OU Israel Center Parshat Bechukotai 5784

JUNE 1ST 2024 ▪

Shabbat Chazak | Shabbat Mevarchim Avot Chapter 5

Dear Torah Tidbits Family Rabbi Avi Berman Page 4

The Six Day War and the Shabbat/Simchat Torah War Rabbi Moshe Taragin Page 52

This week’s Torah Tidbits is sponsored on the 4th yarhzeit of DAVID MUHLRAD z”lMay all of the Torah learning from this week’s Torah Tidbits contribute to the Aliyah of his neshama Ashleigh & Mark Muhlrad

Rabbi

Rabbi

Aliya-by-Aliya

Rabbi

Rabbi

Rabbi

Rabbi

The Six Day War and the Shabbat/Simchat Torah War

Rabbi Moshe Taragin

Raising the Divine

Rebbetzin Dr. Adina Shmidman

Standing Tall

Rabbi Aaron Goldscheider

Kiddush a Second Time for a Guest Rabbi Daniel Mann

Staring at the Screen Rabbi Gideon Weitzman

A Sanctuary in the Storms of Life

Words of Truth from the Land of Israel

The Religious Significance of the Israeli Flag Rabbi Shimshon Nadel

Rabbi Sam Shor

Image by Shlomo Gherman

The photo was taken on Yom Yerushalyim on the traditional flag march to the Kotel. Our Jewish youth are our pride and joy .The enthusiasm and love they express for Israel and Jerusalem are truly our hope for our country in these times of the challenges we are facing for our survival as a people and as a nation

Yom Yerushalayim is celebrated

Rosh Chodesh Sivan is on Friday June 7th

night June 4th and Wednesday June 5th

CANDLE LIGHTING OTHER Z'MANIM

Yerushalayim/Maale Adumim

Aza Area (Netivot, Sderot et al)

Raanana/Tel Mond/Herzliya/K.Saba

Be’er Sheva

Rabbeinu Tam (Jerusalem): Bechukotai 8:57 PM • Bemidbar 9:01 PM

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)

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)

JERUSALEM

JERUSALEM

Ranges 11 days Wed - Shabbat

Oct x - x / x - x Cheshvan

Ranges 11 days Friday - Shabbat May 29 - June 1 / 21 - 2 Sivan

Earliest Tallit and Tefillin x:xx - x:xx

Earliest Tallit and Tefillin 4:37 - 4:34

Sunrise x:xx -

Sunrise 5:35 - 5:33

Sof Zman Kriat Shema

Avraham

Sof Zman Tefila

(According to the Gra and Baal HaTanya) Chatzot (Halachic Noon) x:xx - x:xx

Mincha Gedola (Earliest Mincha) x:xx - x:xx

Sof Zman Kriat Shema 9:06 - 9:05 Magen Avraham 8:23 - 8:22 Sof Zman Tefila 10:16 (According to the Gra and Baal HaTanya) Chatzot (Halachic Noon) 12:36 - 12:38 Mincha Gedola (Earliest Mincha) 1:11 - 1:13

Plag Mincha x:xx - x:xx

(Including Elevation) 7:42 - 7:48

Seymour J. Abrams • Orthodox Union Jerusalem World Center • Avrom Silver Jerusalem College for Adults • Wolinetz Family Shul • Makom BaLev • Birthright • Yachad • NCSY in Israel • JLIC in Israel • Camp Dror • Pearl & Harold M. Jacobs ZULA Outreach Center • The Jack Gindi Oraita Program • OU Israel Kashrut

STUART HERSHKOWITZ, PRESIDENT OU ISRAEL Zvi Sand / Yitzchak Fund: Former Presidents, OU Israel | Rabbi Emanuel Quint z”l, Senior Vice President | Prof. Meni Koslowsky, Vice President

VAAD MEMBERS:

Michael Elman | Yonatan Frankel | Yitzchak Fund | Daniella Hellerstein | Stuart Hershkowitz | Jeremy Lustman | Meir Raskas | Atara Reichel | Zvi Sand | Norman Schmutter | Mark Schneider | Esther Williams RABBI AVI BERMAN, EXECUTIVE DIRECTOR, OU ISRAEL

Daf Yomi: Kidushin 69

Daf Yomi: Bava Metzia 93

Sunset (Including Elevation) x:xx - x:xx OU Kashrut  NCSY  Jewish Action  JLIC  NJCD / Yachad / Our Way  OU West Coast  OU Press  Synagogue/Community Services  OU Advocacy  OU Israel

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DEAR TORAH TIDBITS FAMILY

DEAR TORAH TIDBITS FAMILY

RABBI AVI BERMAN Executive Director, OU Israel aberman@ouisrael.org

This past week we held our monthly OU Israel Teen Centers branch directors meeting, bringing together our staff from across the country. This is a great opportunity to speak with the people in charge of working with our teens all over Israel, whether it’s Chen doing incredible work up in Nahariya, Nir and Guy doing unbelievable things down in Sderot, or Yishai making things happen down in Kiryat Gat.

During this meeting, Refael Salab, OU Israel Teen Center’s Regional Director for Northern Israel, asked to speak. Refael and his family live in Kiryat Shmona, and run our Teen Center there. Rafael has been instrumental in helping the teenagers of Kiryat Shmona and other northern cities since October 7th especially. Refael told all of us that he wanted to take the opportunity just to thank the OU. He talked about how much he appreciated that our OU missions to Israel have visited and learned about what Israel’s residents in the North are experiencing and need. He shared that OU has not forgotten about the citizens of the North - including Purim parties, Pesach carnivals, Yom HaAtzmaut events, Lag Baomer festivities, and so many more activities. They have done so much for those up North who really need encouragement and support during these times.

While I thanked him for sharing his appreciation, I told him and everyone there that I actually felt we weren’t doing enough. Those from communities in the North

RABBI AVI BERMAN Executive Director, OU Israel

who were evacuated are still in a situation where they don’t know when they will be returning home. They don’t know what their houses will look like (many haven’t seen their homes since they left). They know that Hezbollah poses a much greater threat than Hamas in the South, and they live with an uncertainty that is just unfathomable for most of us. They constantly ask themselves, “When will this be over?” And nobody can answer that for them.

Yes, everyone in this country is dealing with challenges due to the war. Those in the South might not feel safe until Hamas is defeated for good. Times are difficult. I’ve often been amazed how, despite this, the spirit of this nation has remained high and the best of Klal Yisrael has come out during these times. Nevertheless, the stresses of those displaced from their homes is very different from those able to be in their homes.

I constantly find myself thinking of how to help with this situation. A few days before Pesach, I went up North with my family, as we do every year. One of the activities we do is making ceramics (encouraged by my wife, who is much more artistic than me). Anyone who has been to our house for Shabbat can see how much we make use of these at our table, from a challah knife holder to our dessert dishes. My wife and children do such an amazing job making unique items for us to use.

The wonderful ceramics studio we go to is run by a woman named Inbar in Rosh Pinah.

This year, she told me about how her kids go to school near Kiryat Shmona, how the school has been evacuated, and that her kids are not having the easiest time. As if that was not stressful enough, she shared that we were her first clients in over a month. I had already assumed that she was having fewer clients, since each year we usually have to book way in advance to get a spot to make ceramics with her, while that was not the case this year. But to hear from her that we were her only clients in a month, that was very painful. When I expressed my shock and dismay with her, she told me that she is not the only one dealing with difficult times. So many of her neighbors can no longer pay their rent. Not every place has been evacuated, and there are many towns that aren’t getting tourists and therefore have very little business. She told me that people are really suffering.

I responded that I would try to help as much as possible by spreading the word about this situation and encouraging as many people as possible to seek out products and materials from businesses up North. In addition to talking about this, I am taking this opportunity to encourage all of you, dear readers, to make purchases from vendors and marketplaces from the North, particularly family-owned businesses who are really struggling.

Inbar and I also discussed that while not everyone can come North, if she, along with her neighbors and friends, came to Yerushalayim we would be happy to run a fair at the OU Israel Center. So many people want to help. So many people would love a new, beautiful flower vase for Shavuot, or a new dress or pocketbook, and be able to know

they got it from a seller from the North. From this discussion, a plan grew. On June 9th, we will be hosting a Pre-Shavuot Crafts Fair from 12:00 PM - 9:00 PM at the OU Israel Center. We will be bringing together many vendors from Northern Israel including ceramics, handbags, mitpachot, jewelry, wines, and so much more. Please come support our brothers and sisters who are going through a very rough time. It’s a very big mitzvah not only to support them financially, but this also goes a long way to Mazal Tov to Meir & Rachel Leah Berman on the birth of Renana Rivka Mazal Tov to the grandparents Avi & Pnina Berman and to the great-grandparents Fyvie & Rachel Leah Berman and Alex & Daniella Kuflik

show that we love and support them and are with them.

As we get closer to Shavuot, we are focused on Matan Torah, when we stood at Har Sinai. Our Sages tell us that we were ke’ish echad be’lev echad, like one person with one heart. If we can sit in Yerushalayim or anywhere else and feel the pain of our fellow Jews all the way up North, then we are demonstrating our ability to have this lev echad. When we put this feeling into action and seek out ways to help them, then we are showing HaKadosh Baruch Hu that we really are that ish echad be’lev echad, fit to receive Hashem’s Torah. I encourage all of you to host fairs like this in your communities and to think about our brothers and sisters both North and South, to support them in any way we can.

Looking forward to seeing all of you at our annual Yom Yerushalayim musical Shacharit on the Tayelet led by Rav Noam Koeningsberg this upcoming Wednesday morning at 8:00 am.

Wishing you all an uplifting and inspiring Shabbat,

Rabbi Avi Berman

Executive Director, OU Israel aberman@ouisrael.org

In loving memory of our beloved husband, father and grandfather

Stepelman

Debby Stepelman Batya & Matt Berman

Chaim & Dina Stepelman and families

FROM THE DESK OF RABBI MOSHE HAUER

OU EXECUTIVE VICE PRESIDENT

Memory and Presence

As the war in Israel presses on, we have awakened almost daily to the tragic news of more precious young people being lost to their loving families in the prime of life. It is not enough for us to consider this for a moment. We may feel that we can fulfill the requirement of empathy by taking note of the other’s challenge, acknowledging it, crying, consoling, and moving on. But that does not do it, because for the newly bereaved parents the issue is ongoing. That grief is now part of “life”.

This idea is poignantly highlighted in this week’s Parsha (Vayikra 26:42), where G-d promises, V’zacharti et briti Yaakov, v’af et briti Yitzchak,v’af et briti Avraham ezkor, v’haaretz ezkor. “I shall remember my covenant with Yaakov, and also my covenant with Yitzchak, and my covenant with Avraham I shall recall.” The presentation is a bit difficult, as it uses the term “remembrance” explicitly regarding only two of the three Avos (patriarchs). The Sages (see Rashi there) explain that in the case of Yitzchak, G-d did not need to recall him, as his ashes lie piled permanently before Hashem. One does not need to “remember” that which is present. It is an unusual statement, but perhaps we can readily see it as a simple reciprocation

from G-d. Avraham was willing to offer his son, his only and his beloved son, to G-d. That would make him a bereaved parent. A bereaved parent carries their child with them everywhere, all the time. Yes, at some point after Shiva, after Shloshim, after the first year, they get themselves together with G-d’s help. They do not stop living. They continue, they function, they work, they converse, and they even smile. But there is a hole that is never filled, a void that is forever. And so, G-d simply said – if Avraham was willing to sacrifice his son, if he was willing to carry that loss with him every day for the rest of his life for My sake, then I will carry that readiness, his commitment to Me, with Me, every day forever.

