OU Israel Center - Parshat Emor 5782

‫ב"ה‬

ISSUE 1466 MAY 7TH '22 ‫ו' אייר תשפ"ב‬

‫פרשת אמור‬

PARSHAT EMOR AVOT 3

Probing the Prophets Rabbi Nachman Winkler Faculty, OU Israel Center

page 22

OU Israel Parenting Column

Michal Silverstein, MSc page 42

‫והניף את‬ '‫העמר לפני ה‬ ‫ פסוק י"א‬,‫ויקרא כ"ג‬

YERUSHALAYIM IN/OUT TIMES FOR SHABBAT PARSHAT EMOR

Candles 6:47PM • Earliest 5:58PM • Havdala 8:03PM • Rabbeinu Tam 8:41PM OU ISRAEL 02-560-9100 |

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TABLE OF CONTENTS Torah Tidbits Family 04Dear Rabbi Avi Berman

By Aliya Sedra Summary 06Aliya Rabbi Reuven Tradburks A Life of Sanctification 12Rabbi Dr. Tzvi Hersh Weinreb the Name 16Sanctifying Rabbi Lord Jonathan Sacks zt"l The Prophets 22Probing Rabbi Nachman Neil Winkler Food For Thought 24OmerRabbi Shalom Rosner Focus 26Festival Rebbetzin Shira Smiles and Kindness 28Love Rabbi Judah Mischel Israel 32OUSchedule Simchat Shmuel 36Rabbi Sam Shor

and Infrastructure 38Agriculture Rabbi Moshe Taragin Parenting Column 42OUMichalIsraelSilverstein Space-Time 44Religious Menachem Persoff Y- Files Weekly Comic 46The Netanel Epstein A Minor Doing the Concluding 48Barchu Rabbi Daniel Mann Will A Majority Of World Jewry In 50 Israel Change Shemitah’s Halachic Status? Rabbi Moshe Bloom ‫עלינו‬ 52Rebbetzin Zemira Ozarowski We Decide?

54Should Rabbi Gideon Weitzman Life And Death 56Between Rakel Berenbaum Torah 4 Teens By Teens 60Lia Manning // Moshe Domnitch

REMINDERS:

KIDDUSH LEVANA

Earliest Kiddush Levana, 3 Days After Molad 4 Iyar/ Wed. night May 4 7 Days After Molad 8 Iyar/ Sun. night May 8 Last Opportunity to Say Kiddush Levana until 15 Iyar/ Sun. night May 15 until 12:17 am

2

TORAH TIDBITS 1466 / EMOR 5782

CANDLE LIGHTING

OTHER Z'M A N I M

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

EMOR CANDLES EARLIEST Yerushalayim / Maale Adumim 5:58 6:47

7:04 7:05 7:02 7:04 7:03 7:05 7:03 7:04 6:47 7:03 6:55 7:02 7:04 7:02 7:02 7:05 7:04 6:58 7:02

6:00 5:59 5:58 6:00 5:59 6:00 5:59 6:00 6:00 5:59 6:00 5:58 6:00 5:58 5:58 6:00 5:59 5:58 5:57

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HAVDALA

8:03 8:05 8:04 8:03 8:05 8:04 8:06 8:04 8:05 8:05 8:05 8:07 8:03 8:06 8:04 8:03 8:06 8:05 8:05 8:04

BEHAR

Candles Earliest Havdala

6:52 6:01 8:09 7:09 6:04 8:11 7:10 6:03 8:10 7:07 7:09 7:08 7:10

6:02 6:04 6:03 6:04

8:09 8:11 8:10 8:12

7:08 6:03 8:09 7:09 6:04 8:11 6:52 6:03 8:11 7:08 6:03 8:10 7:00 6:04 8:12 7:07 6:02 8:09 7:09 6:04 8:11 7:07 6:02 8:09 7:07 6:02 8:09 7:09 6:04 8:11 7:09 6:03 8:10 7:04 6:02 8:11 7:07 6:02 8:10

Rabbeinu Tam (J'lem) - 8:41 PM • next week - 8:46 pm TImes According to MyZmanim (20 min. before sundown in most cities, 40 min. in Yerushalyim and Petach Tikva, 30 min. in Tzfat/Haifa) OU Kashrut  NCSY  Jewish Action  JLIC NJCD / Yachad / Our Way  OU West Coast  OU Press  Synagogue/Community Services  OU Advocacy  OU Israel MOISHE BANE, PRESIDENT OF THE ORTHODOX UNION Mitchel Aeder, Chairman of the Board, Orthodox Union | Esther Williams, OU Israel Chair | Gary Torgow, Chair, OU

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3

DEAR TORAH TIDBITS FAMILY RABBI AVI BERMAN

Executive Director, OU Israel

This past week we experienced two commemorative days that have very different yet deeply connected meanings - ‫ יום הזיכרון‬and ‫יום העצמאות‬.

On ‫ יום הזיכרון‬we stopped to appreciate our sacrifices as Am Yisrael, recognizing the loss of tens of thousands of our sons, daughters, fathers, mothers, brothers, sisters, children, grandchildren, and great grandchildren, who died to defend this Holy Land over the last 74 years. Many of us spent the day going from Kever to Kever, learning about our heroes of all ages who died, protecting Am Yisrael ‘‫על קידוש ה‬, davening and learning ‫לעילוי נשמותם‬, ending the day with a deep sense of appreciation for the nation we are a part of.

On that note, we transitioned into one of the happiest days of the year for Israelis as we celebrated ‫יום‬ ‫ העצמאות‬and thanked HaKadosh Baruch Hu for the State of Israel, a country whose very existence is an outright miracle. Ever since we crossed over the Jordan River as Am Yisrael during the times of ‫יהושע‬, Jews have lived in this Land. Despite challenges throughout our history, Israel is now home to almost 7 million Jews, many of whom have emigrated during times of strife to 4

TORAH TIDBITS 1466 / EMOR 5782

the safety of this miraculous country, and proudly call themselves Jewish Israelis.

As an Oleh myself, the beauty of Eretz Yisrael and its robust history have given me and my family much to explore and we try to find new places to visit as often as we can. A few weeks ago, I shared my excitement at having all my children home during ‫ בין הזמנים‬over Pesach vacation.

Taking advantage of the opportunity, my wife and I decided to take our kids to the holy city of Tzfat. Its physical beauty was breathtaking and the atmosphere of Kedusha was apparent. Aside from the vast history of Tzfat, the Torah that has emanated from the city - especially from those who are exploring Torah for the very first time in their lives - is remarkable.

During our stay we Davened at the ‫בית‬ ‫ הכנסת אבוהב‬together with ‫הרב שמואל אליהו‬ Shlita, Chief Rabbi of Tzfat. One morning I was approached by a local resident, someone whom I have the Zechus of knowing - Aharon Botzer. Aharon and his wife Miriam founded Livnot U’Lehibanot, an organization that excavates and rebuilds the ruins around Israel - including many of the Western Wall tunnel excavations - and leads experiential classes, workshops, and discussions with

a spiritual lens since 1980. In addition to offering programs for young, unaffiliated Jewish adults, Livnot U’Lehibanot helps preserve 16th century Tzfat.

Upon seeing me and my family, Aharon excitedly advised us on how best to maximize our time in Tzfat. For those who know Aharon, it is impossible not to see how in love he is with this Holy Land and be touched by his contagious excitement.

On our last day in Tzfat, Aharon asked if my family would like to visit one of the Livnot U’Lehibanot locations - an underground tunnel. His offer surprised me as I’ve visited Tzfat quite a few times but had never heard of such a site. He assured me that the tunnel would be an experience that my wife and I, and each of our kids would appreciate. So off we went.

As you can imagine, with its expansive history, Tzfat is a magical city that has many stories to tell. In the area we visited, the Livnot U’Lehibanot team has been successful in uncovering a world underground that shows how the Jews lived in the early 16th century, just before the time of ‫ רבי יוסף קארו‬and the ‫אריז"ל‬. But it wasn’t simply ‘a tunnel.’ We saw bakeries, learning halls, rooms with heating and ventilation systems, Mikvaot, and more. It was beautiful for my wife and me to see the look of amazement on the faces of our children - especially the younger ones who marveled at the history before our eyes. I highly recommend visiting Livnot U’Lehibanot on your next trip to Tzfat.

Visit https://www.livnot.org/ for more information.

Another Tzfat experience which my family loved was the “Safed Puzzle Room”. It

was not only challenging and full of brain teasers, but it also taught my children the history of Tzfat in a fun and interactive way. What added joy to the experience was knowing that the owner of the puzzle room is also one of the loyal Torah Tidbits distributors in Tzfat. Visit https://www. safedpuzzleroom.com With memories of our trip to Tzfat fresh in our minds, I am sure ‫ יום העצמאות‬will feel particularly special, as we will celebrate starting with the OU Israel Yom Ha’atzmaut Tefila Chaggigit with my dear friend, Rabbi Shlomo Katz. The bright future of Eretz Yisrael that is enriched by its past. How fortunate we are to celebrate a Land that has been home to Am Yisrael for thousands of years. In just the last 74 years as a state, Israel has become a world leader and a symbol of hope and relief to those in need around the world.

Today we are witnessing the fulfillment of the prophecy of, “‫ושבו בנים לגבולם‬.” May we continue to uncover new insights about our history, welcome in Jews from around the world who make Aliyah in droves and contribute to the bright future of our nation.

I’ll take this opportunity to wish you all a Chodesh Tov. As we enter the month of Iyar, a month whose name has the ‫ ראשי תיבות‬of “‫אני ה’ רופאך‬,” may this month be filled with Refuah for all ‫חולי ישראל‬.

Wishing you all a meaningful ‫יום הזיכרון‬, a joyful ‫יום העצמאות‬, and an uplifting and inspiring Shabbat, Rabbi Avi Berman Rabbi Avi Berman Executive Director, OU Israel aberman@ouisrael.org OU ISRAEL CENTER

5

KI TEITZEI EMOR ALIYA-BY-ALIYA SEDRA SUMMARY Rabbi Reuven Tradburks Director of RCA Israel Region 1st aliya (Vayikra 21:1-15) Kohanim are not permitted to come in contact with the dead except for their nuclear family. Nor are they to adopt non Jewish mourning practices such as balding their head and beard or cutting their flesh. Kohanim need be holy to G-d, for they are His front line servers. They may not marry a divorcee. You are to sanctify them. The Kohen Gadol should not become tamei at all, for he is anointed. He may not marry a divorcee or widow.

Holiness dominates the book of Vayikra.

Holiness in the Torah means rarefied.

The closer to G-d, the more rarefied, the holier. But it comes with a price; holiness, that proximity to G-d comes with greater restrictions. It is no surprise that the Kohanim, those who are entrusted with facilitating offerings, man’s approach to

In loving memory of

Rebbetzin Josephine Reichel ‫ע"ה‬ on her 22nd yahrzeit

‫ז אייר‬ from the Bronner and Reichel families 6

TORAH TIDBITS 1466 / EMOR 5782

the Divine, should have unique rules for their personal conduct. But why does holiness, that proximity to G-d require more restrictions?

In the rendezvous of G-d and man, man need be reticent. Careful. Finite man approaching infinite G-d invites arrogance, pride, self-importance. We don’t want that.

We want to approach gingerly, humbly.

Carefully. The message of holiness is that we approach with care. The many rules of the Mikdash reflect this tentative approach.

The Kohanim who offer the offerings have their rules too. There are restrictions on who they may marry. This fits seamlessly with the rules outlined last week regarding who is permitted to marry and who not.

