@mizrachi.org We will provide access to independent estate planning advice – an initial consultation – for those who pledge a gift in their will to Mizrachi.
Tiferet: Being away from family was tough. When our first child was born, it was really hard not having our family there, which we would have had in Israel, but we knew it was a sacrifice we had to make for shlichut. We also were in charge of managing other making sure that each shaliach found their niche and fulfilled a meaningful role. That wasn’t easy, and we worked very hard at it.
Jewish destiny has always been intertwined with tzedakah and community.roughleaving a legacy to Mizrachi, you will ensure a strong connection to Israel, and a steadfast Jewish identity for the next generation. Make a Lasting Impact
The LegacyMizrachiInitiative
The hundreds of Israeli shlichim who begin their service each year are trained, placed and often employed by a number of
World Mizrachi
Bnei Akiva is the global Religious Zionist youth movement. Bnei Akiva shlichim play a critical leadership role in sniffim across the world. This summer, 36 new Bnei Akiva shlichim are beginning new roles throughout the Diaspora.
Torah MiTzion
Torah MiTzion community around the world, bringing the unique spirit of Religious Zionist Torah to the heart of dozens of Diaspora Jewish communities. This summer, 28 new shlichim will begin positions around the world through Torah MiTzion.
World Bnei Akiva
World Mizrachi prepares shlichim for successful service abroad through a variety of impactful is a two-year program that trains Israeli couples preparing to be program for men planning to go on shlichut, and Lapidot is a dedicated program training female is a five-year post-semichah program for rabbis who will serve communities around the world. This summer, 13 graduates of World Mizrachi training programs will be starting their shlichut in communities across the world, joining the 72 already in the field.
Straus-Amiel & Beren-Amiel
Part of Ohr Torah Stone’s network of educational institutions, Straus-Amiel and BerenAmiel prepare rabbis, rabbinic couples and educators for positions in communities around the world, and this year 46 new shlichim will be taking up positions around the world.
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Moving Yom HaZikaron Commemoration Guided Har Herzl experience Spectacular Yom HaAtzmaut Celebration Tiyulim with Israel’s top tour guides And more Celebrate Israel 75 April 24–26, 2023 ג״פשת רייא ה–ג MORE INFO AT MIZRACHI.ORG/ISRAEL75 Followed by The World Orthodox Israel Congress –see page 3 for more details!
The Mizrachi community in Manchester has always been there potentially, yet, it had to be organised into an established clear way of living, with broad and deep lives dedicated to Torah. Not just a derech to be proud of but also a demanding way of enhancing life in all areas, acknowledging Hashem’s message in everything we do as individuals and as a kehillah. Chagit and I had the zechut to be a part of this movement and are happy to see how Mizrachi UK has grown and became an umbrella of inspiration to shuls, schools and youth movements in Manchester. Not forgetting that many members of the kehillah are taking all this a step further and deciding to make Aliyah.
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IN THEIR OWN WORDS
Since September 2016, Mizrachi UK has been bringing shlichim to the UK. So far, we have brought nine wonderful couples who have gone to work in communities and schools in London, Leeds and Manchester. Here, in their own words are their thoughts about the work they have done and in some cases are still doing.
I was privileged, together with my family, to spend four years in London in which we impacted Hasmonean Girls School, educating at a very high level of kodesh studies. We were also able to affect the Edgware community by giving shiurim at home and being a big part of the greatest and biggest youth minyan in the UK at Edgware Adass. In addition, we tried to inspire the London community as much as possible through the “Nach and I” WhatsApp group, reaching out to over 1,000 people, mostly from the UK – specifically London. We managed to learn (in voice notes) through the entire Nach, through Seder HaTefillah, through Hilchot Shabbat, through Jewish history and many, many more things.
SILVERMAN
Edgware and Hasmonean Girls
ManchesterPELES
The last 4 years in London have been an incredible journey. Thanks to Mizrachi we were able to serve in varied roles that allowed us to connect and engage with a wide range of the community – as Rabbi and Rebbetzen of Magen Avot, rabbinical shlichim of Bnei Akiva and through shiurim in high schools, for professionals in the city and at other local shuls. It was a unique opportunity to share Torat Eretz Yisrael with so many different people and the thing that we will remember above all are the personal connections we made here – over Shabbat meals, learning programs, machanot and countless other events. It’s been a pleasure meeting you all and please come visit in Israel!
We came to Borehamwood in August 2018. We were the rabbinical couple for the youth and we were part of the Student Beit Midrash of Bnei Akiva, Mizrachi and the US and also taught in Yavneh College. As meaningful as our stay in Borehamwood was, we feel that the role Moshe had in Yavneh College left the biggest impact. We feel that the fact that the kids in Yavneh had a serious Gemara lesson and had Jewish studies lessons in a religious environment, under the umbrella of the school, was so important. Young people always have questions and are always looking for answers, especially when it comes to religion and faith. Moshe had the ability to give them that. Baruch Hashem, we even encouraged some of those young people to come to yeshivah and sem in Israel for a year. We miss Borehamwood and our friends there. It is an amazing, welcoming and warm community with the greatest potential and people.
BorehamwoodGOLD
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Our most meaningful achievement in Leeds was creating bonds with a very broad range of families and providing educational and social activities that were relevant both to very observant youth and to those who otherwise would have had no Jewish social activities. A flagship example is the Bar Mitzvah Club we founded which brings together boys from across the community and prepares them for the various aspects of becoming Bar Mitzvah.
HendonKENIGSBERGandBneiAkivaVECHTLeeds
Having just reached our one-year milestone this past August, we can safely say that we made the right decision coming to Manchester on shlichut. From the very beginning we have felt that we have the opportunity to make such a difference to the community here, and have already formed so many close connections with the warm people that have welcomed us into their shuls, schools, and homes.
SILBERMANNManchester
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Last year the emphasis of our work for Mizrachi focused on the schools, specifically Yavneh Boys and Yavneh Girls, as well as Broughton Jewish Primary School. Working in and out of the classroom we made an effort to bring a Mizrachi presence into the schools. Giving over ‘Lunch and Learns’ and lunchtime clubs allowed for in depth discussions and personal connection. Running assemblies and chaggim activities allow us to have a broader impact on the flavour of school life.
CURRENT SHLICHIM
We were the shlichim in Manchester responsible for Mizrachi programming in the North. After three wonderful years in Manchester, we have finally returned home to Eretz Yisrael Our biggest achievements were our personal connections with people and our ability to bring different people and community professionals together for mutual benefit. Being in Manchester during Corona allowed us to build on those relationships and partnerships to help the community where it was needed while continuing to teach Torat Eretz Yisrael and inspire all of the different ages and groups in the community.
In addition to this work, we have both been working closely with young families, learning, bringing Torat Yisrael to Manchester and building the next generation of a Mizrachi community.
ManchesterESHEL
Many groups do very important work for the community in Leeds. Our impact is unique though, in that we are placed in a way that we interact daily with many facets of the community. We work in the Jewish school, we took on the community shaliach role (with the UJIA and the Jewish Agency), and as shul-based youth workers. The implication of this is that we can offer the individuals in the community a unique and relevant religious connection and experience, a connection to Israel, and just a good friendship with someone from a different walk of life than that of the classic Loiner (person from Leeds). Undoubtedly, the most significant impact comes from personal connection. We are grateful for the opportunity to share with so many people our love of Torat Eretz Yisrael
We have the privilege of working with a warm, dynamic community in Hale, Southern Manchester, as the Directors of Community Education. Our days are filled with person-to-person Torah learning (chavrutot), giving shiurim, helping coordinate children’s services, assisting with shul programming and attending lifecycle events. It is our hope that our impact will be found in the positive and meaningful Jewish experiences that we share with the community on a regular basis, the deep friendships that we have built as well as helping our community recognize the timeless beauty and depth of
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LEVINEHale
ManyTorah.years
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ago, Leeds had a strong Mizrachi community, but in recent decades, the number of Mizrachi families, and even people who know what Modern Orthodoxy is, can be counted on ten fingers. We find ourselves in a unique position in Leeds, a small and quite tight-knit community, in that many people are able to see a version of Orthodox Judaism, and Orthodox Jews, that they can more easily relate to, and have an opportunity to experience in their daily life.
PINSKYLeeds
Don’t misunderstand me – the older I get, the more I appreciate the American Modern Orthodox communities that so warmly embraced my ba’al teshuva family and played such a critical role in my upbringing. I was blessed to be raised among people who value complexity and individuality, where curiosity and wide reading are celebrated and for whom Torah education for girls mattered just as much as that of the boys.
In short, Modern Orthodoxy is a sophisticated attitude towards modern life, an attitude I wholeheartedly embrace. But an attitude is not the same thing as a movement – and herein lies the critical difference between Modern Orthodoxy and Religious Zionism.
Why has Modern Orthodoxy struggled to instill its young people with a willingness to serve and sacrifice on behalf of the community? And why has the Religious Zionist community wildly succeeded where Modern Orthodoxy has not? The answer to these questions is critical to our community’s future.
Rabbi MischelElie
Though often used interchangeably (even in this magazine), the dominant identities of our communities in America and Israel are clearly different: Americans identify primarily as Modern Orthodox and Israelis as Religious Zionist. And while they appear to be very similar, a year of living in Israel has convinced me that the two communities, though outwardly alike, are profoundly different in ways that cut to the core of who we are and what we believe.
Tellingly, Modern Orthodoxy’s weakness is Religious Zionism’s greatest strength. Although the Israeli Religious Zionist community has its challenges, the community stands out in its passionate dedication to Am Yisrael. I am in awe of the hundreds of thousands of Religious Zionist families who consistently put themselves in harm’s way to ensure our Biblical heartland is not lost to our enemies. In parallel, thousands of idealistic young Religious Zionists choose to live in run-down and mixed neighborhoods throughout Israel in Garinim Torani’im, revitalizing scores of towns and cities throughout the Land. Religious Zionist youth are the backbone of the IDF and Sherut Leumi, while thousands of young men delay college for five years to serve and learn Torah in Hesder programs. Last but not least, think of the hundreds of Religious Zionist families
“One who asks: ‘What is my obligation?’ instead of ‘What are my rights?’ lives in an entirely different world.”
serving around the world as shlichim, inspiring Jews all over the world with Torat Eretz Yisrael.