Hashem knew what that challenge would mean for Avraham. He knew that it was not a moment of sacrifice, an act that would be “one and done”, or even one that would require a recovery period. Hashem knew that this sacrifice would be something that Avraham would live with every single day. ”Tzavur u’munach l’fanav.” Constantly present before his eyes.

It is important that we absorb this. For those farther away from the loss, zikaron, memorials and commemoration are needed. But for the bereaved families, their grief is a presence rather than a memory. We must be mindful that while we moved on they have not, and appropriately extend ourselves to continue to recognize what they gave for us, for Klal Yisrael, and continue to support and appreciate them in their grief.

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ALIYA-BY-ALIYA SEDRA SUMMARY

RABBI REUVEN TRADBURKS RCA ISRAEL REGION

PARSHAT BECHUKOTAI

Parshat Bechukotai, though short, is powerful. The power is in what we call the “brachot and k’lalot”, the blessings and curses. Loyalty to mitzvot brings blessing. Lack of loyalty brings exile from the Land and a litany of curses.

The book of Vayikra has been preoccupied with holiness in all manner of human endeavor. Holiness sounds other worldly. If you are holy, you will bask in the radiance of the Divine Presence. In this world and in the next. And if you violate these holy laws, then you are punished, sometimes even with the death penalty.

But the Torah is here changing the calculus entirely. Do not think that pursuing a holy life is a private matter. Oh, no. Holiness is not just an enhancement of your life. The violation of the holiness of your personal life, of the holiness of time, and of the Land itself is a high stakes endeavor. While the achievement of holiness brings wonderful

May the Torah learning from this issue be in loving memory of Ann Silverberg a”h

on her 22nd yarzheit - 25th Iyar

Beloved mother, grandmother, great-grandmother of children in Israel and America

Malka & Avraham Shrybman

blessings of prosperity, peace, health, the violation of holiness is a national disaster. Not a personal disaster. A national disaster. History and personal behavior are knitted together. The Land of Israel has a spiritual barometer. Poor personal behavior damages the fiber of our nation on the Land. Our failures in holiness weaken our nation.

For us, who enjoy walking in our Land, the blessings are abundant. But this parsha has to make us nervous, has to give us pause. We have a high calling. And the success of this grand endeavor of the State of Israel, well, we can’t be flippant. We need be holy.

1ST ALIYA (26:3-5)

If you will walk in my commands and do them, I will give you rain, teeming produce and you will be secure in your Land.

The security promised here is financial security. Prosperity is a blessing, though not an end in itself. Poverty is not only oppressive; it dampens achieving all the holiness we strive for. It is hard to be majestic while obsessed with eking out a living.

2ND ALIYA (26:6-9)

And I will give you peace; you won’t be fearful. You will pursue your enemies, 5 of you pursuing 100, 100 of you pursuing 10,000. I will turn to you and increase your numbers; and keep My covenant with you.

Prosperity allows us to live holy lives. Peace does as well. Being obsessed with threats to security is oppressive. But we cannot help but

notice here; the peace that is described here is our pursuing our enemies. I thought peace was living with no threats? Well, maybe living with no threats requires running after your enemies before they run after you. Defensive wars sometimes need to be aggressive ones. Not waiting to be attacked; but preventing attack.

3RD ALIYA (26:10-46)

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 to be able to הבוטמ עבשלו הירפמ לוכאל, imbibing that Kedusha in every bite that you take!!

And I will be in your midst; I, your G-d, You, my people. I will remove the yolks from you and you will walk proudly. But if you do not do My mitzvot, I too will not pay attention to you. You will be subjected to illness, to enemies, to drought. If you persist in ignoring Me, I will persist in ignoring you, leaving you vulnerable to war, pestilence, famine. Your holy places will be vanquished, your cities destroyed; you will be scattered around the world. Then the land will have the rest of its Shmita. You will panic in your exile, afraid of a driven leaf. You will admit your failings; I will remember my promises to you. Even in your dispersion, I will not allow you to be destroyed.

Failure to live up to the demands of this holy place brings desolation and exile. The desolation of the Land of Israel as described by Mark Twain is legendary. Chilling. That is what the Lnd of Israel looks like when in hands other than our Jewish hands. But in Jewish hands everything changes.

The Jewish diaspora, Jewish history, is predicted here; we know all too well how the pain of the exile described here is accurate to a T. Jewish suffering in exile was taken by other religions to be a sign of the rejection of the Jew. But the Torah predicted it; not as a rejection of the Jew, but rather that we do not deserve the Land of Israel.

The return to the Land of Israel, so

unexpected, so unprecedented, and so dynamic is a powerful refutation of the Christian notion that we have been usurped. If the exile was Divine displeasure with our dismissive attitude to Him, the return to the Land can only be Divine pleasure in bringing us close. And a charge for us; to never be dismissive of Him, but to engage, to search, to reach. What privileged times we, the undeserving, are fortunate to be a part of. And how vigilant we need to be to not again be dismissive of Him in His Land.

4TH ALIYA (27:1-15)

When you make a vow of your value to G-d, there are set values for different ages and stations. This value is given to the Mikdash. If you pledge an animal, it is given and should not be switched. A pledge of a home may be given or redeemed. Following the chilling section of the curses,

the book of Vayikra ends with a full chapter of laws of vows. Generous people want to contribute to the Mikdash. That’s a good thing. The religious center of the Jewish people needs contributions.

But this section is not only about what is given; but also what is not given. When I pledge my value, is my intent to become a monk, giving up my life to serve in the Mikdash? There is a natural and pervasive religious pining to give up on this world of vanity, of crassness, of the mundane, the trivial. Give it all up and live a pure life of pursuit of G-d and nothing else. The Torah does not endorse that. You may dedicate your value to the Mikdash, but not yourself. Pay money; keep your station in life.

Perhaps this is a foil to the curses we just read. Success is predicated on the holy life. But do not sever the tether to this world, throwing in the towel, withdrawing from the world, giving up. For after all, we are simply inadequate. Perhaps that is the odd placement of this rather pedestrian section of vows following the dramatic sections of the blessings and curses. Why not end the book on that dramatic high note?

The Torah imposes the interpretation of vows of people and their value to be monetary gifts; but not Temple slaves. If you pledge an animal? Fine, let that become a sacrifice. But not you. Or any around you. A home too; the Torah does not want the Mikdash to acquire vast holdings. Homes are for people. If you dedicate your home, redeem it. This world is for us to live in, however inadequate we may feel to our calling.

5TH ALIYA (27:16-21)

If a field is pledged, its worth until Yovel is calculated. That value

is given to the Mikdash to redeem the field. If it is not redeemed, it remains with the Mikdash even after Yovel. Property which becomes owned by the Mikdash may not be redeemed.

Fields are the quintessential means of livelihood. If you wanted the Mikdash to be a financial empire, fields would be the place to start. But the Torah’s default is that a donation of a field ought to be redeemed. Fields are for the people to make a living; not for the Mikdash.

6TH ALIYA (27:22-28).

A contribution of a field is calculated by the number of years left to Yovel. A first born animal is automatically holy. A contribution called a cherem is not redeemable; it belongs to the Mikdash.

Here the Torah refers to both fields and animals. In creating a balance. While fields and animals are the way we make a living, there are times when the desire to support the holy is noble. While we prefer for people to remain tethered to this world by keeping their fields and keeping their beasts of burden, nonetheless generosity to the Mikdash has a noble place. Oh, how much of the Torah is the balancing of noble values. Striking that balance is elusive but crucial.

7TH ALIYA (27:29-34)

Emphatic donations to the Mikdash may not be redeemed. Tithes, while holy, may be redeemed, with the addition of a fifth to their value. When an animal itself is dedicated as a sacrifice, do not decide to switch one for another. These are the laws from Sinai.

The book of Vayikra, the book of man’s approach to G-d, ends with a sober balance. While we approach G-d, dedicate our lives to Him, reach for Him, and He for us, the Torah

protects us from going too far, from divesting of our assets, ridding ourselves of our homes and becoming a Temple slave, giving our all to the Mikdash. Our challenge is to be holy in our homes and our fields while reaching for the Divine. Both are noble pursuits. Living a holy life is noble. Contributing to the Mikdash is noble. That is the book of Vayikra; the reach for the Holy while living this worldly life of holiness.

HAFTORAH BECHUKOTAI YIRMIYAHU

16:19-17:14

The theme found in the Torah reading of blessings and curses is echoed in the haftorah which discusses the punishment to those who disregard God’s will and the reward to those who follow His will.

The courageous prophet Yirmiyahu scolds the people and warns them of the disaster if they maintain their idolatrous practices. Nothing less than exile from the Holy Land will come as the result of not having faith in God and commitment to the mitzvot.

Moreover, there is the positive outgrowth of obedience and loyalty to the Torah: “Blessed is

A SHORT VORT

the man who trusts in God; to whom God will be his trust. For he shall be like a tree planted by the water, and which spreads its roots out into a stream, so it will not be affected when heat comes, and its leaves shall be green, and in the year of drought will not be anxious, neither shall it cease from bearing fruit.”

The haftorah concludes with a declaration of hope and salvation: “Heal me, O God, then shall I be healed; help me, then I shall be helped, for You are my praise!”

STATS

33rd of 54 sedras; 10th of 10 in Vayikra. Written on 131 lines (ranks 47th).

5 parshiyot; 3 open, 2 closed.

78 pesukim (ranks 46th; 7th in Vayikra).

1013 words (ranks 47th; 7th in Vayikra). 3992 letters (ranks 47th; 7th in Vayikra).

MITZVOT

12 of 613 mitzvot.

7 positive, 5 prohibitions.

Dina Yehudit Bat Chana

BY RABBI CHANOCH YERES

“And you shall chase your enemies and they shall fall before you by the sword, and five of you shall chase a hundred… and your enemies shall fall before you by the sword” (26:7-8)

Nachmanides asks that these blessings seem to be a bit repetitious. What is the continued blessing adding from the first? G-d promises that initially the Israelites would chase their enemies and those enemies would fall by the sword. The next verse again reiterates this assurance that their enemies would fall by the sword, to supply them with the courage needed so that a mere five of them will not be hindered from pursuing a hundred of our enemies. G-d then, promises that He will cause the enemies to contract faintness of the heart, to encourage our enemies to flee from before five of us. Finally, G-d pledges that our enemies will surely fall by the sword since it is possible that due to our enemy fleeing out of fear from the sword, the Israelites won’t successfully kill them by the sword.

Rabbi Avraham ibn Ezra adds an additional understanding. These verses are a promise from G-d that our enemies will continually fall, time after time, without recovering their strength.

Shabbat Shalom

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THE PERSON IN THE PARSHA

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

Walking the Walk

It is good for the body and good for the soul. It helps one lose weight, provides time for contemplation, is a favorite leisure activity, it can be entertaining—even edifying—and it costs nothing. In fact, there is no down side to it at all. It is the act of walking, or more colloquially, “taking a walk.”

Walking is a universal human activity. It is a means of getting from one place to another, obviously. But it is more than that. It is so much a part of the essence of the human that when the Mishnah refers to the human species, it uses the phrase “mehalchei shtayim, those who walk on two legs.” Humans are almost unique in that they walk on two legs so that walking is part of our core identity.

