OU Israel Center Torah Tidbits - Parshat Ki Tisa 5785 by Orthodox Union

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The Laws of Chadash – New Series Rabbi Ezra Friedman Page 44

BY RABBI EZRA FRIEDMAN Director, The Gustave & for Kashrut Education

THE DAILY PORTION

Introduction to Bishul Akum

The

prohibition

International Bible Quiz Champions Speak

According to Biblical law, food that is completely kosher and cooked by a nonJew is permitted. However, our Sages decreed that such food, even when cooked in kosher utensils, is prohibited for consumption. This prohibition is known as bishul akum. In the coming weeks we will discuss the parameters of this rabbinic prohibition, including the reasons behind the decree, when it applies, and the practical halacha for modern industrial kashrut.

Much excitement has surrounded Emunah Cohen and Neta Lax, the two fresh winners of the annual International Bible Quiz. Yesterday I interviewed them and heard their story.

Shake Yourself Off, Arise from the Dust Sivan Rahav-Meir Page 90 YERUSHALAYIM SHABBAT KI TISA ZMANIM CANDLES 5:10 PM • HAVDALA 6:24 PM • RABBEINU TAM 7:04 PM

BY SIVANRAHAV-MEIR

It turns out that they studied long hours together and were confident they would be the leading competitors. "We planned on winning together," Emunah revealed.

"We thought both of us would answer every question correctly so that we would both be champions, tied for first place.

Food is a very connecting element in every society. That is the basis behind the decree of bishul akum. Our Sages were very concerned about close relationships with non-Jews since intermarriage is a very severe transgression. The prohibition effectively limits Jews and gentiles dining with each other, although there is no specific prohibition against dining with a non-Jew per se. (See Rashi on Avodah Zara 31:b.)

But in the end Emunah won. "They made a big deal about our big hug after I lost," Neta said. "But it was the easiest thing to share in her happiness. Besides, we were just relieved that the competition was finally over."

Forbidding the non-Jew’s cooking would be enough to create an emotional distance suchthat families wouldn’t marry into each other.

In the course of the entire contest, Emunah made only one error. "I knew the answer to the question: 'When did King David cry for

Rabbeinu Tam (Tosfot Avodah Zara 38:a) and Rambam (Ma’achalot Asurot 17:9)

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maintain that issue of closeness lead to intermarriage; most early authorities. others attribute prohibition of non-Jews might ents into the kosher we will discuss bishul akum are sons or just one. numerous sources marriage is the prohibition (See

the first time?' Yet afterwards that HaShem the answer in order not know everything, not perfect."

"The more you it gets. When you you simply see to your life. I truly accompanied me my heart feel good."

The decree is reason

In closing, Neta will continue tostudy were parts of the material covered ant for us to learn And Emunah "Study the Bible Not for school, not for how much fun

Since the transgression riage was the primary Sages’ decree, their discourage the emotional connections could lead to that generation early authorities prohibition of even in situations is not technically Rashba, in his responsa the case of food that Catholic priests they have children marry, is it permitted by a priest even bishul akum seemingly

Sivan Rahav-Meir lecturer. Married five. Lives in Jerusalem, as the World Mizrachi ica. Sivan lectures about the media, media. She was as most popular Israel and bythe 50 most influential

Rabbi Avi

Unmasking the

Rabbi Moshe Hauer

Aliya-by-Aliya Sedra

Rabbi

“The

Rabbi Dr. Tzvi Hersh

The Birth of a New Freedom

Rabbi Lord Jonathan Sacks zt"l

Probing the Prophets

Rabbi Nachman Winkler

Embarrassment of the Transgression

Rabbi Shalom Rosner

Selflessness

Rebbetzin

Purim:

Rabbi

The Laws of Chadash –

Rabbi

Simchat

Rabbi Sam Shor

Schedule OU IsraeL

No Dreams, No Prayers, No Angels

Rabbi Moshe Taragin

From Division to Destiny

Rebbetzin Dr. Adina Shmidman

Parenting and the Use of Anger:

Moshe Rabbeinu vs. Achashverosh

Rebbetzin Zemira Ozarowski

Rav Kook and Agam Berger:

What We Learn From Purim This Year

Rabbi Aaron Goldscheider

Watching a Bar Mitvah Videoed on Shabbat

Rabbi Daniel Mann

Trust in Tumultuous Times

Mrs. Leah Feinberg

The Scientific Mother

Rabbi Gideon Weitzman

What We Learned from 700 Singles in One Room

Ayelet Glatt

Shake Yourself Off, Arise From the Dust

Sivan Rahav Meir

Torah 4 Teens by Teens

Noah Roffe // Avigayil Levine

Our incredible comics artist Netanel was called back for arrmy service this week. He was unable to draw his weekly comics. Next week be'ezrat Hashem. Be safe and thank you!

IMPORTANT REMINDERS

JERUSALEM PURIM MESHULASH

Shabbat:

• Al Hanisim is said in the Tfilot (including in Musaf on Shabbat) and in Birkat Hamazon.

• Two Torahs are taken out – in the first Torah, seven people are called up for the reading of the weekly Parsha; with both Torahs resting on the Bimah half Kaddish is said; then the maftir of “Vayavo Amalek” is read from the second Torah. The Haftorah is the Haftorah of Parshat Zachor (Sfardim begin from “Va’yomer Shmuel el Shaul”; Ashkenazim begin from “Koh Amar Hashem Zva’ot”).

• Av Harachamim is omitted and Kel Maleh Rachamim is not recited; in Mincha, Tzidkatcha Tzedek is omitted.

• Though we do not hold the Seudat Purim on Shabbat, it is appropriate to increase the Shabbat meal and also to drink more than usual (with due care not to become intoxicated).

Sunday:

• The Seudat Purim is held.

• Mishloach Manot are delivered.

• Al Hanisim is not said in the Tfilot or in Birkat Hamazon.

• Tachanun (Viduy and Nefilat Apayim) is omitted as is La’mnatzeach (between Ashrei and U’va L’tziyon).

Nina Broder from OU Israel created this amazing AI image to convey the power of the luchot , which contains the eternal commandments that have shaped the Jewish people and all mankind.

CANDLE LIGHTING

AND HAVDALA TIMES

OTHER Z'MANIM

Aza Area (Netivot, Sderot et al)

Beit Shemesh/RBS

JERUSALEM

Yerushalayim/Maale Adumim 6:31

Raanana/Tel Mond/Herzliya/K.Saba

Be’er Sheva

Petach Tikva

Ginot Shomron

Haifa / Zichron

Gush Shiloh

Tel Aviv / Givat Shmuel

Givat Zeev

/ Kiryat Arba

Tzfat / Bikat HaYarden

Afula

All Times According to MyZmanim (20 mins before Sunset in most Cities; 40 mins in Yerushalyim and Petach Tikva; 30 mins in Tzfat and Haifa) Vayakhel Ki Tisa Havdala Candles Havdala Candles 6:29 5:15 6:24 5:10

Alon Shvut 6:30

Rabbeinu Tam (Jerusalem): Ki Tisa - 7:04PM • Vayakhel - 7:09PM

All Times According to MyZmanim (20 mins before Sunset in most Cities; 40 mins in Yerushalyim and Petach Tikva; 30 mins in Tzfat and Haifa)

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RABBI AVI BERMAN EXECUTIVE DIRECTOR, OU ISRAEL ABERMAN@OUISRAEL.ORG

Rabbi Avi Berman Executive Director, OU Israel

This week, on Taanit Esther, many of us will be doing the mitzvah of zecher le’machatzit ha’shekel. The act of donating a half-shekel coin is actually described in this week’s parsha, Ki Tisa, where the Torah tells us that the way to count all of Am Yisrael was for each Jew to give a half a shekel toward the Mishkan. We know that HaKadosh Baruch Hu counts the Jewish people many times in the Torah, especially in Sefer Bamidbar. Obviously, the reason for this counting is not for HaKadosh Baruch Hu. He knows how many we are. Rather, it’s for us.

Firstly, practically speaking, having a census of the population is important in order to build a society. To cooperate together, a large group of people always needs to know how many they are, where they live, what they do, and so on. But there is a more spiritual reason to count the people, especially in the way described in the parsha. When counted in this way, you can see where their hearts

were, where their emotional standing was. For example, the Torah tells us (Shemot 36:6) that the entire nation donated so generously that Moshe had to ask people to hold back from giving more. In fact, the Midrash (Tanchuma Pekudei 11:3) says that the leaders of the Jewish people actually complained to Moshe that there was nothing left for them to be able to give, because the people had given too much. These actions really teach us something. We can see the heart of Am Yisrael through their actions.

It’s not always easy to see the heart of a person, what’s going on inside their head. That said, we can plainly understand what Am Yisrael was interested in by how many went out and did something as one.

This week is the Yahrtzeit of my grandmother Chaya bat Rav Azriel and Devorah. I always find it beautiful and fascinating to see how children make sure to continue doing something on the Yahrtzeit of their parents year after year. The same is true for our family. Four times a year, we have the zechut of getting together as a family and doing something in memory of my four grandparents, aleihem hashalom. Four people who, in the middle of life, decided to become Shomrei Torah u’Mitzvot, back in America in the early 1900s, and they ultimately brought up all of their children to be Shomrei Torah u’Mitzvot Jews.

Rachel Leah & Fyvie Berman

I can remember my four grandparents well, and that’s true, I think, for all of their grandchildren, but I can’t say the same for

all of our children, their great-grandchildren. For one, many of them were born after they passed away, and those who were already born were very young. What is so amazing to me every year is not so much when my parents decide to do something on their parents’ Yahrtzeit, and not so much that all the grandchildren of my grandparents - my generation - come to the event. What really amazes me is the amount of siyumim that are done on the Yahrtzeit, of both Gemara and Mishnayot, by their great grandchildren who are doing this for great-grandparents that many of them don’t remember very well, or at all. What they can see is the amount of love, passion, and care that my parents had and have for their parents, and it inspires them. They see to what extent my parents go to in order to make sure that every single Yahrtzeit is respectful and shows HaKadosh Baruch Hu, and our grandparents in heaven, how much Torah is being learned in their honor. These children see my parents taking it seriously, showing their love for their parents. Therefore, our children take it very seriously as well.

Seeing the next generation, and even the generation after that, getting involved in doing mitzvot and learning in their memory, is another one of those indications that the heart is there. The grandchildren know that when a Yahrtzeit comes up, it will bring endless simcha to my parents when they stand up to do siyumim. And so they do it with great heart and passion, out of love.

Another example of seeing the heart is what we’ve been experiencing for the last

month with our OU Israel Teen Centers’ annual Mishloach Manot campaign for chayalim. It’s set-up so that every time a donation comes in, I get an email. To me, it’s so beautiful when I leave a meeting, or an event or shiur, and I look at my phone

on his 11th yahrzeit

Deeply missed by his children: Chaya & Azriel Heuman

Baruch & Sima Hilsenrath

Rochelle & Phil Goldschmiedt

Aviva & Michael Rappaport grandchildren/great-grandchildren

In loving memory of Rabbi Yakov Chaim Hilsenrath z”l

after a few hours of not looking, and I see a whole stream of notifications of donation after donation coming in from people all around the world for our chayalim. Every person behind these donations is someone doing their best from wherever they are to bring happiness and comfort to our brave soldiers who are working day and night for the future of Am Yisrael, to protect Am Yisrael. That feeling is beautiful, because once again, it’s not like Machatzit HaShekel, where you get to see a physical number. Instead, here you get to see the heart of the Jewish people.

May we continue bringing up our younger generation with passion and love towards their elders, their tradition, and to those that are most in need of Am Yisrael. I hope that with this feeling we can enter Purim, whether it’s Purim in Yerushalayim, outside Yerushalayim, in cities all over the world, with the feeling that when Haman walked over to Achashverosh and told him, “Yeshno

am echad mefuzar u'meforad bein ha’amim”, it is ridiculously false. Today, we are able to show that, Baruch Hashem, despite many in the media and around the world trying in every way possible to separate us and to divide us, that Am Yisrael continues to be unified, that Am Yisrael continues to love each other, and is working hard to make sure that our soldiers and our next generation are receiving the appreciation and love that we have for them.

Let me take this opportunity to remind everyone that early-bird registration for Camp Dror is ending this coming Monday, March 17. I highly recommend registering now at the discounted rate now, as spots fill up fast. For more information and to register visit, www.campdror.com.

Wishing you all an uplifting and inspiring Shabbat and a Purim Sameach,

Rabbi Avi Berman Executive Director, OU Israel aberman@ouisrael.org May the Torah learned from

FROM THE DESK OF RABBI MOSHE HAUER

OU EXECUTIVE VICE PRESIDENT

Unmasking the Jews

“Israel is accused of carrying out a genocide against the Palestinian people by a United Nations agency, experts, governments, and non-governmental organizations during its invasion of the Gaza Strip in the ongoing Gaza war.”

These are the closing words of Wikipedia’s authoritative entry on the State of Israel. Their narrative is consistent with so many others describing Israel’s war on Gaza as genocidal, vicious, and indiscriminate, and portraying Israel as a cancerous Jewish tumor created by interlopers intent on dispossessing innocent Palestinians while expanding their power, presence, and control at all costs and with utter disregard for Arab lives.

But aren’t the Jews the nation that brought the world the Book of Books, leading and shaping its values of kindness and caring not just in the past but in the present, supporting general

In loving memory of my dear father

SIMON KRAUTHAMER z”l

On his 25th yahrzeit

Daniella Krauthamer and Family

social causes in their communities and in the world at large at a level of charity beyond other Americans at all income levels? Aren’t Jews the nation obsessed with advancing every area of medicine, science, and technology, and sharing their knowledge, skills, and energies to the betterment of all mankind?

Which one is it? Are we a light unto the nations or hospital-bombing baby-killers? Will the real Jews please stand up, pull off their masks, and identify themselves?

This was the mask that had to be yanked off during the climactic exchange between Queen Esther and King Achashverosh in the puzzling moments before Haman’s downfall. After dramatically and urgently revealing to the king that her nation had been condemned to annihilation, Achashverosh responds with palpable surprise, asking her who had the audacity to do this. Really?! Did he not realize that Esther was referring to the antisemitic decree issued at Haman’s instigation just days earlier?

Achashverosh of course knew Haman well, but it was only at this moment that he got to know the Jew.

Like every antisemite, Haman promoted a conspiracy theory, a narrative of demonization that described the Jews as a fifth column embedded in every corner of the world, playing by their own rules, and contributing nothing but harm to society. Achashverosh –like millions of gullible leaders and citizens of the world throughout history – swallowed this whole and granted Haman free reign to excise the Jewish disease from his kingdom.