The first 2 things man is told on the 6th day of Creation are: be fruitful and multiply. And eat vegetation and fruit. Relationships. And food. The first 2 things outlined in this book that shape us to be holy are: kashrut and forbidden relationships. Holiness inheres in the borders of food and relationships. The kohanim who need to be more scrupulously holy have their own rules here concerning their relationships.

2nd aliya (21:16-22:16) A kohen who has a blemish may not serve in the Mikdash. This includes blind, lame, broken limbs, eye conditions and others. He may consume holy items but not perform the service. A kohen may not serve while Tamei, as this desecrates the holy. While a non-kohen may not consume the holy (Teruma), those who are a part of the kohen’s home may.

His daughter, before marriage or after if childless, is part of his home and may consume the holy. The holy is profaned when

consumed by others.

A blemished kohen may not serve in the Mikdash. And a kohen who is tamei may not consume holy things; neither offerings nor Teruma. Teruma may also be consumed by any member of his family. But only when they are in a state of purity.

Today, we assume all kohanim are in a state of impurity and hence are not able to consume Teruma. However, they may burn it. If a person has an olive tree and wants to give teruma to a real live Mr. Kohen, then Mrs. Kohen may use that olive oil that was given to them as Teruma by their neighbors True wholesaler from the diamond boursa with over 25 years experience to light Shabbat candles. With our return member diamond dealers club to Eretz Yisrael, many Shabbat candles of Engagement Rings ∙ Stud Earrings kohanim across the land are lit with Teruma Pendants ∙ Tennis Bracelets olive oil.

050-573-9061 jeffmor36@gmail.com 3rd aliya (22:17-33) An animal www.JeffMorDiamondJewelry.com offering may not have a blemish. This includes blind, broken limbs, eye conditions and others. This applies to a non-Jew’s offering as well. An animal with a blemish is not pleasing. An offering must be at least 8 days old. A mother and offspring may not be slaughtered on the same day. An offering may not be eaten ‫משפחת או יו ישראל שולחת תנחומים‬ after the 2nd day. Do not profane My Name, ‫ומשפחתם‬ ‫אל‬-‫לאודליה ודוד בר‬ rather sanctify Me in your midst. ‫אביה‬ ‫על פטירת‬ The kohen need be unblemished; the offering too. A non-Jew may bring an offering in ‫המקום ינחם אתכם בתוך שאר אבלי ציון וירושלים‬

‫הרב כרמי מצליח ז"ל‬

May the Torah learned in this Torah Tidbits be ‫לעילוי נשמת‬ ‫שיינדל רחל בת שלמה וקריינדל בלימא ע"ה‬ ‫נלב"ע ג' אייר‬

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our Mikdash; but on our terms, not theirs.

It must meet the rigor of our standards for offerings.

The conclusion of this section states that following these rules sanctifies Me, while offerings that are improper profanes Me. In this rather innocuous comment lies the mitzvah of Kiddush Hashem and Hillul Hashem. Actions done by little ole me can cause G-d’s Name to be desecrated, Hillul Hashem. Or sanctified, Kiddush Hashem.

While there are a lot of details of Holiness in offerings, our every day actions give us an even greater opportunity for Holiness.

The Holiness of G-d’s Name hovers over our every action. What a weighty responsibility. And wonderful opportunity.

4th aliya (23:1-22) These are the holy days: 6 days work, 7th day is Shabbat. Pesach is on the 14th st of the 1 month; for 7 days eat matza. The first day is holy, no melacha should be 16:05 done, as is the 7th day. The Omer offering of freshly harvested barley is brought the day after the first holiday day of Pesach. It permits consumption of the new grain. Count 7 full weeks and on the 50th day bring an offering of new wheat as baked chametz.

That day (Shavuot) shall be a holy day on which no melacha shall be done. When harvesting, leave the corners and the dropped items to the poor and stranger.

We are introduced to holiness in time.

The holiness of proximity to G-d has been expressed in holiness in space, the Mishkan. And through food and relationships, we are holy. And kohanim have holiness.

Now, time too. Shabbat and holidays are a rendezvous with G-d, not only in a particular place but in a particular time as

well. Rav Soloveitchik pointed out that we have Kabbalat Shabbat but we do not have Kabbalat Yom Tov.Because the rendezvous changes hosts. On Yom Tov there is a mitzvah of aliya l’regel, pilgrimage. We visit Him in His home. On Shabbat, He visits us in our home. On Shabbat we welcome Him to our home, hence Kabbalat Shabbat – more accurately we welcome the Shechina, her. When it is our turn to host, Shabbat, we welcome our guest, the Shechina to our home through Kabbalat Shabbat. Shabbat is more than a wonderfully enjoyable day off, with meaningful time with family and friends. It is a holy day, a rendezvous with the Shechina; a day when we invite the Shechina to join us in our homes.

5th aliya (23:23-32) The first day of the 7th month (Rosh Hashana) is a truah remembrance. No work shall be done. The 10th day (Yom Kippur) is a holy day on which to afflict your soul, for it is a day of atonement. No work shall be done. From evening til evening.

Rosh Hashana and Yom Kippur are not pilgrimage holidays. We will see in Parshat Pinchas that their offerings are not the same as the 3 regalim. But they share the work restriction with all the other holidays. Whether the rendezvous is joyful or reflective, holy time is marked by work restriction. Work and its accomplishment, while valuable, is tempered by its cessation. Our lives are not to be consumed by our work; we reclaim the meaning of life

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9

itself, independent of work, on Shabbat and holidays. It is the rendezvous with G-d of those days that gives life meaning.

6th aliya (23:33-44) The 15th of the 7th month begins a 7-day holiday of Sukkot. The first day is holy, no work shall be done. The 8th day is holy, no work shall be done. These are the holy days each with its offerings, besides the offerings of Shabbat and voluntary ones. And also on the 15th of the 7th month take a Lulav and Etrog and rejoice before G-d for 7 days. Dwell in Sukkot so you shall know that I had the Jews dwell in Sukkot upon the Exodus.

After all the holidays have been outlined and summarized, the Torah goes back and says to take the Lulav for 7 days and rejoice. It would seem that the Lulav is the expression of appreciation at the end of

The OU Israel Family wishes a heartfelt

MAZAL TOV

to Rabbi Avi & Pnina Berman and family on the engagement of their son

Shlomo to Tamar daughter of Rav Yedidya & Racheli Melamed of Beit Chaggai Mazal Tov to the Grandparents: Fyvie & Rachel Leah Berman and Alex & Daniella Kuflik 10

TORAH TIDBITS 1466 / EMOR 5782

the holiday cycle that began with Pesach.

How fortunate are we to enjoy our special days. Sukkot is the last holiday of the holiday cycle of the Torah. Hence we shake the Lulav in Hallel, the prayer of appreciation for our holiday cycle during Sukkot, the last of the holidays in the holiday cycle.

7th aliya (24:1-23) Bring oil for a permanent light in the Menorah, set outside the Holy of Holies. Bake 12 loaves to be placed in 2 groups of 6 on the Shulchan every Shabbat.

The kohanim shall eat this holy bread in the Mikdash. 2 men fought. The Jewish man cursed G-d. He was held until his sentence would be determined by G-d. He shall be stoned. These crimes are punishable by death: cursing G-d, murder. Others have financial penalties: property damage and bodily assault.

Oil, flour and wine figure prominently in the Mikdash. Oil in the Menorah. Bread on the Shulchan. The holiday offerings are accompanied by oil, flour and wine. It is curious that each of these is processed by people. None of them occur naturally.

STATS 31st of 54 sedras; 8th of 10 in Vayikra Written on 215 lines (rank: 20th) 17 parshiyot; 11 open, 6 closed 124 p’sukim, rank: 15; 1st in Vayikra 1614 words, rank: 22; 2nd in Vayikra 6106 letters, rank: 23; 2nd in Vayikra Relatively short p’sukim account for its drop in ranking for words & letters

MITZVOT 63 of 613 mitzvot; 24 pos. 39 prohibitions Emor has more than one mitzvah per two p’sukim, five times the Torah’s average. Only Ki Teitzei (with 74) has more mitzvot than Emor.

Olives, wheat and grapes are the natural products. When processed they become oil, flour and wine. We serve the Creator with human creativity, specifically with things processed by human hands.

The subject of the death penalty in the Torah is a weighty one. But certainly, the punishment by death of the blasphemer is to tell us that our life’s meaning, its purpose is to sanctify G-d by our behavior. Cursing Him drains our life of its purpose.

HAFTORAH EMOR YECHEZKEL 44:15-31 This week’s haftorah echoes the parsha in that it discusses various laws pertaining to the kohanim.

We are privy in this memorable section to learn about the service of the kohanim in the third Holy Temple through the elevated prophecy of Yechezkel. The realities he describes will come to fruition at the time of the Final Redemption.

As part of his vision we learn about the unique vestments worn by the priests, laws of who they can marry, and the laws regarding coming in contact with a dead body.

There is also a call to the kohanim to serve as teachers and leaders of the nation of Israel.

Being that the kohanim are to serve solely as the emissaries of the Almighty, they do not receive a portion of the Land of Israel but are given the meat of the sacrifices and tithes which support their holy work.

OU ISRAEL CENTER

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

A Life of Sanctification The conditions under which we live are many and varied. Some of us live in very comfortable, even idyllic, surroundings.

Others struggle with diverse hardships, including poverty, disease, and the conditions of war. Our people have known unspeakably extreme conditions, such as those experienced during the Holocaust.

Throughout history, we have learned to obey God’s commands, no matter the situation in which we find ourselves. Not too long ago, we all celebrated Passover. Some of us were privileged to conduct the seder in the Old City of Jerusalem, in close proximity to the site of the Holy Temple. Others gathered around tables in resorts in much more unlikely venues, ranging from Florida and California to exotic Mediterranean or Caribbean isles.

Most of us enjoyed the holiday in the warmth of our own modest homes, in places as geographically distant from each other as Brooklyn and Bnei Brak. Our collective memories drew upon images of the first Passover celebrated in Egypt at the brink of freedom from centuries of slavery, as well as images of Passovers experienced in the throes of the slavery of the Warsaw ghetto, and even in the nightmarish death camp of Auschwitz.

12

TORAH TIDBITS 1466 / EMOR 5782

Our observance of mitzvot is never negated by the conditions of our lives.

This week’s Torah portion, Parshat Emor (Leviticus 21:1-24:23), confronts us with a mitzvah which must be observed in the full range of life’s myriad conditions, however challenging they may be. I refer to the mitzvah of kiddush Hashem, usually translated as “the sanctification of God’s name.” Permit me to explicate this mitzvah by first providing an outline of the entire weekly parsha.

The parsha begins with a lengthy description of the standards of behavior required of the kohanim, the priests, the “sons of Aaron.”

This description occupies the entire first half of the parsha, chapters 21 and 22. The latter half of the parsha, chapter 23, enumerates the major festivals of the Jewish calendar.

Between these lengthy sections, we find these brief verses: “You shall faithfully observe My commandments… You shall not profane My holy name, so that I may be sanctified in the midst of the Israelite people—I the Lord who sanctify you… who brought you out of the land of Egypt to be your God…” (Levcticus 22:31-33).

The Rabbis understand these verses to refer, first of all, to the ultimate sacrilege: profaning God’s holy name, or, in Hebrew, chillul Hashem. Conversely, these passages adumbrate the concept of the sanctification of God’s name, kiddush Hashem, the noblest, and arguably the most difficult, of

all the mitzvot. and our next step will be to plant a fruit Why do I say “most Because tree.

I never thought of difficult?” myself as being the the classical type, rabbinic agricultural but definition the feelingof ofkiddush settling Hashem is the willingness to suffer marand planting a portion of Eretz Yisrael, has tyrdom rather than betray one’swe faith in been truly euphoric.