The value of walking was brought home to me once when my physician, who had been preaching the need for exercise to me for years, finally gave up on formal exercise routines and the use of various gadgets and machines for physical fitness, and just prescribed two daily walks, at any pace, each at least twenty minutes in duration.

I have experienced further value in walking as the best means to really get to know a new city. In our travels, my wife and I have become familiar with cities as disparate as Paris and Prague and Montreal and Moscow

by purchasing guidebooks of walking tours and ambling along main roads and side streets. When we returned to New York City after many years living elsewhere, we renewed our acquaintance and our love for the city by taking frequent walks all over town. And of course, walking the streets of Jerusalem is not only a profoundly emotional experience, but we are told that every four cubits that one walks there is equivalent to one mitzvah.

I know of many examples of famous walks and walkers in mythology, world literature, and history. Jewish tradition knows of many examples of great sages who were fond of walking, and they range from Rabbi Akiva and his colleagues, who walked among the ruins of the Temple in Jerusalem, to the Chazon Ish (Rabbi Abraham Isaiah Karelitz, the twentieth century rabbinic scholar), who took daily walks around the sand dunes outside of Bnei Brak for health-related reasons, and also to experience moments of solitude and inspiration. I vividly remember being transfixed by Rabbi Joseph B. Soloveitchik’s description of the walks he took during his one visit to the Land of Israel, when he walked about at night and gazed at the starfilled heavens above the Holy Land.

It is fascinating to note that even the Almighty Himself is described as enjoying a daily walk, so to speak. “They [Adam and Eve] heard the sound of the Lord God walking about in the garden at the breezy time of day...” (Genesis 3:8)

It is no wonder, then, that this week’s Torah

portion, Parshat Bechukotai, begins with the phrase, “If you walk with My statutes and observe My commandments...” (Leviticus 26:3) Granted, many translations have it written otherwise: “If you follow My statutes,” or, “If you obey My statutes.” But the literal meaning of the Hebrew text is definitely, “If you walk with My statutes.” Clearly, the Torah prefers the verb “walk” because of all of its implications. Walking is an exquisitely spiritual activity, and walking in God’s ways is the ultimate way to serve Him.

The body of commentary known as Midrash is a vast compilation of rabbinic exegesis of the Bible over many centuries. The largest single collection of such exegesis is known as Midrash Rabba. For much of my life, I have tried to at least sample a bit of that work every week, ever since my grandfather gave me a small pocket size version of that work for my bar mitzvah. Thus, I discovered the opening passage of this week’s Midrashic commentary long ago, and I reflect upon it frequently.

It reads, “If you walk in My statutes...” This bears on the text, “I considered my ways and turned my feet unto Thy testimonies...” (Psalms 119:59) King David said, “Sovereign of the Universe! Every day I would plan and decide upon taking a walk to a particular place or dwelling-house, but my feet always brought me to synagogues and houses of study...Hence it is written, ‘...and I turned my feet unto Thy testimonies...’”

King David too was fond of walking. At the simplest level, this Midrash means that although David often set out for other destinations, somehow he always ended up in sacred places. Others see deeper meanings in this passage. My own way of looking at it is that even when David set out for mundane

and ordinary places, he somehow found God’s spirit wherever he went. He realized that even ordinary places and plain dwellings can be as charged with the Divine Presence as the synagogue and study hall.

In our own journeys, be they brief strolls around the neighborhood or journeys of life, we have our preconceived destinations. But it is amazing how often we reach unanticipated final destinations. Fortunate are those who set out for worldly objectives and discover themselves, unintentionally and often against their will, in synagogues and study halls. Even more fortunate are those who reach destinations which are secular or even profane and are able to bestow upon them a spiritual significance equal to the synagogue and study hall.

Interestingly, it is not only in contrast to the animal world that we are called “mehalchei shtayim.” But our ability to walk is what distinguishes us from the angels as well. “And I have given to you the ability to walk among those that merely stand...” (Zechariah 3:7) Angels only stand. They do not walk. They neither change nor grow. Humans are walkers. They never stay still, but are constantly moving; hopefully ever higher, ever nobler, and ever holier.

MIDEI CHODESH

MIDEI CHODESH B'CHODSHO

BY RABBI SHMUEL GOLDIN Faculty, OU Israel

B'CHODSHO

RABBI SHMUEL GOLDIN FACULTY, OU ISRAEL RABBI EMERITUS, CONGREGATION AHAVATH TORAH, ENGLEWOOD

Rabbi Emeritus, Congregation Ahavath

Torah,

Englewood NJ

NJ

A Tale of Two Mountains

Is This Any Way to Introduce a Hero?

Two mountains play a prominent role in early Jewish history: Mount Moriah, the scene of Akeidat Yitzchak, the aborted sacrifice of Yitzchak; and Mount Sinai, the scene of Matan Torah, Divine Revelation.

Ultimately, however, these mountains occupy vastly disparate places in Jewish thought.

With the month of Nissan upon us, we return to the story of our nation’s birth, as Moshe rises to leadership and the exodus again unfolds.

Before Matan Torah begins, HaShem asserts that the Revelation’s end will be clearly signaled: “upon an extended blast of the shofar, they may ascend the mountain.”

Moshe’s yearly introduction in the text, however, is cause for pause. For some reason, the Torah chooses to introduce the birth of the greatest leader we have ever knownin the most innocuous way possible.

Parsha that follows (why the information is given at that particular point is the subject of another article).

If the information concerning Moshe’s lineage is eventually shared, why is it left out in the first place?

Numerous commentaries address the issues before us…

history. While a few sites in the Sinai Desert have been potentially identified as Mount Sinai in our day, the identification of each remains uncertain. The location of God’s Revelation to the Israelites; the site of the singular event that defines the Jewish nation and changes the world; loses its uniqueness.

Working within the realm of pshat, the Ibn Ezra suggests that, at the time of Moshe’s birth, the Israelites lived in many cities in Egypt. Through the phrase, “And a man went,” the Torah is simply informing us that Amram “went” from one Egyptian city to another in order to marry Yocheved.

In contrast, Mount Moriah’s fate is vastly different. The site of Akeidat Yitzchak ultimately becomes the Har HaBayit, the Temple Mount, the holiest site in Jewish tradition. The sanctity of this mountain, once established by the Jewish Nation, never dissipates.

“And a man went from the House of Levi and he took a daughter of Levi. And the woman conceived and gave birth to a son.”

Once the long blast of the shofar sounds, God indicates, the limitations of Hagbala, ascending the mountain will be lifted. With God’s “departure” from Sinai, the mountain’s kedusha, sanctity, will “depart,” as well; Mount Sinai will become just another mountain.

Questions abound:

Why does the Torah depart from its usual mode of describing an individual’s birth?

So commonplace in Jewish thought does Mount Sinai become after Revelation, that its exact location disappears into the mists of

What does the seemingly superfluous phrase “and a man went…” indicate?

Religious Caregiver

Car owner

Perhaps the Ibn Ezra intends to emphasize that Yosef’s plan for his family’s descent into Egypt has, by this point, broken down. Originally meant to remain separate from the Egyptians in the land of Goshen, the Israelites are assimilating into their surroundings.

Why do these two locations experience such different fates?

Why is Mount Moriah revered over the generations, while Mount Sinai is effectively ignored?

Shouldn’t the site of God’s closest contact with man retain its honored place in Jewish tradition?

Why does the Torah omit any mention of Moshe’s lineage- to the point where even the names of his parents are deliberately omitted?

Above all, is this any way to introduce a hero?

Compounding these questions is the fact that the omitted information concerning Moshe’s lineage is ultimately included in the

The Ramban, however, takes issue with the Ibn Ezra’s interpretation, arguing that the Torah would have no reason to inform us concerning a journey taken by Amram from one city to another.

While many answers to these questions can be suggested, the most basic, I believe reinforces a message that courses through Jewish thought.

Lasting sanctity in this world is created by man, acting in partnership with God.

Instead, maintains the Ramban, the verb lalachet, “to go,” is often used in the text when a new and difficult step is about to be taken. By stating, Veyeilech ish, “And a man went,” the Torah underscores Amram’s courageous willingness to marry in spite of Pharaoh’s harsh decrees.

The Ramban’s approach connects to a

Describing the scene of Revelation, the Torah testifies: “And God descended upon Mount Sinai, to the summit of the mountain…”

This miraculous event marked the clearest iteration of HaShem’s transcendent presence within the physical world. Such an event is singular and short-lived, never to be repeated. Similarly, all other events in Jewish history that are marked by God’s direct presence, whether through prophetic vision or other miraculous phenomena, are transitory. Furthermore, as Jewish history progresses, God weans his nation away from open divine intervention, and such episodes cease to occur completely.

God’s direct outreach to man is carefully calibrated and limited. His constant presence in this world must instead be discerned through faith and uncovered through obedience to His will.

The events that unfold on Mount Moriah, in contrast, are rooted in this world. The solitary ascent of Avraham and Yitzchak to the mountain’s summit during Akeidat Yitzchak; Avraham’s offering of the ram as the Akeida concludes; King David’s purchase of a threshing floor on the mountain as the future site of the Beit HaMikdash, the Temple; the building of the First and Second Temples; the continuous worship within and surrounding those Temples-are all events marked by man’s reach for God. The sanctity created by these phenomena is therefore not fleeting, but continual. When Kedusha is created by the actions of man, acting in consonance with God’s will, the sanctity acquires a permanence in this world that even God’s Revelation cannot achieve.

The contrasting fates of Mount Sinai and Mount Moriah are thus far from coincidental. Each of these mountains stands as a towering reflection of the Kedusha created on their summits.

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Mount Sinai, mirroring the powerful, but fleeting, sanctity of God’s revelation, disappears from our attention after it serves its function. Mount Moriah, representing the enduring Kedusha created by man, acting in partnership with God, rises to assume its rightful place as the holiest location on earth.

As the Festival of Shavuot brings us to our yearly rendezvous with Revelation, these lessons become critically important. We must recognize that the sanctity created by God’s “appearance” at Sinai ended with the close of that event. What remained was the continuing challenge to man: to take God’s law and, through its application, create a Kedusha that endures.

Rabbi Goldin is the author of the OU Press volumes "Unlocking the Torah Text," and "Unlocking the Haggada."

COVENANT & CONVERSATION

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

HaRav Ya'akov Zvi ben David Arieh zt"l

The Rejection of Rejection

There is one aspect of Christianity that Jews, if we are to be honest, must reject, and that Christians, most notably Pope John XXIII, have also begun to reject. It is the concept of rejection itself, the idea that Christianity represents God’s rejection of the Jewish People, the “old Israel”.

This is known technically as Supersession or Replacement Theology, and it is enshrined in such phrases as the Christian name for the Hebrew Bible, “The Old Testament.” The Old Testament means the testament - or covenant - once in force but no longer. On this view, God no longer wants us to serve Him the Jewish way, through the 613 commandments, but a new way, through a New Testament. His old chosen people were the physical descendants of Abraham. His new chosen people are the spiritual descendants of Abraham, in other words, not Jews but Christians. The results of this doctrine were devastating. They were chronicled after the Holocaust by the French historian and Holocaust survivor Jules Isaac. More recently, they have

been set out in works like Rosemary Ruether’s Faith and Fratricide, and James Carroll’s Constantine’s Sword. They led to centuries of persecution and to Jews being treated as a pariah people. Reading Jules Isaac’s work led to a profound metanoia or change of heart on the part of Pope John XXIII, and ultimately to the Second Vatican Council (1962-65) and the declaration Nostra Aetate, which transformed relations between the Catholic Church and the Jews.