But then Achashverosh wandered past that false narrative. The night before Esher’s party he had been reminded that he owed his life to Mordechai saving him from an assassination attempt, and now he had learned that his beloved Queen Esther was also Jewish. It simply did not compute. This was not the nation that Haman had described and that Achashverosh had readily agreed to destroy. “Esther, who would have the audacity to want to destroy you and your nation?!”

No different that in the story of Purim, the many antisemites of the world inexcusably and maliciously distort the narrative of the Gaza war to make the Jewish people unrecognizable, portraying them and the Jewish state in the most vicious light, ignoring both the ongoing existential threats that Israel faces and its readiness to live in peace and prosperity with its Arab citizens and neighbors similarly committed to peaceful coexistence. The world continues to hate and attack a fiction, a caricature of the Jew and of Israel drawn by malevolent antisemites, not realizing that if they follow that lead they will rid the world of its Mordechai’s and Esther’s, its greatest forces for good.

It is time to tear off the mask.

(This Dvar Torah recently appeared in the Jerusalem Post.)

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Aliya-by-Aliya

Sedra Summary

RABBI REUVEN TRADBURKS

RCA Israel Region ALIYA-BY-ALIYA

Rabbi Reuven Tradburks

RCA ISRAEL REGION

In memory of Evelyn Rivers a”h

Mother of Reuven Tradburks

PARSHAT KI TISA

The first third of the parsha concludes instructions concerning the Mishkan. The rest of the parsha is the story of the Golden Calf, concluding with reconciliation and forgiveness.

The first aliyot are among the longest in the Torah; the first is 44 verses, the second 47. The remaining are among the shortest; 5 aliyot, 48 verses.

1ST ALIYA (30:11-31:17)

All are to give a half shekel to be an atonement. The offerings are brought from these funds – and hence, all the people are represented equally as a remembrance and atonement. Make a wash basin of copper. Place it outside the Mishkan

Maybe the Torah learning for Purim and this Shabbat be in loving memory of Harry Silverberg z”l

Father, Grandfather, Great-Grandfather of family near and far On his 45th yarzheit

Malka & Avraham Shrybman

area, near the altar. The Kohanim must wash their hands and feet before service. Make spiced anointing oil to anoint the Mishkan, all its utensils and the Kohanim. This recipe is not to be made for personal body lotions. Make incense to place in front of the ark, the place that I will meet you. This incense is holy of holies. It is not to be made for your olfactory pleasure. I have called Bezalel and filled him with the Divine spirit to master all means of craftsmanship, in metals and in materials. He, with Ohaliav, will fashion all the things that I have commanded be made for the Mishkan. Keep Shabbat as a sign between Me and you for all time, for I am the One who sanctifies you. Do not do any melacha. It is an eternal sign for them that in six days I made the world and in the seventh ceased.

This very long aliya allows the entire story of the Golden Calf to be told in the Levi aliya, the second, as the Leviim did not participate in the Golden Calf.

All the preparations for the construction of the Mishkan are completed here. We have had the instructions for the building of the Mishkan as well as the instructions for the Kohen’s garments. But there are a few additional things that are needed for its building and functioning. We need money to buy the offerings, need to anoint the vessels with oil to inaugurate them, we need the wash basin where the Kohanim prepare for service, and the craftsmen to lead the demanding project of building all these things. These instructions

then are the final ones before the actual building project begins.

2ND ALIYA (31:18-33:11)

While Moshe is on the mountain receiving the luchot, the people below are making a golden calf. G-d tells Moshe that his people have made a golden calf. He wants to destroy them and begin anew with Moshe. Moshe pleads on their behalf. G-d relents. Moshe descends with Divinely inscribed tablets. When he sees the golden calf, he smashes the tablets. Moshe confronts Aharon. Aharon explains what happened. At the behest of Moshe, the Leviim punish the 3,000 guilty. Moshe ascends the mountain. He admits the sin of the people, asking for forgiveness. And if not, remove me from the book. G-d counters that those who sin will be the ones to be erased. Now, go, led by My angel and lead the people to the Land. For I will not be in your midst lest you be destroyed. The people are distraught. Moshe moves the tent of meeting to outside of the camp, for there G-d will now speak with him. A cloud descended when G-d spoke with Moshe. The people saw and bowed. G-d spoke to Moshe face to face, as people do.

The story of the Golden Calf takes place in two locations: top of the mountain and bottom of the mountain. While the shocking story of building the Golden Calf occurs at the bottom of the mountain, far more space in the Torah is dedicated to the top of the mountain. Because, as shocking as the story of building an idol immediately after the command to not have idols is, the Torah seems far more concerned with the Divine-human encounter.

This entire story spans 66 verses. 21 verses describe the action taking place down the mountain. 45 verses describe the interaction

between G-d and Moshe on the top of the mountain.

The story is not the story of the sin. It is the story of G-d and man. Before the sin. And after the sin. And this is a bad sin. Actually, the worst.

Most of the interaction at the top of the mountain is Moshe urging forgiveness. He starts before he has even gone down the mountain and seen the Golden Calf; he is already seeking forgiveness, or at least forbearance.

And he goes back up the mountain after a brief encounter below, after smashing the luchot. He ascends again to seek forgiveness.

The story then is primarily not of sin but of how G-d responds to sin. It is the story of forgiveness. It is a powerful story of enduring love of G-d for His people in spite of their failing. It is the story of the love that endures after the sin. The people are not destroyed. The march to the Land of Israel continues.

That is shocking. The march to the Land continues? As if nothing happened. G-d continues to speak to Moshe?

Sin, idol worship no less, will happen; but He does not give up on man.

3RD ALIYA (33:12-16)

Moshe challenges G-d: If I have found favor in your eyes, tell me Your ways. That way I can act properly, for this is, after all, Your people. G-d: I will guide you. Moshe: Don’t move us from here unless Your Face goes with us.

This little wee aliya is my favorite. Along with the next. This section is the Torah reading for Shabbat Chol Hamoed Pesach and Sukkot.

This is the fullest, richest, most intimate interaction between G-d and Moshe that we

are privy to overhear. Moshe wants to know G-d’s ways. That is quite a demand. Moshe is trying to find the code to interpret G-d’s ways. After all, how are we to understand this Golden Calf incident? If I, Moshe says (I conjecture), was not up the mountain, privy to hear directly from You, and I saw that You were forgiving, did not destroy the people, punished just a few – well, says Moshe, I would be a bit confused. Are You a G-d of reward and punishment? If You are, then we would have expected terrible punishment for this, the worst of all sins, national idol worship. I am not, says Moshe, wanting to see punishment. No, no. I am happy with Your forgiveness. But we, through history, will not have the luxury of the close interaction that I have right now. So, give us the code. How do we figure out how You reward and punish, how You act in our world. When You are here and when You are distant.

How are we to interpret our sins and our suffering? When are you a strict Judge and when are you forgiving?

4TH ALIYA (33:17-23)

G-d: I will do as you say. Moshe: show me Your kavod, Your glory. G-d: I will pass before you, will call My name

before you, show mercy to whom I choose to show mercy to. You cannot see My face and survive. Stand in the nook in the rock; I will pass in front of you. You will see My back but My face you will not see.

G-d acquiesces to Moshe’s demand for closeness. To a point. Moshe wants the code, he wants to understand the Divine. Your Face. Who You are. I want Your fullness, Your glory. G-d does not back off. I will reveal but with limits: glimpses from behind need suffice.

Moshe wants the Face. He gets the back of the head. This allegory is the answer to the request for the code. We aren’t getting the code.

This exchange is what we all sense in the challenge of this world. We see the Divine, but we don’t. We perceive, but from behind. We want a peak but must live without.

5TH ALIYA (34:1-9)

G-d instructs Moshe to make a second set of tablets. Moshe ascends the mountain by himself. G-d descends in a cloud and he calls: G-d, G-d, Merciful… the 13 attributes of mercy. Moshe bows. And says: please be in our midst, for though the people are obstinate, forgive their sins.

His son, daughter-in-law, grandchildren and great-grandchildren

When G-d descends and he calls out “G-d is Merciful” – who is He? Is G-d describing Himself as Merciful or is Moshe calling out “oh Merciful One”? Is it G-d calling or Moshe calling? Does Moshe plead with G-d for mercy? Or does G-d Himself call out His own Name? The Talmud says that G-d is the One speaking. He teaches Moshe the 13 attributes of mercy. While that sounds odd – He is calling His own Name – in the previous aliya, He told Moshe he was going to do that. Verse 33:19: I will pass in front of you and I will call

in the Name of G-d before you. G-d teaches man how to gain back His favor after sinning. That too is a sign of love of Him for us.

6TH ALIYA (34:10-26)

G-d responded: I am making a covenant. You will see signs and wonders, G-d’s work that is awesome. You keep what I command. Don’t make a pact with the people in the land, for it will lead to you worshipping idols, and to marriage with them. Keep our festivals, our Shabbat, our laws in our Temple.

The march to the Land of Israel continues. As if to say: now, let’s get back to where we were. We were marching to the Land. That sin? That was a really bad sin, a disappointing national sin that golden calf. But let’s get on with things; marching to the Land. Now that is true forgiveness.

7TH ALIYA (34:27-35)

Moshe was in the mountain for 40 days, writing the second set of the 10 commandments. As he descended with the tablets, his face shone. The people were afraid of him. Moshe instructed them in all that G-d spoke with him on the mountain. Moshe covered his face when he was with the people, uncovering it when G-d spoke

A SHORT VORT

with him.

This most intense of parshas ends with an even more sublime image. Moshe’s encounter with G-d is written all over his face. Proximity to the Divine cannot leave one unchanged.

See Important Reminders for details regarding Shabbat Purim Meshulash for the maftir.

STATS

21st of 54 sedras; 9th of 11 in Sh’mot. Written on 245.17 lines in a Torah (8th). 14 Parshiot; 10 open, 4 closed. 139 p’sukim (10th), 1st in Sh’mot. 2002 words (5th), 1st in Sh’mot. 7424 letters (8th), 1st in Sh’mot.

Large sedra in general plus relatively long p’sukim, which explains the jump in rank from 10th for p’sukim to 5th for words. Only 4 other sedra have more than 2000 words.

1558 words - ranks 24th. MITZVOT

9 mitzvot; 4 positives, 5 prohibitions 9 doesn’t seem like very many mitzvot, but only 17 of the other 53 sedras (less than a third) have more mitzvot

BY RABBI CHANOCH YERES RAV, BEIT KNESSET BEIT YISRAEL, YEMIN MOSHE

This week we read Parshat Ki Tisa twice: once on the Fast of Esther and on Shabbat.

“And Moshe besought Hashem, his G-d” (32:11) - )אי:בל(

What is the word “Vayichal”? Why not write “Vayitpalel Moshe” and Moshe prayed?

The Midrash Yalkut Shimoni (392) compares the word “Vayicha”l to the word “Choleh”-”Ill”. We learn from here that Moshe stood in prayer to the point where he became ill. Abaye said “Moshe prayed until he caused G-d Himself, so to speak, to fall ill.

The Torat HaEmet (Rabbi Yitzchak ben Aryeh Yosef Dov) added to Abaye’s idea in the Midrash. Moshe’s love for the Israelites was so deep that the thought that any pain or harm would befall them was enough to cause Moshe himself to become ill. This internalized feeling in Moshe transformed his prayer into the apex of supplication to remove any plan by G-d in destroying the Israelites. Shabbat Shalom

and our next step will be to plant a fruit tree. I never thought of myself as being the agricultural type, but the feeling of settling and planting a portion of Eretz Yisrael, has been truly euphoric. Iy”H, when we plant our tree, and eat the fruits that will grow one day, I think we will be able to truly appreciate that unique Kedusha found in the fruit of Eretz Yisrael!

To conclude, when you buy your Tu B'shvat fruit this year, don’t search for those dried apricots and banana chips imported from Turkey. Rather, head over to the fresh produce and buy yourself some nice juicy Kedusha-filled Jaffa oranges and thank Hashem for bringing you to this land in order , imbibing that Kedusha in every bite that you take!!

THE PERSON in the parsha

THE PERSON IN THE PARSHA

BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS

“The Masked Man”

As a person who likes to see the connections between the Jewish calendar of holiday celebrations and the weekly Torah reading, I have long been perplexed by the proximity of Purim to this week’s Torah portion, Ki Tisa (Exodus 30:11-34:35).

We generally read Parshat Ki Tisa (Exodus 30:11-34:35) soon after concluding the celebration of the holiday of Purim. I have always been struck by the contrast between the frivolity of Purim and the somber themes of this parsha.

After all, Purim is a day of “merry-making and feasting…a holiday and an occasion for sending gifts to one another” (Esther 9:19). Our Rabbis have even declared it obligatory to become somewhat inebriated on this day. Behavior which would not be tolerated all

year long is encouraged on Purim.

But Parshat Ki Tisa projects quite a different mood.

It begins with the strict annual obligation, incumbent upon rich and poor, to donate a half-shekel for the maintenance of the Temple and its ceremonies.

It proceeds to underscore the centrality of Sabbath observance in our religion: “The Israelite people shall keep the Sabbath, observing the Sabbath throughout the ages as a covenant for all time.” Harsh punishment is threatened for those who break this covenant: “…Whoever does work on the Sabbath day shall be put to death.” (Exodus 32:15-16).

The major events of the parsha are even more troubling: The people sin, they worship the Golden Calf and dance around it. Moses beholds this shameful scene and becomes enraged. He hurls the tablets from his hands, shattering them. He directs the Levites to gird their swords and “slay brother, neighbor, and kin.” (Exodus 33:27)

No wonder I have felt frustrated in my attempts to discover a linkage between the fearsome content of our parsha and the levity and laxity which we enjoyed on Purim, just days ago.

Gelfand, Samber, and Saban families

This year, under the influence of Purim and an overflowing cup of wine, I uncovered such a linkage, and it is a profoundly meaningful one. It has to do with the masks we wear, the façades we maintain, and the role of the imposter in our midst.

A common component of the Purim

experience, especially for children, is the masquerade. Visit a Jewish neighborhood, anywhere, and you will see throngs of young people dressed up as Mordechai or Haman, Vashti or Queen Esther. Adults dress up in preposterous disguises, and even the most subdued among us puts on a face mask or at least wears a garish tie.

The goal of the day is to re-enact the historical Purim. “On the very day in which the enemies of the Jews had expected to get them in their power, the opposite happened, and the Jews got their enemies in their power.” (Esther 9:1). We masquerade, pretending to be the opposites of who we really are.