Iy”H, when plant the Jews the ourAlmighty. tree, and Thus, eat thethose fruits thatduring will grow Spanish willingly one day, Inquisition I think we who will be able tochose truly martyrdom overunique baptism exemplified kidappreciate that Kedusha found in dush Hashem.

Indeed, all of the six million the fruit of Eretz Yisrael! victims of the Holocaust, who were killed To conclude, when you buy your Tu B'shvat merely because they were Jews, are said fruit this year, don’t search for those dried to have performed the mitzvah of kiddush apricots and banana chips imported from Hashem.

Turkey. Rather, head over to the fresh But can this “sanctification” only occur in produce and buy yourself some nice juicy such dire circumstances? Is it only through Kedusha-filled Jaffa oranges and thank one’s death that one can “sanctify the Lord?”

Hashem for bringing you to this land in No one has ever responded to this question order to be able to ‫לאכול מפריה ולשבע מטובה‬, as resoundingly, and as eloquently, as did imbibing that Kedusha in every bite that Maimonides when he wrote: you take!!

“Anyone who willingly, without being compelled to do so, violates any of the mitzvot, spitefully and without pangs of conscience, has thereby profaned the name of the Lord. But, on the other hand, whoever refrains from sin, or performs a mitzvah, for no other reason, not out of fear, nor to seek glory, but rather to serve the Creator, Blessed is He, as did the righteous Joseph when tempted by his master’s wife, such a person has sanctified the name of the Lord…” (Maimonides, Hilchot Yesodei HaTorah, 5:10).

From this perspective, we can better understand the words of Rabbi Isaac Nissenbaum, a leader of the religious Zionist movement in pre-war Poland, and a hero

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of the Warsaw ghetto who was ultimately murdered there. He insisted that in the hellish conditions of Nazi persecution, it had become necessary to somewhat modify the concept of kiddush Hashem so that it signified something more than martyrdom.

How fortunate are his parents who taught him Torah; how fortunate is the teacher who taught him Torah He introduced the phrase kiddush hachaim, “the sanctification of life.” He wished to inspire the tortured residents of the ghetto not to “die for the purpose of sanctification of the name of the Lord,” but rather to “live their lives in a manner that sanctified the name of the Lord.” He urged his people to sanctify the name of the Lord, even in the horrendous conditions of the ghetto, by doing all that they possibly could to remain alive, to survive, and to live spiritual lives to the extent that those conditions allowed.

Rabbi Nissenbaum did not survive the Holocaust. But others with similar views did. One of them was named Rabbi Gad Eisner, whose heroic deeds in the aftermath of the Holocaust have been recorded by numerous eye-witnesses.

Many of the other survivors, upon discovering that their homes were gone and that their families had been killed, were ready to surrender to the “Angel of death” rather than struggle to remain alive. “What is there to live for?” they asked.

Rabbi Gad encouraged them to remain alive and arduously walked from bed to 14

TORAH TIDBITS 1466 / EMOR 5782

bed in a post-Holocaust makeshift hospital to spoon feed these tragic individuals.

More than that, after they had begun to physically recover, he inspired them to engage in spiritual practices, in Torah study, and even in joyous celebrations. He would say, in Yiddish, “az menn lebt, zohl zein gelebt,” loosely translated as “as long as you are alive, live to the maximum!” Then he would add, “Remaining alive, fully alive, is the greatest sanctification of the name of the Lord, the highest form of kiddush Hashem.”

But one does not have to resort to Maimonides, nor even to victims or survivors of the Holocaust, to find descriptions of kiddush Hashem. The Talmud offers a definition which is appropriate to those of us who thankfully live in far less extreme conditions, who live “ordinary lives”.

This is the definition of kiddush Hashem offered by the Talmudic Sage Abaye: “’Thou shall love the Lord your God.’ (Deuteronomy 6:5) This refers to someone whose actions cause the Lord’s name to become beloved by others. He is a person who reads Scripture, studies Mishnah, and associates with the wise; one who conducts himself courteously with all others, causing them to say, ‘How fortunate are his parents who taught him Torah; how fortunate is the teacher who taught him Torah. So-and-so who learned Torah, observe how beautiful are his ways, how exemplary is his conduct.”

(Talmud, Tractate Yoma 86a) This is the kiddush Hashem of which we are all capable. We need not be martyrs, we need not be heroes. We must merely guide ourselves by the Almighty’s Torah and live our lives according to His ideals. That is how we can “sanctify His name.”

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on the Weekly Parsha from COVENANT & Thoughts RABBI LORD JONATHAN SACKS ZT"L CONVERSATION

Former Chief Rabbi of the United Hebrew Congregations of the Commonwealth

May the learning of these Divrei Torah be ‫לעילוי נשמת‬ HaRav Ya'akov Zvi ben David Arieh zt"l

‫לעילוי נשמות‬ ‫פנחס בן יעקב אשר וגולדה בת ישראל דוד אייז ע״ה‬ ‫עזריאל בן אריה לייב ומעניה בת יצחק שרטר ע״ה‬ Dedicated by Dr. Robert Sreter DDS., M.S.

Sanctifying the Name In recent years we have often felt plagued by reports of Israeli and Jewish leaders whose immoral actions had been exposed. A President guilty of sexual abuse. A Prime Minister indicted on charges of corruption and bribery. Rabbis in several countries accused of financial impropriety, sexual harassment and child abuse. That such things happen testifies to a profound malaise in contemporary Jewish life.

More is at stake than simply morality.

Morality is universal. Bribery, corruption, and the misuse of power are wrong, and wrong equally, whoever is guilty of them.

When, though, the guilty are leaders, something more is involved - the principles introduced in our parsha of Kiddush Hashem and Chillul Hashem: 16

TORAH TIDBITS 1466 / EMOR 5782

“Do not profane My holy Name, that I may be sanctified in the midst of the Israelites. I am the Lord, who makes you holy...” (Lev. 22:32) The concepts of Kiddush and Chillul Hashem have a history. Though they are timeless and eternal, their unfolding occurred through the course of time. In our parsha, according to Ibn Ezra, the verse has a narrow and localised sense.

The chapter in which it occurs has been speaking about the special duties of the priesthood and the extreme care they must take in serving God within the Sanctuary.

All of Israel is holy, but the Priests are a holy elite within the nation. It was their task to preserve the purity and glory of the Sanctuary as God’s symbolic home in the midst of the nation. So the commands are a special charge to the Priests to take exemplary care as guardians of the holy.

Another dimension was disclosed by the Prophets, who used the phrase Chillul Hashem to describe immoral conduct that brings dishonour to God’s law as a code of justice and compassion. Amos speaks of people who “trample on the heads of the poor as on the dust of the ground, and deny justice to the oppressed… and so profane My Holy Name.” (See Amos 2:7) Jeremiah invokes Chillul Hashem to

describe those who circumvent the law by emancipating their slaves only to recapture and re-enslave them (Jer. 34:16). Malachi, last of the Prophets, says of the corrupt Priests of his day: “From where the sun rises to where it sets, My Name is honoured among the nations… but you profane it.” (Mal. 1:11-12) The Sages1 suggested that Abraham was referring to the same idea when he challenged God on His plan to destroy Sodom and Gomorrah if this meant punishing the righteous as well as the wicked: “Far be it from You [chalilah lecha] to do such a thing.”

God, and the people of God, must be associated with justice. Failure to do so constitutes a Chillul Hashem.

A third dimension appears in the book of Ezekiel. The Jewish people, or at least a significant part of it, had been forced into exile in Babylon. The nation had suffered defeat. The Temple lay in ruins.

For the exiles this was a human tragedy.

They had lost their home, freedom, and independence. It was also a spiritual tragedy: “How can we sing the Lord’s song in a strange land?”2 But Ezekiel saw it as a tragedy for God as well: Son of man, when the people of Israel were living in their own land, they defiled it by their conduct and their actions… I dispersed them among the nations, and they were scattered through the countries; I judged them according to their conduct and their actions. And wherever they went among the nations they profaned My holy 1 2

Bereishit Rabbah 49:9.

Psalm 137:4.

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Name, for it was said of them, ‘These are the Lord’s people, and yet they had to leave His land.’ (Ez. 36:17-20) Exile was a desecration of God’s Name because the fact that He had punished His people by letting them be conquered was interpreted by the other nations as showing that God was unable to protect them.

This recalls Moses’ prayer after the Golden Calf: “Why, O Lord, unleash Your anger against Your people, whom You brought out of Egypt with such vast power and mighty force? Why should the Egyptians be able to say that You brought them out with evil intent, to kill them in the mountains and purge them from the face of the earth? Turn from Your fierce anger and relent from bringing disaster to Your people.” (Ex 32:11-12) This is part of the Divine pathos. Having chosen to identify His Name with the people of Israel, God is, as it were, caught between the demands of justice on the one hand, and public perception on the other.

What looks like retribution to the Israelites looks like weakness to the world. In the eyes of the nations, for whom national gods were identified with power, the exile of Israel could not but be interpreted as the powerlessness of Israel’s God. That, says Ezekiel, is a Chillul Hashem, a desecration of God’s Name.

A fourth sense became clear in the late Second Temple period. Israel had returned to its land and rebuilt the Temple, but they came under attack first from the Seleucid Greeks in the reign of Antiochus IV, then from the Romans, both of whom attempted to outlaw Jewish practice. For 18

TORAH TIDBITS 1466 / EMOR 5782

the first time martyrdom became a significant feature in Jewish life. The question arose: under what circumstances were Jews to sacrifice their lives rather than transgress Jewish law?

The Sages understood the verse “You shall keep My decrees and laws which a person shall keep and live by them” (Lev. 18:5) to imply “and not die by them.”3 Saving life takes precedence over most of the commands. But there are three exceptions: the prohibitions against murder, forbidden sexual relations, and idolatry, where the Sages ruled that it was necessary to die rather than transgress. They also said that “at a time of persecution” one should resist at the cost of death even a demand “to change one’s shoelaces,” that is, performing any act that could be construed as going over to the enemy, betraying and demoralising those who remained true to the faith. It was at this time that the phrase Kiddush Hashem was used to mean the willingness to die as a martyr.

One of the most poignant of all collective responses on the part of the Jewish people was to categorise all the victims of the Holocaust as “those who died al kiddush Hashem,” that is, for the sake of sanctifying God’s Name. This was not a foregone conclusion. Martyrdom in the past meant choosing to die for the sake of God. One of the demonic aspects of the Nazi genocide was that Jews were not given the choice. By calling them, in retrospect, martyrs, Jews gave the victims the dignity in death of which they were so brutally robbed in life.4 3 4

Yoma 85b.

There was a precedent. In the Av

There is a fifth dimension. This is how Maimonides sums it up: MENACHEM PERSOFF There are other deeds which are also ial Projects Consultant, OU Israel Center included in the desecration of God’s rsoff@ou.org Name. When a person of great Torah stature, renowned for his piety, does deeds which, although they are not transgressions, cause people to speak disparagingly of him, this is also a desecration of God’s Name… All this depends on the stature of the Sage…5 People looked up to as role-models must act as role-models. Piety in relation to God must be accompanied by exemplary behaviour in relation to one’s fellow humans. When people associate religiosity with integrity, decency, humility, and compassion, God’s Name is sanctified.

When they come to associate it with contempt for others and for the law, the result is a desecration of God’s Name.

Common to all five dimensions of meaning is the radical idea, central to Jewish self-definition, that God has risked His reputation in the world, His Name,” by choosing to associate it with a single and singular people. God is the God of all humanity. But God has chosen Israel to be

ha-Rachamim prayer (See the Authorised Daily Prayer Book, p. 426), composed after the massacre of Jews during the Crusades, ‫רפואה שלמה‬ the victims were described as those “who sacrificed their lives al kedushat Hashem.” orist Though attack some of the victims went to their deaths voluntarily, not all of them did. at the Kotel 5 Mishneh Torah, Hilchot Yesodei HaTorah 5:11.