I don’t want to explore the tragic consequences of this belief here, but rather its untenability in the light of the sources themselves. To our surprise, they key statement occurs in perhaps the darkest passage of the entire Torah, the curses of Bechukotai. Here, in the starkest possible terms, Moses sets out the consequences of the choices the we Israel make. If we stay faithful to God we will be blessed. But if we are faithless the results will be defeat, devastation, destruction, and despair. The rhetoric is relentless, the warning unmistakable, the vision terrifying. Yet at the very end come these utterly unexpected lines:

And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy

them utterly, and to break My covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. (Lev. 26:44-45)

The people may be faithless to God but God will never be faithless to the people. He may punish them but He will not abandon them. He may judge them harshly but He will not forget their ancestors, who followed Him, nor will He break the covenant He made with them. God does not break His promises, even if we break ours.

The point is fundamental. The Talmud describes a conversation between the Jewish exiles in Babylon and a Prophet:

Samuel said: Ten men came and sat down before the prophet. He told them, “Return and repent.” They answered, “If a master sells his slave, or a husband divorces his wife, has one a claim upon the other?” Then the Holy One, blessed be He, said to the prophet, “Go and say to them, “Thus says the Lord: Where is your mother’s certificate of divorce with which I sent her away? Or to which of My creditors did I sell you? Because of your sins you were sold; because of your transgressions your mother was sent away.” (Isaiah 50:1; Sanhedrin 105a)

The Talmud places in the mouths of the exiles an argument later repeated by Spinoza, the suggestion that the very fact of exile terminated the covenant between God and the Jewish people. God had rescued them from Egypt and thereby become, in a strong sense, their only Sovereign, their King. But now, having allowed them to suffer exile, He has abandoned them and they are now under the

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rule of another king, the ruler of Babylon. It is as if He has sold them to another master, or as if Israel were a wife God had divorced. Having sold or divorced them, God could have no further claim on them.

It is precisely this that the verse in Isaiah –“Where is your mother’s certificate of divorce with which I sent her away? Or to which of my creditors did I sell you?” – denies. God has not divorced, sold, or abandoned His people. That too is the meaning of the promise at the end of the curses of Bechukotai: “And yet for all that, when they be in the land of their enemies, I will not cast them away . . . and break My covenant with them: for I am the Lord their God.” God may send His people into exile but they remain His people, and He will bring them back.

This, too, is the meaning of the great prophecy in Jeremiah:

This is what the Lord says, He who appoints the sun to shine by day, who decrees the moon and stars to shine by night, who stirs up the sea so that its waves roar - the Lord Almighty is His name:

“Only if these decrees vanish from My sight,” declares the Lord, “Will Israel ever cease being a nation before me?”

This is what the Lord says: “Only if the heavens above can be measured, and the foundations of the earth below be searched

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out, will I reject all the descendants of Israel because of all they have done!” Jeremiah 31:35-37

A central theme of the Torah, and of Tanach as a whole, is the rejection of rejection. God rejects humanity, saving only Noah, when He sees the world full of violence. Yet after the Flood He vows: “Never again will I curse the ground because of humans, even though every inclination of the human heart is evil from childhood. And never again will I destroy all living creatures, as I have done” (Gen. 8:21).

That is the first rejection of rejection.

Then comes the series of sibling rivalries. The covenant passes through Isaac not Ishmael, Jacob not Esau. But God hears Hagar’s and Ishmael’s cries. Implicitly He hears Esau’s also, for He later commands, “Do not hate an Edomite [i.e. a descendant of Esau] because he is your brother” (Deut. 23:7). Finally God brings it about that Levi, one of the children Jacob curses on his deathbed, “Cursed be their anger, so fierce, and their fury, so cruel” (Gen. 49:6), becomes the father of Israel’s spiritual leaders, Moses, Aaron, and Miriam. From now on all Israel are chosen. That is the second rejection of rejection.

Even when Israel suffer exile and find themselves “in the land of their enemies” they are still the children of God’s covenant, which He will not break because God does not abandon His people. They may be faithless to Him. He will not be faithless to them. That is the third rejection of rejection, stated in our parsha, reiterated by Isaiah, Jeremiah, and Ezekiel, axiomatic to our faith in a God who keeps His promises.

Thus the claim on which Replacement or Supersession theology is based – that God rejects His people because they rejected your

Him – is unthinkable in terms of Abrahamic monotheism. God keeps His word even if others break theirs. God does not, will not, abandon His people. The covenant with Abraham, given content at Mount Sinai, and renewed at every critical juncture in Israel’s history since, is still in force, undiminished, unqualified, unbreakable.

The Old Testament is not old. God’s covenant with the Jewish people is still alive, still strong. Acknowledgement of this fact has transformed the relationship between Christians and Jews and helped wipe away many centuries of tears.

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.

PROBING THE PROPHETS

BY RABBI NACHMAN (NEIL) WINKLER Faculty, OU Israel Center

Trust In Hashem

As we did last week, we again read a message from Yirmiyahu HaNavi in this week’s haftarah. But unlike last week’s reading, one that focused upon assuring Israel that she would yet return to her land, today’s haftarah reflects the harsh words of the tochacha, the admonition that we read in this week’s parasha. In it, the prophet eschews any words of comfort as he rails against the wayward nation who had turned to other gods. Yirmiyahu, contrasts the fate that would befall those who have forsaken G-d with those who have remained faithful to Him. The devoted followers are likened to a lush tree planted by a brook whose roots spread, whose foliage and fruit are lush and who could, therefore, survive even a drought. Those unfaithful to Hashem, however, are equated to a lone tree planted in a desert - a parched wilderness – where, Yirmiyahu implies, it grows few roots and little fruit, and therefore, would not survive the difficult years of drought.

The prophecy, when seen in light of the Torah’s tochacha, is certainly a logical choice for the haftarah. Like the parasha, our haftarah reading predicts the punishment of exile for sinful Israel, warning that Israel will, in the end, be forced to serve her enemies. Interestingly, Yirmiyahu uses the

unique term of “v’shamat’ta” (v. 4) meaning that Israel would “withdraw from the land” an expression that echoes the Torah’s condemnation of Israel refusal to “withdraw from the land” i.e., to observe the “shemita”- while living in their own land.

And there is yet another connection that makes this selection a fitting one for this parasha.

The haftarah closes on a strange note. Yirmiyahu seems to have completed his harsh message to the nation and then, strangely, turns to Hashem and speaks of his own condition. “Refa’eini Hashem v’eirafei”, he cries, “Heal me, Hashem, and I will be healed”. Beyond trying to understand what the words themselves denote, we are puzzled regarding as to why it was even included in the haftarah. Some commentators suggest that Yirmiyahu was asking for relief from the “wounds” he received, the hateful words and curses he heard from the sinful nation. Some believe that the prophet was requesting healing for the actual physical pain he received from the blows and rough treatment he received from the nobles and officers. And there are yet others who believe that Yirmiyahu was praying for the nation itself, hoping that G-d would cure their “illness,” to remedy their lack of faith in G-d.

number is 157,600. The total count of the army age men is 603,550 without the tribe of Levi.

The people travel and camp with the Mishkan in their midst. Physically and metaphorically. We travel our history with G-d in our midst. While the distinct feeling you get in the detailed description of where each tribe encamped is the feeling of an army encampment, there is another layer of meaning. Yes, regimented. Specific. Detailed. Organized. But an army for which purpose? To fight the anticipated foes in the Land of Israel? Or to be the army of Hashem? A fighting army with its G-d in its midst? Or both?

I prefer relying upon this last approach that, I feel, fits in well with the basic theme of Yirmiyasu’s prophecy, i.e., the people’s lack of trust in Hashem. The navi began by admonishing those who relied upon false gods, those who trusted in wealth or those who were confident in their power. Here, the prophet closes these thoughts with the words “Refa’eini…” , expressing the idea that ONLY if G-d heals me am I truly cured and ONLY if Hashem saves me will I have true salvation! Trust in anything else is false and useless. This is precisely what the Torah expresses as well, since the failure to observe shemita was due to the nation’s lack of faith in G-d’s promise that there would be enough for them during these Sabbatical years.

Yirmiyahu’s words of faith were a powerful message to the ancients and they remain just as relevant for us today.

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

4th aliya (3:1-13) Aharon’s sons’ names were Nadav, Avihu, Elazar and Itamar. Nadav and Avihu died without children. Elazar and Itamar serve as Kohanim with Aharon. Take the Leviim: they are to serve Aharon. The Leviim are responsible for the Mishkan: to support the Kohanim and the people, to facilitate the running of the Mishkan. The Leviim shall take the place of the first-born, who became obligated to me when saved in Egypt.

There are 2 groups mentioned here: Kohanim and Leviim. The lineage of the Kohanim is given. It just doesn’t take much room. Because Aharon is a Kohen and his sons. But he only has 2. So the entire lineage of the Kohanim is 3 people. The Leviim, on the other hand, are an entire tribe,

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descendants of Levi, son of Yaakov. Their lineage, at quite some length, is given in the next aliya.

5th aliya (3:14-39) Count the tribe of Levi by households, from 1 month and older: the households of Gershon, Kehat and Merari, the sons of Levi. The sons of Gershon, Kehat and Merari are listed. Gershon’s family, from a month and above, is 7,500. They camp to the west of the Mishkan. Their task was to transport and be responsible for the curtains and coverings. Kehat numbered 8,600, camping to the south. They were responsible for the vessels: Aron, Menorah, Table, altars. Merari numbered 6,200, camping to the north. Responsible for the structure of the Mishkan; the walls, supports and beams. The total of the tribe of Levi is 22,000. On the front side, the east of the Mishkan, Moshe and Aharon and families camped.

The encampment around the Mishkan had 2 layers. The Leviim were in close, on 3 of the 4 sides of the Mishkan. The 4th side, the leading side, had Moshe and Aharon. The entire 12 tribes were farther removed on all 4 sides.

The 3 sons of Levi were family groups; Gershon, Kehat and Merari. They had full responsibility for the Mishkan. Their tasks fell in categories. Gershon; textiles. Kehat; furniture. Merari; building. Gershon took care of the curtains and coverings. Kehat, the important main vessels of the Mishkan. And Merari the structure of the building. 6th aliya (3:40-51) Count all the firstborn of the age of a month and above. The Leviim are to replace the firstborn. There were 273 more

RABBI SHALOM ROSNER

Senior Ra"M, Kerem B'Yavneh

All Good?

Parshat Bechukotai is one of two parshiyot that includes what is known as the tochacha (rebuke). It includes a list of blessings that will be bestowed upon Am Yisrael for observing the Torah and mitzvot and a description of atrocities (r”l) that will occur due to Am Yisrael’s transgression of the Torah and mitzvot.

When examining the parsha, it becomes evident that the depiction of the reward for fulfilling mitzvot is dwarfed by the

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significantly longer and more detailed description of atrocities for violating the commandments. Why is it not congruent? Especially since there is a statement by Chazal : תונערופ

(Sota 11.) – the measure of good is always greater than the measure of punishment.