Ironically, however, most of us pretend to be the “opposites of whom we really are” not just on Purim, but all year long. We hide our real selves from those around us; we wear masks and disguises. We may reveal our real faces for those close to us, but when we are “out there”, in public, we play the roles that we think society expects of us. We deceitfully present a façade to the world; an image which we hope will bring us admiration, approval, and material success.

To some extent we are all imposters. Inauthenticity has been identified by social scientists as the malaise of postmodern man. I recently came across a poem which makes this point so well:

“Oh God of such truth as sweeps away all lies,/ of such grace as shrivels all excuses,/ come now to find us/for we have lost ourselves/in a shuffle of disguises/and the rattle of empty words.” (Ted Loder, My Heart in My Mouth)

For many of us the masquerades of Purim are worn all year.

We are now prepared to discern the link to

Purim in this week’s parsha. Did you know that, of all people, Moses himself wore a mask? He did not wear it at all times, and certainly not for all of his life.

When he descended from Sinai with a second set of tablets, the first tablets having been smashed by his own action, we read: “… As Moses came down from the mountain… he was unaware that the skin of his face was radiant… Aaron and all the Israelites… shrank from coming near him. But Moses

24 Gershon Agron Mamilla

called to them… and he instructed them concerning all that the Lord had imparted to him on Mount Sinai. And when Moses finished speaking with them, he put a veil over his face.” (Exodus 34:19-33)

Read the rest of the story near the very end of the parsha, and you will discover that Moses did not wear the mask when he was in direct contact with the people: Speaking to them, advising them, teaching them. He also did not wear it when he was in dialogue with the Almighty. At all other times he had the mask, or veil, at the ready.

Moses knew that masks may be worn, but only with great discretion. In moments of communion with the Master of the Universe one must shed one’s mask, hiding nothing. Absolute authenticity is demanded when one attempts to reach or teach another person. Then there can be no facades, no disguises, and no masks. In Moses’ case, his veil was worn for one purpose only: to assure that others would not shrink from his presence, to guarantee that others would not avoid him because of his frightening radiance.

Moses knew when to assert himself publicly with the full radiance of his personality, and when to withdraw in solitude and in modesty. This is illustrated in the following

homiletic comment by the great Rabbi Meir Shapiro, the Rabbi of Lublin in the immediate pre-Holocaust years, and the founder of its famed yeshiva.

Earlier in the parsha we read of the mysterious encounter between Moses and the Almighty: “And the Lord said, ‘See, there is a place near Me. Station yourself on the rock and, as My Presence passes by, I will put you in a cleft of the rock and shield you with My hand…”. (Exodus 33:21-22)

Rabbi Shapiro pointed out that all leaders confront this dilemma: When should I publicly and courageously assert myself with my entire being, and when should I retreat to my own space, in humility. The answer, he suggested, lies in the aforementioned verse: When you are in “a place near Me”, when the issue is one which involves promulgating My Divine will, then “Station yourself on the rock”. Then there can be no masks, no withholding of your personal talents and radiance. But, “as My presence passes by”, when the issues are neither sublime not spiritual, your place is “in a cleft in the rock”, in privacy, modesty, and occasional isolation.

When we are doing the Lord’s work we must shed our masks and assert ourselves in full authenticity, holding nothing back. But then there are circumstances when the Lord’s honor is not at all at stake. In such mundane moments solitude and humility are warranted. At such moments one may resort to veils, masks, and disguises.

We must limit our use of facades to the one day a year festival of Purim. But if our encounters with others and with the Almighty are to be meaningful, we must shed our masks, and act with courageous authenticity.

Covenant & Conversation

COVENANT & CONVERSATION

THOUGHTS ON THE WEEKLY PARSHA

Thoughts on the Weekly Parsha

RABBI LORD JONATHAN SACKS ZT"L

FORMER CHIEF RABBI OF THE UNITED HEBREW CONGREGATIONS OF THE COMMONWEALTH

May the learning of these Divrei Torah be תמשנ

HaRav Ya'akov Zvi ben David Arieh zt"l

The Birth of a New Freedom

Witnessing the birth of a new idea is a little like watching the birth of a galaxy through the Hubble Space Telescope. We can witness just such an event in a famous rabbinical commentary to a key verse in this week’s Parsha.

The way to see it is to ask the question: what is the Hebrew word for freedom? Instinctively, we answer cherut. After all, we say that God brought us me-avdut le-cherut, “from slavery to freedom.”

We call Pesach, the Festival of Freedom, ‘Zeman Cheruteinu’. So it comes as a surprise to discover that not once does the Torah, or even Tanach as a whole, use the word cherut in the sense of freedom, and only once does it use the word, or at least the related word charut, in any sense whatever.

There are two biblical words for freedom. One is chofshi/chofesh, used in connection with the freeing of slaves (as in Ex. 21:2). That too is the word used in Israel’s national

anthem, Hatikvah, which speaks about “the two-thousand-year hope to be a free people [am chofshi] in our land.”

The other is dror, used in connection with the Jubilee year, as engraved on the Liberty Bell in Philadelphia:

“Proclaim liberty [dror] throughout all the land unto all the inhabitants thereof.” (Lev. 25:10)

The same word appears in Isaiah’s great words, “to bind up the broken-hearted, to proclaim freedom [dror] for the captives. (Is. 61:1)”

However, the Sages coined a new word. Here is the passage in which it occurs:

“The Tablets were the work of God, and the writing was the writing of God, engraved [charut] on the tablets” (Ex. 32:16). Read not charut, “engraved” but cherut, “freedom,” for the only person who is truly free is one who is occupied with Torah study. (Avot 6:2)

The reference is to the first Tablets given by God to Moses just before the sin of the Golden Calf. This is the only appearance in Tanach of root ch-r-t (with a tav), but a related word, ch-r-t (with a tet) appears in the story of the Golden Calf itself, when the Torah tells us that Aaron shaped it with a cheret, an “engraving tool.” The Egyptian magicians are called

chartumim, which may mean “engravers of hieroglyphics.” So how did a word that means “engraved” come to mean “freedom”?

Besides which, why was a new term for freedom needed? If the Hebrew language already had two, why was a third necessary? And why did it stem from this word, which meant ‘engraved”? To answer these questions, let us engage in some conceptual archaeology.

Chofesh/chofshi is what a slave becomes when he or she goes free. This means that he can do what he likes. There is no one to order him around. The word is related to chafetz, “desire” and chapess, “seek”. Chofesh is the freedom to pursue your desires. It is what philosophers call negative liberty. It means the absence of coercion.

Chofesh is fine for individual freedom. But it does not constitute collective freedom. A society in which everyone was free to do what they liked would not be a free society. It would be, at best, like the society we saw on the streets of London and Manchester in the summer of 2011, with people breaking shop windows, looting, and assaulting strangers.

More likely it would be what failed states are today: a society without the rule of law, with no effective government, honest police, or independent courts. It would be what Hobbes called “the war of every man against every man” in which life would be “nasty, brutish and short.” Something like this is referred to in the last verse of the Book of Judges: “In those days there was no king in Israel; everyone did that which was right in his own eyes.”

A free society needs law. But law is a constraint on freedom. It forbids me to do something I might wish to do. How then are we to reconcile law and liberty? That is a question at the heart of Judaism – which is

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a religion of both law and liberty.

To answer this, the Sages made an extraordinary leap of the imagination. Consider two forms of writing in ancient times. One is to use ink on parchment, another is to engrave words in stone. There is a marked difference between these two methods. The ink and parchment are two different materials. The ink is external to the parchment. It is superimposed upon it, and it does not become part of the parchment. It remains distinct, and so it can be rubbed off and removed. But an engraving does not use some new substance. It is carved out of the stone itself. It becomes part of it, and cannot easily be obliterated.

Now consider these two ways of writing as metaphors for law. There are laws that are externally imposed. People keep them because they fear that if they do not, they will be caught and punished. But if there is no chance that they will be caught, they may break the rules, for the law has not changed their desires. That kind of law – imposed on us like ink on parchment – is a limitation of freedom.

But there can be a different kind of society in which people keep the law not because they fear they will be caught and punished, but because they know the law, they have studied it, they understand it, they have internalised it, and it has become part of who they are. They no longer desire to do what the law forbids because they now know it is wrong and they wrestle with their own temptations and desires. Such a law needs no police because it is based not on external force but on internal transformation through the process of education. The law is like writing engraved in stone.

Imagine such a society. You can walk in the streets without fear. You don’t need high

walls and alarms to keep your home safe. You can leave your car unlocked and still expect to find it there when you return. People keep the law because they care about the common good. That is a free society.

Now imagine the other kind of society, which needs a heavy police presence, constant surveillance, neighbourhood watch schemes, security devices and personnel, and still people are afraid to walk alone at night. People think they are free because they have been taught that all morality is relative, and you can do what you like so long as you do not harm others. No one who has seen such a society can seriously believe it is free. Individuals may be free, but society as a whole has to be on constant guard because it is at constant risk. It is a society with little trust and much fear.

Hence the brilliant new concept that emerged in rabbinic Judaism: cherut, the freedom that comes to a society – of which Jews were called on to be pioneers – where people not only know the law but study it constantly until it is engraved on their hearts as the commandments were once engraved on stone. That is what the Sages meant when they said, “Read not charut, engraved, but cherut, freedom, for the only person who is truly free is one who is occupied with Torah study.” In such a society you keep the law because you want to, because having studied the law you understand why it is there. In such a society there is no conflict between law and freedom.

Where did the Sages get this idea from? I believe it came from their deep understanding of what Jeremiah meant when he spoke of the renewed covenant that would come into being once Jews returned after the

Babylonian exile. The renewed covenant, he said, “will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt ... This is the covenant I will make with the house of Israel after that time – declares the Lord – I will put My law in their minds and write it on their hearts ...” (Jer. 31:31-33)

Many centuries later Josephus recorded that this had actually happened. “Should anyone of our nation be asked about our laws, he will repeat them as readily as his own name. The result of our thorough education in our laws from the very dawn of intelligence is that they are, as it were, engraved on our souls.”

To this day, many still do not fully understand this revolutionary idea. People still think that a free society can be brought about simply by democratic elections and political structures. But democracy, as Alexis de Tocqueville said long ago, may simply turn out to be “the tyranny of the majority.”

Freedom is born in the school and the house of study. That is the freedom still pioneered by the people who, more than any other, have devoted their time to studying, understanding and internalising the law. What is the Jewish people? A nation of constitutional lawyers. Why? Because only when the law is engraved on our souls can we achieve collective freedom without sacrificing individual freedom. That is cherut – Judaism’s great contribution to the idea and practice of liberty.

These weekly teachings from Rabbi Sacks zt”l are part of his ‘Covenant & Conversation’ series on the weekly Torah teaching. With thanks to the Schimmel Family for their generous sponsorship, dedicated in loving memory of Harry (Chaim) Schimmel. Visit www.RabbiSacks.org for more.

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PROBING THE PROPHETS

BY RABBI NACHMAN (NEIL) WINKLER FACULTY, OU ISRAEL CENTER

Moshe Taught; Eliyahu Fought

The bulk of this week’s parasha of Ki Tissa deals with the sin of Egel HaZahav, the Golden Calf. The Torah elaborates on the misguided attempt of the nation, who, upon seeing that Moshe Rabbeinu had not returned, sought a new leader to guide them through the desert and lead them to Eretz Yisrael. Most commentators agree that the people did NOT attempt to replace G-d but, rather, to replace the “agent” (“mal’ach”) that G-d promised would lead them [Sh’mot 23;23].

Chazal find many parallels of the events at Har Sinai with the episode related in Sefer M'la’chim A [18; 1-39] and, for that reason,

as an abandonment of G-d. but, fearing the possibility of drought, they saw the non-deity as “insurance” for rain, serving BOTH Ba’al and (l’havdil) Hashem. Additionally, we find the three thousand worshippers of the Golden Calf punished with death by Moshe’s decree, and the worshippers of Ba’al fated to be killed at the directive of Eliyahu

And yet, despite these (and other) similarities between the two biblical stories, the different “postscripts” of both stories are especially enlightening. After the punishment meted out to the sinners in the desert, we never read again of any suggestions to

And we are right to wonder why.

I would suggest that there was a fundamen tal difference between the approaches of the two leaders. Immediately following the sin of the Golden Calf we read the laws pertain ing to the Mishkan and those of korbanot, sacrifices. The Torah continues by teaching societal laws and various other mitzvot. As a result, Moshe Rabbeinu spent the years following the sin teaching and explaining what Hashem expected of His chosen people. By doing so, he educated the nation in the ways of Hashem and he developed a unique relationship, a “rebbi” relationship, with the people.

Eliyahu does not. After killing off the idola ters at Har HaCarmel, the navi is compelled to flee from the threats of the Queen in order to save his life. He had no opportunity to teach, educate or inspire the people. Nor could he develop any relationship with them. He remained the “mystical” figure, distant, and regarded by his people as being unreachable, much as he had always seemed before Har HaCarmel..

Belief in Hashem and commitment to His laws cannot be transmitted by miracles alone nor by punishments or decrees. Divinely demanded ethics and principles must be educated and not simply legislated. Different generations required different approaches. Moshe taught; Eliyahu fought.

We retain Moshe’s teachings to this day.

But Eliyahu will have to yet return to complete his task, just as the navi Malachi tells us (3:23).

Rabbi Winkler’s popular Jewish History lectures can be viewed by visiting the OU Israel Video archive: https://www.ouisrael.org/video-l ibrary

Rabbi Shalom

RABBI SHALOM ROSNER

Embarrassment of the Transgression

Moshe returned to God and said, “I implore You! This people committed a terrible sin; they made themselves a god of gold. (Shemot 32:31).

Moshe who is always sympathetic to the Jewish nation and who stands before God and asks to be erased from His book if God does not forgive the Jewish nation, makes a very perplexing statement, cited above. Moshe seemingly accuses the nation of having sinned before God. האטח

– this people committed a terrible sin!

Is this the manner in which a defense attorney would defend their client? Why is

Moshe admitting and in fact highlighting that they had transgressed terribly? Would it not have been more persuasive when speaking before Hashem to stick to the merit of the forefathers or that destroying the Jewish nation would be an embarrassment to God’s name, as Moshe raised earlier in defense of the nation? (See Shemot 32:11-13).