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His “witnesses,” His ambassadors, to the world. When we fail in this role, it is as if God’s standing in the eyes of the world has been damaged.

For almost two thousand years the Jewish people was without a home, a land, civil rights, security, and the ability to shape its destiny and fate. It was cast in the role of what Max Weber called “a pariah people.”

By definition a pariah cannot be a positive role model. That is when Kiddush Hashem took on its tragic dimension as the willingness to die for one’s faith. That is no longer the case. Today, for the first time in history, Jews have both sovereignty and independence in Israel, and freedom and equality elsewhere. Kiddush Hashem must therefore be restored to its positive sense of exemplary decency in the moral life.

That is what led the Hittites to call Abraham “a prince of God in our midst.” It is what leads Israel to be admired when it engages in international rescue and relief.

The concepts of kiddush and Chillul Hashem forge an indissoluble connection between the holy and the good. Lose that and we betray our mission as “a holy nation.”

A SHORT VORT

The conviction that being a Jew involves the pursuit of justice and the practice of compassion is what led our ancestors to stay loyal to Judaism despite all the pressures to abandon it. It would be the ultimate tragedy if we lost that connection now, at the very moment that we are able to face the world on equal terms.

Long ago we were called on to show the world that religion and morality go hand in hand. Never was that more needed than in an age riven by religiously-motivated violence in some countries, rampant secularity in others. To be a Jew is to be dedicated to the proposition that loving God means loving His image, humankind. There is no greater challenge, nor, in the twenty-first century, is there a more urgent one.

Covenant and Conversation 5782 is kindly supported by the Maurice Wohl Charitable Foundation in memory of Maurice and Vivienne Wohl z”l.These weekly teachings from Rabbi Sacks zt"l are part of the ‘Covenant & Conversation’ series on the weekly Torah reading. Read more on www.rabbisacks.org.

BY RABBI CHANOCH YERES

Rav, Beit Knesset Beit Yisrael, Yemin Moshe

‫וקצרתם את קצירה והבאתם את עמר ראשית קצירכם אל הכהן‬ “..and you shall reap the harvest of the field, and you shall bring the sheaf of the first fruits of YOUR harvest to the Kohen” (23:10) Why does the pasuk first describe the harvest in general, belonging to no one and yet the pasuk ends off referring to it as YOUR harvest? What changed?

The Beer Yitzchak refers us to the Talmud in Berachot in which we are taught all foods produced from the ground belong initially to G-d- “the earth and all its contents belong to Hashem” (Psalms 24:1). However, after we recite the blessing or Bracha, then the power of ownership becomes empowered to mankind “the benefits of the earth which he gave to man” (Psalms 115:16).

Similarly, here, before we have the opportunity of fulfilling the Mitzvah of bringing the Omer, the yield from the land is referred to as simply –”the harvest”. Yet, after offering the first crop- it is now designated as “your harvest”. We are permitted to benefit from the goodness of the earth only after we realize that they are gifts from G-d. Shabbat Shalom 20

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here is an old joke that, after Moshe Rabbeinu shattered the luchot, the people began to pick up the pieces left from the broken tablets.

One group picked up the side of the stone tablet that said: “Lo”, “Lo” “Lo” – “You cannot”, ”You may not”, “You shall not”- and built their faith on that. The other group picked up the other side of the tablets and read what remained: “Steal”, “Testify falsely”, “Covet”….and carefully followed those laws.

Because, you see, the smallest word can make the most difference.

When trying to understand this week’s haftarah, we best pay attention to one LETTER – the first one, “vov”. Our reading from Sefer Yechezkel (ch. 44; 15-31) closely parallels the very first theme of our parasha, i.e., the sanctified position placed upon the kohanim. The Torah details many laws that pertain to the obligation of the Kohanim to retain a lifestyle even more sacred than that of others and the obligation of the

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people to revere them as the attendants of Hashem. Likewise, the haftarah tells of how the Kohanim, descendants of Tzadok who retained that sanctified behavior and holy lifestyle required of them, would continue to serve Hashem and the people in the future.

But what about the “vov”?

Well, were we to study the first fifteen psukim of this perek that precede the haftarah, we would learn that the kohanim of Yechezkel’s time were NOT those who faithfully carried out the mitzvot commanded to them in the parasha. These earlier verses describe how the Kohanim had, like the masses, fallen into idolatry, even serving false gods, so that the navi describes them as “B’nai Neichar” – “foreigners, strangers”. As a result, Hashem denies them the right to serve as full Kohanim anymore, relegating them only to attending to - but not actually performing - the ritual rites (Sefer Yechezkel 44: 11-12).

“V”Hakohanim,” HOWEVER… the

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Kohanim descended from Tzadok were the exception to that rule. The haftarah, therefore, takes on more significance, underscoring a most important truth about Kedusha – i.e. it is granted by Hashem but can be lost by Man. The very same lesson taught by the prophet Amos in the haftarah we SHOULD HAVE READ last Shabbat (WERE IT NOT EREV ROSH CHODESH)... Kedushah is a privilege that can be retained only by meeting its challenges.

HaRav Soloveitchik adds an equally important lesson taught by the haftarah.

He asks: “What new laws or ideas regarding the obligation of the kohanim does the navi add in this message? The Rav explains that, years after Yechezkel issued his message to Israel, when Ezra led his return from Galut, he struggled to reinstitute the state of purity to the kahuna. In Babylonia, many Kohanim had intermarried and Ezra had removed them from the Kehuna, and when he arrived in Yerushalayim, he found the same was true.

What G-d had Yechezkel impart to the people – and what Ezra reminded them years later – was that the priesthood, the Kehuna, would exist even after Galut and even after the destruction of the Temple.

The sanctity and purity of the kahuna is the cornerstone to the holiness of Israel.

Kedusha does not depend on a Mikdash; it depends on an Am Kadosh.

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RABBI SHALOM ROSNER

Rav Kehilla, Nofei HaShemesh Maggid Shiur, Daf Yomi, OU.org Senior Ra"M, Kerem B'Yavneh

Omer- Food For Thought In Parashat Emor, we are introduced to the Korban Ha’omer. We begin the counting of Sefirat Ha’omer on the day that the Omer offering is made. This offering consists of barley. Very few offerings are from barley. In addition, one is required to raise and waive the barley - ‫( את העמר והניף‬Vayikra 23:11). What is the purpose of requiring one to “raise and waive” the barley? Most other sacrifices do not require “hanafa” (raising up).

Rav Zevin in L’Torah V’Lmoadim derives an important lesson from this action.

Barley is known as a food that is fed to animals. In fact, a sotah (women who is accused of acts of impropriety) brings a sacrifice from barley and the gemara (Sotah 14) explains “just as she did an animalistic act, so too she should be fed the food of animals.”

Why are we obligated to offer a sacrifice from barley at this juncture – on Pesach at a time when we initiate the counting of seven weeks to Shavuot (Matan Torah)?

Rav Zevin suggests, perhaps it is to teach us that man is no different than an animal in that he requires food and drink as nourishment to survive. What man has to do, however, is to “raise” the bar – and infuse 24

TORAH TIDBITS 1466 / EMOR 5782

the consumption of food with kedusha. To ensure that no transgressions were committed when obtaining the food. Nothing was stolen or acquired improperly. To refrain from eating forbidden foods (non kosher), and to recite the appropriate blessings before and after the meal.

When Bnei Yisrael were in the desert, they were provided with the mann, which had a certain spiritual aspect to it. Upon entering the land of Israel and having to work the land in order to yield produce, suddenly action was required to elevate the food from mere animal fodder. We are obligated to raise the korban ha’omer physically as it is being brought to the alter perhaps as a reminder that we are to infuse holiness into the mundane. Recognizing that although our food no longer falls from the sky, we are to acknowledge and appreciate its source.

Rav Yosef Dov Soloveitchik (Moadei HaRav, 170), asks why it is that after we eat fruit, which we easily obtain from a tree, we recite a short bracha (Borei Nefashot), while after we eat bread, which required us to toil and go through several processes (from cultivating the grain to producing flour and ultimately to baking bread), we recite a long bracha (Birchat HaMazon). One might have thought the opposite would be more appropriate. With respect to a fruit, I had little to do with creating it. I just picked it off the tree; therefore, the blessing after

eating a fruit should be longer and more detailed so I can express my gratitude to Hashem for creating the fruit. Meanwhile, with respect to the bread, I worked hard to turn the grain into bread. Since I had to perform the activity that made the bread edible, I would have thought that the blessing could be shorter, since it was not solely “provided” by Hashem.

Birchat HaMazon is precisely where we need to be reminded to offer our appreciation to Hashem for having provided us with our food – when we may erroneously take credit for creating our bread and lack gratitude to Hashem for having provided us with the requisite ingredients. Therefore, a much longer and more detailed bracha is required after eating bread. With respect to a fruit, it is crystal clear that it was provided

by Hashem in its finished form. As there is no risk of forgetting its source, a concise blessing is sufficient.

Raising the omer, provides us with food for thought! To appreciate the source of food on our table when it may be overlooked. Specifically during this time of year, as we prepare for the celebration of receiving the Torah, we are reminded to raise our consciousness and infuse our lives with holiness.

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REBBETZIN SHIRA SMILES Faculty, OU Israel Center

Festival Focus A significant part of Parashat Emor is dedicated to the laws of our festivals.

Interestingly, this section is preceded by a particular law which dictates that one must wait until the eighth day after an ox, sheep or goat has been born to offer it as a korban (Vayikra 22:27). Further, when the section about the holidays is read as part of the Yom Tov kriah, the segment begins with this law as an introduction. What is the connection between the two?

Rav Goldstein in Sha’arei Chayim explains that the beauty of the festivals is that the Jewish people are charged with sanctifying these days. We are all familiar with the brachah, “mekadesh Yisrael vehazemanim.” From where does the Jew draw such holiness to sanctify time?

From the legacy imparted by our Avot Hakedoshim known as the “Merkavah,” the channel to transmit the Shechinah and infuse us with the capacity to access exalted levels of holiness. He quotes the Targum Yonatan who offers a homiletic interpretation regarding the listed animals as analogous to each of the Avot. The ox reflects the strength of Avraham Avinu, the sheep symbolizes Yitzchak Avinu who was offered as a sacrifice on the altar, and Yaakov Avinu is echoed in the goats as he gave his father goats to receive his 26

TORAH TIDBITS 1466 / EMOR 5782

blessings. Thus, the introduction bespeaks these great individuals who set the stage and tone for the festivals.

Indeed, the Tur links each chag to one of the Avot, furthering this connection.

Pesach is characterized by the chessed and emunah of Avraham Avinu. The ram that was sacrificed in place of Yitzchak Avinu at the akeidah whose horn was blown at Matan Torah connects Yitzchak Avinu to Shavuot. The Torah tells us that Yaakov Avinu built sukkot for his cattle modeling how to use wealth in our transient world to serve Hashem, expressed in the message of Sukkot. When observing these festivals, we can try to connect to the personalities who invested deep spiritual reservoirs in each of the Yomim Tovim.

Rav Goldstein offers a second insight as to why this section is coupled with the festivals. “When an ox… is born…”; the ox remains the same ox even as it grows.

Although there may be physical changes as the animal develops, an ox pretty much remains the same its entire existence.

These pesukim bring to the fore the stark contrast between animal and man; we are meant to use the chagim as a means to further our growth and closeness to Hashem.

Rav Schorr would often comment that one should never say, “Yom Tov is over.” A Yom Tov is never over, it must always remain part of us and our spiritual development, progress and striving.