Rabbi Moshe Tzvi Neria
“The IDF draws its unique strength not only from its rigorous training but from generations of Jews who were educated to sacrifice for spiritual ideals and place the needs of the nation above their own.”
rowing up in America, the communities I lived in were broadly labeled as both “Modern Orthodox” and “Religious Zionist”, with the two unwieldy terms often conflated into an even longer and more complicated label. A quick Google search reveals the awkwardness: “As Modern Orthodox-Religious Zionist educators…”; “Modern Orthodox, Religious Zionist rabbis condemn hate…”
Rabbi Moshe Tzvi Neria
What, precisely, does Modern Orthodoxy stand for? The subject of hundreds of academic and philosophical articles over the last 75 years, defining Modern Orthodoxy is notoriously difficult. In broad strokes, its primary concern is how to interact with the broader, non-Jewish world, forging a middle ground between the indiscriminate acceptance of contemporary culture on the one hand and the complete rejection of contemporary culture on the other. It is a complex approach to Jewish living, committed to a life of Torah and mitzvot while also open to the best that the secular world has to offer, seeking the gray when others see only black and white.
Atstudy.the
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IT’S TIME TO MOVE ON: FROM MODERN ORTHODOXY TO RELIGIOUS ZIONISM
Over the last few decades, the Modern Orthodox community has experienced a powerful religious revival. Once it became de rigueur for high school graduates to study in Israel for a year or more, the community admirably became more attentive to religious observance and increased its commitment to Torah
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A movement moves people towards a common objective; it is a source of passion and energy and inspires them to act and sacrifice on its behalf. Movements, religious or otherwise, bring masses of people together to achieve a deeply meaningful goal.
same time, the community continues to suffer from a distinct lack of passion and self-sacrifice. As every Modern Orthodox yeshivah day school principal knows, it is nearly impossible to find enough qualified Modern Orthodox Torah educators, as few young people wish to sacrifice more lucrative careers for the difficult and underpaid life of a morah or rebbe. And how many talented young pulpit rabbis are willing to move to smaller, “out of town” communities? Painful as it is to admit, shlichut is not a priority in the Modern Orthodox community.
Modern Orthodoxy, like a pair of glasses, helps us navigate the complexities of modern life – as individuals. But it is not an animating set of beliefs with the power to inspire and drive our community forward. It doesn’t provide our community with a compelling, overarching mission with the power to unite and inspire. Is it any wonder that Modern Orthodox communities struggle to find people who are willing to sacrifice on its behalf?
“The greatest revolution is the revolution of the heart!”
Why must the final redemption occur slowly? Religious Zionists believe that G-d is calling us to join Him in partnership, so that we may play an active role in our own redemption. During the Exodus, we were an immature nation, spiritual ‘children’ incapable of playing a meaningful part in our redemption from slavery. But now, as we draw closer to the end of history, we have matured; we are ready to assume our place as ‘equal partners’ in geulah.
Strange as it may sound, Religious Zionism shares more in common with Chabad than Modern Orthodoxy. Though the two movements have obvious differences, it is no accident that they each prioritize sending shlichim all over the world, for both Chabad and Religious Zionism believe that we must do everything in our power to bring redemption closer. This is what gives young Chabad couples the strength to move to remote corners of the world, and this is what drives young Religious Zionists to settle remote hilltops and decrepit neighborhoods. Geulah!
of all, it obligates us – to move forward, to act, to do our part to bring it closer. Religious Zionism is mission-driven Judaism; it calls upon each of us, wherever we may be, to partner with G-d in bringing redemption; in other words, to be shlichim!
Unlike Modern Orthodoxy, Religious Zionism is undeniably a movement – a movement that is changing the course of Jewish Religioushistory.Zionism provides an overarching view of Jewish history, explaining where we are today and offering a blueprint for the future. Its leading thinkers agree that we are currently living through a momentous moment in history: the ingathering of the exiles and the beginning of our final redemption. But unlike the redemption from Egypt, the final redemption will transpire slowly, over time. “Rav Chiyah Rabah and Rav Shimon ben Chalafta were walking in the valley of Arbel just before dawn and they saw the first lights of the coming dawn piercing the sky. Rav Chiyah Rabah said to Rav Shimon ben Chalafta, ‘So will be the redemption of the Jewish people – at the beginning little by little, but as it continues it will grow bigger and bigger’” (Yerushalmi, Berachot 4b).
When people ask what kind of Jews we are, let us answer proudly: “We are Religious Zionists!” Let us become Jews who learn the Torah of Eretz Yisrael, and Jews who yearn to return home. And most of all, wherever in the world we may be, let us accept the holy mission of shlichut, and do our part to bring the final redemption!
Rabbi Moshe Tzvi Neria
And yet, as the years go by, I am convinced that by primarily identifying as Modern Orthodox, we have lost sight of the bigger picture of Jewish destiny and the unique role we are meant to play in Am Yisrael. For that, we must turn to Religious Zionism.
This is not, G-d forbid, a rejection of the teachings of Modern Orthodoxy, nor a diatribe about making Aliyah (at least not in this essay!). As Religious Zionists, we believe that settling and building the land are key to bringing redemption. But we also believe that Jews in the Diaspora can play a crucial role by enthusiastically working on behalf of Am Yisrael and Eretz Yisrael; there is much to accomplish on the way back home. This is a call for a change in identity – a revolution of the heart!
הָלָאְג יִׁשְפַנ-לֶא הָבְרָק
Rabbi Elie Mischel is the Editor of HaMizrachi magazine.
Draw my soul close to redemption!
“A new generation requires a new light.”
Redemption. It is the engine that drives Religious Zionism, the vision that gives its adherents the strength to sacrifice and overcome! It demands humility and patience, for we do not know when the process will be complete. It forces us to live for the klal, for something far bigger than ourselves. But most
Rabbi Moshe Tzvi Neria
MISCHEL)HOWIE(PHOTO: | 23
Rahav-MeirSivan
In September 2019, Yedidya and Sivan Rahav-Meir moved to America to serve as shlichim on behalf of World Mizrachi. Sivan’s schedule included regular shiurim at Yeshiva University’s Stern College as well as scholar-in-residence Shabbatot across the country. While working with the American Jewish community, Sivan and Yedidya also reached out to the ever growing community of Israelis living in America who have made ‘yerida’, or in today’s trendy Hebrew, ‘relokayshen’. Sivan spoke with a remarkable pair of individuals to learn about their work strengthening Jewish identity among Israeli-Americans.
A Life-Saving Shlichut: SavingfromIsraeli-AmericansAssimilation
Sivan interviewing Dr. Neta Peleg-Oren and Rabbi Yehuda Kornfeld.
A member of the
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“I grew up in Kibbutz Yagur, my par ents are from Kiryat Tivon, I am the classic secular Israeli,” says Neta. “I never thought about the question of intermarrying until we came to Amer ica, but I have three unmarried chil dren, and I am worried. Yehuda and I sat together for six months to build this seminar for worried Israeli par ents. It is very rare for us to tell Israe lis about this and for them to say, ‘It doesn’t bother me, I don’t care if they intermarry.’ The majority of Israelis in America want to see Jewish continu ity within their family, but they don't know where to start.”
Neta first became aware of the issue through her work in her clinic. “A couple would call me, asking to speak to me about something urgently. They
hile in Hollywood, Florida, I met with Dr. Neta Peleg-Oren, a secular psychotherapist, and Rabbi Yehuda Kornfeld, a Charedi rabbi and educator. Together, they lead a seminar called “It Won’t Happen To Me”, which is also the title of their recently published book. These are the words every Israeli who moves to America says when asked if they are worried their children will intermarry. But Dr. Neta and Rav Yehuda are wor ried. There are close to half a million Israelis living in America today, and a significant majority of their children are intermarrying.
would scramble to come meet me, and tell me about their shock when their son suddenly came home with a non-Jewish girlfriend. Very often, the son himself didn’t even know there was any issue, or that this was some thing important to them. Often, the son would say. ‘Mom, Dad, you sent me to public school from 1st grade, I went to a little bit of Hebrew school for a few years, but now I am 25 years old – what did you expect would happen?’”
Yehuda added in a similar vein: “At one of our seminars, some parents shared that they asked their daughter, ‘how could you have done this? We made kiddush each week; we ate matzah on Pesach!’ She responded, ‘I discussed this with my boyfriend – he says he
has no problem drinking some wine each Friday night and having some crackers once a year!’ Basically, she had experienced a little cultural Judaism, but there wasn’t any deeper meaning, so it didn’t add up to more than that. It doesn’t matter if you are religious or secular, what is important is to pass on a form of Judaism to the next generation that has deeper mean ing. I don’t want to belittle speaking Hebrew or following the news from Israel, but that isn’t sufficient.”
The pair have already run twelve sem inars in Florida, one in Las Vegas, tens of parlor meetings, and the demand is growing. Simultaneously, Yehuda is involved in founding the Jewish Academy, the first school specifically
As our conversation came to a close, I had to ask Neta and Yehuda about their unique and surprising partner ship. “We get questions like this all the time,” they laugh. “How do secular and Charedi people work together? Ulti mately, we see that the people we work with like the partnership.”
I asked Neta and Yehuda to give me a crash course of their seminar. Neta begins with the Tanach: “Every Jew has to know the story of the Tanach in order to show their children that every Jewish individual and family is a continuation of that story – that we are part of something larger. There are values and history embedded in every Jewish festival that must be taught, and key moments like a Bar or Bat Mitzvah should not be allowed to simply fade away, but become some thing longer lasting.”
“In the seminars, we uncover a lot of pain,” says Yehuda. “The parents will often say, ‘We are Israeli’, and the chil dren will say, ‘that’s lovely, but we are not’. This is one of the hardest things for participants, to separate and distin guish between being Israeli and being Jewish. It is so hard for people, and often they hold on very deeply to the idea that their children are Israeli even though they aren’t. It forces people to realize that when they leave Israel, their children will not be Israeli, but they will be Jewish. And that identity has to be developed.”
geared for children of Israelis living in Florida. It is a pilot that will hope fully be replicated in communities across the US. “The two most signif icant developmental questions that any teenager asks are, ‘Who am I?’ and ‘What do I associate with?,’” says Neta. “These questions are at the core of the seminars: identity and belong ing. I don’t want parents to sit their children down on the couch and say to them, ‘Let’s talk about identity.’ It is something that has to be integrated into a family’s day-to-day life. Just as a Jewish mother might educate a child about the importance of going to col lege and becoming a doctor, Jewish identity is something that has to be inculcated gradually. Even simple sen tences like, ‘you are a Jewish child’, ‘we are proud to be Jewish’, and answering simple questions about how Judaism expresses itself in our life are very significant. In the seminars we start these conversations with questions like, ‘what was your first Jewish memory?’”
Neta concludes with a line that stuck with me long after our meeting. “In Israel, we are part of two groups that generally don’t talk to each other. Yet somehow, here, as Israeli-Americans, we discovered just how much we have in common.”
be Israeli, but they have to think about their children. We ask them, ‘If intermarriage is a disaster in your eyes, how can you prevent it?’ By the way, there are no absolute assurances with this. Even Rabbi Kronfeld here doesn’t know, with certainty, which life choices his children will make. But as parents, we want to be able to say, ‘We did all that we could.’”