The Ohev Yisrael (Avraham Yehoshua Heishel miPisa), offers an insightful explanation. Perhaps the greatest punishment after committing a transgression is the fact that one has transgressed. When one contemplates and realizes what they did, they feel disappointed with themselves. “How could I have sunk so low”? When Adam transgresses God inquires הכיא. This is interpreted not as “where are you?” – then the Torah would have stated התא הפיא. The term “Ayeka” stems from the word ךיא – how. How were you, Adam, such a wonderful person able to commit such a transgression? That is the question that echoes in our minds after we engage in a sin. How did we sink so low?

SPIRITUAL IMPACT OF SIN

Rav Yosef Dov Soloveitchik

explains that every sin we commit has two consequences: the liability for punishment and the detrimental spiritual effect on us. The latter is not a punishment but the reality brought on by sin. In the Rav’s words:

The moment a person sins he lessens his own worth, brings himself down and becomes spiritually defective, thus foregoing his former status. ... This is not a form of punishment, or a fine, and is not imposed in a spirit of anger, wrath, or vindictiveness. It is a “metaphysical” corruption of the human personality, of the divine image of man.

When one engages in sin, it is אמטמ – it impurifies. In line with the dual notion of sin articulated above, the Rav distinguished between atonement (הרפכ) and purification (הרהט). As we state on Yom Kippur: םויב יכ םכתא

- On this day you shall be forgiven and purified.

Atonement ( הרפכ) is connected to the punishment. One repents for having transgressed. However, there is another process that is required. It is הרהט -purification. We need to purify our souls from the embarrassment we feel for having transgressed.

In line with this view, Moshe was stating to Hashem – these people feel so bad that they strayed from your path. That is enough of a punishment. There is no need for further discipline. In essence, Moshe was using this statement as a defense, claiming that the nation suffered enough by the embarrassment they feel for having sinned.

No one is perfect. When we make mistakes, we should gain the strength to purify our souls. Hopefully by contemplating how uncomfortable we will feel with ourselves after committing a transgression will help us avoid engaging in such an activity.

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May your family find ways to remember the heroes of the past and celebrate the triumphs of heroes in our communities today. Wishing you a Purim of joy and generosity!

Mehadrin Rabbanut Mateh Yehuda

Mehadrin Rabbanut Maalot

REBBETZIN SHIRA

Faculty, OU Israel Center REBBETZIN

SHIRA SMILES

FACULTY, OU ISRAEL CENTER

SMILES

Selflessness

The day of Matan Torah was expected to be a climatic day when Am Yisrael would receive the luchot, cementing their relationship with Hashem for eternity. In an effort to derail this milestone event, the Satan invoked an image of a coffin hanging in midair, leading the people to believe that Moshe Rabbeinu had died and throwing them into a panic. They calculated that Moshe Rabbeinu’s descent from Har Sinai had been delayed and believed that he would never return, prompting them to seek a replacement and thus crafted the golden calf. This episode is loaded with lessons and teachings that we can learn from to better navigate sensitive events and circumstances that we may experience in our lives.

Rav Yaakov Naiman zt”l in Darchei Mussar offers a fascinating insight into Moshe Rabbeinu’s role, and by extension all Jewish

leaders. If we take a step back, we will notice how curious it is that if the people thought Moshe Rabbeinu had died, why did they not engage in the rituals of mourning? It would have been appropriate to gather together in mourning, fasting and prayer. Instead, Moshe Rabbeinu finds them dancing and eating, celebrating as if it was a holiday. Here we see Moshe Rabbeinu’s greatness: he forgoes his own honor and instead of conceding with Hashem’s Will to destroy Am Yisrael, Moshe Rabbeinu stretches himself to gain atonement for them. Earlier, at the burning bush, Moshe Rabbeinu was afraid to behold Hashem’s glory, and yet in our parashah, he perceives a vision of the ‘back’ of the Divine to effect acquittal for their glaring iniquity. Displaying such love and responsibility establishes the model a leader must follow, neutralizing his/ her ego, acting as a channel to bring goodness to the Klal.

Aron HaKohen too, acts with this selflessness. Calculating that it is a much more severe infraction if a whole group of people sin, than one individual, Aron built the egel and willingly absorbed the responsibility on himself, leaving the people free of liability. (Rashi)

Throughout our history the concept of a leader activating mesirut nefesh for the sake of the people is commonly found. Apropos of this time of year, we must mention Esther Hamalka who declared, “ka’asher avaditi avaditi.” (Esther 4:16) She was willing to forgo her share in both worlds, olam hazeh and olom haba, to save her people.

In Western culture, the values of entitlement and self-absorption take up considerable space. It is important to look at our role models and remind ourselves that greatness and leadership are characterized by mesirut nefesh for others. Moshe Rabbeinu and Aron HaKohen were not interested in their honor, Esther Hamalkah was not focused on her own comfort; rather they concentrated on the needs of the klal

Rav Wolfson zt”l highlights an additional lesson that we can learn from Am Yisrael’s behavior that led them to create the egel hazahav. Had they paused to assess the situation they would have realized that it would be okay to wait. In doing so, they could have brought the world to a perfected state by rectifying Adam Harishon’s original sin which also resulted from a hasty conclusion.

Rav Wolfson notes that we are living at the end of the galus, and although we desperately want it to end, we too must wait. The prophet Tzefaniah tells us Hashem says, “Chaku li –wait for me,” (Tzefaniah 3:8) this is the way we can atone for the sin of the Golden Calf and the sin of Adam HaRishon. Waiting embraces anticipation and at the same time understands that Hashem orchestrates history and we must allow the process to unfold.

RABBI JUDAH

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

RABBI JUDAH MISCHEL

Mischel

EXECUTIVE DIRECTOR, CAMP HASC

AUTHOR OF BADERECH SERIES

Purim: Lech K’nos

In Elul/September 1970, Islamic terrorists, jihadist fedayeen from the Popular Front for the Liberation of Palestine went on a hijacking spree. Four international aircraft, including TWA Flight 741 originating in Tel Aviv, were diverted and forcibly landed in Zarka — a hot, sandy, out-of-use military airfield in the Jordanian desert. The demand of these resha’im was the release of thousands of terrorists held in Israel and Europe. Among the passengers on the TWA airplane were Rebbetzin & Rav Yitzchak Hutner, famed author of Pachad Yitzchak, and Rosh Yeshivah of Rabbeinu Chaim Berlin, Rav Yonasan and his rebbetzin, Bruriah David. Also present were Rav Yaakov Drillman, the Rosh Yeshivah of Beis Yosef Novardok, Rav Meir Fund of Beis Medrash Sheves Achim , the “Flatbush Minyan”, and the Sephardic gedolim, Rav Yosef Harari-Raful and his brother Rav Avraham Harari-Raful, of Brooklyn.

The civilized world was in an uproar along with the global Jewish community. Every diplomatic channel was explored to save the hostages, leaving no stone left unturned in strategies to bring the political and humanitarian crisis to an end.

Rebbe Yisrael Abuchatzeira, zy’a, known as Sidna Baba Sali, was one of the great holymen in modern Jewish history. The name of this beloved and revered Moroccan tzaddik, mekubal and miracle worker, means “Our Master, the Praying Father”, due to the extraordinary miracles that happened as a result of his prayers and blessings. Baba Sali truly operated from a supernal realm, and acted in mysterious, hidden, holy ways.

Countless petitioners, Jews of all backgrounds and persuasions, made the pilgrimage to the Southern town of Netivot where the holy Baba Sali shared Torah, dispensed advice, tikunim and berachos, to be embraced by the great love and faith of the tzadik.

Shortly following the ‘Black September’ hijackings, a delegation of community leaders from New York arrived in Netivot to beseech the Baba Sali to intercede on behalf of their manhigim, the shepherds of their flock, who were being held hostage. It was the second week of Elul and they had begun preparation for the new year with recitations of selichot — but “how can we come to Yamim Nora’im without our Rav? We depend on his guidance and leadership; please daven that he return home safely.”

The soft-spoken octogenarian tzadik, renown for his warm hachnasat orchim, welcoming visitors to join him in l’chaims and feasts, suddenly turned away from his guests and began to wave his hands at them, dismissing them in derision and frustration.

The visitors were in shock and crestfallen. They interpreted the Baba Sali’s response to be an ominous sign, they feared the worst and became despondent. They rushed to the tzadik’s head shamash, Rav Mordechai Eliyahu, who would later become the Rishon l’Tziyon, Chief Sephardic Rabbi, seeking to make sense of the shocking interaction. In refusing the request to pray for the chatufim, did the Baba Sali imply that their fate was sealed? What caused the heartbreaking rejection? Was the tzadik angry with them? How else could it be that he showed no interest in their request?

Now, Rav Eliyahu was aware of his Rebbe’s holy ways, and was privy to the extent that the Baba Sali had invested himself spiritually in the current crisis, with fasting, tearful, heart-rending recitations of Tikun Chatzos, non-stop Tehillim, and a singular focus on the release of the hostages.

Rav Eliyahu went before the Baba Sali to clarify and perhaps to reconsider. The tzadik frowned: “These men arrived and asked me to pray that Rabbanim return home and be with them for Yamim Nora’im. That is not a request a Jew can make! What about the rest of the hostages? They specify only their leaders, the individuals that they know; this is not a way a Jew davens, and not the way a yishuah will come. Anyway, tell them everyone will be home in time for Rosh Hashanah.”

Indeed, the gezeirah then began to unravel: intoxicated by their sense of power, the PFLP terrorists went on to challenge King Hussein’s rule of Jordan, who confronted them with support from the US, while the UK released a few of the Arab jihadis. Finally, by the first night of Rosh HaShanah, after

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about a month of horror, fear and desperate, tearful prayers around the world, all of the hostages were home...

Upon facing the gezeirah of Haman, Esther sends an urgent message to Mordechai:

“Go, assemble all of the Jews who live in Shushan, and fast on my behalf; do not eat or drink for three days…”

Haman intuitively senses the chink in our armor, the achilles heel that makes us susceptible to attack, and whines to King Achashverosh:

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And it is not in Your Majesty’s interest to

‘tolerate’ them…” (3:8)

Consistent with most attempts to annihilate us, Haman’s motive is not a geographic or political claim. Rather, his genocidal plot, the unquestioning compliance of Achashverosh, and the eager participation of the Persian population, are all predicated on the vulnerability of the Jews due to their splinteredness and alienation from one another. When the one nation is “dispersed, scattered and separate”, unfortunate global chaos can ensue.

However, regarding Haman’s ‘title’, ררצ םידוהיה לכ, “Tormentor of the Jews” (9:24), Gemara Megillah notes a startling chidush on the mechanics of the nahafoch-hu, the reversal of the negative decree. The word ררצ, ‘tormentor’ derives from a word meaning ‘to bind together’, as in םייחה רורצ, ‘the bond of life’. Unknown to Haman, and against his will, his threat causes the Jews to bond and unite in the single purpose of fasting and praying for salvation. Esther’s urgent response, gathering “all the Jews” together in Tefillah, ultimately reveals the essential oneness of our nation, the natural ahavas Yisrael — and the truth of our eternal bond with HaKadosh Baruch Hu, our King. And as a result,

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OU KASHRUT

PAGE BY RABBI EZRA FRIEDMAN Director, The Gustave & Carol Jacobs Center for Kashrut Education Director, The Gustave & Carol Jacobs Center for Kashrut Education

The Laws of Chadash – Source

Introduction to Bishul Akum

The prohibition

There are numerous kosher laws in Judaism, covering areas such as the consumption of animals (fish and meat), the prohibition of insects in food, and guidelines regarding produce grown in the earth. One particularly fascinating and relevant aspect of Jewish law is the prohibition of Chadash.

THE BASICS

The laws pertaining to Chadash are outlined in Sefer Vayikra (Leviticus 23:14):

“Until that very day, until you have brought the offering of your God, you shall eat no bread or parched grain or fresh ears; it is a law for all time, throughout the ages, in all your settlements”

Forbidding the non-Jew’s cooking would be enough to create an emotional distance such that families wouldn’t marry into each other.

Rabbeinu Tam (Tosfot Avodah Zara 38:a) and Rambam (Ma’achalot Asurot 17:9)

According to the Torah, any type of the five grains—barley, oats, rye, spelt, and wheat— that are planted after Pesach (Passover) may not be consumed or even harvested until the "Omer" offering has been sacrificed. During the times of the Beit Hamikdash (the Holy Temple), the Jewish people would offer the Omer sacrifice on the second day of Pesach (the 16th of Nissan) from barley grown in the previous season. Once this sacrifice was performed, all new crops—referred to as Chadash (meaning "new")—were permitted

maintain that the decree is based on this issue of closeness to non-Jews that could lead to intermarriage; this is the opinion of most early authorities. However, Rashi and others attribute a different reasoning to the prohibition of bishul akum, which is that non-Jews might mix non-kosher ingredients into the kosher food. In future articles we will discuss whether the parameters of bishul akum are based on both of these reasons or just one. However, it is clear from numerous sources that the danger of intermarriage is the main reason behind the prohibition (See Torat Habayit 3:7).

for consumption. After the Omer offering, all grains, whether ripe or still growing, became known as Yoshon (meaning "old") and could be consumed.

Once a yearly crop has been permitted through the Omer offering, it remains permissible indefinitely, even if stored for many years. The prohibition on Chadash applies specifically to produce planted after the Omer offering and harvested and produced before the next year's Omer offering. This prohibition extends beyond the grains themselves to include their derivatives, such as bread, pasta, crackers, and candy made from these grains. Additionally, Chadash holds the same status as non-kosher items, such as non-kosher meat. For example, utensils or cooking equipment used with Chadash must be kashered— much like the laws governing the separation of milk and meat—before they can be used with kosher food.

The decree is binding regardless of the reason

A UNIQUE ASPECT OF CHADASH

An interesting feature of the law surrounding Chadash is its time-bound nature. Once the Omer offering has been given, the entire crop, including products and utensils used with them, becomes permitted retroactively. This differs from the laws of Chametz on Pesach, which, though also subject to a timebound restriction, will be prohibited again the following year. In contrast, once a crop has been permitted following the Omer offering,

Since the transgression of intermarriage was the primary concern behind our Sages’ decree, their goal was to powerfully discourage the possibility of developing emotional connections to non-Jews that could lead to intermarriage either in that generation or the next. Accordingly, early authorities discuss whether the prohibition of bishul akum still applies even in situations where intermarriage is not technically possible. For example, Rashba, in his responsa (1:248), examines the case of food cooked by a priest. Being that Catholic priests do not marry nor do they have children with whom to intermarry, is it permitted to eat food cooked by a priest even though the reason for bishul akum seemingly does not apply to

it will never be prohibited again.

WHEN IS CHADASH PERMITTED?