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RABBI JUDAH MISCHEL

Mashpiah, OU-NCSY Executive Director, Camp HASC Author of Baderech: Along the Path of Teshuva (Mosaica 2021)

Love and Kindness Rav Yehuda Amital, zt’l, was a unique talmid chacham, visionary and builder of Torah. After his family was killed in Auschwitz, Rav Amital came to Eretz Yisrael, fought in the Haganah and was the founding Rosh Yeshiva of Har Etzion (“the Gush”).

Respected for his penetrating genius and fierce independence, Rav Amital was beloved as a humble gadol b’Yisrael and deeply caring and dedicated rebbi.

Students of Rav Amital relate that he often shared the following ma’aseh: “Soon before Mincha one Erev Shabbos, a simple farmer entered the beis medrash, exasperated. He finally spotted the rebbe there, who, having just come from the mikvah, was immersed in reciting Shir haShirim with holy fervor and intensity.

The farmer cried out, urgently interrupting the rebbe’s deveykus, ‘Rebbe, Rebbe, my cow is sick! Please help me!’ Raising his head from his sefer with a look of empathy, TUVIA ANDY HAAS

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he responded, ‘Oy! Your cow is sick? Let’s go take a look!’ Following the farmer to his barn, the rebbe looked at the cow, and sighed. ‘May this cow be blessed,’ he said.

He then placed his hand on the farmer’s cheek, ‘And you, my precious friend, may you be blessed!’ As the farmer shone with contentment and the cow turned to munch some tasty clover, the rebbe made his way back to beis medrash.

“When he arrived, the chasidim gathered around their revered teacher with questions in their eyes. The rebbe smiled and explained. ‘So, you want to know how I could possibly interrupt Shir haShirim, the holy of holies, to go bless a cow minutes before Shabbos? When one of you experiences a desire to draw close and strengthen his kesher and relationship with his rebbe, he can interrupt the learning in the beis medrash in order to ask him for guidance in avodas Hashem. Well, a simple farmer also yearns for a kesher and a blessing from his rebbi, but he may not have any entry point other than his cow!’”

Rav Amital, zt’l, would encourage his students to come to him to discuss any issue, whether in his personal life or in his learning. Even if a talmid would knock on his door and cry out, “HaRav, ha-parah ha-parah — the cow, the cow…,” really having nothing specific to discuss, he would still have the full attention and presence of his rebbi, which he craved.

“Speak (emor) to the Kohanim, and say (v’amarta) to them….” [21:1] Rashi teaches us that the apparent repetition of “speak to” and “say” teaches us l’hazir gedolim al ha-ketanim, “the adults should l’hazir, ‘warn’ the young.” As the older, more experienced Kohanim, they were to instruct the younger generation in the ways of the priesthood.

L’hazir is etymologically connected with the word zohar, ‘illumination’. The Lubavitcher Rebbe tells us that this term implies not just about what we impart to others, but how we transmit it; how we view, educate and influence them. To influence the listener positively, our l’hazir, our admonition, must bring him zohar; our words must ‘shine’ and illuminate him with positivity.

As the Klausenberger Rebbe said, every craftsman has his own special tools through which he performs his work and succeeds in his trade. A teacher, too, has special tools that allow him to succeed in his trade: his love for his students and his kind words.

He uses these tools to polish the student’s heart, reveal the pure emunah within, and make it shine.

Eilu Metziyos, the second perek of Maseches Bava Metzia, addresses different scenarios and halachos of returning lost objects to their owner. The Mishna (33a) clarifies the order of priority in which lost objects belonging to various people need to be returned. After tending to one’s own lost objects, “If one finds his father’s lost item and his teacher’s lost item, tending to his teacher’s lost item takes precedence,” ‫שאביו‬ ‫הביאו לעולם הזה ורבו שלמדו חכמה מביאו לחיי העולם‬

‫ הבא‬, “as (even though) his father brought him into this world, his teacher, who taught him the wisdom of Torah, brings him to life in the World to Come.” The Mishna continues to discuss the order and priorities of kavod, honor: if one’s father and teacher had each been carrying a burden, one first takes his teacher’s burden and puts it down, and then takes his father’s burden and puts it down.

A number of opinions of the Sages in the Mishna then work to clarify what is meant

by Rabbo, ‘his teacher’. Rav Yehuda says, ‫כל‬ ‫שרוב חכמתו הימנו‬, “(Rabbo refers to) a teacher from whom one learned most of his knowledge,” be it Bible, Mishna, or Talmud. Rav Yossi says, ‫אפילו לא האיר עיניו אלא במשנה אחת זה‬ ‫הוא רבו‬, “Even if he enlightened him in the understanding of only one mishna, that is his teacher.” The Gemara concludes that one’s teacher is given precedence over one’s father when the teacher has a status of ‫רבו מובהק‬, rabbo muvhak, one’s outstanding, preeminent, primary teacher.

Rav Yom Tov Lipman Heller, the ‘Tosfos Yom Tov’, interprets the term muvhak as deriving from the word bohak, ‘shining’.

Indeed, a rebbi muvhak is a teacher that makes his student shine, and by means of this, becomes a primary source of knowledge for him.

We are all teachers to each other, modeling wisdom and extending kindness blessings to all those who are connected with us. So, even if it feels like an interruption, may we provide a listening ear, care and concern, to our children, students, teachers, parents, friends, and to everyone (even cows!) whom we meet along the way.

And may we help one another shine.

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TORAH TIDBITS 1466 / EMOR 5782

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OU ISRAEL CENTER

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is reluctant to send Yishmael away and Yitzchak seeks reconciliation with YishandSAM seeksSHOR to bless Esav.

BYmael RABBI

SIMCHAT SHMUEL

Program Director, OU Israel Center Avraham mar6th Aliya (25:1-11)

is in th Jew len

arshat Emor introduces us to one of the most mysterious practices of the ritual in the Beit Hamikdash.

The Torah instructs us that we are to prepare and bake the lechem hapanim- twelve loaves that are to be placed on each of the twelve drawers of the Shulchan, and are to remain there constantly, each week new bread is placed for Shabbat, simultaneous to the removal of the previous week’s loaves.

(Vayikra 24:5-8).

So too, Rav Chaim Vital zy’a, wrote that the practice of the Arizal, was to have twelve loaves of bread at every Seudat Shabbat to parallel the twelve loaves of the lechem hapanim.

The Gemara in Chagiga (26b) tells us that Reish Lakish explained that these twelve loaves were displayed before all those who came to the Temple for each of the three pilgrimage festivals, and that it was stated before them- ‘See how much Hashem loves the Jewish People, the loaves are as fresh (from the previous week) now as we remove them, as they were when they were placed!

‘Rebbe Yehoshua ben Levi stated that a great miracle occurred with the lechem hapanim loaves, they stayed fresh from week to week,

ries Keturah; they have 6 sons. All that Avraham has goes to Yitzchak; they remained as warmwith as they were when these are sent eastward gifts.

Avraham they were placed.’ dies at age 175; he is buried by Yitzchak and Reb Tzadok HaKohein of Lublin zy’a Yishmael in Ma’arat Hamachpelah.

Yitzchak explains our Gemara as teaching a profound is blessed by G-d: he lives in Beer L’chai Roi. eternal The from twelve Avraham loaves of the The message. transition to ec lechem hapanim represent theG-d twelve Yitzchak is complete.

While hastribes been tio of the Jewish People.

The miracle of the a silent partner in this parsha, here He twelve loaves ofgenerational the lechem hapanim staying completes the transfer – He wo fresh and warm demonstrated that Hashblesses Yitzchak.

The Jewish people will an em’s love and warmth is equally bestowed be Yitzchak and not Yishmael. be on each of th the twelve tribes of the Jewish 7 Aliya (25:12-18) The generafa People. This miracle also is meant to teach tions of Yishmael are th us an eternal lesson, that if Hashem loves enumerated. Yishmael dies. His hi each and every Jewish tribe equally, then descendants dwell from Egypt to Assyria. we too must strive to feel warmth and love Yishmael’s story is brief. He has numerica for each and every member of Klal Yisrael. ous and powerful offspring. The brevity th May we merit to internalize these beautiful teachings- that just as HaKadosh Baruch BYof RABBI Hu truly loves each and every member Rav, Beit Knes Klal Yisrael, so too may we learn to see the beautyWhen andAvraham warmthaddresses within the onepeople another, andtrying to of Cheit, “Ger V’Toshav Anochi Eimachem” (23:4) “A Stranger an to express our love for every member of Klal This seems to be a contradiction. If one is a stranger tha Yisrael. is no longer a stranger. What did Avraham mean?

TheifMagid of Dubno (Jacob ben Wolf Kranz 1741-1804) Even we are not ready to embrace the this tense situation in order to, both, state his truth and be ideasaid, of having twelve challot at each Seudat on the one hand, “I am a Resident’ due to G-d’s promis need your agreement purchase atable plot. Inindeed other words, Av Shabbat, may we ourtoShabbat “strangers”, while they understood him as saying that “the be a place where every single Jew feels The peace was kept, and Avraham remained true to his unconditional warmth and love.

Shabbat Shalom

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TORAH TIDBITS 1440 / CHAYEI SARA 5782

OU ISRAEL CENTER

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GEULAS YISRAEL

BY RABBI MOSHE TARAGIN Ram, Yeshivat Har Eztion

Agriculture and Infrastructure The halakhot of “arla” mandate a prohibition against eating the first three years of fruit produce of a tree. The Torah prefaces these laws by describing the planting process: ”When you enter the Land and plant fruit trees” - ‫ונטעתם כל עץ מאכל‬. The prohibition of eating fruits, presumes that trees had already been planted, yet the Torah articulates the planting of trees in language reminiscent of actual mitzvot. Evidently, planting trees in Israel is a sacred experience.

Our relationship with the Land of Israel is primarily religious and historical. It is a “heritage Land”, delivered by Hashem to our ancestors as part of a national covenant. Furthermore, it is the Land in which we rendezvous with the concentrated presence of Hashem. In addition to these abstract features of the Land, through agriculture we also interface with our homeLand in an earthly manner. Israel is described as our mother – ‫ אם הבנים שמחה‬and agriculture actively bonds us to our mother in a more instinctual fashion.

Through agriculture the Land and her seasons seep into our subconscious. Over the 38

TORAH TIDBITS 1466 / EMOR 5782

past 150 years, agriculture was an essential element of our return to Israel.

Agriculture and Secular Zionism Secular Zionist pioneers were not drawn back to Israel as a fulfillment of prophetic dreams or as a messianic awakening. Looking to infuse their Zionism with values, they developed an agricultural “ideology”. AD Gordon, who emigrated to Palestine in 1904 and who articulated a religion of labor, wrote that “the Jewish people has been completely cut off from nature and imprisoned within city walls these two thousand years...We lack the habit of labor-not labor performed out of external compulsion, but labor to which one is attached in a natural and organic way. This kind of labor binds a people to its soil and to its national culture.” Commitment to tilling the Land and draining its swamps was a national vision inspiring secular Jews to return home and endure great hardship and sacrifice.

Additionally, many early secular Zionists viewed farming and agriculture as a great “equalizer”, erasing the socially corrosive class divisions created by capitalism. Agriculture provided a cultural bond where prophecy and ritual could not.