The Tosefet Bracha (Rav Baruch Halevi Epstein, author of the Torah Temima), offers an insightful explanation based on a psychological perspective. Good (בוט) is all encompassing. A slight shade of bad ( ער) impacts the whole. For example, if someone is asked – How are you doing? If the individual is wealthy and healthy, the person inquiring assumes all is good and worry-free. Yet the wealthy and healthy individual may have issues with his children or spouse, or with a neighbor that is causing him tremendous discomfort and pain. One ounce of ער can ruin all that is בוט.

With respect to bad – each negative event has an additional impact on an individual. An illness is upsetting, financial stress adds another dimension to the pain and then a family issue further increases the stress.

In Eicha it is stated: אצת

– From Above is not dispersed the bad and the good (rather it is determined based on man’s actions). It is interesting to note that the term תוער appears in the plural and the term בוטה in the singular. Perhaps for the same reason

Rav Kehilla, Nofei HaShemesh

Maggid Shiur, Daf Yomi, OU.org

referenced above. There are many forms of bad and each is felt individually. Yet, there is only one good and if something bad interrupts the good, it is no longer considered good.

For good to exist, it has to be surrounded by all good. One negative connotation adversely affects the good. That is why in the Tochacha the list of blessings is shorter than the list of curses, as the good can easily be interrupted by a slight negative event.

It is our duty to fulfill the mitzvot so that we can be showered with all of the blessings portrayed in the parsha. At the same time, we ought to maintain a positive attitude, even during challenging times. In the past few months we have received tremendous chizuk from people who lost loved ones and from injured soldiers and civilians. Strengthening our Emunah and maintaining a positive and optimistic composure facilitates an appreciation of the blessings we have, even if interrupted by some evil. Specifically, as we celebrate Yom Yerushalayim, may we reflect on the blessings we received in our generation after yearning for 2000 years. May we continue to hope and pray for a day when all is good -

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Dangerous Animals

The parashah describes the idyllic conditions promised to Am Yisrael if we follow the Torah, “Venatati shalom ba’aretz u’shechavtem ve’ein macharid vehishbati chaya ra’ah min ha’aretz vecherev lo ta’avor beartzechem – I will grant peace in the land so that you will sleep without fear. I will rid the land of dangerous animals, and the sword will not pass through your land.” (Vayikra 26:6) One can understand that not being threatened with war is an apt description of peace, but what is the significance of ridding the land of wild and menacing animals?

Ramban shares a fascinating insight. Animals were originally intended to be docile and gentle. It was only after man’s downfall, particularly when Noach was given the concession to eat meat, that the animals’ nature changed, and they became untamed and fierce. However, in the future world of Geulah, the animals will revert to their authentic state, devoid of any evil or violence.

Rav Ezrachi z”tl in Birkas Mordechai notes that a pious person can offset the danger of wild animals with his righteous deeds. The Talmud (Berachot 33a) describes how Rabi Chanina ben Dosa put his heel over the mouth of a snake hole, the snake came out and bit him and it died. Rabi Chanina ben

Dosa remarked, “it is not the snake that kills, rather it is transgression that kills.” That is, the snake has no power over one who is free of transgression. Similarly, “Rami bar Abba said: An animal does not overpower a person until he appears to it as an animal,” that is to say, animals do not attack people who are human in their spiritual character. (Shabbat 151b) Rav Ezrachi comments, such is the power of sin that it even corrupts a person’s appearance causing him to resemble an animal! It is astounding that animals can sense this. When an animal encounters a tzadik, it will revert to its original, core nature to be mild-mannered and placid. This is the impact of inner peace and spiritual elevation; it has the capacity to eradicate war, danger, instability and vulnerability to the forces of evil.

The Chatam Sofer understands the reference to dangerous animals as a metaphor for the wicked, specifically those who deny Hashem. In the time of ultimate peace and tranquility, they will be banished from the land. The holiness of Eretz Yisrael will be so great, that it will not be able to tolerate such heretical attitudes. It will be so sublime, that unlike the Garden of Eden that was guarded by sword wielding angels, “the sword will not pass through your land.”

Our verse then describes the physical and spiritual landscape of Eretz Yisrael in its perfected state, the utter transcendence and complete connection to the Divine Will. May we merit this completeness speedily in our days!

RABBI JUDAH

Executive Director, Camp HASC

RABBI JUDAH MISCHEL

Author of Baderech: Along the Path of Teshuva (Mosaica 2021)

Executive Director, Camp HASC

MISCHEL

Author of Baderech: Along the Path of Teshuva (Mosaica 2021)

Accepting Rebuke

Orphaned of both parents at a young age, Reb Yehudah Leib Alter was raised by his grandparents, Rebbetzin Feige and Rebbe Yitzchak Meir, the Chidushei HaRi’m, the first Gerer Rebbe. With the untimely passing of Reb Yehuda Leib’s father, attention turned toward Reb Yehudah Leib, with the intention that the child prodigy would one day be a successor. He would indeed grow up to become the next rebbe, and authored the universally acclaimed sefer Sefas Emes.

The Chidushei HaRim himself focused his efforts on his grandson, expecting great levels of hasmadah and avodah from the child, including rising at dawn to study Torah before davening. One time, engrossed in his learning, the young Yehuda Leib had stayed up all night in the beis medrash, and finally laid down to rest shortly before dawn. When he awoke after this short ‘nap’, his revered grandfather, not knowing that the bachur had learned all night, expressed his disapproval, reprimanding him for oversleeping. Yehudah Leib remained silent, and accepted the mussar respectfully and wholeheartedly.

His chavrusa , who had been present with him throughout the all-night learning session, asked with surprise, “Why did you

just explain to your zeideh what happened? You weren’t slacking off or being lazy! We learned b’hasmada, with focus and fervor all night long!”

The young spiritual genius answered: “In Torah we find that the shevatim of Reuven and Gad desired to receive their yerushah on the eastern side of the Yarden, the ‘Transjordan’, which they intended to settle after they joined the war of conquest of Eretz Canaan. Moshe misunderstood their intentions, and assuming they were avoiding aiding Am Yisrael in the war, rebuked them sharply:

? ‘Your brothers are going out to war and you are sitting here?’

“You see, the Shevatim did not defend themselves! And why did they not just explain their intention to Moshe and avoid the harsh rebuke? Because it is not every day that one has the opportunity to be reprimanded by Moshe Rabbeinu, himself, the greatest man who ever lived. The leaders of the tribes understood that more important than explaining themselves was the value of receiving Mussar for its own sake.

“Had I interrupted my holy grandfather — one of the greatest men of the generation, and who loves me and believes in my potential more than anyone else — I would have missed out on this rare opportunity to receive tochachah from him. That is something far too precious to lose.”

Our sedra contains a detailed description of the great rewards Hashem promises us for observing His commandments, as well as the repercussions and tochachah that we bring upon ourselves if we choose to abandon our commitments. Although the rebukes detailed in our sedra are stingingly harsh and often very frightening, they are only meant to awaken us to teshuvah. In this way, Parshas Bechukosai is an opportunity for us to consider how we respond to admonition, mussar and rebuke, even when it is hard to swallow and uncomfortable to hear.

Rav Moshe Feinstein zt’l was the Poseik ha-Dor, the most respected and accepted halachic authority of the generation. A beloved Rosh Yeshivah and the worldwide address for every sort of Torah question and concern, Reb Moshe fielded not only the most complicated legal and ethical quandaries, but also a few loaded statements.

In Sefer Igros Moshe (Ohr Hachayim, 1:96), Reb Moshe addresses a responsum to Rabbi Moshe Metzger who had rebuked him for a seeming transgression of maris ayin, a permissible action that onlookers might view as a violation of halachah. With genuine humility, Reb Moshe expressed appreciation for this individual’s tochachah:

“I was very happy that (he,) may his honor be upraised, was so zealous in fulfilling the mitzvah of rebuke according to his understanding, and chas v’shalom that I should be upset at this. …Bli neder, I will no longer travel in a car during the time of candle lighting, even though there is absolutely no prohibition in it, and it is not even an issue of maris ayin.”

Reb Moshe had been traveling in a car from his home to his yeshivah on Erev

Shabbos after the time of hadlakas neiros, candle lighting time; his wife had lit, but he had still not accepted Shabbos upon himself. In the responsum to the critic who had spotted him, Reb Moshe explains that maris ayin does not apply to a permissible act which some people may erroneously assume is a violation of halachah. After completely refuting the arguments of the one who rebuked him, Rav Moshe concludes his letter: “From his beloved friend who blesses him with the merit of the mitzvah of rebuke that he did for the honor of Hashem Yisborach and for the honor of Shabbos Kodesh.”

Rebuke of any member of Klal Yisrael must serve the purpose of קחרל אלו ברקל, drawing that person close, not chalilah, driving him or her away. So too, may we draw ourselves close to Hashem and not distance ourselves by reacting negatively to essentially constructive rebuke. May we respond even to other’s misperceptions by awakening ourselves toward self-improvement, encouraging ourselves to deepen and expand our spiritual horizons and working harder for others. May we be open to Divine providence and to ‘read between the lines’ to hear messages that motivate us toward growth.

OU KASHRUT

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

Introduction to Bishul Akum

Bishul Akum by Foreign Caregivers, Part 2

The prohibition

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.

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.)

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)

Last week we discussed the sensitive subject of non-Jewish caregivers for the elderly, specifically regarding the rabbinic prohibition of bishul akum (consuming kosher food cooked by a non-Jew). There is a clear consensus among rabbinic authorities to permit bishul akum for those elderly whose illness categorizes them as cholim sheyesh bahem sakanah. This halachic term refers to sick people who are in danger. In the case of those who have a caregiver, it generally refers to patients who cannot perform basic tasks, are terminally ill, or are severely mentally impaired. While cholim sheyesh bahem sakanah may certainly employ a non-Jewish caregiver to cook for them and there is no concern of bishul akum, there are also many situations in which non-Jews work for elderly who are not dangerously ill. Sometimes the patient is a choleh sh’ein bo sakanah (a sick person who is not in danger), and sometimes not even that. The convenience of home help for the elderly can certainly have a major effect on their quality of life, especially in the realm of appetite and nutrition. Nevertheless, the prohibition of bishul akum would seem to remain in force in such situations.

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).

The decree is binding regardless of the reason

Even when the seriously-ill patient himself is permitted to eat bishul akum, a more difficult problem, halachically speaking, is that of guests or family members who would like to partake of the food. In many cases, the elderly patient is not able or prefers not to travel for Shabbat or holiday meals. As a result, the caregiver will often cook the meal and close family will come over to join their relative. Is it permitted for family members or guests to eat this food, or is it certainly prohibited?

THE HEALTHY AND GUESTS

In a case where a non-Jewish caregiver is cooking for someone who is not considered sick in halachic terms, the food is halachically prohibited to consume because of bishul akum . An example of this is a man who recently lost his spouse and is not used to cooking or cleaning. Another difficult situation is the aforementioned case of healthy guests or family members wanting to share in the meal cooked for the seriously-ill patient. Although in both of these scenarios there is certainly a need-- the widower requires help, and close family members would be hurting their elderly family member by not eating with them-- it would still be prohibited for

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

them to eat food cooked by a non-Jewish caregiver because of bishul akum.

We might think that the only options available to these people would be to order food, ask for help from loved ones, or hire Jewish cooking help, all of which are difficult and/or expensive to do, especially when the need is long-term. However, we can search for solutions in the unique and creative rulings of later rabbinic authorities.