Since the destruction of the Beit Hamikdash and the cessation of the Omer offering, our Sages ruled that Chadash produce and products may not be consumed until the sunrise of the 17th of Nissan, the third day of Pesach. In the diaspora, where two days of Yom Tov are observed, Chadash is not permitted until the 18th of Nissan (Gemara Menachot 68b, Shulchan Aruch YD 293:1).

The OU Israel Gustave & Carol Jacobs Center for Kashrut Education was created to raise awareness and educate the public in all areas of kashrut. Rabbi Ezra Friedman, Deputy Rabbinic Administrator for OU Kosher Israel is the Center's director. him? Rashba answers that we have a rule regarding rabbinic decrees: even when the reason does not apply, the prohibition still stands. This is a necessary element in every rabbinic prohibition. Otherwise, Rashba explains, people could rationalize and find reasons why any decree should not apply in their particular situation. Accordingly, Rashba concludes that even food cooked by a Catholic priest has the prohibition of bishul akum. A similar ruling is made by Ramban (Avodah Zara 35:a) regarding non-Jewish royalty who, because of their stature, are prohibited from marrying Jews. He maintains that the fact that the non-Jews are royalty is irrelevant, and that the decree of bishul akum stands regardless of the reason behind it. Taz (YD 112:1) , Shach (YD 112:4) and Pri Megadim (YD 112:1) cite these rulings as axioms of the laws of bishul akum.

In the time of the Beit Hamikdash, the prohibition applied not only to the consumption of Chadash but also to the harvest itself. However, according to most opinions, this prohibition only existed when the Omer offering was actually brought. As a result, there is no longer a prohibition on harvesting Chadash grains before the 17th of Nissan (see Tur and Shulchan Aruch YD 489:10). While some minority opinions maintain that the prohibition still applies (Sha’agat Aryeh 8), this is not the accepted ruling (See Kovetz Hamoadi’im, Pesach 4 p.24-25).

Other examples

GRAINS THAT HAVE ROOTED

Later authorities discuss similar cases where the logic behind bishul akum may not apply. Responsa Shevet Kehati (6:273) rules that even food cooked by a non-Jewish child is considered bishul akum, despite the fact that the chances of marriage seem remote. The same is true for food cooked in a faraway country where Jews cannot travel -- bishul akum still applies.

As noted, Chadash produce and products become permissible on the morning of the 17th of Nissan. Any produce that is ripe or even partially sprouted by this date is allowed for consumption. Our Sages ruled that even seeds from the five grains that have rooted in the ground before the 17th of Nissan are considered Yoshon from that point onward (Masechet Menachot 71:a).

In summary:

Our Sages prohibited food cooked by

There is a dispute in both the Talmud

gentiles, even if the ingredients and utensils are kosher.

The reason cited by most authorities is the risk of intermarriage.

Even in cases with virtually no risk of intermarriage, the food is still prohibited, including non-Jewish royalty, priests, young children, and non-Jews from distant lands.

Kashrut Questions in Israel?

(Masechet Rosh Hashanah 10:b) and among early authorities (see Terumat Hadeshen 191) regarding how much time is required for the seeds to root. Rebi Yehuda holds that three days is sufficient for the seeds to root, while Rebi Yossi asserts that 14 days is necessary. There is significant debate amongst later Poskim (authorities) regarding which opinion to follow, but it is generally acceptable to follow the more lenient opinion. Thus, grains planted three days before the 16th of Nissan (the date that permits Chadash crops) would be permitted for consumption.

Call or Whatsapp Rabbi Friedman at 050-200-4432 Meir Golan 077-2050015

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IN SUMMARY

• Chadash applies to produce from the five grains (barley, oats, rye, spelt, and wheat) and extends to their derivatives (such as bread and pizza) as well as utensils used for their preparation.

golanechasim@gmail.com

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• Chadash grains are prohibited until the Omer offering is made, which occurs on the 16th of Nissan. In our day, the prohibition lasts until sunrise on the 17th of Nissan, or the 18th of Nissan in the diaspora.

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• Grains that are not yet ripe but have rooted before the 17th of Nissan are considered Yoshon.

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• Grains planted three days before the 16th of Nissan are considered Yoshon after that date.

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SIMCHAT SHMUEL

simchat shmuel

BY RABBI SAM SHOR DIRECTOR, TORAH INITIATIVES, OU ISRAEL

BY RABBI SAM SHOR Program Director, OU Israel Center

One of the most beloved traditions associated with the awesome day of Purim is the custom to dress in costume. There have been many reasons suggested for our annual Purim masquerade. One particularly unique insight regarding this minhag was offered by the Komarno Rebbe zy'a.

The Rebbe points to a perplexing statement in the Tikunei Zohar, regarding the very nature of the holiday of Purim:

Yom HaKippurim (The day of atonements) should rather be understood as Yom K’Purim-a day like Purim…”

How exactly are we to understand this statement? Seemingly there is some mystical connection or parallel to be drawn between the sacred day of Yom Kippur, and the day of Purim, which most of us associate with utter joy and salvation.

Indeed the holy Rebbe Yisrael of Rizhin zy'a, famously interpreted this teaching as follows. If Yom Kippur is indeed a yom K'Purim, a day like Purim, then it must mean that the lesser day is being compared to the greater day, that Purim is greater than Yom Kippur.

The Komarno Rebbe cites the parallel to be drawn between these two days- Yom Kippur and Purim based on this teaching from the Tikunei Zohar. The Rebbe explains that on Yom Kippur, we ask one another for forgiveness. So too, Purim is a day meant to bring the Jewish people together in unity, a day to let go of any conflict and forgive one another. However, the Rebbe taught, inevitably each

of us have individuals in our lives for whom it may be difficult to look directly in the eye, to ask for forgiveness face to face. Also for many of us, we may struggle with the ability to forgive ourselves, and that inability to let go of guilt we might feel for past mistakes, can become an impediment for spiritual growth.

The tradition to disguise ourselves, to don masks and costumes, makes it easier to look one another in the eye to forgive each other, and to look ourselves in the mirror and forgive ourselves as well!

Purim is in its essence a day of salvation and celebration. Throughout our history, we have faced many periods of darkness, many Hamans who have sought to destroy the Jewish People. Purim is an opportunity for us to reflect, find consolation and inspiration, and ultimately rejoice in the knowledge that the Jewish People perseveres with great fortitude, and will continue to defeat every enemy that seeks to do us harm.

Yehi Ratzon, as we don our Purim costumes, may we indeed be blessed to embrace this beautiful teaching, to forgive one another, to forgive ourselves, and to be reminded that we are indeed worthy of the Divine kindness and miracles which descend into this world on Purim. Purim Sameach,A Freilichin Purim!

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GEULAS YISRAEL

RABBI MOSHE

TARAGIN

RAM YESHIVAT HAR ETZION

MAGGID SHIUR ALL PARSHA AND ALL DAF, OU.ORG

No Dreams, No Prayers, No Angels

Tanach is a book woven around the presence of Hashem and His relationship with His chosen people. The many names of Hakadosh Baruch Hu appear throughout its pages, shaping its narratives and defining its messages. So central is Hashem’s name to Tanach that even a single piece of parchment bearing His name carries the halachic status of kitvei hakodesh (Rambam Hilchot Yesodei Hatorah 6:5)—sacred scripture—and is forbidden to be erased. As Hashem’s name is the foundation of Tanach, even when written alone, without context or elaboration, it is halachically regarded as akin to Tanach itself.

Which makes the absence of Hashem's name from Megillat Esther all the more striking. During this crisis Hashem orchestrated the survival of our people, guiding events to thwart Haman’s murderous schemes—yet His name is entirely missing from the Megillah.

The absence of Hashem’s name in the Megillah is of course a reflection of the era of hester panim, a period of history when Hashem's presence was veiled (See the Vilna Gaon in his commentary to the Megillah). The miracle of Purim occurred after the Beit HaMikdash had been destroyed, and our

people had been scattered across the lands of exile. As Haman reminded Achashverosh: "םימעה

We had lost the Beit HaMikdash and no longer experienced Hashem’s open, supernatural intervention. As our connection with Hashem was obscured, His name is absent from the Megillah.

In truth, Hashem’s absence was not felt only by our people but was also felt across the entire world. The Beit HaMikdash was never meant to be merely a rendezvous between Hashem and His people—it was meant to radiate His presence to all of humanity. When the Mikdash was destroyed, that divine light dimmed, and Hashem’s presence slowly receded from the stage of history.

A RESIDUE OF PROPHECY

In the immediate aftermath of the destruction of the Mikdash, a residue of Hashem’s presence remained. Even without the Beit HaMikdash, Hashem continued to speak— both to His nevi'im and even to non-Jewish monarchs. Divine communication persisted, but through different channels.

Daniel the navi experienced three dreamlike visions, each of which outlined key events in Jewish and world history. He also received numerous messages from angels or supernatural apparitions. In galut, direct nevuah ceased, but Hashem still spoke through dreams, visions, and malachim.

Yet, Daniel was not the only one to receive divine dreams and divine dream time messages. The mighty rulers of the ancient world,

including the most formidable tyrant of them all—Nevuchadnezzar—were keenly aware of Hashem’s presence through their various encounters with Him.

Hashem’s presence was manifest to Nevuchadnezzar in the two dreams (Daniel perek 2 and 4) —divine communications which required Daniel’s interpretation. These dreams of psuedo-prophecy predict the trajectory of Jewish history, and in particular our interactions with the תוכלממ עברא or four empires. Hashem spoke to Nevuchadnezzar at night, reaching him in his slumber. Even as the Beit HaMikdash lay in ruins, Nevuchadnezzar still recognized that Hashem was present in the world, guiding his personal life and shaping the fate of his empire.

For this reason, when Nevuchadnezzar’s advisors were challenged to decode his first dream, they admitted that no human could possibly interpret it (Daniel 2:10-11). According to the midrash they implied that had the Mikdash still been standing, they could have referred the dreams to the Kohen who would have decoded the dream through the supernatural Urim VeTummim (Midrash Tanchuma, Miketz Perek 4). In the early stages of our galus, the advisors of the Babylonian court still remembered the supernatural power of the Urim VeTummim.

MARTYRDOM AND PRAYER

Nevuchadnezzar recognizes Hashem not only in his dreams but also in two pivotal events. In the immediate aftermath of Chananiah, Mishael, and Azariah being spared from the fiery furnace, the supreme monarch who bowed to no one, directly acknowledges Hashem and, moreover, issues a decree to punish anyone who speaks out against the "G-d of the Jewish people."

Subsequently, Nevuchadnezzar's pride overcomes him, and he is deposed from the throne and banished by Hashem to roam the wilderness for seven years, in a state where he is both half man and half animal.

During this time, Nevuchadnezzar looks to Heaven, seeking forgiveness. In response, Hashem restores him to his former glory. Upon his restoration, Nevuchadnezzar humbles himself before Hashem, acknowledging Him as the supreme ruler of all and giving thanks for his return to power.

Through Nevuchadnezzar's fluctuating experiences and dreams, it is clear that Hashem remained an undeniable presence in the Babylonian empire. Though Nevuchadnezzar saw himself as a demigod, destroyed the Mikdash, and subjugated the Jewish people, he still remained in contact with Hashem.

WRITING ON THE WALL

As the exile progressed, dreams ceased, but Hashem continued to deliver messages through supernatural apparitions. Belshazzar, the final monarch of the Babylonian Empire, threw a lavish party while using the sacred vessels of the Mikdash for pleasure, a blatant act of disrespect and blasphemy. Suddenly, a mysterious hand appeared and began writing on the wall of the palace. Stricken with panic, the king summoned his advisors, but none could interpret the writing. Again, Daniel was called upon to interpret the cryptic message and he revealed that the writing was a divine sign from Heaven, announcing that Belshazzar's blasphemy and arrogance had sealed the fate of the Babylonian empire. A few hours later Babylon fell to Koresh of Madai.

As the galut intensified, dreams subsided, but Hashem still communicated with

monarchs through divine writing.

RADIO SILENCE

Decades later, as the crisis in Shushan unfolds, the situation is drastically different, and Hashem’s overt presence has almost entirely vanished from the human realm. Mordechai, the parallel navi to Daniel no longer receives direct nevuah, nor does he experience visions or apparitions. Instead, he is left to his own devices, trying to decipher the strange events unfolding around him.

The verse that underscores Mordechai's lack of direct divine guidance is the one in which he urges Esther to intercede on behalf of the Jewish people. He implores her:

“Who knows if you have been appointed for a time like this?”

He wonders aloud – עדוי ימ whether her promotion was a divinely designed event to enable her to rescue our people. Under normal conditions, Mordechai would have received a direct message from Hashem, revealing that Esther's appointment was divinely ordained to position her for national service. But now, in this period of hester panim, Mordechai is left in the dark, relying on his own instincts and understanding of events rather than clear divine communication. He can only wonder rhetorically: “?עדוי ימ" – Who knows?

SOME "OTHER" SOURCE

Another verse that highlights the absence of divine communication appears when Mordechai warns Esther against apathy:

she hesitated, Hashem would find another way to redeem His people. But because Hashem's presence has been concealed from Mordechai, he can only speculate on how deliverance will come—something else will occur, and we will find a different source of rescue or a different םוקמ of salvation.

Even Esther's response demonstrates how distant Hashem was. Daniel regularly prays to Hashem and even defies the Babylonian prohibition against tefilla, leading to him being cast into the den of lions. In the immediate aftermath of the destruction of the Mikdash, we remain in direct contact with Hashem through tefilla.

Fast forward to Shushan and Esther agrees to intervene, but only if the people fast for three days. Presumably, they would also daven during this fast, seeking divine mercy. However, Esther never explicitly mentions prayer to Hashem in her instructions. This omission further emphasizes the sense of divine distance that pervades the story. In the context of hester panim, the act of fasting is highlighted, but the explicit call to prayer is left unspoken.

NO DREAMS, NO WRITING

“If you remain silent at this time, relief and deliverance will arise for the Jews from another place...”

We expect Mordechai to warn her that if

Of course, while Hashem’s presence was concealed to Mordechai and Esther, it was even more shrouded to Achashverosh. Nevuchadnezzar had several nights of sleep disturbed by divinely delivered dreams. However, on the night that Achashverosh’s sleep is disturbed, and he must choose between Haman and Mordechai, he receives no dreams. At this advanced stage of galut, Hashem’s presence has receded so severely that there are no dreams.

Not only does he not receive dreams, but he doesn't even receive divine writing. Belshazzar’s night was disturbed by supernatural

writing on a wall, delivered from heaven. The only writing Achashverosh can make use of on this sleepless night is the human writing of his scribes, listing who his friends are and who his enemies are.