Redemptive Agriculture Even for religious Jews, agriculture was a redemptive catalyst. The Vilna Gaon viewed the cultivation of our Land as a redemptive stimulus. Chapter 102 in Tehillim describes the return to Zion and the

and culturally, prejudice. craving for herwithout stones and dirt- ‫כי רצו עבדיך‬ ‫אבניה ואת עפרה יחננו‬. Traditionally, this “cravSecondly, as we saw in Parshat Va’era, ing of stones’’ symbolized Jewish longing each of our Forefathers was able to tolerate for redemption. Many Talmudic sages great frustration without losing their faith would caress the actual dirt and stones in the Almighty. of Israel to demonstrate their love. To the Vilna Gaon, craving stonesVa’era, and dirt wasof a Thirdly, again in Parshat each metaphor the agricultural development them was for grateful to the Almighty for the of dirt and stones. that Developing thetake stones everyday blessings most of us for and dirt of Israel wasn’t merely a “expresgranted. sion” of love, but would actually promote Fourthly, this time in last week’s Parshat redemption.

Bo, they each demonstrated KreaturEarly religious pioneers were painfully gefühl, a deep awareness of having been aware that our two-thousand year hiatus created by the Almighty. from Israel left us unfamiliar with its topography its local agriculture.

Rav early Tzvi In thisand week’s Torah portion, two Kalisher, an ardent religious Zionist leader twentieth century spiritual guides brought (after whom the kibbutz of Tirat of Tzvithe is two additional characteristics named) endorsed the formation of a “beit “redeemed” individual to our attention. midrash” to study the “chochmat ha’aretz” Rabbi Grodzinski taught that the and train students in agricultural tactics. “redeemed” individual does not ignore the The early kibbutzim and moshavot prevalence of evil in the world but disdains met with great difficulties and many of it and confronts it wisely and successfully. the early settlers were forced to return to Europe.

Yet many Rabonim, both inus Europe And Rabbi Ziv, the Alter, gifted with and Israel, that encouraged their disciples to the in insight our relationship with persist in their struggle to tame this inhosthe Almighty can be reciprocal. Yes, He pitable Land. But As Rav Yitzchak Elchonon is our Savior. we can reciprocate His century Rabbinic Spektor 19thhonor salvation(abyleading bringing to His name sage after ethically whom the Semicha branch by acting and honestly, even of in Yeshiva is named) assured his the face University of temptation. students “the special spirit of the Land As we draw ever closer to the Passover will assist us gradually in this agricultural holiday, Chag HaPesach, endeavor”.

Agriculture waswe seennow as a have spirlearned of no less than six paths to itual endeavor which would merit special redemption, six paths to “seeing ourselves providence. Evidently, he was correct. It as iftook we longer personally redeemed from just thanwere expected.

Egypt.”

The Modern Disconnect from Agriculture Which of the six will you choose as your The Or modern most path? will youera try has yoursevered hand at all six?of

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us from agricultural activity. Agricultural industrialization and large-scale importation of agricultural produce have sidelined most of us from direct interaction with our Land.

Even the formative experience of shemitah has been hollowed out. For most of us it is reduced to a question of which kashrut policy to adopt. We don’t live Israel through agriculture.

Yet, despite these changes, there are two ways to “simulate” the effect of agriculture upon our experience of the Land of Israel: Familiarity with the Land As Ya’akov returns to Israel after an absence of twenty two years, The Torah portrays Esav’s descendants as “yoshvei ha’aretz” or dwellers of the Land. This label is painfully ironic: Esav has raised his clan in Israel to be “dwellers of Israel”, while Ya’akov was shepherding in the plains of Lebanon. Ya’akov and his clan are now foreigners. As the Talmud recounts, Esav’s children were so familiar with our Land, that they could smell and taste the actual dirt in determining agricultural strategy.

Sadly, we too, have been absent from our Land- and for far longer than twenty-two years. Now that we have returned, it is time to get reacquainted with our Land and 40

TORAH TIDBITS 1466 / EMOR 5782

its divine beauty. My own children who b”H were raised in Israel, are far more knowledgeable about our Land than I will ever be.

In place of agriculture and planting trees, travel and tiyulim bond us to our motherLand.

Knowledge of our Land cannot remain purely spiritual or abstract.

The Land isn’t just a concept.

B u i l d i n g Infrastructure Though the Torah instructs planting actual trees, it refers to the more general process of developing the Land. Early Zionist pioneers were tasked with erecting the basic infrastructure of this country: draining swamps, building transportation infrastructure, raising an army and establishing democratic traditions. Our generation has the privilege to chaperon Israel into the modern world of technology and to stabilize both her economy and our standard of living. The next generation will face its own challenges. Most of us no longer plant trees but we are developing Israel’s socio-economic infrastructure.

This is the infrastructure which will greet Moshiach. We didn’t just wait patiently for Moshiach but constructed infrastructure which will eventually welcome him. I hope he will be proud of what we have built. I think he will. It is impressive.

OU ISRAEL CENTER

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OU ISRAEL PARENTING COLUMN Dear OU parenting, Our journey to aliya began a few years ago when we left our home in Brazil and moved to NY. Finally, a few months ago we realized our dream and landed in Israel. Our 15-year-old daughter refuses to speak to my parents (her grandparents) or cousins on the phone or on facetime. It pains me to see her cut herself off. How can I force her to invest in family which is far away?

Thank you, P. E Michal Silverstein, MSc Dear P.E., Firstly, congratulations on your recent aliya. As you know even wonderful milestones such as aliya can create a lot of challenges especially for teenagers. It seems like your daughter has gone through many changes in the past few years, having to adjust to two moves. Distancing herself from family who is far away, may be one of her ways of coping and acclimating to her new life. It may be too painful for her to connect to loved ones left behind especially while she’s focusing on the here and now. I would avoid trying to force her to connect to family as it’s usually ineffective in the long run.

Showing her that you respect her space will give her the feeling that you trust when she’s 42

TORAH TIDBITS 1466 / EMOR 5782

ready she’ll let you know. You should continue to keep in touch with your relatives as much as you can and talk about what your family means to you and the support and love that you receive from them. You can look at pictures or albums and talk about what’s going on in their lives. This will keep her connected without her having to actively reach out. Seeing you model the importance of family will set the perfect example for her when she is ready. Remember that she’s adjusting to many things now. Everything is new and different. Emotions run high and there’s a lot of uncertainty. She’s trying to build a new identity while navigating social and academic pressures.

My general tips for easing her through the aliya process would be to recognize her struggles, validate her feelings and experiences and try to get her support wherever you can. And most important is to be patient.

It takes years to really settle in!

Another way of building your child’s identity and self-esteem is to create connections.

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The more, healthy connections your child has, the greater their sense of belonging is and the less they will search out unhealthy circles and relationships. The closest circle is creating connections with immediate family, then extended family, then friends, community, youth groups and even on a national level.

Although you daughter lacks the connection of extended family right now, try to encourage as many heathy, relationships with friends and members of the community who have shared values. Many times, friends become like family when you make aliya. You can rely on each other since you’re in similar situations. There are also support groups for olim and many projects to get involved with to make you feel connected, becoming an integral part of Israel.

Be’hatzlacha

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43

DIVREI MENACHEM

BY MENACHEM PERSOFF

Special Projects Consultant, OU Israel Center menpmp@gmail.com

Religious Space-Time “In the beginning (TIME), God created heaven and earth (SPACE).” Notably, in recent parshiyot, the Torah dwelt with the Mishkan, Hashem’s sanctuary in Space.

Now, the narrative turns to the sanctification of the Shabbat and holidays, sanctuaries in Time.

Both Rav Soloveitchik and Rav Hirsch stress that control over time separates the enslaved person from the free man. However, following Rav Hirsch, by introducing the Mo’adim, Hashem essentially places our time at His disposal, thus allowing us to demonstrate decisively both our belonging to Him and our longing for Him. In the matter of the Mo’adim – the appointed times - there exists a symbiotic relationship, as it were, between Hashem and His Chosen People. In Rav Hirsch’s words, a Mo’ed Hashem only becomes so when proclaimed by the nation as a Mikra Kodesh (a holy convocation) – consequent to their fixing the new moon.

Thus, we are partners with Hashem.

We have created, if you wish, religious space-time. And, yes, during the dedicated holiday periods that we call the Foot-festivals, we fuse time with the Aliyah Laregel, the treks to the Temple to see and “be seen” 44

TORAH TIDBITS 1466 / EMOR 5782

and experience the Shechinah hovering in the Holy City.

Time is clearly manifested in the historical dimension of the festivals. Moreover, from a time perspective, Pesach must fall in the Spring, and Shavuot must occur when the fruits have begun to ripen to bring the Bikkurim to the Beit Hamikdash (representing Space).

Notably, the human element of fixing the times of the holidays is so crucial that the Talmud concludes that even if a mistake is made specifying the time of Rosh Chodesh, that decision holds – for, “I do not recognize as My holy days any other than those proclaimed by Israel” (cf. Rosh Hashanah 25a).

Rav Hirsch asserts that this partnership with Israel is intended to take our minds away from the notion that celebrating the agricultural elements of the holidays has anything to do with nature. For there are those who readily proclaim that Mother Earth has been kind to us. Indeed, the Aliyah Laregel takes us away from the fields if only to remind us of our reliance on Hashem for our bounty and blessing.

So, as Shavuot approaches, let us internalize the time and space dimensions of those special days of Simchah, Oneg, and Menuchah that allow us to be Hashem’s guests, if only for short periods of time.

Shabbat Shalom!

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TORAH TIDBITS 1466 / EMOR 5782

LATE,

OU ISRAEL CENTER

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FROM THE VIRTUAL DESK OF THE

OU VEBBE REBBE RAV DANIEL MANN

A Minor Doing the Concluding Barchu Question: At Ma’ariv, a boy under bar mitzvah recited Kaddish Yatom. When he finished, people told him to say Barchu as well. Was that proper? If not, should I have answered?

Answer: A mishna (Megilla 24a) seems to address your question. Whereas a katan may get an aliya, he may not serve as chazan or be poress al Shema. Rashi (ibid.

23b) explains that poress al Shema is reciting Kaddish, Barchu, and the first beracha of Birchot Kri’at Shema (the latter no longer practiced – Rama, Orach Chayim 69:1) on behalf of latecomers. Shuls that recite Barchu at the end of Shacharit and Ma’ariv

48

TORAH TIDBITS 1466 / EMOR 5782

(Barchu Batra) do a form of this (see Mishna Berura, intro. to siman 69), and thus we see that a katan may not lead it. Rashi (ibid. 24a) explains that because a katan is not obligated in these matters, he cannot do them on behalf of others.

However, there are cracks in the opposition to ketanim doing Barchu. Rav Yosef Karo (Beit Yosef and Shulchan Aruch, OC 53:10) refers equivocally to a minhag to allow a katan to serve as chazan for Ma’ariv. The Rama (ad loc.) is even less enthusiastic about it, and the Mishna Berura (53:32) cites being motzi the tzibbur in Barchu as the main problem. However, the minhag and the poskim who justify it must have a way to deal with the mishna. The Rashba (Shut I:239) suggests that there is not a problem of a katan not being obligated in tefilla/Barchu because an older katan is obligated Rabbinically and tefilla is only a Rabbinic obligation even for adults. He proposes then that the reason a katan may not be a chazan is due to kavod hatzibbur, which may allow for flexibility

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

(see Beit Yosef ibid). The Beit Yosef also suggests that since Ma’ariv was originally an optional tefilla, a katan may suffice to lead it (the mishna could relate to Shacharit).

What can we learn from a katan’s ability to recite Kaddish? For one, we see that a katan can recite for the tzibbur something that requires a minyan. On the other hand, according to most, a katan can only recite the Kaddeishim that are peripheral to tefilla (Gesher Hachayim 30:8:4). It is actually because a katan is incapable of being chazan that Kaddish Yatom was set aside for mourners, including ketanim (Mishna Berura 132:10). In some ways, Barchu appears to be less of a problem of being motzi than Kaddish is, as it seems just like a prompt for the tzibbur to bless Hashem with “Baruch Hashem hamevorach…” (the chazan’s repetition of those words apparently is not to be motzi the tzibbur – see Mishna Berura 57:3-4).