“A lot of it goes beyond direct commu nication,” says Neta. “Do you have a Tanach in the house, and how do you treat it? Do you have a chanukiah? There are things that don’t take much effort in Israel but require conscious effort in America. On Friday afternoons in Israel, the country enters into Shab bat. Here, you have to make it feel like Shabbat. Sending a ‘Shabbat Shalom’ message on the family WhatsApp group, having a Shabbat meal – if you don’t take active steps like these it will just feel like any other day. In Israel, children learn so much just from being in school. But in America, most Israelis do not pay for their kids to go to Jewish schools, so everything they learn has to come from the home.”
Sivan Rahav-Meir is a media personality and lecturer. She lives in Jerusalem with her husband, Yedidya, and their five children, and serves as World Mizrachi’s Scholar-inResidence. She is a primetime anchor on Channel 2 News, has a column in Israel’s largest newspaper, Yediot Acharonot, and has a weekly radio show on Galei Tzahal (Army Radio).
Sivan Rahav-Meir addressing outgoing shlichim at a Mizrachi Shlichut Center event. (PHOTO: DAVID STEIN)
“We prefer to work with parents of young children, but they often say: ‘We’ll worry about that in a few years.’ They don’t understand that you need to start early. Otherwise they will come back to us once their kids are in college asking if there is anything they can do.”
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Yehuda says a lot of it comes down to communication. “It is not enough to say, ‘I am a Jew’; you also have to say ‘as Jews we do x and y’. ‘As Jews we help other Jews, we do mitzvot’, and so on. There has to be something tangible; it cannot remain an abstract identity. If we do this, Judaism will inform the culture of our homes and our children will grow up with it.”
“We also try to assure the parents that we are not taking away their Israeli identity,” says Neta. “They will always
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his week marks one year since my appointment as Mazkal (Director) of World Bnei Akiva, the largest Zionist youth movement in the world, with approximately 20,000 chanichim and 100 shlichim in 24 countries around the globe. A high percentage of today’s most prominent religious Jews, including both leaders of communities and professional fields, are graduates of youth movements – and particularly Bnei Akiva. Living in a post-modern world that advocates extreme individualistic values, our core mission is to prepare the next generation of Jewish youth to assume communal responsibility and lead their communities in the years ahead.
After an emotional and inspirational farewell ceremony, the shlichim spend two to five years living in their assigned communities where they work with the youth and local madrichim. Together they play an integral role in strengthening the community’s connection to Israel and Judaism and inspire the next generation of Religious Zionist leaders.
World Bnei Akiva Shlichim:
Inspiring the Next Generation of Religious Zionist Leaders
When my family and I served as shlichim with Bnei Akiva in the Netherlands, I experienced firsthand the impact and influence shlichim can have on a community, and particularly the youth. Recognizing the significance of each shaliach, the World Bnei Akiva shlichut department carefully recruits, selects, and prepares the shlichim, whether young families or post-IDF/National Service singles, for the demands and challenges of the role. The rigorous selection process includes multiple interviews, meetings with an organizational psychologist to help identify the ideal candidates for shlichut , and considering the unique requirements of each partner community. Successful candidates participate in a week-long preparation seminar, equipping them with knowledge and tools for their shlichut, developing a strong support network among the shlichim themselves and with World Bnei Akiva staff who will support them throughout their journey.
Through our network of shlichim and local Bnei Akiva sniffim , we work closely with Jewish communities in the Diaspora to foster leadership and commitment to Am Yisrael and encourage Aliyah to Israel.
TalOhad
Ohad Tal is the Mazkal (Director) of World Bnei Akiva.
In the 2020 World Zionist Congress elections, Mizrachi’s Orthodox Israel Coalition (OIC) – a broad-based coalition consisting of Mizrachi and major Religious Zionist and Modern Orthodox organizations in America – was highly successful, winning 27 seats. The coalition’s strong showing, combined with Mizrachi’s success around the world, enabled our community to assume influential leadership positions in Israel’s national institutions. Mizrachi requested the portfolio of the World Zionist Organization’s Education Department, a position now filled by Mizrachi representative Mr. Gael Grunewald.
Gael Grunewald, Vice Chairman and Head of the Department of Education of the World Zionist Organization, previously served as a shaliach in Europe. “The WZO’s shlichim in Europe play a critical role in the Jewish schools. The more tight knit and cohesive the community, the greater the influence of the shaliach in the community. Successful shlichim know how to make an impact in the classroom, in the school generally, and in the broader Jewish community. The shlichim bring Israel to the Diaspora, which is increasingly critical to the survival of these communities. I have no doubt that the future of the Jewish people in the Diaspora depends on their degree of connection to the State of Israel.”
Last summer, the World Zionist Organization’s Department of Education sent over one hundred new shlichim to destinations all over the world, bringing the total number of WZO shlichim working with Jewish students to over 250 worldwide. About thirty shlichim are currently working in Jewish schools in Europe, where they teach Jewish subjects and become Israel’s ambassadors in their schools and communities.
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More than just lemonade
Avraham sent Eliezer to find a wife for Yitzchak, Ya’akov sent Yehudah ahead to Egypt to prepare for the family’s arrival, Hashem sent Moshe to Pharaoh, and Moshe sent the spies to explore Eretz Yisrael.
Nevertheless, the first time the Torah uses the word “shlichut” is in reference to the totality of a person’s life. When Hashem expelled Adam and Chavah from Gan Eden, the Torah uses the word והֵחְלַׁשְיַו , implying that though Adam was expelled from Gan Eden because of his sin, Hashem still imbued his life with a sense of purpose and mission (Sefat Emet, 5661).
Yosef took this idea a step further. Though he arrived in Egypt through the sinful actions of his brothers, he viewed himself as Hashem’s
Rabbi Bloch explained that even when we are escaping danger, we are actually on a mission, for the danger is merely G-d’s way of ensuring we arrive in the place where we are meant to fulfill our shlichut. This was how Rabbi Bloch viewed his own situation; his escape from Europe was meant to bring him to Cleveland to reestablish the Telz Yeshivah in America.
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Life’s mission
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shaliach. He saw the famine and the centralization of resources in Egypt as a unique opportunity to assist the Jewish people, and believed G-d had placed him in a powerful position in order to facilitate this goal. He explained to his family: “You did not send me here; it was Hashem” (Bereishit 45:8). Though the brothers sold him as a slave, it was Hashem who put Yosef in his powerful position at that critical juncture.
The entire world was created to glorify Hashem; when we act as His emissaries, we realize what we were created to accomplish.
AppreciatingShlichut
The Zohar (1:129b) teaches that we must aim to live as constant shlichim of Hashem, comparing such people to malachim, heavenly angels, whose very name means “agents”. The Ba’al Shem Tov believed that we are all sent to this world as Hashem’s agents with unique missions to accomplish, while Rav Soloveitchik adds that this is why each of us are born at a particular time and place, for we all have unique missions to accomplish on Hashem’s behalf.
Though Adam HaRishon was expelled from Gan Eden as a punishment, his punishment was also intended to be a form of mission. Chazal explain our people’s exile from the Land in a similar fashion; just as Adam was given a new shlichut to accomplish outside of Gan Eden, the Jewish people were meant to fulfill a new shlichut in exile (Eicha Rabbah, Hakdama 4).
ןִמ ונָליִדְבִהְו ,ֹודֹובְכִל ונָאָרְבֶׁש, וניֵקֹל-ֱא אוה ךורָב עַטָנ םָלֹוע יֵיַחְו ,תֶמֱא תַרֹות ונָל ןַתָנְו ,םיִעֹותַהונֵכֹותְב
May we achieve chayei olam (eternal life) by living our lives as shlichim on behalf of the One sheb’ra’anu lichvodo, “Who created us for His Honor”, and separated us from the aimless by giving us the Torah to show us how to serve Him.
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(PHOTO: YAAKOV REICH)
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Rabbi Reuven Taragin is Educational Director of Mizrachi and Dean of the Yeshivat Hakotel Overseas Program.
Self-fulfillment
ost shlichim mentioned in the Torah are people sent on a particular mission on behalf of another.
Using a verse in Sefer Shmuel as inspiration, Rabbi Eliyahu Meir Bloch founded the Telz Yeshivah in Cleveland during the Holocaust. After escaping Europe and arriving in Cleveland in 1941, he and Rabbi Mottel Katz convened a meeting with community leaders to discuss founding a yeshivah At the meeting, Rabbi Bloch discussed the code Yehonatan used to let David know whether or not it was safe for him to return to Shaul’s court. As his assistant collected the arrows he shot, Yehonatan would tell the assistant that the arrows were either closer or further than where he was standing. If Yehonatan yelled that the arrows were further, it was a sign that David was in danger and needed to flee. Interestingly, Yehonatan
formulated the message this way: “If I tell him that the arrows are beyond him, go, because Hashem has sent you.” Though David was forced to flee in order to save his own life, Yehonatan framed David’s leaving as “embarking on Hashem’s shlichut”.
Modern culture encourages us to focus on ourselves and our own personal pleasure, goals and self-fulfillment. At first glance, this makes the concept of shlichut harder to identify with. But in truth, shlichut for Hashem – our Creator – is the ultimate selffulfillment! The entire world was created to glorify Hashem; when we act as His emissaries, we realize what we were created to accomplish.
We all know the importance of turning “lemons into lemonade”, of trying to transform a negative situation into a positive one. Yosef teaches us to seek more than just lemonade, to try to understand G-d’s intentions, even when we are victims of “man-made” or even sinful circumstances.
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It may be that the second half of the story is meant to serve as a prelude for the Torah reading of akeidat Yitzchak on the second day, which begins with the next chapter – “And it was, after these things…” – suggesting the story of akeidat Yitzchak is connected to the preceding story of the banishment of Yishmael. Reading these stories on consecutive days highlights how painful it was for Avraham to fulfill Hashem’s command and offer Yitzchak as a sacrifice immediately after Hashem commanded him to banish (i.e. a form of ‘sacrificing’) Yishmael – for “through Yitzchak your offspring shall be continued”!
n the first day of Rosh Hashanah, we read the story of Bereishit 21, which describes how Hashem blessed Sarah with a child. According to the rabbis, Sarah conceived on Rosh Hashanah (Rosh Hashanah 10b–11a), making this story particularly appropriate for the Day of Judgment. Surprisingly, however, the Torah reading does not end with the birth of Yitzchak. We not only read the beginning of the chapter, of the miraculous birth of Yitzchak to Avraham and Sarah, but continue the narrative with the expulsion of Hagar and Yishmael from Avraham’s home. Why include the story of Hagar and Yishmael which appears to have no connection to Rosh Hashanah?