HALACHIC SOLUTIONS

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 ruling is made by Ramban 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.

Other examples

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.

In summary:

Our Sages prohibited food cooked by

In order to explain the halachic solution proposed by later decisors among the early rabbinic authorities, it is imperative to understand a basic principle in the laws of bishul akum. In order to negate the prohibition, a Jew must somehow participate in the cooking, thereby shifting the status of the food from bishul akum to bishul yisrael. What constitutes a sufficient action to be considered “cooked by a Jew”? Early and later rabbinic authorities dispute this exact point. According to Rashb”a and Ra”n, a Jew needs to be directly involved in the actual cooking process, such as by placing the pot on the burner or placing the piece of meat on the barbecue. Tosfot and Ros”h disagree, ruling that even indirect participation in the cooking is sufficient, such as turning on the oven before a non-Jew places the food or throwing a stick into the fire where the food will be cooked. The position of Rav Yosef Karo in his Shulchan Aruch is like the first, more stringent

ruling (113:7), while Rema rules leniently like the latter opinion (ibid). Rema even adds that if a Jew lights a candle from which a non-Jew will subsequently light a match to turn on the oven, the food cooked will be considered bishul yisrael and not bishul akum.

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In the case of a non-Jewish caregiver/ cook and family members who would like to be hosted by elderly parents or grandparents, one should use the lenient position of Rema. Thus, a Jew can light a large candle which last 7-10 days and from which the non-Jew can light the flame with

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which s/he cooks. Although this only helps with cooking that uses an actual fire, a modern solution for an oven could be a Shabbat timer. If a Jew sets the timer to have the oven turn on at set times during the day, everything cooked in the oven would then be considered bishul yisrael and not bishul akum. It should be noted that even though these leniencies (lighting from a candle, using a timer) are not accepted across the board during usual cases, certainly in case of need such as the widower or close family relatives one may rely on this ruling. This is in addition to other grounds for leniency discussed in previous articles, i.e. according to some early sources there is no bishul akum in the home or establishment of a Jew, and according to certain authorities’ foreign caregivers are not part of the laws of bishul akum. All these opinions together, along with Rema’s ruling, may certainly be relied upon (see Pesakim U’teshuvot 113:17). Furthermore, with the increasing advent of home appliance technology, certain smart kitchens can have the oven turned on by phone, providing an even more optimal solution for remotely circumventing the prohibition of bishul akum when needed. It is important to point out that even though the Sefardic ruling is according to the Shulchan Aruch, which requires active Jewish participation in the cooking process in order to be considered bishul yisrael, since there are numerous other considerations as mentioned above, even Sephardic Jewry may rely on these leniencies (see Chukotai Tishmoru 30:11).

IN SUMMARY:

• When a non-Jewish caregiver cooks

for someone who is not considered halachically sick, the food is prohibited because of bishul akum.

• Even when a sick or elderly person is halachically permitted to eat bishul akum, his relatives may not eat food cooked by his non-Jewish caregiver.

• According to later modern authorities, one may rely on Rema’s definition of bishul yisrael, especially in cases of need. Thus, a non-Jewish caregiver can cook on a stove after lighting the fire from a candle lit by a Jew, and/or use an oven that was turned on by a Shabbat clock set by a Jew. This would be a solution for both family members and the elderly who are not otherwise permitted to eat bishul akum.

• Sefardim as well as Ashkenazim may use Rema’s lenient ruling because of additional mitigating factors.

• It is strongly recommended to consult with a competent rabbi to confirm the halachic designation of sickness and the level of need.

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SIMCHAT SHMUEL

BY RABBI SAM SHOR Program Director, OU Israel Center

In the coming week, we will celebrate the 57th anniversary of Ichud Yerushalayim- the reunification of Jerusalem, the miraculous military victory of the 1967 Six Day War. For nineteen years, the joy that had permeated the Jewish People with the establishment of the State of Israel in 1948 was tempered by the somber, humbling reality that the city of Jerusalem remained divided, with the ancient city, the Western Wall, and the Temple Mount under Jordanian sovereignty. That all changed with the dramatic events of June 7, 1967.

Shortly after Lt. General Motta Gur’s thrilling announcement, ‘Har Habayit B’yadeinu, Har Habayit B’yadeinu!’ ‘The Temple Mount is in our hands, the Temple Mount is in our hands’, the students of the Beit Aharon Yeshiva, the yeshiva of the Slonimer Chasidim in Meah Shearim, were huddled together in the bomb-shelter in the basement of the yeshiva complex, where they were addressed by their illustrious Rosh Yeshiva, Rabbi Shalom Noach Brazovsky, zy’a , who years later would succeed his father-in law to serve as the Slonimer Rebbe.

Below are a few short excerpts from the Rebbe’s inspirational message to the Yeshiva’s students on that momentous day:

...We are obligated to recognize and give thanks for the miracles that HaKadosh Baruch Hu has brought upon us during these days, miraculous revelations not

experienced for tens of generations, and it is forbidden to ignore these great gifts from Hashem…

...Even those removed from our tradition, and anyone with a brain in their head, must acknowledge that these great events cannot be comprehended by the laws of nature….

...The return to Jewish control of both the Kotel HaMaaravi and the other sacred places- Kever Rachel and Maarat HaMachpela, in the miraculously swift six-day war, leave us in awe of these great miraculous events which G-d has revealed to us, and we must give thanks to the Ribono Shel Olam….

...At this great moment, when G-d has returned to us the place where our Temple stood, we must sing praises…..

The Rebbe’s words help us to appreciate the significance of this incredible commemoration of Yom Yerushalayim. It was evident to see the Yad Hashem, the proverbial “hand of G-d” in the height of the events, and even in the days and months immediately following the events of June 7, 1967. But today, even as we are still longing for the day when indeed we’ll witness the complete ingathering of the exiles and enter into that era of eternal peace, we must not turn a blind eye to the many incredible gifts that HaKadosh Baruch Hu bestows upon us each and every day. After 2,000 years of exile, each of us is free to visit, live, study and pray in

the ancient city of Yerushalayim.

There is a beautiful teaching from the Noam Elimelech, Reb Elimelech MiLijensk zy’a, in reference to an earlier moment of salvation and historic significance for the Jewish People, the awesome moment when the Yam Suf split before Am Yisrael, and the Jewish People walked bayabasha btoch hayam- on dry land within the sea. Most of us understand this verse at face value, as simply describing the miraculous nature of the sea splitting so that Am Yisrael was able to traverse the sea. but the Noam Elimelech, suggests there is a dual message inherent in our verse. The Rebbe explains that Am Yisrael was so impacted, so transformed by that miracle, that even after they had already traversed the sea, and the waters had receded, and they were once again standing on dry land, it was as if they were still within the sea, the impact of that miracle remained with them, long after the miracle had seemingly ceased.

This beautiful insight of the Noam Elimelech, informs us to reflect, and hold strong to those moments throughout the drama that is Jewish History, and for those miraculous moments of revelation to continue to remain with us, and inspire us.

May the great gift that is Yerushalayim Ir HaKodesh , the united eternal capital of the Jewish People, ever serve as an inspiration for each of us to appreciate all of Hashem’s gifts, and help us to see the subtle hidden miracles we experience each and every day

Yom Yerushalayim Sameach

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Torah before were now keeping it because of this connection to Hashem’s essence.

Secondly, the Torah given at Mount Sinai is able to have an effect on the physical world whereas before Torah and mitzvot were considered strictly spiritual matters. The Talmud (Shabbat 88b) states that when the Jews heard G-D’s divine voice, they all died from its intensity and afterwards G-d brought them back to life. I think this emphasizes why Hashem cannot be openly present in this world. For if he was, the Jews’ free will would no longer be preserved and we would fol low Hashem in everything. If his awe and will were so apparent, we would be com pelled to follow him without having a real choice.

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In loving memory of Yoni’s wife Tziporah a"h, a true Eishes Chayil, always full of chessed, kindness and laughter, and brought life and strength to so many people, that she touched! She was like Aron, who loved peace and pursued peace.

Yoni thanks Hashem for having the opportunity of having Tziporah in his life, to learn of her caring, patience and happiness, to overcome her challenges. May Tziporah's Neshama be a light onto the world, in a time of darkness, and may her Neshama shine to Gan Eden. Yoni misses Tziporah with tears in his eyes, as Hashem gave him a gift, a crown jewel, now he returns her to Hashem. With thanks and Toda. Love, Yoni

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YOM YERUSHALAYIM

The Six Day War and the Shabbat/Simchat Torah War

Fifty-seven years ago, the heavens parted. Hashem created our natural world in six days. In 1967, during six supernatural days, Hashem reshaped His world, rescuing our people from the brink of extinction and restoring Yerushalayim and its Biblical precincts to Jewish sovereignty. We witnessed divine majesty as Hashem’s presence was more discernible than at any point since we left Yerushalayim in shame and ignominy two thousand years ago. The heavens parted. Six days of euphoria.

Eight months ago, on the seventh day, the heavens shuttered. On a day designed for rest and spiritual repose we were savagely attacked by barbarians who desecrated our people, blasphemed the name of Hashem, and violated our Shabbat. We are still suffering that tragedy, its sadness and its frustration, as we writhe through a period of hester panim in which Hashem’s presence oftentimes remains oblique. 1967 was euphoric, 2023 was heartbreaking.

It is morally insensitive and historically myopic to celebrate Yom Yerushalayim without pondering the trauma of the past eight months. How are these two moments in our history different and how are they similar? History is dynamic and in a constant state of

flux. Through the lenses of 2023/4 we view 1967 differently than in past years. What are some of the lessons which October 7th 2023 offers for June, 1967?

REDEMPTION IS COMPLEX

Our imagination tends to simplify redemption. Mesmerized by outsized but unrealistic messianic expectations, we anticipate quick and large-scale overhauls of history. We streamline the redemptive arc, naively expecting complex problems to suddenly disappear.

1967 aroused messianic expectations, which over time, have proven to be improbable. The Six-day war altered the Jewish landscape both in Israel and abroad. So much of modern Israel and the current condition of the Jewish people can be traced to 1967. It was a giant leap forward in Jewish history and a dramatic advance toward geulah.

However, full geulah is arduous and toilsome and utopia won’t suddenly materialize from thin air. Admittedly, both our Nevi’im as well as our Chazal portray a spectacular and painless redemption, but only if we deserve it. So far, this model of redemption hasn’t occurred. The process is more plodding than it is electrifying. The local inhabitants of our country aren’t magically

disappearing, and we still face bloodthirsty and barbaric enemies who deny our right to breathe. Much of the world has yet to accede to the frightening prospect of G-d’s people returning to G-d’s Land. The road to redemption is more rocky and jagged than we imagined. 1967 aroused heightened expectations. 2023/4 sobered us to the stark reality that the landing of history will likely be choppy and turbulent.

THE “LUXURY OF DISUNITY”

In 1967 we were still a fledgling country with a fragile economy and evolving military. Nineteen years after the formation of our state, Arab threats to “hurl the Jews into the sea” couldn’t be dismissed as pure fantasy or just saber-rattling. Given the hardship of daily life in Israel and the existential threat of the war, we didn’t have the luxury for disunity and social strife. Politics will always be politics, but in 1967 our population was united. Otherwise, we could not have triumphed. The War of Independence of 1948 was waged by a confederation of different armies and military forces. Its achievements were therefore limited. By contrast, 1967 was waged by one united Jewish armed force. The result was electric.