Additionally, we do find that a katan does say Barchu when he gets an aliya. To explain the dichotomy in the mishna we have to say something along the lines that Barchu before an aliya is a requirement of the oleh and it is not reciting something on behalf of the tzibbur (Ishei Yisrael 15:(94)).

We have seen some logic and scant sources to allow a katan to recite Barchu at least at Ma’ariv, which we arguably might extend to Barchu Batra of Shacharit, which is based on only a chance that someone missed Barchu. However, poskim assume that a katan

should not be reciting it (Gesher Hachayim ibid.; Ishei Yisrael 15:32; Tefilla K’hilchata 17:).

If a katan did Barchu Batra, may/should one answer? Answering Barchu is important enough to interrupt at almost every juncture in davening (Shulchan Aruch, OC 66:3), apparently even for Barchu Batra after having already answered Barchu (see Mishna Berura 109:5). It is wrong to not respond when the tzibbur is answering Barchu Batra (Ishei Yisrael 16:(87), citing Rav C. Kanievsky zt”l). Admittedly, one must not answer Barchu without proper prompting (e.g., nine people did not hear it – Be’ur Halacha to 57:1). However, a katan is capable of prompting during his aliya and may just be missing the full power to be motzi others with it, and we have seen opinions that he can say it as a chazan at Ma’ariv. Therefore, if the mistake was made to have the katan say Barchu Batra, we posit that it is better to answer him than to not answer (even in a case where the katan will not notice and be embarrassed).

Having a dispute?

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49

TORAH VEHA'ARETZ RABBI MOSHE BLOOM INSTITUTE BY en.toraland.org.il

Will A Majority Of World Jewry In Israel Change Shemitah’s Halachic Status?

World Jewry statistics According to Israel’s Central Bureau of Statistics, world Jewry comprises approximately 15,166,200, of whom 46.1% live in Israel (6,998,000; as of 2021). If immigration continues to rise and our national natural growth rate continues, by next shemitah year (5789-2028/9) it is possible that majority of world Jewry will live in Israel, G-d willing.

This is something that our forefathers could only dream of, whereas in 1948 the Jewish population in Israel was only 716,700, a mere 5.7% of world Jewry (Jewish Virtual Library).

Could this possibly impact the status of land-dependent mitzvot that are derabanan today?

Rambam writes (Terumot 1:26) that terumot and ma’aserot will be biblically mandated “when all of the Jewish People are in the Land of Israel.” A minority is insufficient. Rabbi Zevin (Techumin 10) 50

TORAH TIDBITS 1466 / EMOR 5782

and the Chazon Ish write that the intent is a majority, not necessarily all. Is this true also for shemitah?

When will yovel and shemitah be biblical commandments?

The Gemara in Arachin 35 states that yovel was nullified after the exile of the 2.5 tribes, towards the end of the First Temple, and it was not reinstated in Second Temple times. Rabbi Yehuda HaNasi (a.k.a. Rebbi) (Gittin 36) maintains that shemitah depends on yovel, so shemitah will also only be biblical once yovel is a biblical commandment.

While other Sages believe that shemitah laws are independent and not linked to yovel, Rambam (Shevi’it 10:9) and most Rishonim follow Rebbi’s ruling.

Yovel was only in force following 21 years of conquest and division of the land, and ended when some of the tribes were exiled from their land. From here we see that only when the tribes were situated in their ancestral portions, the yovel was in force and thus shemitah was also biblically mandated. Rambam writes further (Melachim 11:1) that only in the times of Mashiach will shemitah and yovel be reinstituted as biblical mitzvot.

Conclusion Even when a majority of world Jewry lives in the Land of Israel, shemitah will remain rabbinic until the arrival of Mashiach, who should come speedily and in our days, amen!

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51 63

TOWARDS MEANINGFUL REBBETZIN ZEMIRA OZAROWSKI TEFILLA BY descendant from Initiative the Davidic line who Director of OU aIsrael L’Ayla Women’s

‫עלינו‬ Over 150 years ago, Rav Dovid ben Shimon haTzuf wrote the following words in his Sefer, ‫ – שער החצר‬If a person knows in his heart that there have been days that he said ‫ עלינו‬as if he were in a race, one word in Shul and the next word on his way out, in order to hurry quickly on his way, and some words were swallowed in between, and he didn’t pay attention to the praise found within…. listen to this advice….say the words slowly as if you are counting pearls and make sure to study, prepare, and analyze every word.

These words might as well have been written today because our generation too is guilty of this description. Placed at the end of davening, ‫ עלינו‬is often-time overlooked and rushed through. The beauty and importance of this Tefilla are simply lost on us in our rush to jump into our daily routine. But if we stop and analyze this prayer a bit more, we will hopefully come to understand what we are missing.

According to the Geonim, ‫ עלינו‬was originally written by Yehoshua bin Nun when Bnei Yisrael entered into Eretz Yisrael. As Bnei Yisrael were beginning to encounter other nations and to live amongst them, Yehoshua had to make it clear to them what their relationship with and attitude towards the other nations should be. In the first paragraph of ‫עלינו‬, we talk about the 52

TORAH TIDBITS 1466 / EMOR 5782

would be known as “Sar Shalom”, the Prince of Peace (see Ch. 9; 5-6 or the final verses on the haftarah for parashat Yitro). difference between Bnei Yisrael and the But too often forgotten is the second promother nations. We thank Hashem for the ise included in this haftarah: “v’nogsayich privilege of havingrulers. been chosen to be part tzdaka”, righteous

of the Jewish people. of .‫ית‬But ‫אש‬ ִׁ ‫ֵר‬when ‫יוצר ְּב‬ ֵ ‫ל‬Yishayahu ְ ‫ֻלה‬ ָּ ‫ ָל ֵתת ְּגד‬speaks .‫ֲדון ַה ּכל‬ ‫ַלא‬righteous‫ׁש ֵּב ַח‬ ַ ‫ָע ֵלינ ּו ְל‬ ness he does not refer to religiosity .‫ֲד ָמה‬ ָ ‫שמנ ּו ְּכ ִמְׁש ְּפחות ָהא‬ ָ ‫ וְלא‬.‫ֲרצות‬ ָ ‫ ְּכגויֵי ָהא‬that ‫ ָעשנ ּו‬we ‫ׁש ּלא‬ ֶ often define as practicing rituals, studying ‫ש ֵהם ִמְׁש ַּת ֲחוִים‬:‫ָם‬ ׁ ֶ ‫ְגור ֵלנ ּו ְּכ ָכל הֲמונ‬ ָ ‫ׁש ּלא שם ֶח ְל ֵקנ ּו ָּכ ֶהם ו‬ ֶ ‫ים‬Torah ‫ור ִע‬ ְ ‫נ ּו ּכ‬or ‫ַח‬ ְ ‫ַאנ‬ ֲdavening ‫ ו‬:‫יע‬ ַ ‫יוש‬ ִׁ ‫ לא‬daily. ‫ ֶאל ֵאל‬No. ‫ְל ִלים‬The ‫ו ִּמ ְת ַּפ‬promise ‫ְל ֶה ֶבל ו ְִריק‬ ‫ו ְּך‬of ‫ ָּבר‬righteous ‫דוש‬ ׁ ‫ל ִכים ַה ָּק‬rulers ָ ‫ְל ֵכי ַה ְּמ‬of ‫“ך ַמ‬nogsayich ְ ‫ּמודים ִל ְפנֵי ֶמ ֶל‬ ִ tzadaka”, ‫ו ִּמְׁש ַּת ֲחוִים ו‬ does not refer to their relationship with :‫הוּא‬ the Al-mighty but with their treatment of It is incumbent upon us to praise the others. It refers to honesty, trustworthiness Master of everything, to attribute greatand justice. Our promise of a perfect world ness to the Maker of creation. For He didn’t demands tzdaka – and it is something we make like the nations of the world and must us demand today as well. didn’t make us like families of the earth.

You see, this is exactly how thelike navitheirs beganor He didn’t make our portion his sefer. For when he condemned Israel our lot like that of the masses. For they worfor her sins he asks what happened to ship emptiness and pray to a god that can Yerushalayim that “once was filled with not save them whereas we bow and prosjustice, and righteousness once dwelled trate ourselves before the King of all kings, there” and when he closes his message HaKadosh Baruch Hu. b’mishpat tipahe tells them “Tziyon It was important that theZion Jewish nation deh-v’shaveha b’tz’daka”, will be understand from the start that they are redeemed through JUSTICE and her peniprivileged to be part of the chosen nation tents through RIGHTEOUSNESS so that they not be tempted to follow after Our ideal world can only be built through the other Canaanite nations. They need to justice and righteousness. understand that what they have is much And it isand up to us to meaningful create that world. greater more and there is no reason to imitate those around them.

www.lostintranslation.online www.translationsandadvocacyforolimhadashim.com

M

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On the other hand, Bnei Yisrael need to also realize that they do play a very vital role amongst the other nations. They are meant to be a light onto the nations, spreading knowledge of Hashem to the entire world. This is the theme of the second paragraph of ‫עלינו‬ ‫ַעל ֵּכן נְ ַק ּוֶה ְּל ָך ה' אֱלקינ ּו ִל ְראות ְמ ֵה ָרה ְּב ִת ְפ ֶא ֶרת‬ .‫ ִּכי ְל ָך ִּת ְכ ַרע ָּכל ֶּב ֶר ְך‬.‫יוש ֵבי ֵת ֵבל‬ ְׁ ‫ י ִַּכיר ּו ְוי ְֵדע ּו ָּכל‬.…‫ֶך‬ ָ ‫ֻז‬ ּ‫ע‬ ‫ִיק ְּבל ּו‬ ַ ‫ֶיך ה' אֱלקינ ּו י ְִכ ְרע ּו ְוי ִּפלוּ…ו‬ ָ ‫ ְל ָפנ‬.‫ׁש ַבע ָּכל ָלׁשון‬ ָּ ‫ִּת‬ .‫ּת ָך‬ ֶ ‫ֻלם ֶאת על ַמ ְלכו‬ ָּ ‫כ‬ Therefore we hope to see quickly the glory of Your strength…that the inhabitants of the world will recognize and know You, that every knee will bow before You and every tongue will swear before You. Before You Hashem our G-d, they will bow and fall…and they will all accept Your Kingship.

Bnei Yisrael can’t just separate themselves from the other nations, protecting themselves from outside influences. They need to be amongst the nations in order that they can spread monotheism and belief in Hashem to the world.

This Tefilla that Yehoshua composed was later integrated into the Malchuyot section of the Mussaf of Rosh Hashana. In the section where we proclaim Hashem King over the entire world, it makes sense to include the ‫ עלינו‬which predicts a time when the entire world will come to recognize Hashem.

Much later, it was decided to include ‫עלינו‬ in our Tefillot on a daily basis. After all, its two-fold message - to keep a distance from

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the other nations and at the same time be a light onto the other nations- is one that is worth constant review and emphasis. This Tefilla is meant to be said with awe and trepidation, as in it, we are accepting upon ourselves Hashem as G-d – ‫ְעל‬ ַ ‫ׁש ַמיִם ִמ ַּמ ַעל ו‬ ָּ ‫ ִּכי ה' הוּא ָהאֱלקים ַּב‬.‫בת ֶאל ְל ָב ֶב ָך‬ ָ ‫ֲש‬ ׁ ֵ ‫וַה‬ :‫ ֵאין עוד‬.‫ָה ָא ֶרץ ִמ ָּת ַחת‬ And you should inculcate in your heart the idea that Hashem is the G-d of the sky above and the ground below, and there is none other.