WHERE ARE THE ANGELS?

Additionally, there are no angels in sight in the Megillah. Whereas Sefer Daniel is full of angelic appearances, Megillat Esther has none. Of course, the events of Shushan were divinely orchestrated, and Chazal insert various angels at pivotal moments: In one instance, angels are battling one of Achashverosh’s scribes, who is intent on erasing the details of Mordechai’s heroism in saving the king. An angel assures that the record remains, assuring that Mordechai will be rewarded. In a different scene, several malachim (three to be exact—similar to the three who visited Avraham) assured that Achashverosh would notice Esther waiting in the outer courtyard. Most famously, Chazal assert that Charvonah, who directed Achashverosh to the gallows that Haman had erected, was in reality Eliyahu HaNavi, a supernatural agent guiding the Esther narrative toward its resolution.

Angels are directing the story of Esther— but only behind the scenes, hidden from view. The text of Megillat Esther omits any mention of their presence.

Megillat Esther demonstrates how severely Hashem’s presence had receded after decades of exile. The name of Hashem is absent because Hashem Himself is absent—not from Jewish history, but from world affairs. Beyond the absence of Hashem's name, the lack of dreams, angels, and prayer all reflect a world in which Hashem's presence had severely diminished. The 70 years of galut led to the

concealment of Hashem from history.

RESTORATION

The miracle of Esther does more than rescue the Jewish people from annihilation. It restores Hashem’s name and presence to the international stage. Mordechai’s popularity surges, and the miracles lead to much of the Persian population becoming mityahadim. This doesn’t mean they converted to Judaism, but they became more aligned with our people and more aware of Hashem.

The shift is profound: the presence of Hashem, which had been veiled for so long, is subtly reintroduced into the public consciousness. The miracles of Esther do not merely serve as a moment of deliverance but as a reawakening of Hashem’s role in the world, gently bringing His name back into the fold of global recognition, even if not through overt miracles or divine visions.

Of course, Purim and the miracles in the prophetically veiled city of Shushan set the stage for the future return to Yerushalayim and the reconstruction of the Beit HaMikdash, which will once again host miracles and spread the name of Hashem far and wide. People across 127 provinces will learn that even when Hashem is visibly absent from texts and dreams, even when supernatural hands no longer write on walls, even when angels aren’t seen, Hashem still guides our world through the currents of history and the machinations of human affairs.

Purim Samei'ach

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New lower price: NIS 3,800,000 A group of women have been maintaining a list of injured soldiers to daven for. There are hundreds of soldiers on the list, so we have been sending people lists of names to daven for so that all the soldiers' names are mentioned in people's tfilot (the default is 10 names, but you can ask for however many you want). If you are interested in signing up for names, send an email to: tehillim4soldiers@gmail.com together with your name and the number of soldiers' names you want to daven for. You will get automatic updates when there are changes to your list. Tizku l'mitzvot and besorot tovot!

HAFTORAH

INSIGHTS

From Division to Destiny

MELACHIM 1 18:1-39

In this week’s Haftarah, Eliyahu HaNavi stands before the people on Har HaCarmel and issues a challenge: ־לע

וכל. How long will you waver between two opinions? If Hashem is God, follow Him; and if Baal, follow him. )אכ:חי א םיכלמ(

This is more than a theological ultimatum. Eliyahu is confronting a nation in crisis, a people who have lost clarity, wavering between faith in Hashem and allegiance to Baal. Their spiritual indecision threatens their very identity. A divided people cannot endure.

The Yismach Moshe highlights three occurrences of the word "Nachnu" )ונחנ(, each reflecting a different stage of our national struggle. When Yosef’s brothers stand before him in Egypt, they declare, דחא

– We are all sons of one man (Bereishit 42:11). Their words emphasize unity, yet they had betrayed that very bond by selling their brother. Generations later, the tribes of Gad and Reuven pledge, םיצולח

– We will cross over armed (Bamidbar 32:32), committing to fight alongside their brethren before

BY REBBETZIN DR. ADINA SHMIDMAN

DIRECTOR, OU WOMEN’S INITIATIVE

settling in their land. And in Eichah, as Bnei Yisrael face exile, they cry out,

– We have transgressed and rebelled (Eichah 3:42), recognizing that their downfall came from within.

These verses tell the story of our people— our struggles, our failures, and our redemption. Unity is the thread that determines our fate. The Midrash notes that Shaul’s generation was righteous, yet they fell in battle because of internal strife, while Achav’s generation, despite their idolatry, was victorious because they stood together. Hashem despises sin, but He detests division even more.

Eliyahu’s words remain as relevant today as they were on Har HaCarmel. We do not stand before prophets or altars, but we do stand before choices—between solidarity and separation, between focusing on what divides us or what unites us. The lesson of "Nachnu” is that unity is not about uniformity. It is about responsibility, about choosing to stand together even when we struggle, even when we fall.

Even when "We have transgressed and rebelled," we must still say, "We will cross over armed." We must be armed with faith, armed with commitment to each other, armed with the knowledge that our strength has never been in perfection, but in the bonds that hold us together.

May we merit to see the unity of "Nachnu" fulfilled—not in exile, not in division, but in the ultimate redemption of our people.

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Parenting and the Use of Anger: Moshe Rabbeinu vs. Achashverosh

Anger is an emotion that every parent experiences, but how we handle it can make all the difference in the lessons we impart to our children. The Torah presents us with two strikingly different models of anger— Moshe Rabbeinu and King Achashverosh. Moshe’s anger was a tool for education, while Achashverosh’s anger controlled him and led to irreversible consequences. Understanding these two approaches can guide us in how we use our own anger in parenting and beyond.

MOSHE’S CONTROLLED ANGER –

A TOOL FOR CHINUCH

In Parshat Ki Tisa, we read about the Cheit ha’egel. Moshe Rabbeinu is on Har Sinai, receiving the Luchot, when Hashem informs him that Bnei Yisrael have sinned by worshiping an idol. Hashem is ready to destroy them, but Moshe pleads on their behalf, successfully securing divine forgiveness. However, when Moshe descends the mountain and sees the egel and the people dancing around it, he reacts in a dramatic way:

tablets from his hands and shattered them at the foot of the mountain.” (Shemot 32:19)

At first glance, this seems contradictory. Why did Moshe plead with Hashem not to be angry with Bnei Yisrael, only to then respond with anger himself? Was Moshe unable to control his temper?

The Shadal (Shmuel David Luzzatto) offers a powerful insight:

“He saw the calf and the dancing, and Moshe’s anger burned. He threw down the

“It seems that he did this to frighten the people and to show them that the covenant between them and Hashem had been broken.”

According to the Shadal, Moshe was not acting out of uncontrolled rage. Rather, he made a deliberate decision to display anger as a tool for chinuch. By shattering the Luchot, he created a dramatic visual message—just as the Luchot were now broken, so too was the relationship between Bnei Yisrael and Hashem. This was a wake-up call to the nation, designed to shake them out of their spiritual failure.

This teaches us a critical lesson in parenting: anger should never be a knee-jerk reaction. Instead, when necessary, it should be a calculated tool used to convey a message in

a way that the child will understand. Moshe did not destroy the Luchot in a fit of rage— he thought through his actions and ensured they would have the maximum educational impact.

ACHASHVEROSH’S OUT-OF-CONTROL

ANGER – A LESSON IN WHAT NOT TO DO

Contrast this with the behavior of King Achashverosh in Megillat Esther. When his wife Vashti refuses to appear at his royal banquet, his reaction is described in extreme terms:

“.ֹוב

“The king was exceedingly angry, and his wrath burned within him.” (Esther 1:12)

Unlike Moshe, Achashverosh completely lost control. Instead of taking time to consider the consequences of his actions, he allowed his anger to dictate his decision-making. This led him to execute Vashti, an irreversible choice that ultimately cost him his wife.

Had Achashverosh taken a moment to calm down and think logically, he might have realized that there were alternative ways to respond to Vashti’s refusal. Instead, his anger burned within him, clouding his judgment and leading to regret.

This example serves as a stark warning to parents. When we let anger take control of

is blessed by G-d: he lives in Beer L’chai Roi. The transition from Avraham to Yitzchak is complete. While G-d has been a silent partner in this parsha, here He completes the generational transfer – He blesses Yitzchak. The Jewish people will be Yitzchak and not Yishmael.

us, we risk making decisions we will later regret. Yelling at a child, issuing unfair punishments, or reacting emotionally in a moment of frustration can cause long-term damage to our relationship with our children. Unlike Achashverosh, we must learn to pause, breathe, and think before responding.

PRACTICAL LESSONS FOR PARENTING

7th Aliya (25:12-18) The generations of Yishmael are enumerated. Yishmael dies. His descendants dwell from Egypt to Assyria. Yishmael’s story is brief. He has numerous and powerful offspring. The brevity echoes tions woman and began father’s that his icant the

A SHORT VORT

As parents, we are constantly faced with situations that test our patience. There will be times when we feel frustrated, hurt, or disappointed. The key is to control our anger and use it constructively, rather than allowing it to control us. Moshe Rabbeinu teaches us that anger—when used correctly—can be a powerful educational tool. But Achashverosh shows us the danger of unchecked anger, which leads to rash decisions and irreversible mistakes.

BY RABBI R av, Beit Knesset

When Avraham addresses the people of Cheit, trying to “Ger V’Toshav Anochi Eimachem” (23:4) “A Stranger and This seems to be a contradiction. If one is a stranger than is no longer a stranger. What did Avraham mean?

The Magid of Dubno (Jacob ben Wolf Kranz 1741-1804) this tense situation in order to, both, state his truth and be said, on the one hand, “I am a Resident’ due to G-d’s promise need your agreement to purchase a plot. In other words, Avraham “strangers”, while they understood him as saying that “they” The peace was kept, and Avraham remained true to his Shabbat Shalom

By pausing before reacting, using anger strategically, and ensuring our discipline builds rather than destroys, we can raise children who respect authority but also feel safe, valued, and loved.

12 TORAH TIDBITS 1440 / CHAYEI SARA 5782

F.W.

Raymond Goldstein Shalom Kinori

Ma'ayan CAVENOR

RABBI AARON GOLDSCHEIDER

RABBI AARON GOLDSCHEIDER EDITOR, TORAH TIDBITS RAV, THE JERUSALEM SHUL BAKA, JERUSALEM

Editor, Torah Tidbits

Rav Kook and Agam Berger: What We Learn From Purim This Year

A TREASURED VERSE IN THE MEGILLAH

Is there a particular message in the Purim story that spoke most powerfully to Rav Kook?

Rav Kook wrote a piece that was widely disseminated in which he expounded on the following pasuk in Megillat Esther: “Go gather all the Jews” (Esther 4:6)

Rav Kook makes a heartfelt plea to heed the lessons of Megillat Esther. Every word was written with ruach hakodesh (divine inspiration) and thus its teachings and lessons ought to be studied and heeded in every generation.

One of the Megillah’s most fundamental lessons, says Rav Kook, is to be mindful that whenever we face an enemy who seeks the annihilation of the Jewish people we must heed the call of Esther - “gather together and unite!”

As dangerous as our enemies may be, there is no greater threat to our nation's survival and well being than internal conflicts. “The eternal words ‘Go gather all the Jews,’ must once again revitalize us and elevate us from degradation.” (Ma’amarei HaRe’iya pp. 155-7, translated in Celebration of the Soul, p.127-9).

The wicked Haman took note of the divisions and friction within the Jewish people and saw this as a superb time to take

advantage of their weak point. Rav Kook writes, “Whoever thinks that Haman was lying when he said, “There is one nation scattered and divided” (Esther 3:8), is mistaken… The Hamans of every generation, who strike us with their poisonous hatred…perceive our weak side, for it is visible and recognizable.”

(Ibid. p. 127)

A GLIMMER OF HOPE

Rav Kook said that the suffering at the hands of our vicious enemies offers us the opportunity for self-reflection and growth for the nation; we come to recognize our inherent bond with one another and revitalize genuine feelings of solidarity and brotherhood. Rav Kook expressed this notion with the following inspiring words: “But precisely through these tribulations we shall come to sense that we possess a previously unknown, collective soul, a great national spirit whose existence we have forgotten. It abounds with vitality and possesses sufficient power to renew our lives as of old and to withstand all of the Amalekites who wish to smite our feeble.”

(Ibid. pp. 128-129)

This Purim message from Rav Kook, which he penned over a hundred years ago, reverberates with immense meaning for us today.

In our collective pain and trauma of the past year and half, we have in many ways discovered what it is that makes Am Yisrael special: “The hidden Judaism, unknown even to ourselves, this great soul of a great nation, which bears both the suffering and the light of the world within it, will become known to us during these portentous times.” (Ibid.)

AGAM BERGER’S PLEA TO THE NATION

A remarkable young woman, Agam Berger, one of the hostages released this past February after almost 500 days in captivity, spoke passionately about national unity in her first statement to the public: “When we were there (kidnapped in Gaza), and they (Hamas) saw our division - it made them happy. They said that when we are together, it is strength. So I ask you, despite all the differences, let's maintain unity and our strength as a people of Israel.” (Arutz Sheva, “Do a Good Deed for the Hostages”, Feb. 17, 2025)

Amazingly, Agam Berger, in captivity perceived how Hamas were quick to take note of infighting and discord among the Jews. Her fervent request to the nation of Israel, which exquisitely echoes Rav Kook’s message, is to do all that's needed to bring a lasting unity and love between every member of Klal Yisrael.

THE AVODAH OF THIS PURIM

We celebrate Purim by observing its multiple laws which include hearing the Megillah read, giving tzedakah, exchanging Mishloach Manot and enjoying a seudah. Yet, each year a Jew asks themselves,“What is a Jew’s avodah on Purim?

Rav Kook offered us an unambiguous answer: “Every Purim we must appreciate the

great, hidden repository of our blessedness… and the virtue of our oneness, which will vanquish our scattered and divided side.” (Ibid. p. 129). In short, celebrating Purim means to reignite the warm feelings of closeness and brotherhood we share with our fellow Jew. “Brothers shall know one another and join hands.” (Ibid.) The lesson of Purim is to deeply love every Jew.

HEALTHY INTOXICATION

Rav Kook concluded his Purim message by citing the talmudic dictum that “one is obligated to become intoxicated on Purim.” He offers his own perspective on this mitzvah. He says, yes, let us become intoxicated not only with wine but with an overflowing and effervescent love for our fellow Jew. The elevated intoxication on Purim is when we unexpectedly discover within ourselves a deep adoration for Am Yisrael which we rarely feel in day to day life.