A close examination of the text underscores the connection between the stories: In each case, Avraham is required to part from a son, and in both instances, he fulfills G-d’s command early in the morning. In each story, the son, referred to as na’ar (lad), faces mortal danger and is ultimately saved. Furthermore, these are the only two stories in which we find an angel calling “from the heavens” and which reveal a new phenomenon (a well of water and a ram caught in the thicket). Finally, both stories conclude with Divine promises that the na’ar will become “a great nation” or have a “multitude of descendants”.
Shlichut is an expression of shmi’ah – of listening, internalizing and heeding commandments of Hashem that often demand sacrifice. Sometimes we are meant to “send forth” others as an expression of Divine mission, while other times we must “send forth” our own hands (cf. Rashi, Shemot 2:5). The two juxtaposed Torah readings of Rosh Hashanah remind us that shlichut requires of us to see beyond the challenges of the moment, and to maintain our faith in the promises of Hashem: “All the nations of the earth shall bless themselves by your descendants, because you have heeded My command.”
Rabbanit Shani Taragin is Educational Director of Mizrachi and the Director of the Mizrachi-TVA Lapidot Educators’ Program.
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“Shlichut” and “Shmi’ah” in the Torah Readings of Rosh Hashanah
as his “son” and maintains his faith and readiness to fulfill Hashem’s command. “And Avraham sent forth his hand.” The angel therefore cried out: “All the nations of the earth shall bless themselves by your descendants, because you have heeded My Hagarcommand.”couldnot
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“see” the well of water and salvation before her eyes, let alone “heed” the promises hinted to in her son’s name, and so she cast her son to die in despair. By contrast, Avraham “sees” his sacrifice, and knows when to “send away” one son and “send forth his hand” to kill the other son as he “heeds” Divine commands.
Even when lifting up the knife to slay Yitzchak, Avraham still sees him
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The parallels also highlight the sharp contrast between Avraham and Hagar – a difference expressed through the words עמש (heeding) and חלש (sending). Hashem commands Avraham: “Do not be distressed over the boy (Yishmael) or your slave (Hagar); whatever Sarah tells you, heed what she says…” Avraham then “sends” them away. Hagar, though receiving the angel’s explicit promise that “I will multiply your seed exceedingly, that it shall not be numbered for multitude”, and that Yishmael would “dwell in the presence of all his brethren” (16:10–12), nevertheless falls into complete despair when Yishmael dehydrates and “casts” – as opposed to “sends” –“the child” under a bush.
Efrat Metzler became the first female Deputy Director of World Bnei Akiva in 2021. She previously served as Director of World Bnei Akiva’s Bogrim Department and as Head of its European Desk.
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Our dedication to our vision guided us as we decided to move forward, coped with financial instability and navigated the challenges of an old Russia transitioning into a different reality. Since then, the dedication of our shlichim to the Jews of Russia has enabled our kollel to flourish, despite instability and ongoing challenges. This vibrant learning center has directly impacted thousands of lives, teaching Torah and strengthening Jewish identity through its many Shabbatonim and otherOnevents.mydesk
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The moment that brought all these experiences took place last year in Israel, on Yom HaAtzmaut morning, when we hosted an event for over 300 Bnei Akiva bogrim who had made Aliyah. As I took the microphone to speak, I was overcome by tears of emotion. Years of shlichut, of building relationships with young Jews, of speaking about Torah, avodah and Aliyah, were transformed into a living reality in front of my eyes!“Who are these… who fly like doves to their dovecote?” (Yishayahu 60:8). Rav Kook explains that Aliyah is like a dove returning to its home. Seeing hundreds of Jews return to Israel, to their homeland – this is what redemption looks like!
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Zeev Schwartz is the CEO and Founding Chairman of Torah MiTzion.
feel blessed to have been on shlichut three times! The first time was in Stockholm, as a young bat sherut leumi traveling with some trepidation to a new community about which I knew so little. My second shlichut was again to Stockholm, but this time as a married couple, serving the community there for three years. We arrived there in 1999 before Chabad had even set up there, and served as a central hub of the community. Then, as a family with four kids, we packed our bags again and headed to Melbourne, Australia to lead the largest Bnei Akiva snif in the world, with a team of 68 madrichim
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hinking about Torah MiTzion over the years, a key word comes to mind: dedication. When tanks patrolled the streets of Moscow in 1999, we had a crucial decision to make. Should we send shlichim to establish the first Zionist kollel in Moscow, a city in turmoil? How could we balance the risk to our shlichim with the incredible potential for change in post-Soviet Russia?
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As we cope with ongoing uncertainty, whether it be the COVID pandemic, Russia’s invasion of Ukraine or other challenges all over the globe, it is the dedication of our shlichim –to the people, values and mission of Religious Zionism – that gives us the strength to move forward.
in Jerusalem, I keep a collage of pictures of the young couples that met, married and have built a life of yiddishkeit in Moscow under the guidance of Rabbi David Ushuvayev, our legendary Rosh Kollel of 24 years. Some have even made Aliyah, and are happily raising Jewish families here in Israel. All of this is only possible due to the extraordinary dedication of our shlichim
The story of the students’ frightening expe rience received a lot of attention in the commu nity, but instead of deterring future trips, it had the opposite effect – the number of school trips to Israel increased!
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If G-d kept me alive I must be His shaliach to protect the lives of other Jews. “Everywhere I go, I go to Eretz Yisrael,” said Rabbi Nachman of Breslov. I chose a way of life of: “Everywhere I go, I go to Am Yisrael.” It has been a magical and challenging journey of many years.
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That was the moment that I realized that simply sharing my experience as an Israeli could have a significant impact on Jews around the world. And this is exactly what I tell our shlichim. The power of shlichut is in forming meaningful relationships and then sharing your Israeli identity and experience. This is the simple formula for making a tremendous impact on Jewish lives all over the world! I have been privileged to serve as a shlicha in North America, Sweden and South Africa, and I’ve learned that no matter where in the world you are, the formula for a successful shlichut is the same!
Immediately after the battle, I had a strange feeling, despite the deep pain, that G-d had touched me. I felt in my heart a powerful drive to go out and engage with the Jewish people, to help preserve its existence and its spiritual future. My conclusion was simple and logical.
Rabbi Eliahu Birnbaum is the founding director of Ohr Torah Stone’s Beren-Amiel and Straus-Amiel Emissary Training Programs.
hen I was in the army, I joined a program that sent soldiers on shlichut to summer camps in the USA. I was sent to Camp Moshava IO in Pennsylvania. On the first Shabbat, we led the campers in singing Hatikvah, but most of the kids were talking and not treating the song respectfully. I asked the Rosh Edah if I could say something, and then I shared with the campers experience as an Israeli and as a soldier, and what Hatikvah means to me. Afterwards, a number of campers came over to tell me that my words were very meaningful and had made a great impact on them.
hy did I serve as a shaliach? I want to share a personal story from 40 years ago, which determined the course of my life.
Rabbi Yechiel Wasserman is Co-President of World Mizrachi.
During my visits to Jewish communities around the world, I tried to understand their situation and needs with empathy and respect. I went, not as a researcher coming to study an anthropological phenomenon nor as a tourist taking pictures, but out of a sense of partnership and love. We are family, one united people, no matter where we live.
Rabbi BirnbaumEliahu
Rotem Aharoni Yehoshua serves as the Director of the Morim Shlichim unit of the World Zionist Organization.
In the First Lebanon War I fought in the famous Battle of Sultan Yacoub, in which 20 soldiers fell, 30 were injured and 3 were taken captive and remain missing in action. For an entire night, we were under fire from Syrian tanks, commando battalions and Sager anti-tank missiles fired by Palestinian terrorists. Few tanks emerged whole from that inferno, the most difficult battle of the war and a painful chapter in the military history of the IDF.
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Every year, we brought groups of students on a meaningful ten-day tour in Israel. We always ended the trip with a powerful and joyous cer emony at the Kotel, just before bringing the students to the airport for their flights back to America. In 1992, we brought a group of students from the Hillel school in Los Angeles to Israel, and ended the trip, as always, with a ceremony at the Kotel. On the way to the airport, the bus was at the scene of a terror attack in Jerusalem in which several people were seriously injured. Thank G-d, none of the students were hurt. In those days, there was no internet or cell phones, and the only way to communicate with their families in Los Angeles was by a landline phone. It was morning in Los Angeles and a number of parents heard about the attack in the media, so I quickly called the principal of the school, Rabbi Menachem Gottesman z”l to tell him everyone wasWhenok. we arrived back in Los Angeles, we gathered the parents and told them what had happened. At school the next day, we all recited the Birkat Hagomel together, with great emotion.
rom 1989–1992, I served as the shaliach for the World Zionist Organization’s Depart ment of Education in Los Angeles, where I was responsible for seven western states, prepared educational programming, and oversaw and trained fifty teachers from Israel. Most importantly, it was my job to help Jewish students develop a love for Israel and learn to appreciate its centrality in Jewish life.
Leaders learn
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Leadership begins with taking responsibility
Contrast the opening of Genesis with the opening of Exodus. The opening chapters of Genesis are about failures of respon sibility. Confronted by G-d with their sin, Adam blames Eve, Eve blames the serpent. Cain says, “Am I my brother’s keeper?” Even Noah, “righteous, perfect in his generations,” has no effect on his Bycontemporaries.contrast,atthe beginning of Exodus, Moses takes responsibility. When he sees an Egyptian beating an Israelite, he inter venes. When he sees two Israelites fight ing, he intervenes. In Midian, when he sees shepherds abusing the daughters of Yitro, he intervenes. Moses, an Israelite brought up as an Egyptian, could have avoided each of these confrontations, yet he did not. He is the supreme case of one who says: when I see wrong, if no one else is prepared to act, I will.
One corollary of this is that there is no one leadership style in Judaism. During the wilderness years there were three lead ers: Moses, Miriam and Aaron. Moses was close to G-d. Aaron was close to the people. Miriam led the women and sustained her two brothers. The Sages say it was in her merit that there was water to drink in the
Moses performs signs and wonders. Yet his greatest leadership act occurs in the last month of his life. He gathers the people together on the bank of the Jordan and delivers the speeches that constitute the book of Deuteronomy. There he rises to the greatest heights of proph ecy, his eyes turned to the furthest horizon of the future. He tells the people of the challenges they will face in the Promised Land. He gives them laws. He sets forth his vision of a good society. He institutes principles, such as the septennial national assembly at which the Torah was to be recited, that will periodically recall Israel to its Beforemission.youcan
Seven times in Genesis 1, we hear the word tov, “good”. Only twice in the whole Torah does the phrase lo tov, “not good”, appear. The first is when G-d says, “It is not good for man to be alone.” The second is when Yitro sees his son-in-law Moses leading alone, and says, “What you are doing is not good.” We cannot live alone. We cannot lead alone. Leadership is teamsmanship.
lead, you must have a vision of the future and be able to com municate it to others.