Over the past five decades, since 1967, we have become a strong and self-sufficient country. Given this prosperity, we falsely assumed that we could indulge in social strife. We thought we had the “luxury” to argue and vilify other Jews who were our political opponents. October 7th reminded us how corrosive social strife is and how it can be easily manipulated by our enemies. Rabid and vicious antisemitism has reminded us how much hatred and bigotry we still attract. We can only defeat bigotry

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with unity. It starts at home. 1967 launched a fifty-year interval of prosperity and success during which we gambled away our unity. 2023/4 taught us that as strong as we become, we will never have the luxury of social discord. Our enemies will never afford us this luxury. Their hatred will never cease. We cannot afford any extra venom in our system.

HISTORICAL PERSPECTIVES

Though 2023/4 reminded us that redemption won’t be immediate and showcased how elusive unity is, it also provided perspective. Amidst suffering and sadness, it is sometimes difficult to maintain historical perspective and to be grateful for our accomplishments. Historical and national milestones offer us a lens through which to assess our progress. This year’s Yom Yerushalayim, streamed through the Meir

darkness of our current war, enables us to better appreciate how far we have come since 1967. We are slowly inching toward the end of history, and several aspects of this war reflect that advance.

POPULATION GROWTH, EXTENDING SOVEREIGNTY

In 1967 the Jewish population of Israel numbered close to 2.5 million. Since then, that number has nearly quadrupled, and Israel has become both the epicenter of the Jewish world and the foundation of Jewish identity. Though the majority of Jewish Israel is still secular, much of the strident anti-religious sentiment has been replaced by a traditional commitment to Jewish values and to basic Jewish rituals.

We have extended Jewish sovereignty far beyond the flimsy and narrow borders of 1967. Stretching Jewish presence throughout our land fulfills divine prophecies. The goal of Greater Israel is a shared national vision both for those who pursue it aggressively and for those who take a more measured approach.

FROM

THE MARGIN TO THE MIDPOINT

Since 1967, Israel has also moved from the margin of history to the midpoint of modern culture. For thousands of years, we were denigrated as a subhuman race of religious infidels unworthy of membership in general society. Even though Hitler’s dastardly genocide was stemmed, Israel was still viewed as a negligible country. Whatever attention we attracted was due to our being positioned in the highly volatile Middle East during the height of the Cold War. For thousands of years, we were off the historical grid. In 1967 we were a blip on the radar screen of history. Since then, things have changed. We now stand at the center.

Ironically, to so many of our opponents, Israel is perceived as the manifestation of everything wrong and evil with the West. For Arabs we epitomize Western modernity, liberal culture, and the last vestige of oppressive European colonialism. In the West, for the self-loathing radical left we are a lightning rod for their collective shame regarding the perceived intergenerational sins of the West. Many of these haters aren’t protesting against Israel as much as they are protesting against what they view as the past injustices of Western history and the malaise of modern society. Israel has become an effigy, the devil responsible for disillusion and disenchantment with modernity. To them, the Palestinian cause is just a side-show. To them we are a cardboard cutout of the West, a foreign implant epitomizing the evils of Modernization, Capitalism and Freedom. What an irony! For two thousand years we were hated because we refused to join the culture, but now we epitomize the culture. Of course, nothing in Jewish history is ironic. Israel has become centered in a larger cultural war, as the world desperately tries to repair its broken identity. This ironic metamorphosis indicates that history continues to inch closer to its terminus. We are tasked with repairing religion, but also with repairing broken cultural identity. The search for identity, as it always did, runs through Yerushalayim.

A BATTLE OVER HASHEM’S PRESENCE

During the early stages of our modern state, Arab opposition was driven by Nationalism. After centuries of colonial rule, this movement aimed to unify all Arab countries by restoring lost Arab culture and heritage. The war of 1967 symbolized this dream as

General Nasser of Egypt united four Arab armies (and several ancillary forces) to erase, what he saw as, the primary obstacle to pan-Arab nationalism.

Any challenge to our presence in Israel is, by definition, a religious struggle. However, in this first phase of our struggle with the Arabs, it was more difficult to detect the theological element. Our enemies didn’t speak in the name of religion, but in the name of Arab nationalism.

Our current enemies oppose us in the name of religion. Islamic Fundamentalists spew hatred and spill blood in the name of a G-d who doesn’t exist. By distorting the basic traits we associate with G-d, by fostering a culture of death, and by desecrating the dignity of life even after death, radical Islam is demolishing the foundations of monotheism and perverting the true image of G-d. They are religious impostors, no better than atheists. Denying the ways of G-d is tantamount to denying Him.

By now it is obvious that our battle is also in defense of Hashem’s presence in this world. This is not mere geopolitics or a faceoff between Western Imperialism and Arab Nationalism. It is a battle over the “image” of Hashem and over His decision to award His land to His people. This war is a chapter in the book of Jewish history about Hashem’s chosen people and their enduring struggle to broadcast religious values and stand for Him in a confused and angry world.

Streaming the events of 1967 through the hardships of 2023/4 helps correct some of our mistaken assumptions. Yet, it also provides perspective, vision, and hope. We have come a long way since 1967. The journey is still long but we are further down that road.

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In Honor of Yom Yerushalayim: Inspiring words from

Rav Avraham Yitzchak HaKohen Kook zt”l

THE TIME HAS ARRIVED

The time has arrived where all the events of history are calling out to us in a loud voice: Israel, build your holy city. Remember…your oath, which you swore on the rivers of Babylon. “If I forget you, O Jerusalem, let my right hand forget its skill! Let my tongue stick to the roof of my mouth, if I do not remember you” (Tehilim 137:5-6).

The easier part of the oath you have already kept. True, your tongue did not stick to the roof of your mouth because you remembered Jerusalem with your mouth and will always remember it.

However, the time has arrived where we are demanded to stretch out our right hand and do concrete actions. We must do these actions with strength and might. (Maamarei HaRaaya p. 329)

Special thanks to Rav Ari Ze’ev Schwartz for sharing this excerpt from his sefer ‘The Spiritual Revolution of Rav Kook’

HAFTORAH

BY REBBETZIN DR. ADINA SHMIDMAN INSIGHTS

Raising the Divine

YIRMIYAHU 16:19 - 17:14 הרצ םֹויב

Hashem, my Strength, my Stronghold and my Refuge on the day of distress!

The Haftorah begins with the prophet Yirmiyahu describing Hashem as יזעמו יזע

, my Strength, my Stronghold and my Refuge. The word יסונמ is often translated as my refuge. Interestingly, Rashi suggests that the etymological root of the word is סנ - to elevate or raise up. While we most often use the word סנ to mean miracle, the word סנ can also mean flag. Presuming this approach, let us explore the role or the value of flags.

A flag represents a country’s independence and unique role among other nations. It is a rallying point for those who dwell within the country as well as for those who live outside its borders but maintain an allegiance. The colors, design and symbols tell the story of the country’s history, culture and mission - an abstract pictorial message to rally behind and raise up in triumph.

The value of the flag is demonstrated by the emotion felt when a flag is burned; the poignancy of the flag is present when covering a coffin. There is a sense of unbridled freedom as the flag flies in the wind. The flag transcends time as it carries the message of the people forward across generations

ries Keturah; they have 6 sons. All that Avraham has goes to Yitzchak; these are sent eastward with gifts. Avraham dies at age 175; he is buried by Yitzchak and Yishmael in Ma’arat Hamachpelah. Yitzchak 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.

of citizens.

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

A SHORT VORT

Why would Yirmiyahu describe Hashem as a raised flag? How does this description of Hashem bolster the people beyond יזע יזעמו, my Strength and my Stronghold? The image of יזע, my Strength is that of Hashem supporting one who is reliant and dependant. Hashem is the stronghold יזעמ, for the one who cowers in fear, escaping danger. But the posuk goes further because on a הרצ םֹוי, we also need to elevate and raise Hashem, as Rashi suggests, to provide a focal point, something larger than oneself to look up to and to gather around.

echoes tions woman and began father’s that his icant the

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?

In these difficult days of crisis, pain and loss, this posuk provides us the elements to find solace and hope. We need only to raise our eyes to Hashem - יסונמ.

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

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Prof. Nahem Ilan, until his retirement this past year, was Dean of the Faculty of the Humanities at Hemdat Ha-Darom Academic College. He specializes in the Jewish intellectual history of Spain and the Islamic World from the Middle Ages to Modern Times and is the author and editor of many books and articles.

11:45 p.m

Dr. Moshe Kahan

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"The ways of HaShem, a rare peek behind the curtain..."

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Risk Taking to Save

Others: a Look at Traditional Jewish Parameters

Rav Chanoch Yeres

Rav, Beit Knesset Beit Yisrael

Beit Knesset Beit Yisrael in Yemin Moshe Rechov Pele Yoetz 2, Yemin Moshe Shacharit begins at 8:15

RABBI AARON GOLDSCHEIDER

EDITOR, TORAH TIDBITS

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

Standing Tall

A verse in parshat Bechukotai (Leviticus 26:13) apparently made a strong impression on the Sages, as they adapted and incorporated it into two separate prayers:

arrogance or an inflated ego. The answer, according to the Chatam Sofer, is to be found in context. The previous verse reads, “I will walk among you and be a God to you, and you will be a people to Me” (Leviticus 26:12). Arrogance is only when we selfishly take credit for our accomplishments and fail to acknowledge God’s assistance and providence. Standing tall is perfectly fine, and even admirable, when the person standing tall brings honor to God.3

I am the Lord your God who took you out of the land of Egypt, so you are no longer enslaved to them; and I have broken the bars of your yoke and led you komemiyut.

In the blessing before the morning Shema, we intone, “lead us komemiyut to our Land,” and in the special supplications appended to the core of birkat ha-mazon (Grace after Meals) we ask of God, “May the Compassionate One break the yoke from our necks and lead us komemiyut to our Land.” What exactly is the meaning and significance of komemiyut?

Rashi glossed the term in our verse with two words, “with an erect posture (המוקב הפוקז).”1 The Chatam Sofer questioned Rashi’s choice of words on the basis of a Talmudic dictum, which deems such a posture unacceptable for a Jew: “A person may not walk four cubits with an erect posture (המוקב הפוקז).2 ”Carrying oneself in this way signals

1. Rashi on Leviticus 26:13, s.v. תויוממוק, citing Torat Kohanim. 2. Kidushin 31a.

The Alter of Slabodka, Rabbi Nosson Tzvi Finkel, famously developed the Slabodka strain of Musar, which focuses on gadlut ha-adam, the greatness and dignity of man. Many followers of the Slabodka school were known for their regal carriage; they cared for their appearance and took pride in themselves—to a point. We need not work to distill the underlying religious posture because the Alter himself, who wrote next to nothing, did it for us. He remarked that if he had written a book, it would have comprised only one chapter elucidating one verse in the Torah, “God created man in His image, in the divine image He created him…” (Genesis 1:27). In a lecture on the topic, he explained:

If we thoughtfully consider the qualities and value of our divine image, and pause to appreciate the extraordinary potential perfection that actually exists within us, then we will realize that we tower infinitely above the most refined and exalted creatures, from the

3. Filber, Chemdat Yamim, 307 quoting Torat Moshe.

heights of heaven to the depths of the seas.4

Man’s dignity and pride is a reflection and extension of God’s.