Rav Kook calls on each of us to lift our glasses at our Purim seudah (feast) and bless one another with l’chaim, l’chaim. We pray for a permanent peace between every Jew! (Ibid.)

COMPASSIONATE LOVE AT RAV KOOK’S TABLE

Rav Kook’s abiding love for every Jew is a trademark of his teachings and punctuated the way he lived his life. The following touching vignette captures a special moment at Rav Kook’s Purim seudah which beautifully embodies the genuine love and compassion he had for his brethren.

Rabbi Moshe Zvi Neriya relays the incident: “The poor of the city who came to collect Purim charity from Rav Kook were always invited to sit down at the Rav’s table to partake of wine and cake. Although they knew

they should set out and continue collecting charity for themselves, many were reluctant to part from the table frequented by scholars, distinguished rabbis, and communal leaders.

Rav Kook passed an old picture of Queen Esther’s grave among the beggars. It inspired them to sing in honor of Esther, who endangered her life to save the Jewish people and merited to have the Megillah named after her. Some of the beggars who extended their stay at the table began acting inappropriately. One of Rav Kook’s devotees became quite disturbed by their disrespectful behavior. He complained to Rav Kook that these are people we don't even know and perhaps it's

matanot la’evyonim, gifts to the poor on Purim. But food is not the only type of gift. Moreover, one who demonstrates greater generosity is praiseworthy, as the Rambam wrote, “it is better for one to increase his gifts to the poor than to increase his meal…for there is no greater joy than to gladden the heart of the poor’ (Hilchot Megillah 2:17).

We see that the Rambam emphasized that the poor should be comforted and uplifted. Rav Kook concluded, “If the poor and downhearted feel comfortable at my table, that is the greatest gift!” (Based on ‘Celebration of the Soul,’ Neriyah, p.131)

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RAV DANIEL MANN

Watching a Bar Mitzva

Videoed

on Shabbat

Question: My non-Orthodox relative wants me to watch the video of their bar mitzva (not a given they would make one), taken on Shabbat. My relationship with the family is very important to me (notably, I am a ba’al teshuva), and my refusal could insult them. What should I do?

Answer: It is a fair assumption that the videoing process only included Rabbinic prohibitions. We will see the significance of that below.

We will start with the assumption that the video was done by a Jew. The Shulchan Aruch (Orach Chayim 318:1) rules like the middle opinion in Ketubot 34a, that if one violated Shabbat intentionally, the result of his action is forbidden for the violator forever but is permitted for others after Shabbat. The Mishna Berura (318:5) comments that while the household of the violator may not use that which was done even after Shabbat, others can, including people whom the violator had in mind when he

Rav Daniel Mann

violated Shabbat. Therefore, ostensibly, even your relative might be permitted to benefit from the video.

However, we must consider two issues. The K’tav Sofer (OC 50), regarding a restaurant, posits that while generally a Shabbat violator may sell the food he cooked on Shabbat, that is because he is penalized for his violation in that he cannot eat the food himself. However, in a case of someone who regularly cooks on Shabbat to sell to customers, the penalty must preclude his doing according to plan, so that it is forbidden for him to sell. Consequently, it is forbidden to buy from him. While this could forbid the celebrants to pay the videographer, this does not impact their showing it to you.

The bigger issue is the question of when Shabbat “ends” in this regard. There are opinions that anyone who wants to benefit needs to wait bichdei sheya’asu (the amount of time it would take to get the result if one started after Shabbat). This question is critical here, because one cannot video the bar mitzva after Shabbat, so requiring bichdei sheya’asu would forbid it forever. This concept is found regarding a non-Jew who did work on behalf of a Jew, even in cases that the Jew did not improperly tell him to do so (Beitza 24b). Two possible reasons are advanced for this halacha. Rashi (ad loc.) says that it is in order to not benefit from work done on Shabbat. Tosafot (ad loc.) says that it is to reduce the chance one will ask the non-Jew to do work. The Pri Megadim

Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, is headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by Rav Shaul Yisraeli, zt”l, to prepare rabbanim and dayanim to serve the National Religious community in the Israel and abroad. Ask the Rabbi is a joint venture of the OU, Eretz Hemdah, and OU Israel’s Torah Tidbits. (Eshel Avraham 325:22) reasons that Rashi’s reason should apply to a Jew who regularly violates Shabbat, whereas according to Tosafot’s reason, we do not expect a religious Jew to ask a Shabbat desecrator to do work on Shabbat. The Mishna Berura (ibid.) adds a reason not to say bichdei sheya’asu for a Jew’s violation – a Jew will not listen to a request to do melacha. One can argue that this does not apply to regular Shabbat violators. The Pri Megadim leaves the matter unresolved, and there is not a consensus among contemporary poskim (in Bemareh Habazak I:31 we leaned toward leniency; Orchot Shabbat 25:(25) leans toward stringency). Bichdei sheya’asu is also less likely to apply to Rabbinic violations (see Mishna Berura 325:42).

If a non-Jew did the videoing, it should definitely require bichdei sheya’asu. On the other hand, the extension of the prohibition to benefit to all Jews is only for Torah-level violations, whereas for Rabbinic ones, it is only for the non-Jew’s intended

beneficiaries (Shulchan Aruch, OC 325:8). The Mishna Berura (ad loc. 38) includes members of the recipient’s household and some of his guests in the prohibition, but based on primary sources (see Beit Yosef, OC 515), it is likely that a “relative” viewing the video is not included.

We have seen significant grounds for leniency; there are additional, creative grounds, but we do not wish to commit them to writing. Therefore, if you feel that watching the video helps maintain a good relationship with the family, not only may you watch the video, but you should do so. May your relationship help bring increased appreciation and observance of mitzvot to the bar mitzva and his family.

Having a dispute?

For a Din Torah in English or Hebrew contact: Eretz Hemdah–Gazit Rabbinical Court 077-215-8-215 • Fax: (02) 537-9626 beitdin@eretzhemdah.org

Please Help Us Commemorate Captain Alon Safrai Z”L By Renovating a Synagogue

Alon Safrai Z”L was an Armored Corps officer who fell in Lebanon. He was a medical student and a volunteer with Magen David Adom. We wish to perpetuate his memory by restoring the synagogue where Alon's father prays - an honorable way to carry out Alon's dream of dedication and love. Find our campaign at Jgive.com with the words: “Alon Safrai” Contributions are tax-deductible in Israel and the US Thank you for your partnership.

We are pleased to announce the opening of an English-speaking program at "Mifgashim"- Outpatient Clinic of Retorno

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19:45 Light Refreshments

20:00 Introduction to Mifgashim, by Nicole Shama

20:10 Program Overview & Target Population, by Aderet Weinberger, Clinical SW, MSW

20:45 Personal Story from a Recovered Addict

21:15 Questions and Answers

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Trust in Tumultuous Times

As we proceed through the opening chapters of Tehillim, we are struck by the constancy of David’s faith in Hashem. His consistent confidence and the complete trust he places in Hashem’s direct supervision of all that happens to him, from the most joyous to the most dire circumstances, are awe-inspiring, and so relevant to our current times. We are overwhelmed with the extreme emotions of exhilaration as our hostages are released and apprehension at the price of their freedom; by elation as we contemplate the many miracles we continue to experience and pain as we consider the ever-present threats faced by Jews in Israel and around the world. The words of David HaMelech accompany us through all of these feelings and circumstances, connecting us to the Jewish nation who throughout history has been sustained by the very same words we are now studying and reciting.

According to Radak, some interpret this psalm as an expression of David’s feelings as he was running from Shaul, although he prefers an alternate explanation, according to which the psalm describes the plight of the Jewish nation in the Babylonian exile. Hazal explain that this mizmor was written by David with Ruach Hakodesh, prophetic insight into the future predicament of Esther HaMalka, and the words reflect her feelings upon being held captive in the king’s harem and her resolve to confront the king in an effort to save her people. The opening verses perfectly express the sense of inner turmoil felt by each of the above. The simultaneous feeling of despair and yet faith in Hashem’s salvation is felt in the words ינתבזע

A timely example of the faith expressed by David HaMelech is found in Mizmor 22.

- My G-d, My G-d, why have you forsaken me? At the same time as expressing feelings of abandonment, we address Hashem as MY G-d, with whom we still have a personal relationship, in Whose salvation we place our absolute trust. The recollection of this trust leads to peace of mind, as formulated in Hovot HaLevavot: The essence of Bitachon (trust) is the tranquility of the soul of the one who trusts; his heart’s dependence on the One in whom he trusts to do that which is right and good for him in every matter in which he depends upon Him, according to His ability and knowledge of what is good for him. At

Rebbe of Piaseczo

its root lies his complete confidence that the One in whom he trusts will keep His word and do as He promised, and always intends the best for the one who trusts in Him, and acts out of pure beneficence and kindness (Sha’ar HaBitachon Chapter 1).

One who lives with Bitachon can endure the most difficult circumstances. On Shabbat Zachor of 1942, in the Warsaw Ghetto, the Rebbe of Piaseczno (the Aish Kodesh) taught that when we find ourselves in a prolonged period of persecution, in which Jews are killed only because they are Jews, it is easy to fall into a state of despair and depression. However, these emotions are diametrically opposed to the proper conditions for learning Torah, for prayer and the service of G-d. Avodat Hashem requires strength and joy. Although it is very very difficult, we must overcome the tendency to despair and find strength in Hashem. When we lift our eyes above and beyond the current situation, we are empowered to serve Hashem with love even as it seems that redemption is slow in coming.

The message of the Purim story goes hand in hand with the theme of Bitachon in Sefer Tehillim. Psalm 22, mentioned above, opens with the words רחשה

For the conductor, at the breaking of the first light of dawn. The commentators note that this mizmor opens at the darkest hour, just before the light begins to dawn, heralding a new day. Precisely in this dark time we turn to Hashem, expressing both our feeling of having been forsaken but at the same time, sensing His closeness and articulating our faith in His imminent salvation. We take heart from the miracle of Purim, and rely upon Hashem to redeem us from our current troubles as He has done throughout our history.

Mrs. Leah Feinberg is a master educator who taught at the SKA High School for Girls in Hewlett for twenty-one years, also serving as Tanach Department chairperson and New Teacher Mentor. Leah is currently on the faculty of the OU Israel Center and has taught in all three cycles of the OU Women’s Initiative Nach Yomi program

In the OU Women’s Initiative Nach Yomi series, currently in its third cycle, women scholars deliver a daily shiur on the books of Prophets (Neviim) and Writings (Ketuvim) at the pace of a chapter a day. Shiurim are geared toward learners of all levels who would like to participate in the twoyear Nach Yomi study cycle. Visit the OU Women’s Initiative to register for additional content.

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Machon Puah for Fertility and Gynecology in Accordance with Halacha

The Scientific Mother

Last time we discussed the case of Sofia, the little girl in a court battle for custody. She was born after a horrific mistake in an Israeli fertility laboratory, in which the wrong embryo was used for a couple who were not her genetic parents. Even though they discovered this fact during the pregnancy, they decided to proceed and deliver the baby, and have been raising her as their own daughter for the past two years.

The court recently decided that she should be given over to her genetic parents, who, according to the judge, are the true and only parents. This ignores the fact that she had spent two years of her life being raised by a woman who also has a claim to motherhood, since she went through a pregnancy and gave birth to her.

It is true that without our genetic mother none of us would be here, and so we could suggest that the genetic mother is the mother. But this ignores a very important element of motherhood. Without the woman who nurtured us throughout the pregnancy and eventually delivered us, we would not be here either.

For most people the same woman supplied the genetics and the womb, but, when we divide up these two distinct tasks, which of

them biologically, conceptually or ethically, becomes more definitive? Who is the real mother? The genetic mother or the birth mother?

Science cannot supply a comprehensive answer to this question; both genetics and pregnancy are essential in the formation and gestation of a human being. When the court ruling completely ignored the entire process of pregnancy and birth it presented only a partial truth, and this may have a significant influence on the legal decision.

Another oversight of the court is that the judge ignored a rule of Israeli law. When there is a legal decision with no precedent the court must refer to Jewish law. In the words of the 1980 Foundations of Law Act “where the court faced with a legal question requiring decision finds no answer to it in statute law or case-law or by analogy, it shall decide it in light of the principles of freedom, justice, equity and peace of Israel’s heritage.”

The judge in Sofia’s case chose not to consider the halachic discussions regarding determining who is the mother, and decided that genetics is the sole defining factor of motherhood.

What We Learned from 700 Singles in One Room

If you’ve ever tried setting up a friend, you know it’s not as simple as just introducing two nice people and hoping for the best. Chemistry, timing, openness—all these factors matter. But after watching 700 singles in one room at the recent OU Israel & Shagririm Balev Purim party, I came away with insights that every amateur matchmaker should know.

1. ATMOSPHERE IS EVERYTHING

You can introduce two fantastic people, but if they meet in an awkward setting, sparks won’t fly. The event was designed for success—interactive mingling, engaging sessions, and a standup comedy show that got everyone laughing. When people are relaxed and having fun, real connections happen. So, if you’re setting up friends, think beyond the

“grab a coffee” default. Suggest an activity, a game night, or even a group setting where the energy feels natural and comfortable.

2. THE RIGHT MIX OF PEOPLE MATTERS

One reason this event worked? It attracted serious, marriage-minded singles while keeping the atmosphere light. We saw a mix of ages, personalities, and backgrounds, but everyone shared the same goal—to meet someone with real potential. If you’re playing matchmaker, don’t just think about the individual personalities. Ask yourself: Would these two people thrive in the same social circle? Do they share life goals? It’s not about being identical—it’s about seeing the world in a way that aligns.

3. SOMETIMES PEOPLE NEED A REASON TO TALK

Some of the best conversations of the night didn’t happen at random; they were designed. From the structured icebreakers, blindfolded speed-dating, game booths and interactive sessions, the event gave people built-in topics to discuss. When setting up friends, help create that dynamic. Maybe you introduce them at a dinner where each person shares something funny about themselves or send them off on a date with a lighthearted challenge like picking the best dessert on the menu. Shared experiences beat small talk every time.

4. MATCHMAKING IS A NUMBERS GAME (BUT NOT HOW YOU THINK)

One of the biggest takeaways? People didn’t just meet one person. They met dozens. And sometimes, their match wasn’t the one they spent the most time with—it was the friend of the person they met first. If your setup doesn’t work out, that doesn’t mean it was a failure. Every introduction expands a person’s network, increasing their chances of finding the right one. Encourage your single friends to attend events, meet more people, and keep an open mind. The more connections they make, the better the odds.