They study more than others. They read more than others. Of the king, the Torah says that he must write his own Sefer Torah which “must always be with him, and he shall read from it all the days of his life” (Deut. 17:19). Joshua, Moses’ successor, is commanded: “Keep this Book of the Law always on your lips; meditate on it day and night” (Josh. 1:8).
No one can lead alone
Leadership is vision-driven. Before Moses can lead he has to experience a vision at the burning bush. There he is told his task: to lead the people from slavery to freedom. He has a destination: the land flowing with milk and honey. He is given a double
Seven Principles of Leadership
the biblical era there were three different leadership roles: kings, priests, and prophets. The king was a political leader. The priest was a religious leader. The prophet was a visionary, a man or woman of ideals and ideas. So in Judaism leadership is an emergent property of mul tiple roles and perspectives. No one person can lead the Jewish people.
Leadership is about the future
challenge: to persuade the Egyptians to let the Israelites go, and to persuade the Israelites to take the risk of going. The latter turns out to be more difficult than the Alongformer.theway,
Without constant study, leadership lacks direction and depth.
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At the heart of Judaism are three beliefs about leadership: We are free. We are responsible. And together we can change the world.
Duringdesert.
The call for shlichut is, in essence, a call for leadership. In this spirit, we reprint here an essay first published by Rabbi Sacks in June 2012, on the fundamentals of Jewish leadership.
he phrase “Jewish leadership” is ambiguous. It means leadership by Jews, but it also means lead ership in a Jewish way, according to Judaic principles and values. The first is common, the second rare. Throughout my life it has been a privilege to witness both. So by way of saying thank you for the past and giving blessings for the future, I have set out below seven of the many axioms of leadership done in a Jewish way.
Rabbi Lord Jonathan Sacks ל ” צז
Leadership is stressful and emotionally demanding
Hence one of Judaism’s greatest insights into leadership: the highest form of leadership is teaching. Power begets followers. Teach ing creates leaders.
Leadership involves a delicate balance between impatience and patience. Go too fast and people resist and rebel. Go too slow and they become complacent. Trans formation takes time, often more than a single generation.
Leaders lead because there is work to do, there are people in need, there is injustice to be fought, there is wrong to be righted, there are problems to be solved and chal lenges ahead. Leaders hear this as a call to light a candle instead of cursing the darkness. They lead
One of Moses’ deepest frustrations – we sense it throughout the biblical narrative – is the sheer time it takes for people to change. In the end, it would take a new gen eration and a new leader to lead the people across the Jordan and into the promised land. Hence the rabbis’ great saying: “It is not for you to complete the task but neither are you free to desist from it.”
This article was published in The Jewish Chronicle in June 2012.
When Moses asks G-d to choose his suc cessor, he says: “May the L-rd, the G-d who gives breath to all living things, appoint someone over this community to go out before them and come in before them, who will lead them out and bring them in” (Num. 27:16–17). Why the apparent Mosesrepetition?issaying two things about leader ship. A leader must lead from the front: he or she must “go out before them.” But
a leader must not be so far out in front that, when he turns around, he finds no one following. He must “lead them out,” meaning, he must carry people with him. He must go at a pace that people can bear.
There is a profound principle at stake here. Judaism prefers the leadership of influence to the leadership of power. Kings had power. Prophets had influence but no power at all. Power lifts the leader above the people. Influence lifts the people above their former selves. Influence respects people; power controls people. Judaism, which has the highest view of human dignity of any major religion, is therefore deeply skeptical about power and deeply serious about influence.
Leadership involves a sense of timing and pace
because they know that to stand idly by and expect others to do the work is the too-easy option. The responsible life is the best life there is, and is worth all the pain and frustration.
Study makes the difference between the statesman and the politician, between the transformative leader and the manager.
The rabbis gave a remarkable interpre tation of the passage where Moses says about the Israelites, “They will not believe in me.” G-d said to Moses: “They are believ ers, the children of believers, but in the end you will not believe.” They also said that the sign G-d gave Moses when his hand became leprous (Ex. 4:6) was a pun ishment for casting doubt on the Israelites. A leader must have faith in the people he or she leads.
Transformative leaders see the need for people to change. But people resist change and expect the work to be done for them by the leader. When the leader hands the challenge back, the people then turn on him and blame him for their troubles. So Moses is to blame for the hardships of the desert. Elijah is to blame for disturbing the peace. Jere miah is to blame for the Bab ylonians. No wonder that the most transformative leaders feel, at times, burnout and Whydespair.then do they lead? Not because they believe in them selves. The greatest Jewish leaders doubted their ability to lead. Moses said, “Who am I?” “They will not believe in me.” “I am not a man of words.” Isaiah said, “I am a man of unclean lips.” Jeremiah said, “I cannot speak for I am a child.” Jonah, faced with the challenge of leadership, ran away.
This is so even in secular leadership. Glad stone had a library of more than 30,000 books. He read more than 20,000 of them. Gladstone and Disraeli were both prolific writers. Winston Churchill wrote some 50 books and won the Nobel Prize for Litera ture. Visit David Ben-Gurion’s house in Tel Aviv and you will see that it is essentially a library with 20,000 books.
Leadership means believ ing in the people you lead
To lead is to serve – the highest accolade Moses ever received was to be called eved Hashem, “G-d’s servant,” and there is no higher honor.
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saying “we shall do” before “we shall listen.” For this reason, putting the apple first has special significance.
At its core, the custom of the simanim consists of eating the symbolic foods on the first night of Rosh Hashanah (Eshel Avraham). However, there are those who also eat the symbolic foods on the second night, in accordance with Sha’arei Teshuvah and others. Many reserve pomegranates for the second night so they can be used for saying shehecheyanu, while also eating apples with honey and saying the accompanying yehi ratzon prayer, just as they did on the first night of Rosh Hashanah.
The RoshSimanimHashanah
The power of the righteous few stems from the holiness of the nation, and so the nation as a whole, which is likened to an apple, takes precedence. What is more, the apple represents the merit of
One night or two?
Rabbi Yosef Zvi Rimon is Head of Mizrachi’s Educational Advisory Board and Rabbinic Council. He serves as the Rabbi of the Gush Etzion Regional Council and is the Founder and Chairman of Sulamot.
There are two common customs governing the order of the symbolic foods. Most Sefardim and some Ashke nazim, following Ben Ish Chai and Kaf haChayim, eat the dates first, because they are one of the seven species of Israel. Meanwhile, most Ashkenazim and some Sefardim eat the apple first, as preferred by Tur and Maharil
Rabbi Yosef Zvi Rimon
Abudraham, Magen Avraham, and other Rishonim and Acharonim note that additional symbolic foods may be chosen because their names corre spond to a particular request. Today, many Jews eat apples and honey, a practice that appears in Machzor Vitry Many add further simanim and requests of astonishing variety and imagination.
A member of the
Why are these particular foods listed? Rashi explains that they grow quickly, so that they symbol ize growth and development. Alter nately, he says that they are sweet, symbolizing a sweet new year.
A piquant reason offered for the second approach is that the nation of Israel is compared to the apple. This is so, explains the Gemara (Shabbat 88a), because just as the apple tree gives its fruit before it grows leaves, so did the people of Israel say “we shall do” (na’aseh) before saying “we shall listen” (nishma). It is written that “a righteous person shall blossom like a date palm” (Tehillim 92:13), suggesting that the date represents a person who is on a higher spiritual level than most other Jews. Nevertheless, the Jewish people as a whole is more important than a few uniquely righteous individuals.
The order
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n the book of Nechemiah, we find a description of the first Rosh Hashanah in Jerusalem after the city’s walls were rebuilt by the Jews returning from Babylonia. Nech emiah tells the people that the day is a holy one and they must not mourn. On the contrary, he says, “Go, eat rich foods and drink sweet beverages” (8:9–10). Simply understood, his words mean that good food is in order because it contributes to the joy of the holiday. However, this is not the only possible explanation. The Mordechai (Yoma, no. 723), citing the Geonim, writes that eating rich and sweet foods symbolizes our desire for a good year of sweetness and plenty in agriculture and other pursuits. According to this interpreta tion, the custom of eating simanim is ancient, dating back at least to the time of the return to the Land of Israel from AnotherBabylonia.source is Abaye’s statement in the Talmud that simana milleta hi, that “portents have significance” (Keritot 6a). Therefore, at the beginning of the new year it is desirable to eat symbolic foods like squash, black-eyed peas, leek, beets, and dates.
or of disease? Only the fear of the L-rd! We pray that this great fear will free us from those other ones which lurk everywhere, upsetting our lives.” (On Repentance, 223) Sometimes, fear can be liberating. Fear of G-d can allow us to submit, let go, and acknowledge we are not really in control. A little fear can help us cut through the illusions that we create for ourselves and force us to confront the realities of our lives and of the decisions we have made. We ask G-d to bestow His fear upon us so that we can regain perspective, recall what is important to us and contemplate what we want our priorities in life to be. The Days of Awe are meant to be awe-inspiring. They are designed to shake us out of our routines and give us additional clarity. They remind us of our temporary nature, our dependence, our vulnerability and the fragility of life. By even briefly experiencing the fear of G-d, we are reminded of the purpose of our existence. And that awareness fills us with the strength we require to take responsibility for our commitments.
Choices
לָכ לַע ךְתָמיֵאְו ךיֶׂשֲעַמ לָכ לַע וניֵקל-ֱא ‘ה ךְדְחַפ ָתאָרָ בֶׁש הַמ, “to
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A very eminent psychiatrist once said to me: ‘Had I the authority to do so, I would eliminate the prayer recited on the High Holy Day that begins with the words, “Cast Thy fear,” as fear is the major cause of the mental illnesses that beset mankind. In order to preserve one’s mental health one should be free of fears, and so there is certainly no reason why one should ever pray for fear.’ Though I am not a psychiatrist, what he said helped me to understand the true nature of that prayer which was ordained by the Sages of Israel. And that is what I told that psychiatrist: “Everyone seems to be beset with fears of all kinds. Some are afraid that they will not be able to succeed in their careers, others fear losing their wealth or status or that they will fail to attain sufficient prominence. Many people are afraid of sickness and bodily weakness… Man is plagued constantly by all sorts of lesser fears. I am not a psychiatrist, but I do know that one major source of fear can wipe out all of these lesser fears. What fear can overtake man,uprootingtherebyallotherfears,suchasthatoffailure,ofpoverty,ofoldage,ofrejection
Given that fear so often prevents us from making the right choices, why, throughout the Yamim Noraim tefillot, do we repeatedly ask Hashem, ןֵת ןֵכְבו cast His fear over all His works and His dread upon all that He has created”?
GoldbergShayna
The established Jewish calendar ensures that Parashat Nitzavim is usually read on the last Shabbat of the year, just before Rosh Hashanah (Shulchan Aruch 428:4). As we approach the Day of Judgment, we read: “I have placed life and death before you, blessing and curse; and you shall choose life, so that you will live, you and your offspring” (Devarim What30:19).does it mean to choose life?