We are also accepting our role as the chosen nation and the responsibility to spread knowledge of Hashem to this world. This is indeed a very serious Tefilla, one that should not be taken lightly or mumbled on our way out of shul. Let us try and take this to heart the next time we recite this powerful Tefilla.

OU ISRAEL CENTER

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

Should We Decide?

Last time we saw the opinion that if parents carry a genetic disease, and there is a chance that they will pass the disease to their children, then they cannot have children in the natural way. Instead, they must undergo preimplantation genetic diagnosis, PGD, to ensure that they will have healthy children.

However, the Talmud’s tale, that we have seen recently, seems to suggest otherwise.

We recall the discussion between Chizkiyahu and Yeshayahu as to how much effort one must go to in order to have children.

“Chizkiyahu said: I had no children because I envisaged through divine inspiration that the children that emerge from me will not be virtuous. Yeshayahu said to him: Why do you involve yourself with the secrets of the Holy One, Blessed be He? That which you have been commanded, you are required to perform, and that which is God’s responsibility let Him take care of.”

King Chizkiyahu did not want to have children, knowing that they would not be appropriate. But the Prophet Yeshayahu rebuked the king, that this was not an option.

Chizkiyahu suggests that if one knows that their children will not be suitable then they should not have children. Presumably, he would suggest that if technology, such as 54

TORAH TIDBITS 1466 / EMOR 5782

PGD, is available to ensure that one’s children will be healthy, then one is obligated to use it.

However, Yeshayahu does not encourage, or even permit, such an approach, instead he suggests that we are not supposed to be involved in such decisions. Our obligation is to have children and leave the rest up to the Almighty. Of course, we must educate and nurture our children that they can become the best version of themselves as possible, but we are not under any obligation to make great effort to change their fate. And this is the Talmud’s conclusion.

It appears as though the Talmud does not condone, and even forbids, taking steps to prevent unwanted traits being passed on to the next generation.

Some authorities do take such an approach and do not support using PGD, and definitely are not of the opinion that the couple are under any obligation to use PGD to have healthy children.

However, some poskim do promote and encourage using PGD for genetic diseases.

What possible explanation can be given, according to this approach, to the Talmudic tale and apparent obvious conclusion?

More on this next time.

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RAKEL BERENBAUM PORTION FROM BY Contributor, Torah Tidbits THE PORTION

Between Life And Death Our parsha begins with God telling Moshe to tell Aharon’s descendents, the Kohanim, that they are prohibited from becoming tamei – impure. They must not participate in the burial of most dead people “lnefesh lo itama b’amav” (21:1).

We all know that dealing with the dead is a very important mitzvah of chesed so much so that the person who is occupied in burying the dead is exempt from other mitzvoth even from wearing tefillin, saying Shema and davening. It is one of the ways that we follow in the footsteps of God and do the mitzvah of ‘Vhalchta bdrachav” (Dvarim 28). So it seems strange that the Kohanim would be prohibited from such an important mitzvah.

One reason is that the Kohanim need to remain pure so that they can do their important work in the Mishkan or Temple. Coming in contact with the dead would make them impure and then they wouldn’t be able to enter the Holy places and wouldn’t be able to do their work – so when there are other people who could bury the dead person it is best if they do it.

The Oznaim LTorah brings another reason. He says it is important for people to 56

TORAH TIDBITS 1466 / EMOR 5782

care for the dead and to go to the home of a mourner because all mortals will die one day and that way we can remind ourselves of our end and improve our behavior. He says that the Kohanim don’t need this reminder because they are always living in the shadow of death. Their job puts them on the tight wire between life and death every day since they work in the presence of God. If they come to the Holy areas to do their work in inappropriate ways, ( such as drunk, impure, without their special garments, without washing their hands and feet…) the punishment is death. This we saw with the death of the two son’s of Aharon, Nadav and Avihu, “b’kirvatam lfnei Hashem” (10:1). They live with a constant threat of death so they are more apt to be careful with their behavior.

Yet there are a few exceptions to this prohibition, when the Kohanim are actually obligated to deal with the burial of a dead person, such as for the very close relatives that are listed in verses 21:1-3 and for a dead person who has no one else to bury them. There are times in everyone’s life, even the Kohen’s, when they are confronted with death and they must rise to those occasions as well. The Rambam learns from these verses the general mitzva for all Jews, not just kohanim, of aveilut mourning. The Torah does not want us to ignore tragedies that may befall us. Crying and mourning are normal stages when

OU ISRAEL CENTER

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there is a loss. The Torah does not want us to skip over these important stages of dealing with grief. Crying is important and can bring healing.

This is an important lesson especially at this time of year with Yom HaZikaron LeShoa, and Yom HaZikaron LHalalei M’a’arakhot Yisrael ul’Nifge’ei Pe’ulot HaEivah. We as a community mourn the loss of every Jew who is killed for being a Jew and every soldier who has given their life to protect the Jewish people. Every Jew is important. This can be seen from the prayer said by mourners, the Kaddish, that begins with the words “Yitgadal VYitkadash Shmei Rabba – May His Great Name grow exalted and sanctified”. Why do we begin the prayer by talking about the sanctification of God’s name? What is the connection to mourning? In the book Shiach Sarfei Kodesh on Kadish he brings in the name of Rav Simcha Bunim of Peshishcha that although in a regular army the death of one soldier might go unnoticed and the army wouldn’t feel that anything or anyone is missing, in God’s “army”, His nation, He notices the loss of even a single Jewish person. He feels the loss of that unique person who had a special role to fulfill in this world.

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TORAH TIDBITS 1466 / EMOR 5782

God’s name is, in a sense, missing something with the death of even that single person so we say Kadish to raise up God’s name again. Every person is important to God. Every life must be mourned by the community.

After talking about death so much I would like to end with the last words of the Kadish – Ose Shalom Bimromav – He who makes peace in His heights, may He make peace upon us, and upon all Israel.

RECIPE Since we talked about mourning and crying – here’s a simple salad recipe with chickpeas served to the mourner and small tomatoes shaped like a teardrop. If you can’t find teardrop tomatoes, use cherry tomatoes instead.

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TORAH 4 TEENS

BY TEENS NCSY ISRAEL Lia Manning Gush Etzion Chapter Director “10 o’clock, Sunday?”

The Chagim are mentioned at several different points of Chumash. Some of these find their first temporal description in Parashat Emor. Rabbi Sacks asks what the word Mo’ed means in the context of our Parasha. The same word is used in the term ‘Ohel Mo’ed’, popularly translated as ‘the Tent of Meeting’. The Chagim, therefore, are appointments between Am Israel and Hashem. We are being given a rundown of when we are to see each other throughout the year. Imagine receiving a notification on your phone saying “G-d has shared His virtual calendar with you”. Now it’s up to you to click “Accept”.

Let’s take a step back and see this passage in context. How do we reconcile the different topics in this Parasha? Right before going through the Chagim, we discussed the various protocols of the Beit Hamikdash. Rav Hirsch explains that these two Parshiot are placed next to each other in that “what the Temple is spatially, the

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TORAH TIDBITS 1466 / EMOR 5782

Chagim are temporally”. This is a beautiful concept. The Beit Hamikdash is the physical connection between man and G-d, a small window connecting two separate worlds. Our Chagim have the same job in the dimension of time. On Mo’ed (Yom Tov) I know that I am standing in that window, peaking into G-d’s world, feeling forever closer to Him than I am year-round.

How incredible is it then that we have the privilege to celebrate this season of Chagim for Medinat Israel!? Although they are man-made and not prescribed by the Torah, they definitely unify the concepts of space and time with our connection to G-d. We are standing on the soil that contain the Kedusha of Eretz Yisrael, at the exact time that Hashem manifested Himself through miracles to allow us to proclaim a Jewish State and win back Yerushalaim. We are living in an epic time when we don’t just commemorate G-d’s legacy to His people through His Land, rather we get to live it.

Moshe Domnitch 12th Grade, Efrat Living a Kiddush Hashem ‫“ולא תחללו את שם קדשי ונקדשתי בתוך בני ישראל אני‬ )‫לב‬:‫ה' מקדשכם" (ויקרא כב‬ “And you shall not desecrate My Holy Name, and sanctify Me among Bnei Yisrael, I am Hashem Who sanctifies you”

This pasuk teaches us the mitzvot of kiddush Hashem and chillul Hashem. The extreme application is that in certain cases a person is obligated to die rather than commit certain aveirot. But, the practical application is much more than that. It’s something that should affect the way we behave every day, not just in extreme cases.

The Gemara in Yoma says, “With which kind of action does one desecrate the Almighty’s Name? It depends upon his status in society. Rav once explained, ‘If I would buy meat at the butcher’s and not pay my bill immediately, I would desecrate the Almighty’s Name.”

One might think and say, “but I am not Rav why should I be so careful in everything I do? I don’t represent Torah the way Rav did.” Maybe we are not Rav but each of us in a way represent the Torah. The Rambam in Sefer Hamitzvot says “proper living, in accordance with the highest Jewish standards, thus constitutes in itself an act of kiddush Hashem.” This means that each of us when we present ourselves as religious Jews, put ourselves in a position to make a kiddush Hashem or a chillul Hashem. We never know who might be watching us and what we might lead them to think about Hashem and His Torah.

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61

Real Life Rescues Being There For Others In Their Time of Need – The Story Of A Pesach Rescue

1221

On Thursday night (Erev Shvi'i Shel Pesach), Rabbi Shalom Zohar was at synagogue in Kfar Saba in the middle of evening prayers, when his United Hatzalah comm device started buzzing. A man from the neighborhood had collapsed suddenly at his home on Yoel Street; the man’s wife had discovered her 53-year-old husband unconscious and was now attempting CPR with guidance from emergency dispatch.

With no time to lose, Shalom left his siddur behind, dashed outside to his ambucycle, and raced to the given address. Within less than three minutes, the United Hatzalah volunteer arrived on location, the first medical responder on the scene.

The patient’s daughter spotted Shalom approaching and quickly waved him over. Together they rushed up to the second floor, where the girl’s father was lying pulseless on the floor. Taking over resuscitation efforts, Shalom attached the defibrillator pads from his ambucycle’s AED and began administering chest compressions.

A trio of additional United Hatzalah EMTs, Ran Weitzman, Ayelet Rabinovitch, and Liran Aharon, arrived to assist Shalom with the rescue. Ran quickly attached a bag valve mask (BVM) to provide assisted ventilation, while Ayelet and Liran took over chest compressions. A minute later Shalom’s AED advised a shock which Shalom quickly delivered. Shortly thereafter the team provided an additional two shocks from the defibrillator.

A paramedic arrived together with a mobile intensive care ambulance and attached his heart monitor. Five additional shocks were provided on scene. The man had suffered a case of ventricular fibrillation and every moment counted. The decision was made to transport the man to the hospital while still undergoing CPR. The combined team secured the patient to a backboard so we could continue CPR while en route to the hospital, and then placed him on a gurney. The man was transferred outside and loaded into the awaiting emergency vehicle. Shalom hopped aboard and continued to provide CPR, as the paramedic and the driver screeched off to the nearest hospital.

Once on location at the medical center, Shalom assisted in rushing the patient inside with CPR in progress. Before they even made it into the hospital ward, the team of first responders managed to restore a steady pulse. They continued to provide assisted ventilation, stabilizing the man as they transferred their patient to awaiting medical staff.

“The nursing team quickly attached the man to an assisted breathing device. All told, CPR efforts had lasted over an hour,” Shalom related. “It all happened so suddenly - This man has two children at home and no history of cardiac incidents to speak of. I am deeply gratified to have had a small part in helping to save his life. I hope and pray for his full recovery and that we may always merit to be there for others in their times of need.

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TORAH TIDBITS 1466 / EMOR 5782

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