5. TIMING AND READINESS ARE KEY

Some people walked into that event unsure if they’d meet someone. Others came in determined to connect. Guess which group had more success? Those who came in open, positive, and ready to engage. As an ambassador, (even an unofficial one), your role isn’t just about making an introduction—it’s about making sure both people are in a good headspace to date. If one person is still emotionally unavailable or uninterested, even the best match won’t work.

6. LOOKING BEYOND THE CHECKLIST:

THE MAGIC OF MEETING IN PERSON

One striking thing we saw was how meeting in person overrides the mental “checklist” singles use when swiping through profiles or résumés. On paper, someone might not check every box—too short, not the “right” profession, different background—but in real life, chemistry works differently. We saw people laughing and connecting with others they might have dismissed if they had only seen their details on a card. When setting up friends, encourage them to meet without overanalyzing. A short conversation

or shared laugh can reveal compatibility no bio ever could. The best matches come from stepping outside a rigid checklist and letting chemistry work.

THE TAKEAWAY

The OU Israel & Shagririm Balev Purim event wasn’t just a party—it was a matchmaking masterclass. Hundreds of singles mingled, laughed, and left with new connections. And for those of us paying attention, it reinforced key lessons about how people meet, connect, and ultimately find their person.

So next time you’re thinking of setting up a friend, take a cue from what worked at this event. Create the right setting, offer a natural way to connect, and remember—it’s not just about one date. Every introduction is a step closer to the right one.

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Mazal Tov to Aytan & Rivka Himelstein and family on the birth of a great-grandson

THE DAILY PORTION

BY SIVAN RAHAV-MEIR

International Bible Quiz Champions Speak

Shake Yourself Off, Arise from the Dust

the first time?' Yet I simply forgot it. I thought afterwards that HaShem caused me to forget the answer in order to remind me that I do not know everything, that I am human and not perfect."

Three widows from the “Swords of Iron” War recently became engaged.

Shaked Kogan is engaged to Shimi Lieberman and Meitar Eliyahu to Baruch Tzuri Noked. Both widows believe that their private engagements are also of national significance, and therefore they have permitted me to write about them today.

Much excitement has surrounded Emunah Cohen and Neta Lax, the two fresh winners of the annual International Bible Quiz. Yesterday I interviewed them and heard their story.

It turns out that they studied long hours together and were confident they would be the leading competitors. "We planned on winning together," Emunah revealed. "We thought both of us would answer every question correctly so that we would both be champions, tied for first place.

the first time?' Yet I simply forgot it. I thought afterwards that HaShem caused me to forget the answer in order to remind me that I do not know everything, that I am human and not perfect."

"The more you learn," Neta said, "the easier it gets. When you learn a lot of Tanach (Bible) you simply see how everything connects to your life. I truly felt that what I learned accompanied me wherever I went. It made my heart feel good."

Shaked lost her husband, Master Sgt. (res.) Dovi Kogan, a fighter in the elite Shaldag Unit, during intense combat in Gaza at the beginning of the war. He was a talented aerospace engineer and was about to complete his master’s degree in Mechanical Engineering at the Technion. He was drafted on Simchat Torah to fight in Be’eri. They had three children. Shimi lost his first wife, Techiyah, three years ago to cancer. She grew up in the Netzarim settlement of Gush Katif and was a mother and adored kindergarten teacher.

In closing, Neta declared: "The two of us will continue to study the Tanach. There were parts of the Tanach that were not in the material covered by the quiz, and it's important for us to learn them too."

me was broken apart, I have carried him inside me and have seen him in my children’s eyes. He was the force that kept me going, urging me to keep on living. With divine providence, I met Shimi from Netzarim. His beloved wife, Techiyah z”l, returned her soul to her maker on Simchat Torah three years ago after a courageous battle with cancer. They have four sweet children. We are uniting broken hearts and choosing life.”

And Emunah had this recommendation: "Study the Bible for 5 minutes every day. Not for school, not for the Bible quiz, but just for how much fun it will be."

In the course of the entire contest, Emunah made only one error. "I knew the answer to the question: 'When did King David cry for

This was their engagement announcement: “Shake yourself off, arise from the dust, Put on your clothes of glory, My people. Through the son of Yishai of Beit Lechem, Draw near to my soul and redeem it. With God’s help, we announce our forthcoming marriage. Shimi & Shaked.”

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Shaked Kogan wrote to her friends: “From the day the special union between Dovi and

And Emunah had this recommendation: "Study the Bible for 5 minutes every day. Not for school, not for the Bible quiz, but just for how much fun it will be."

The couple will be marrying soon in Ofakim. It was important for them to get married in one of the Gaza envelope communities in order to bring them strength and hope. They will live in a house in Bnei Netzarim in the house that Techiyah planned and Shimi built after her death.

Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North America. Sivan lectures in Israel and overseas about the media, Judaism, Zionism and new media. She was voted by Globes newspaper as most popular female media personality in Israel and by the Jerusalem Post as one of the 50 most influential Jews in the world.

And during the exact same week, Meitar Eliyahu, widow of Sgt. First Class (res.) Yedidya Eliyahu who fell in battle in Gaza, announced her engagement to Baruch Tzuri Noked from Hevron.

Their announcement was similar: “Shake yourself off, arise from the dust, for the light has begun to shine. We are so grateful to you, Hashem, may His name be blessed. We are overjoyed and excited to announce our engagement.”

Baruch is a single, 30-year-old man, and

26-year-old Meitar has three children from Yedidya. Kefir, Meitar’s father explained: “We are proud and delighted with Meitar’s decision to fall in love again and begin a new chapter in her life after the tremendous suffering she went through and despite all the love she had, and still has, for Yedidya. The new couple are even continuing to build the house that Yedidya had planned, and we recently started a crowd funding campaign to help them pursue their dreams. We were also very pleased that they asked for a blessing from Yedidya’s parents, the incredible Rav Yoram and Ziva Eliyahu.”

Rabbanit Ziva Eliyahu, Yedidya’s mother, explained their situation on the way to the engagement party: “It’s not easy for us at all, but we are trying to follow our head instead of our heart. From the moment that Yedidya was killed, I said to Meitar: “You’re still young and you have your whole life ahead of you. You mustn’t allow this tragedy to hold you back’. Every time I lit Shabbat candles, and at every opportunity, I would pray that she would be able to rebuild her life. We asked Yedidya to send her strength and guidance from above. We want our grandchildren to have a ‘father’ who will continue to raise them. It doesn’t mean that they will forget their biological father. They will grow up and learn what a holy and righteous person their father was. But now they need a stable home. It’s a complicated situation for Meitar, for her fiancé, and for us to process this because it means that we have to again part from Yedidya. But we have come to the realization that this is the best way forward and that Yedidya would have approved. Our entire family is now on their way to Meitar’s engagement celebration”.

Carvings,

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These two widows are the first to embark on this new path and they are receiving tremendous support and encouragement from others. Both families would like to thank all those who came to celebrate with them this week. Just as thousands came be with them at the shiva, they are coming now to support them during this joyous occasion. And both of these women emphasize that they are not trying to tell other women, in similar circumstances, to follow their lead. “Everyone has a different journey. The most important thing is people around you support you along the way.”

And while I was writing these words, I heard more good news: Galit Wiesel, the widow of reserve soldier, Sergeant Major Elkana Wiesel, has also become engaged.

Mazal tov to all th families. And may the entire Jewish people merit, as those couples wrote so beautifully, to “shake themselves off and arise from the dust.”

TORAH 4 TEENS

BY TEENS NCSY ISRAEL

NOAH ROFFE MADRICH

OUR LOVE FOR THE KLAL

In the Purim story, as well as in this week's parasha, we see some of our nation's greatest leaders acting with immense courage and bravery. In the wake of Cheit Ha'Egel, Moshe Rabbeinu essentially declares to Hashem that he would rather die than witness the destruction of Bnei Yisrael (Shemot 32:32). Likewise, in a desperate plea to Achashverosh, Esther HaMalkah cries out, יתיארו לכוא

יכ" “ימע־תא אצמי־רשא

(Esther 8:6).

But there is yet another figure in our parasha who acts bravely for the sake of Am Yisrael Aharon HaKohen. The Netziv (Shemot 32:2, 32:5) discusses Aharon's motivation in participating in the creation of the Golden Calf and concludes that, even though Aharon knew he would be punished, nevertheless, ותוא רסמ" “לארשי תבהא ליבשב ותמשנו

he sacrificed his life and soul out of his deep love for Klal Yisrael. He reasoned that, given the circumstances, participating was the best possible course of action for the greater good. Similarly, it must have been Moshe's intense love for Klal Yisrael that gave him the bravery to challenge G-d. It must have been Esther’s love for Klal Yisrael that gave her the strength to risk her life to save her nation. The actions of Moshe, Esther, and even Aharon teach us that our love for Klal Yisrael should inspire us to act with courage—even when

it requires taking extreme risks.

And in our times, I believe it is our precious fallen chayalim z”l who remind us of how brave and courageous we can be when we love Klal Yisrael with all our hearts.

May we merit to strengthen our sense of Ahavat Yisrael, following in the footsteps of our nation's greatest leaders.

AVIGAYIL LEVINE 9TH GRADE, EFRAT

"DOING MITZVOS - THE MORE, THE MERRIER?"

In Parashat Ki Tisa, G-d tells Moshe Rabbeinu to count Am Yisrael. How? By each person giving a "Machatzit HaShekel" (Half Shekel). Every man, from the age of 20 and above, is required to give a Machatzit HaShekel—a coin made of 10 grams of pure silver, estimated today to be worth about 40-42 NIS. And everyone, whether rich or poor, must give exactly the same amount.

Now, you might think that Hashem wouldn’t mind if the rich gave a little more or if the poor gave a little less, considering their financial situations. But no—G-d wants us to do exactly as He commands: not less and not more.

This teaches us an important lesson about performing mitzvot. You might assume, “The more, the merrier—right?” Well, while that may be true in many areas, it’s not always the case when it comes to following Hashem’s instructions. Hashem expects us to follow

His mitzvot precisely, even if that means we cannot add to them. To clarify—the more mitzvot you do, the better! But adding elements to a specific mitzvah that Hashem did not command—that's the problem. :)

We’ve already learned this lesson in the past. When Chava told the snake, "We are not even allowed to touch the Etz HaDa’at—G-d said so," she was adding to Hashem’s command. In reality, He never said that! And that misunderstanding led her to disobey Hashem, resulting in her being expelled from Gan Eden.

So, moving forward (don’t worry—no spoilers ;)), we should strive to follow Hashem’s instructions exactly as He gave them. Of course, no one performs mitzvot in the exact same way, but the fundamentals always remain the same.

Shabbat Shalom!

SIMANIM BADERECH

Join us for the exciting launch of Rav Judah’s new Haggadah commentary "Baderech: Along the Path of Redemption"!

Prepare for Pesach with Torah, Niggunim & shared inspiration along with friends and teachers. Together, as we prepare for Geulah.

MODIIN

MARCH 19 | רדא ט״י An Evening of Torah and Inspiration

8PM AT KEHILLAT SHAAREI YONAH MENACHEM WITH LIVE MUSIC BY CHAIM DOVID

YERUSHALAYIM

MARCH 24 | רדא ד״כ Special Event for Women

8:PM AT NETZACH YISRAEL IN REHAVIA W/ MRS DENA SCHOONMAKER AND MUSIC BY SHMUEL

RAMAT BET SHEMESH

MARCH 22 | רדא

Motzei Shabbos Parah Melava Malka

8:30PM AT KEHILLAT AHAVA V'SIMCHA FARBRENGEN W/ ESTEEMED TEACHERS AND RABBANIM

EFRAT

April 5 | ןסינ

Motzei Shabbos VaYikra Melava Malka

8:30PM AT KEHILLAT SHIRAT DAVID WITH RAV SHLOMO KATZ & ELIYAHU LEIBMAN

OU Israel Center Torah Tidbits - Parshat Ki Tisa 5785

OU KASHRUT

THE DAILY PORTION

Introduction to Bishul Akum

The

International Bible Quiz Champions Speak

Table of Contents

IMPORTANT REMINDERS

JERUSALEM PURIM MESHULASH

CANDLE LIGHTING

AND HAVDALA TIMES

AND HAVDALA TIMES

OTHER Z'MANIM

DEAR TORAH TIDBITS FAMILY

DEAR TORAH TIDBITS FAMILY

FROM THE DESK OF RABBI MOSHE HAUER

Unmasking the Jews

SIMON KRAUTHAMER z”l

Penthouse by the Sea

RABBI REUVEN TRADBURKS

PARSHAT KI TISA

3RD ALIYA (33:12-16)

A SHORT VORT

STATS

THE PERSON in the parsha

THE PERSON IN THE PARSHA

“The Masked Man”

Covenant & Conversation

COVENANT & CONVERSATION

The Birth of a New Freedom

PROBING THE PROPHETS

Moshe Taught; Eliyahu Fought

RABBI SHALOM ROSNER

Embarrassment of the Transgression

Applications are Now Open!

REBBETZIN SHIRA

Faculty, OU Israel Center REBBETZIN

SHIRA SMILES

FACULTY, OU ISRAEL CENTER

SMILES

Selflessness

RABBI JUDAH

RABBI JUDAH MISCHEL

Purim: Lech K’nos

Key Issues for US Retirees in Israel

Complimentary Event

Featured Speakers

Essential Topics for US Retirees

Choose a Date That Works for You

OU KASHRUT

The Laws of Chadash – Source

Introduction to Bishul Akum

THE BASICS

A UNIQUE ASPECT OF CHADASH

WHEN IS CHADASH PERMITTED?

GRAINS THAT HAVE ROOTED

Kashrut Questions in Israel?

IN SUMMARY

SIMCHAT SHMUEL

DO YOU THANK GOD YOU MADE ALIYAH, OR IS THE JOB -SEARCH KILLING YOU?

SHIUR SPONSORS

Be’er Tziporah a"h - Bottled Water Gemach

GEULAS YISRAEL

GEULAS YISRAEL

TARAGIN

No Dreams, No Prayers, No Angels

A RESIDUE OF PROPHECY

WRITING ON THE WALL

RADIO SILENCE

SOME "OTHER" SOURCE

NO DREAMS, NO WRITING

WHERE ARE THE ANGELS?

RESTORATION

HAFTORAH

INSIGHTS

From Division to Destiny

CARASSO NIA

REBBETZIN ZEMIRA OZAROWSKI

DIRECTOR OF OU ISRAEL WOMEN’S DIVISION

Parenting and the Use of Anger: Moshe Rabbeinu vs. Achashverosh