It can mean demanding more from ourselves, overcoming our fears and making courageous decisions.
In On Repentance , Rav Joseph B. Soloveitchik addresses this question:
What Do You Really Want? Trust and Fear at Life’s Crossroads and in Everyday Living (Maggid, 2021) and a mashgicha ruchanit in the SKA Beit Midrash for Women of Yeshivat Har Etzion (Migdal Oz).
Choosing life is not a one-time decision of choosing option A over option B. Rather, it means realizing that in any situation, there are always choices to be made. It means thinking about what we believe is right and how to move forward in that direction. It entails taking active responsibility for our responses and for each decision we Takingmake.responsibility for our choices means stopping to think about what we ultimately want. It often means holding back and exhibiting selfcontrol in order to achieve goals that are more important and ultimately more worthwhile and fulfilling for us. It requires selfawareness and reflection.
Shayna Goldberg is the author of the book
This Yamim Noraim season, let us not be afraid to feel some healthy fear of G-d. We do not need to avoid feeling a little uneasy. We pray, though, that we can ultimately transform this feeling into a deeper awe and reverence that will propel us towards good decisions and serving G-d with trust and love.
Let us begin with the most unfortunate possibility. The least desirable shofar comes from the horn of a non-kosher animal. This shofar corresponds to the wake-up call that comes from perse cution by other nations, when we are driven to action by the piercing siren of fear. This is the shofar of affliction. This is the shofar that unites the Jewish people because of antisemitic threats. This shofar produces results, but only because it drives us to “flee from” danger instead of “running towards” redemption. There is no blessing made on such a shofar, for “we do not make a blessing on the cup of persecution” (Berachot 51a).
The Three Shofarot of Rosh Hashanah
We can ask this same question of our selves on Rosh Hashanah, as we enter a new chapter in our lives – a new year of opportunity. What does it feel like to walk into this room, on this day?
une 21, 1977, in Jerusalem. The Prime Minister of Israel, Yitzchak Rabin, is relinquish ing his office to the opposition leader, Menachem Begin. There is a brief ceremony, many rounds of hand shakes and awkward embraces for the cameras, and then Prime Minister Begin turns to enter his new office for the first time. Suddenly, as Yehuda Avner relates in The Prime Ministers, a reporter calls out after him: “Mr. Begin, what does it feel like to walk into that room after so many years in Beginopposition?”pauses, and with much gravity says: “It is a compelling moment, my friend. It is a compelling moment of extraordinary opposites. On the one hand, it is a terrifying feeling, and on the other, it is an exhilarating one. It is a feeling of the highest privilege, and it is a feeling of the deepest humility. It is a feeling of grave responsibility, and it is a feeling of wonderful hopefulness. It is a feeling of sisterhood and broth erhood, and it is a feeling of solitude. I have the feeling of the chazzan on the Yamim Noraim when he stands alone before the Aron Kodesh and he appeals to the Almighty in the name of the whole congregation.”
This is not the shofar we hope to hear. We don’t want to act out of fear! Yet we are too motivated to act thinking “it would be bad if we didn’t” instead of “yes, this is the right thing to do”. Ide ally, we should not act in response to the shofar of negativity and affliction.
theoretically, no horns from a kosher animal can be found? Although the Shulchan Aruch cites the Ran that “a shofar from a non-kosher animal is disqualified”, the Mishnah Berurah points out that “the Achronim wrote that this law is not clear and therefore if there is no other shofar to blow one should use [a shofar from a non-kosher animal], but without a berachah.” It may still be possible to fulfill the mitzvah of shofar by hearing the blasts from the horn of a non-ko sher animal. And so the halachah
I submit that many of us would betray the same mixed emotions as Begin did. On the one hand, it is a terrify ing feeling, and on the other, it is an exhilarating one. It is a feeling of the highest privilege, and it is a feeling of the deepest humility. It is a feeling of grave responsibility, and it is a feeling of wonderful hopefulness. It is a feel ing of sisterhood and brotherhood, and it is a feeling of solitude.
enumerates three levels of fulfillment: the ideal, the satisfactory, and the absolute last resort.
We also live in uncertain times, and so nearly ninety years later we can also ask ourselves: which shofar animates our lives and propels us into action?
But in addition to these three sounds, there are also three possible shofarot to blow, as enumerated in the Shulchan Aruch (Orach Chaim 586:1): “The mitz vah of shofar on Rosh Hashanah is with a bent ram’s horn.” Ideally, we should use the horn of a ram for the mitzvah of shofar, and one that is twisted and bent rather than straight. But what if none is available for use? “If that is not possible, all shofarot are usable, whether straight or bent; but bent is preferable to straight.” One still fulfills the mitzvah of shofar using the horns of other kosher animals, whether bent or Butstraight.whatif,
Rabbi MiodownikSteven
When feelings are so complex, it is nearly impossible to convey them in mere words. Sometimes we need a musical instrument to express our innermost thoughts, and so we use the shofar to blow the sounds of tekiah, she varim, and teruah
On Rosh Hashanah 1933, Rav Kook delivered a powerful sermon in the Old City of Jerusalem, reflecting on the three Divine calls summoning the Jewish people to be redeemed and to redeem their land. With Germany growing more threatening under Hitler’s reign, and with immigrants streaming to the Land from Europe while facing new hatred from rioting Arabs, it was a tumultuous and fright ening time. And so Rav Kook asked the people: which shofar’s sound do we hear at this time? Which level of shofar will we use to usher in our redemp tion? The ideal, the satisfactory, or the absolute last resort?
When feelings are so complex, it is nearly impossible to convey them in mere words.
J
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Fortunately, there is a better shofar to be used. The horn of any kosher animal, if it can be hollowed out, is suitable for the mitzvah of shofar. The one who hears its sound is motivated by something much more positive: the desire to serve G-d, to be part of a community devoted to Torah and mitz vot. This shofar blast causes the Jew to ask: Did I do enough to satisfy my obligations? Have I minimally met the demands placed on me by the Torah? If yes, I am completely satisfied.
The Jew who heeds the call of this shofar is animated by one question: Is it good enough? But that motiva tion can produce religious paralysis, as it does not lead to personal spiri tual growth and development. What was “good enough” at age 20 may no longer be “good enough” at age 40 or 50, for we have grown and matured since our college years. Or maybe what was “good enough” for my father or mother should not necessarily be “good enough” for me, due to differ ent circumstances of my upbringing. An attitude of “good enough” produces stagnation in Torah knowledge and Theobservance.“goodenough”
The shofar of Avraham is a call to action based on the principle of limitless
tion for G-d became evident at akeidat Yitzchak (Rosh Hashanah 16a).
Rabbi Steven Miodownik is the Rabbi of Congregation Ahavas Achim in Highland Park, New Jersey.
Jew also exhibits selective aspirations, because “good enough” does not satisfy him in other areas of life. He does not accept “good enough” when striving for a promotion at work, choosing a doctor or ordering an expensive steak at a fancy restau rant. “Good enough” is only good enough when it comes to religion.
On Rosh Hashanah, we model the shofar of idealism, of reaching for the stars. One who hears the sounds of the ram’s horn is animated by a quest for the best possible life. This is the shofar blast that echoed through the gener ations and inspired Ramban, Rabbi Yehuda HaLevi, Rav Ovadia MiBarten ura, the students of the Vilna Gaon, and the disciples of the Ba’al Shem Tov to ascend to Eretz Yisrael.
Of the three possible shofarot, to which call will we respond?
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But there is a third and final shofar whose cries we can choose to hear. The preferred shofar of redemption is the Divine call that awakens and inspires us with the excitement and electricity of being selected by G-d to receive a unique and special mission on Earth. This is the shofar of the ram – and only the ram – because it binds us to the actions of dedicalovesupremeAvinuAvrahamwhoseand
potential. When we hear the sound of the ram’s horn, it awakens us to aspire for growth, both individually and nationally. The call of the ram’s shofar resonates in those who envision themselves in Avraham’s shoes, jour neying to a new place at G-d’s bidding, ascending a mountain, saying “hineni”, “here I am”.
he danger of repeating things is that over time, we stop noticing them. The interesting houses and magnificent trees we encounter on our daily walk even tually lose their charm and grandeur. The unique qualities of our family and friends are ignored in the rigmarole of our daily routines. The texts of Torah are no different. Reading them week in and week out, we lose sight of the nuanced lives of our ancestors, the poetry of our laws and the stark beauty of the Hebrew script. In the words of Soren Kierkegaard, “There were countless generations which knew by rote, word for word, the story of Abraham – how many were made sleepless by it?”
Each of these alone is powerful and compelling, but unhealthy. Traveling forward with no past is bound to lead you nowhere in particular. Remaining in a world of memory won’t bring the dreams of days-gone-by to fruition. On Rosh Hashanah we are introspective but also forward thinking. We look at the year that has passed, but also at the year ahead. We embrace the ‘old’ while charting a path towards the May‘new’.this be a year of healing. A year in which rifts within our people, and those between all peoples, are healed, and perceived rifts between us and our Creator are mended, forever.
Rabbi Chaim Cowen is Deputy Principal at Leibler Yavneh College in Melbourne, Austra lia, and PhD candidate at VU College of Law.
story of the Akeidah is read on Rosh Hashanah. Avraham suffered a deep trauma in his youth. As the Midrash points out, Avraham was turned over to the pagan monarch, Nimrod, by his own father, to be put to death for his ‘crime’ of believing in one G-d. Avra ham survived the fires of Nimrod, but didn’t survive the trauma of knowing his father wanted him dead. The purpose of the Akeidah, as Zornberg puts it, was therapy. Avraham needed to retrace his fears, relive them, and this time come out unscathed.
Rabbi CowenChaim
It is for this reason that Aviva Zornberg, a contemporary Torah scholar, writes in her The Murmuring Deep that the
Rosh Hashanah and Healing
There’s much more to it than that, of course; you can’t explain the Akeidah in a short paragraph, and I recommend reading Zornberg’s essay yourself. But the key teaching is relevant to us all. This Rosh Hashanah, unbind your self. Confront a deep fear, set aside an insecurity, repair a lost relationship. Teshuvah is about healing, and it is only with a healthy body and a healthy mind that we can do the tasks that G-d has set us upon this earth to do.
Teshuvah is such a word. Repeated so regularly, mentioned so much, uttered so casually, it has lost all its meaning. It means to be reflective, to change, to examine one’s past. However, deeper than that, teshuvah means to recover. Recovery is not just from wrongs that one has committed, but also from wrongs that were committed to us.
There’s something to this, and I believe it’s at the core of growth, which is what time is truly about. To grow you need to be both ‘new’ and ‘old’. To be new is to innovate, to break from past shackles and reinvent ourselves, to recover from the scars of the past and open the door to a better future. To be old is to be steeped in history and memory, to hold onto the wisdom of generations and relive the experiences of our nation. To approach the future emboldened and motivated by the sac rifices of our ancestors.
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But teshuvah is more than just recov ery. Two of the key markers of time are the month, chodesh (ׁשֶדֹח ) and the year, shana (הָנָׁש). These two words can have other meanings as well: the same root word expresses itself as chadash (ׁשָדָח ), meaning ‘new’, and yashan (ןָׁשָי), meaning ‘old’.
T
Teshuvah means taking back control of our lives, irrespective of the choices made by others to harm us.
n Yom Kippur, a Jew can attain the spiritual loftiness of a malach , an angel of Hashem – a level beyond our reach during the rest of the year. In comparing a Jew on Yom Kippur to an angel, the Midrash draws several parallels. Just as an angel stands on one foot, so too are our feet positioned together throughout the duration of this holy day. Just as an angel never sits in the presence of the Almighty, so too the Jewish people attempt to stand before Hashem throughout the day. And just as an angel does not eat or drink and keeps away from sin, the Jewish people also turn away from food, drink and sin on Yom Kippur (Yalkut Shimoni, Parashat Acharei Mot).
It seems that the power of Yom Kippur is somehow greater at the beginning of the day than at the end. But how is this so?
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Rabbi FriedmanAlon
so we recite baruch shem out loud just as they do.
Logic dictates that we are most angelic towards the end of this holy day, when we feel the effects of the fast, have confessed our sins and prayed for an entire day. By contrast, when we first begin the fast our stomachs are still full from our meal, we feel physically strong and we are still attached to the physical world. Surely during these beginning hours we do not have the ability to bring ourselves to the level of an angel!
By contrast, during the Ma’ariv service immediately following the conclusion of Yom Kippur, after we have fasted, prayed and confessed our sins before Hashem for the entire day, we say the baruch shem in an undertone – unlike the angels! What is the logic behind that? If we can say baruch shem out loud at the very beginning of the fast, when our ability to reach the status of angels seems unlikely, surely at the end of Yom Kippur, when we have reached a spiritual high and atoned for our sins, we should shout the baruch shem at the top of our lungs!
O
But at what point during Yom Kippur are we most similar to angels? As we begin the holy day with Kol Nidrei, or as we near the end, during Neilah ?
It seems that the power of Yom Kippur is somehow greater at the beginning of the day than at the end. But how is this so?
Rabbi Alon Friedman is a Rabbi of the Yeshiva Mizrachi community in Johannesburg, South Africa, a teacher at Yeshiva College High School and an Avreich at the Beit Mordechai Campus Kollel.
At the beginning of the fast, when we still feel full from our meals and remain somewhat attached to the outside world, we must make a great effort to achieve the proper spiritual mindset: that we are dedicating
In Hadaiyah v’Hadibur, Rabbi Zalman Sorotzkin offers a fascinating approach to this question. In contrast to the rest of the year, when we recite baruch shem kevod malchuto leOlam va’ed in an undertone, on Yom Kippur night we recite these words out loud, with a raised voice. Why do we change our standard practice on Yom Kippur night? The Shulchan Aruch explains that Moshe heard the angels praising Hashem with these words and that he ‘stole’ the words from them. Therefore, since these words are not truly ‘ours’, having been stolen from the angels, we generally recite it silently. On Yom Kippur, however, the Jewish people are elevated to the status of angels, and
But at the end of the fast, though we are physically weak and more comparable to an angel due to the effects of the fast and a full day of prayer, knowing that in a few minutes it will all be over and we can return to regular life reduces, in a sense, our lofty spiritual level. Such a mindset lowers us to the level of mere mortals, and so we no longer recite baruch shem in a raised voice.
The takeaway is clear, and deeply empowering. The power of Yom Kippur depends on our mindset. Irrespective of our external surroundings, the way that we mentally and emotionally approach this awesome day will determine the outcome of what we are able to achieve.
The Man-MadeAngel
ourselves fully to Hashem. Knowing that a full day of holiness and total immersion in Hashem’s world awaits us requires us to make a great commitment. I am giving this coming day to You Hashem – to You and only You!
high alert, but the IDF nevertheless allowed me to go home to my parents in Haifa. Over the course of Shabbat, our phone rang a few times, but we did not answer it. Word soon spread that a war was about to begin, and the IDF was calling up combat soldiers. On Shabbat afternoon, in consulta tion with Rabbi She’ar Yashuv Cohen, I began packing up my bags to get back to my unit as soon as possible. My par ents, who were very worried for my safety, helped me pack. My father gave me a blessing and asked me to take his
In late May of 1982, we were training at a base in the Golan Heights. Everybody wanted to go home to spend Shavuot
Rabbi Kimche during the war in Lebanon.
ack in 1982, I was a highly motivated IDF soldier. As the first soldier serving in a Jewish army since the Bar Kochba Revolt 1,850 years ago and a son of Holocaust survivors, I bore a strong sense of responsibility on my shoul ders. Named for my Uncle Shlomo, murdered at the age of seventeen in Auschwitz, Jewish vulnerability was never far from my consciousness.
The!
with their families, and so we drew lots to decide who would have to stay at the base to guard the tanks during the holiday. I ‘won’ the lottery and was one of only a handful of soldiers on the base that Shavuot. I prayed with a minyan of tanks – though they weren’t impressed with my reading of Megillat Rut
B
Rabbi KimcheShlomo
I was drafted to a tank unit through my hesder yeshivah, Yeshivat Hakotel. Baruch Hashem , I excelled at every stage, became a tank driver, and was encouraged by my officers to continue on to tank commander and officer courses. For various bureaucratic reasons I wasn’t able to pursue these opportunities, but I raised my eyes to Hashem and said: “OK, I will remain a regular tank driver – but I will try to be the best one the IDF has ever seen!”
I spent every spare moment learn ing more and more about my tank – an American Patton 6B. I found an English copy of the manufactur er’s instructions and maintenance manual and read it cover to cover. I became such an expert that IDF tank mechanics sought my guidance when they encountered mechanical issues with the Patton tank.
After repeated attacks by PLO terrorists operating in southern Lebanon, the IDF launched ליִלָגַה םֹולְׁש עָצְבִמ, Operation Peace for the Galilee, on June 6, 1982. During what is now known as the First Lebanon War, 654 IDF soldiers were killed and 3,887 wounded. In commemoration of the 40th anniversary of the war and in memory of the holy soldiers who gave their lives to defend our people, we share the following reflections from Rabbi Shlomo Kimche, who served as a tank driver in the war.
following Thursday, Shlomo Argov, Israel’s ambassador to Great Britain, was shot and critically wounded by Palestinian terrorists. Israel was on
A member of the
40SpeakersMizrachiBureaumizrachi.org/speakers |
The Magnetic Tefillin
Rabbi Shlomo Kimche is the founder and Senior Rabbi of Yeshivat Bnei Akiva Orot Yehuda Yeshiva High School in Efrat, Rabbi of the Orot Yehuda Community and the Vice Chairman of the Bnei Akiva Educational Network of Yeshivot and Ulpanot.
old spare pair of tefillin instead of my beautiful new pair. I put them in my bag and waved goodbye, not knowing if and when I would see them again.
One morning, when I finished daven ing, I turned around and realized why Doron wanted me to hurry up. A long line of soldiers was waiting to use my tefillin! There were a few other religious soldiers with tefillin in the battalion, but for some reason the soldiers all wanted to use mine. Like a Chabadnik at Tachana Merkazit, I helped each one say the blessings, lay tefillin and recite Shema
When I arrived at the base and saw my tank, I hardly recognized it. It had five big new antennas on top instead of one. I learned that the highest officer in command, General Doron Rubin, had to ride in the lead tank so that he could direct the air force, paratroopers, tanks, and infantry. Riding in the lead tank, the commander would naturally choose the most protected vehicle and the best team. That's how I found myself driving the first tank of Brigade 500 into Lebanon on the 15th of Sivan, June 6, 1982.
My grandfather, Avraham Kimche, was a rich businessman in Switzerland at the beginning of the 20th century. In 1914, Rav Avraham Yitzchak HaKohen Kook traveled to Europe to attend the rabbinical convention of Agudat Yisrael, to try and convince European rabbis of the importance of the Zion ist movement. Before the convention took place, World War I broke out and Rav Kook was stranded in Europe. Rav Kook traveled to Switzerland, where my grandfather, who understood the great rabbi’s situation, invited him to stay at his home as his guest of honor until the roads reopened. Rav Kook thankfully accepted the offer and stayed in my grandfather’s home, where he learned Torah and wrote books without distraction for the next two years. In 1916, Rav Kook moved to London, but he and my grandfather remained good friends.
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Six weeks later, after having no contact with my parents and no way to tell them I was ok, I was able to return home for the first time since the war broke out. When I finally arrived, filthy and smelly, they were in shock. For them it was like experiencing techiyat hameitim, the revival of the dead; they had expected the worst.
Years later, just as the Great Depression was beginning in 1929, my grandfather was swindled and lost all of his for tune. Overnight, he was transformed from a generous philanthropist into a poor man who was forced to receive charity in order to survive. The stress ultimately caused him to suffer a phys ical and mental breakdown. Hearing of his plight from Israel, Rav Kook sought to help my grandfather. In 1934, the year before his death, Rav Kook remembered that Avraham Kimche had a son – my father, Yisrael James – who was becoming a bar mitzvah. He realized that my grandfather was likely unable to afford a pair of tefillin for his son. And so a few weeks before my father’s bar mitzvah in Switzerland, a special gift arrived from Jerusalem –a pair of tefillin from Rav Kook himself!
Over the next several days, I would grab every opportunity to get out of my tank to lay tefillin, daven and thank Hashem for the many miracles I was experiencing during the war. But my commander, Doron, was not a religious
Doron was too busy to direct me, and there was no vehicle in front of me to show me the way. Until today I still hear an echo of Doron’s voice shouting at me: Kimche – ata roeh Levanon? – Sa! “Kimche – do you see Lebanon? Go!” I was making the first tank tracks, and the other drivers followed them to avoid mines. I had to decide when to stay on the road and when to go off-road, whether to go over a moun tain or around it. My commander was too busy telling everybody else where to go and what to do. Over and over again, I whispered to myself: ךיֶכָרְד-לָכְב ,ךְרָמְׁשִל ךָל-הֶוַצְי ,ויָכָאְלַמ יִכ, “For He will command His angels on your behalf to guard you in all your ways” (Tehillim 91:11).
man and pushed me to hurry up. It was war time!
“These tefillin,” my father explained, “are the tefillin I wore most of my life. I recently bought myself a new pair, and these became my spare tefillin. I gave them to you because I hoped the merit of your grandfather’s friendship with Rav Kook would keep you safe throughout the war.”
Our Father in Heaven works in amaz ing ways!
Day in, day out, soldiers who experi enced miracles and survived danger ous battles lined up to use my tefillin. I didn’t understand why this was hap pening. What was so special about my father’s spare set of tefillin?
That night at the Shabbat table, I told them about some of the many close calls and miracles I had experienced in Lebanon. I also told them about the strange attraction so many of my non-religious IDF friends had to my ‘magnetic’ tefillin. My father smiled, and said: “I never told you where this pair of tefillin came from?”
Rabbi Kimche's father z”l giving his son the tefillin for his Bar Mitzvah in 2003.
Rabbi Kimche davening with the tefillin in Lebanon.
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For as long as I can remember, our entire family was involved with the needs of the community. My dad, Rabbi Dovid Fuld, has been a mohel for over 50 years, my uncle Rabbi Michael Fuld z”l was a rabbi and an accomplished sofer, while Ari’s father, Rabbi Yonah Fuld, is a trailblazer in Jewish education and was the princi pal of SAR Academy. Ari picked up that dedication in spades.
While working for Standing Together, an organization offering love and sup port to IDF soldiers, Ari was in his ele ment. When a company of soldiers fin ished a tough mission in Gaza or Jenin, Ari was there in a truck, handing out pizza and ice cream with a broad smile and high-fiving and congratulating “his boys” on a job well done.
The Goldberg family with Ari and Miriam Fuld.
Nothing brought Ari more joy than talking about his family: his wife, Miriam, and his children, Tamar, Naomi, Yakir and Natan. I’ve never seen a prouder father; he loved talking about what each of them were up to. Together, we would have a great time shopping for them. I remember when Ari bought a Super Deluxe Nikon camera for his picture-happy wife; I think Ari may have enjoyed buying it even more than she enjoyed using it! They were a match made in heaven. Ari maximized every moment in America. I remember when he taught
On September 16, 2018, the 7th of Tishrei, Ari Fuld was stabbed by a Palestinian terrorist at the Gush Etzion Junction. Though mortally wounded, Ari heroically chased his attacker and shot him before falling to the ground, preventing the terrorist from attacking other Jews nearby. May his blood be avenged, and may Hashem grant his family, and all of Israel, strength and comfort.
GoldbergHadassah
random strangers in Costco about the Jewish people’s right to Eretz Yisrael! He worked constantly, driven by his passion for our people and our Land, and never tired of trying to convince and persuade people all over the world about the importance of the Jewish homeland. He would argue, both online and in person, at all hours of the night and day. Once, when he was arguing with a particularly difficult person, I asked him why he was wasting his time. He explained that his argument was not for that person alone but for the tens of thousands of others who were following their discussion online.
In Memory of Ari Fuld hy”d
Ari and Shaya Goldberg
rowing up in Kew Gardens Hills, Queens, the Fulds were a close-knit family. We spent many shabbatot and chagim together, and our Chanukah par ties at one of the three Fuld brothers’ homes always brought us together for food, fun, presents, and quality family time. My cousin Ari always stood out for his warm heart, playful nature and – even from a very young age – his steadfast beliefs and convictions.
But it was his work on behalf of the Jewish people that set him apart. Ari devoted his life to his own personal ver sion of the Religious Zionist ideal: “Torat
His work required significant fundrais ing, which often brought him to my home in Teaneck, NJ. In between meet ings and speeches, we relished every moment with Ari; our kids would beg us to let them skip school whenever he came for a visit.
Hadassah Goldberg is a first cousin of Ari Fuld hy”d. Learn more about Ari at AriFuld.com.
Ari and Elie Goldberg
My family forged a very close bond with Ari, and primarily due to his influence, we took the plunge and made Aliyah in August 2021. My two sons drafted into the Israeli army and are serving with pride – thanks to Ari, their hero and mentor. As I write these words of memory with tears streaming down my face, I can’t believe he isn’t here to shep nachas – to see that the seeds he planted in my small family have borne fruit. May his memory be a blessing for his family, and all of Am Yisrael
Before all else, Ari was a man of chessed. An accomplished 4-degree black belt and martial arts teacher, he welcomed students who weren’t able to afford his classes with open arms.
Yisrael by Am Yisrael in Eretz Yisrael.”
(ARTWORK: ILAN BLOCK)
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Were there any survivors of the Shoah in your family?
I’m from the generation of 1967. At the outbreak of the Six Day War, I remember seeing a chart in a newspaper comparing the strengths of the Israel army and the Arab armies, and I said to myself, “There’s going to be another Shoah!” I was wrong of course, and instead it was a great
How did you come to start working for the Wiesenthal Center?
We’re a Yeshiva University family. My father, Dr. Abraham Zuroff, was a YU musmach and the principal of the YU high school for boys in Brooklyn for 30 years, and supervisor of all the YU high schools. My mother, Esther, was director of student services at Stern College. My maternal grandfather, Dr. Samuel L. Sar, who was dean of men at YU, was also one of the leaders of Religious Zionism in America, and
Did you always want to make Aliyah?
OlivestoneDavid J E R U S A L E M I T E S
What’s your family background?
DR. EFRAIM ZUROFF
What was your plan when you came here?
Originally, I was on the path to become an academic. I did a master’s degree in contemporary Jewry at Hebrew University, with the Shoah as my field of specialization. I eventually completed my doctorate on the activities of the Vaad HaHatzalah rescue committee during World War II, which was published in 2000 as The Response of Orthodox Jewry in the United States to the Holocaust. But I decided that I was more interested in making history than in writing it.
Dr. Efraim Zuroff is director of the Israel office and chief Nazi hunter of the Simon Wiesenthal Center, which is based in Los Angeles. He has dedicated his life to tracking down and bringing Nazi war criminals and their collaborators to trial. The author of four books, which have been translated into 15 languages, he is an imposing, warm and vibrant man with an extraordinary memory for names, numbers, dates, facts, places and, of course, history.
head of the Va’ad Hapo’el of American Mizrachi.
I was always tall, so as a kid my fantasy was to be the first Orthodox Jewish professional basketball player. I was on the teams both in high school and in college, but I wasn’t anywhere near good enough, nor could I have remained frum if I had tried to follow my dream. But basketball is still a passion of mine, and I’m a fan and go to Hapoel Yerushalayim games.
victory. So in 1968, I came to spend a year at Hebrew University and I determined then that I was going to make Aliyah and nothing was going to stop me.
In 1978, I was invited to become the first director of the Simon Wiesenthal
Surely no one grows up thinking “I’m going to be a Nazi hunter”. What else might have you become?
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An occasional series of interviews with notable veteran olim who have chosen to make their homes in Jerusalem.
Neither my parents nor my grandparents were Holocaust survivors. I tell you point blank that if they had been survivors, there is no way I could do what I’m doing, because it would be too emotional, way too emotional. I am, however, named for my grandfather’s brother who was murdered in Lithuania, together with his wife and two sons.
David Olivestone is an award-winning writer who served on the staffs of the British Museum and of the Encyclopaedia Judaica. He was Director of Communications at the Orthodox Union in New York before making Aliyah to Jerusalem with his wife Ceil in 2013.
Most people probably think of you as a sort of James Bond character with all kinds of exciting adventures.
You said before that no one grows up thinking that they’re going to be a Nazi hunter. But you have no idea how often people come up to me and say, “You have my dream job!” And they want to volunteer, thinking that I’m going to send them off to some exotic place with a big budget to go look for who knows what. But that’s not the way it works. Although I do spend a lot of time traveling around the world, it’s almost all careful and protracted research, devoting years to following a trail, helping the authorities build a case, and searching for survivors who can testify in court.
(PHOTO ON FACING PAGE: ILANA DREYER-ZUROFF)
One day I got an email from a gentleman in Scotland, a non-Jew who had a Hungarian girlfriend, and who
good health of Nazis – at least the ones who can be brought to justice.
Tell us about one of your major cases.
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Look, there are many great obstacles to securing a conviction. Most countries just don’t want to prosecute, so I have to console myself with even partial victories. I made myself a scale of achievement: 1) the person is publicly exposed; 2) a government starts an official investigation; 3) there’s an indictment; 4) the person stands trial; 5) they are convicted; and 6) they go to prison before they die.
How do you feel when a Nazi whose case you’ve worked on is brought to trial?
Center in Los Angeles, and I spent two years there. I returned to Israel in 1980 and worked here for the United States Office of Special Investigations for six years. I began to develop the tools with which I could identify the escape paths of thousands of Nazi war criminals, but at that time the only country that was taking any legal action against these Nazis was the USA. Yet we knew that many were living free, not only in South America, but in several other democratic countries. I approached Rabbi Marvin Hier, the founder and dean of the Wiesenthal Center, and told him that I could flood those countries with the names of so many suspects living in their midst that they would not be able to walk away from the issue. We did just that, and I’m proud to say that Canada in 1987, Australia in 1989 and the United Kingdom in 1991 all passed laws to enable the prosecution of Nazis who had entered their countries illegally.
I don’t feel any sense of relief, if that’s what you mean, until the person is convicted and punished. But in Germany, for example, as long as the defendant’s appeal has not been heard, they don’t go to jail. In a well-known case, Ivan Demjanjuk was eventually convicted of being an accessory to the murder of 28,000 people at the Sobibor death camp. He was sentenced to five years, but wasn’t jailed, unfortunately, because he died before his appeal was concluded. I always joke that I’m the only Jew in the world who prays for the
I have never allowed what I do to ruin my life and I’ve never turned this quest into a personal obsession. I am at heart a historian of the Shoah, and my books testify to that. I remain committed to making sure that the Shoah will neither be forgotten, nor ignored, nor denied, nor distorted, and that those countries which still today deny their involvement and their collaboration will not be left in peace.
There are so many who have avoided justice…
participated with her in some social gatherings of Hungarians. He wanted me to know that he had met an older man there who used to brag that he helped deport Jews to Auschwitz. With the assistance of a journalist from the Glasgow Herald, I discovered that this man was still in touch with his former superior officer, Sandor Kepiro, a major Hungarian war criminal who was involved in the massacre of Jewish, Serb and Roma residents of the city of Novi Sad in January 1942. He initially escaped to Argentina but returned to Budapest in 1996, thinking he was safe. In 2006, when I learned that he was still alive, I went to Budapest and with the help of some local investigators I found that he was living quite openly, ironically right across the street from a shul. What a view for a Nazi mass murderer! It took five years to get him into court, but in the end, to my great dismay, he was released by the Hungarian court on a very questionable technicality. Meanwhile, he had sued me for libel for labelling him as a Nazi, which he, of course, denied. If I had lost the case I might have been sentenced to two years in jail. What could have been more ironic? That I would sit in a Hungarian jail while this war criminal would walk free!
Your achievements speak for themselves, but on a personal note, how has your work impacted your personality?
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