Rav Kook also understood the term komemiyut from context, but he focused on a different textual clue. The term is employed with respect to the nation as a whole, and more specifically with respect to the national return to the Holy Land. In both liturgical adaptations, this context is retained: “lead us komemiyut to our Land.” We can stand tall when we leave the exile and live in our own Land with our own sovereignty.5

One of Rav Kook’s foremost teachers, the Netziv, made a similar comment concerning the “yoke” referred to in the verse. A yoke is generally used to harness an animal, and it forces the animal’s head down. Even when it is removed, the ox tends to keep its head in a lowered position, in its awareness that the yoke can be strapped on again at any time. Komemiyut, then, refers to the confidence of the nation that obtains when the Jewish people are no longer subservient to others. Only then can we finally lift our heads up high.6

Not only is national pride honorable, Rav Kook argued, but it is necessary for the spiritual growth of the nation:

Just as the Shechinah (God’s presence) does not rest on any individual but on someone of strength, means, and stature…, so too the

4. “Created in God’s Image,” trans. Rabbi Nosson Scherman, https://www. machonyaakov.org/our-philosophy/ (accessed January 2, 2022).

5. Filber, Chemdat Yamim, 308. This understanding is related by Rabbi Yaakov Filber, a top student of Rabbi Tzvi Yehudah Kook and an expositor of the elder Rav Kook’s thought.

6. Ha’amek Davar on Leviticus 26:13, s.v.

national Shechinah rests only on a nation filled with strength, wealth, and komemiyut. But all of these are valuable only when they are the basis for the spiritual, divine light, which is filled with the light of God and modesty.7

The need to build up our national self-confidence was critical to our very birth as a nation. When the Israelites were freed from Egypt, God commanded that the Jewish slaves request all kinds of finery from the Egyptians. To explain this seemingly odd order, Rav Kook suggested that attainment of wealth was needed to lift the spirit of the nation and instill in them a new confidence and courage. They needed to think of themselves no longer as lowly slaves but rather as a nation on the cusp of attaining greatness and nobility.8

The Talmud states that in the end times the righteous buried outside the Land of Israel will roll through underground tunnels to the Holy Land.9 This sounds distinctly uncomfortable, so we pray daily that we should merit being led to the Land komemiyut by God, by which we mean on our own two feet, joyously and proudly.10 May our prayers be answered for good, so that we witness in our own lifetime the return of all our brethren to the borders of Israel, standing tall.

7. Preface to Shabbat ha-Aretz, 13.

8. Ein Ayah, Berachot, 1:114. See further Parashat Bo, “The Spirit of Wealth.”

9. Genesis Rabbah, 96:5.

10. Rabbi Chaim Uri Lipschitz, a Jerusalem native, used to interpret the mentions of komemiyut in prayer this way (Koren Rav Kook Siddur, 153).

Rabbi Goldscheider is the author of the newly published book ‘Torah United’ (OU Press), featuring divrei Torah on the weekly parasha from Rav Kook, Rabbi Solovetichik, and the Chassidic Masters.

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RAV DANIEL MANN

Kiddush a Second Time for a Guest

Question: We go to an early Shabbat minyan, and when we come home, make Kiddush with cake. A few hours later, we have the main Shabbat meal. When we have a guest who has not heard Kiddush yet and is not used to making her own Kiddush, should I make Kiddush a second time, or must she make her own Kiddush?

Answer: You imply that you do not usually make Kiddush another time before your main meal. That common minhag is fine, as the Shulchan Aruch (Orach Chayim 273:5; see Mishna Berura ad loc. 24) accepts the opinion to count this snack as “Kiddush in the place of a meal.” On the other hand, some people are careful to make daytime Kiddush again. One reason is to want an unquestionably valid Kiddush, i.e., one followed by a bread meal (see Ma’aseh Rav 122). Another is that we want the main meal to be elevated by wine (Teshuvot V’hanhagot I:264). (Igrot Moshe (OC IV:63) has another reason regarding after a shul Kiddush, in that the Kiddush was not in the same place as the main meal.) The many with your practice should not be concerned

RAV DANIEL MANN

about an unwarranted, repeat daytime Kiddush, as we only recite Borei Pri Hagafen. This after all is needed when drinking wine before or even during the Shabbat meal (which is part of oneg Shabbat – see Rambam, Shabbat 29:10) as the berachot acharonot after your first “Kiddush” ended the wine drinking (see Living the Halachic Process, III, C-8). Therefore, Halacha has nothing against another Kiddush, as your guest may prefer.

But does your Kiddush work for her if you already fulfilled that mitzvah? The gemara (Rosh Hashana 29a) posits that one who has recited and finished with a beracha can make the beracha to be motzi someone else, except for berachot on foods. Rashi (ad loc.) explains that the ability to be motzi others is based on arvut (responsibility for a fellow Jew’s religious observance), which only applies to cases where the other is obligated, and he is not obligated to eat. The gemara continues that one can make the beracha on the wine of Kiddush on another’s behalf because that is an obligation.

However, whether this applies to daytime Kiddush may depend on its nature. The Ran (Pesachim 22a of the Rif’s pages) says that the day Kiddush is a truncated, less prominent redoing of the night Kiddush. Rabbeinu David finds this difficult, considering that Shabbat is not mentioned (the p’sukim people recite are a post-Talmudic minhag); rather, the wine is used to elevate the meal. R. David introduces nafka minot between approaches, including that the gemara’s permission for one who has

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.

made Kiddush to be motzi a friend is only at night. During the day, the beracha is just to allow him to drink the wine, so the beracha is not a direct, classic mitzvah.

This is only a slight problem for you. First, regarding all of R. David’s nafka minot (including whether one needs wine at seuda shlishit), we rule against him (see Yabia Omer, IX, OC 3). Furthermore, since he treats the beracha on the wine as a regular food beracha, assuming you will drink some wine after making Kiddush, your beracha will be justified and work for your guest (see Shulchan Aruch, OC 213:1; Dirshu 273:26). There are actually another two possible reasons you should drink from the Kiddush wine. The Shulchan Aruch (OC 273:4) says that one should not make Kiddush for someone without taking part in it for himself unless the person he is doing it for is not capable of doing it himself. While this is a chumra that not all agree with, it is difficult to ignore it when there is an option (Mishna Berura ad loc. 20). Also, there is a minority opinion (cited and preferred l’chatchila by the Shulchan Aruch, OC 271:14) that the required amount of wine to drink after Kiddush (m’lo lugmav) should always be drunk by the person making Kiddush. This also is a chumra, but one that is hard to ignore (see Be’ur Halacha ad loc.).

In summary, the woman making her own Kiddush or you doing Kiddush again and drinking are definitely fine. It is somewhat questionable for you to make Kiddush without taking part in the Kiddush (i.e., drinking the wine).

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Staring at the Screen

Last time we discussed whether “seeing” in halachic terms must be direct without any intermediary or instruments, or if one saw indirectly can they still be considered a valid halachic witness.

This is important when considering whether halachic supervision of fertility treatments can be performed using a camera that films the procedure while the supervisor watches the live presentation in another room.

One of the poskim with whom we consulted suggested that cameras could theoretically be considered a halachic valid alternative. After all, cameras are currently used in supervising food production such as the milking of cows. However, he raised a practical concern; it is very tiring to gaze at a screen for a long time without taking a break. It is much easier to watch the procedure being performed in front of one’s own eyes, than to watch the same procedure on a computer screen. The screen is much more taxing on the eyes, as anyone who spends a considerable amount of time in front of a computer knows. This presents a problem in that the supervisor may not be able to continuously watch the screen for an extended period without missing anything.

This potential problem is overcome in food preparation by having numerous supervisors watch the screens and employing different shifts each of a limited time period. This solution is not so easily adapted to the busy fertility laboratories.

Another approach is to examine the exact role of the halachic supervisor of fertility treatments. Some are of the opinion that she is not really considered a complete halachic witness, since witnessing usually requires two kosher witnesses and usually halachic supervision of fertility treatments is performed by one woman.

We could explain that the precedent for her role is the Talmud’s discussion of the midwife. The Gemara (Kiddushin 73b) states that the midwife can give testimony as to which child was born first and which newborn was born from a Cohen and which from a Levi.

We could ask how this actually works, after all, she is one woman and yet her testimony is accepted even in a case of a Torah law? There are two possible approaches; either that this is a case of prohibitions (issurim) in which one witness is accepted or that we can assume that a professional gives exact information since they are concerned of being discovered if they lie or give an inexact description and would lose their livelihood.

We could explain that the halachic supervisor plays a similar role.

More on this next time.

Machon Puah for Fertility and Gynecology in Accordance with Halacha

HOLY SITES IN ISRAEL

SHOSHANA JUDELMAN

A Sanctuary in the Storms of Life

The world is chaotic and confusing. More and more so every day.

We seek sanctuary and peace. A respite from the constant treadmill of stress, reaction, and negativity that we have been running on this year. A safe haven from the storms of life. We have been assailed before, though. And Hashem gave us a lifeboat. Literally.

The paradigm of a physically overwhelming situation was the flood in Noach’s time. As a way to get through the flood alive, Hashem gave Noach the secret of the “teivah,” a floating safe room for himself and his family. Everyone in the teivah made it through the flood.

How can we build ourselves a “teivah”? How can we use it to survive the storm?

Using the lens of Chassidus and the teachings of the Baal Shem Tov, we learn that teivah is the Hebrew word for “word.” So when we read:

“Come into the ark- you and all your household.” (Beraishis 7:1)

We can understand that Hashem is telling each one of us to come into the words of Torah and Tefillah and make them into our

spiritual safe haven from the many storms and floods of this life.

I thought this was just a nice idea until I learned about the power of the words themselves.

In the Gemara Shabbos, there is a discussion of the letters and words of Torah. Chazal tell us that יכנא, the first word of the 10 Commandments, can be understood as an acronym for ”תיבהי תיבתכ

- “I wrote my soul and gave it (to you)”.

The Alter Rebbe explains in Tanya that this is the koach of the words of Torah- that Hashem contracted Himself into them. In doing so, He made the words themselves into doorways of connection to Him. And therefore, any time we immerse ourselves in the words of Torah we are, in real time, tapping into His energy and His Essence, even if we don’t understand the words.

So, the potential to connect and find peace in the words of Torah and Tefillah is immeasurable.

Noach is also told: הבתל השעת רהצ

“Set a “tzohar” at the top of the teivah” (Beraishis 6:16).

The commentaries explain that the tzohar was a source of light, although its exact nature is not revealed. The Baal Shem Tov understood it as a modifier for the words we use. He said, “let the word (teivah) said in Torah or in prayer radiate light (matzhir)! For in every letter there are worlds, souls and Divinity…”

Every word of Torah that we say draws

Hashem’s light and energy down into this world and into our souls, empowering ourselves with a feeling of peace and clarity. Just by reading them we infuse ourselves with His light.

But it is important to remember that Noach did not build the teivah in one day, the time he spent working on it was directly related to how strong it became. We too must put in effort if we want to maximize the effect the teivot of Torah and Tefillah can have on us.

May each one of us be blessed to utilize this powerful tool of connection to our Creator. To dive into the words of Torah and Tefillah as a source of comfort, strength, and inspiration. To understand that by saying even one chapter of Tehillim with this intention we are opening doorways of light and healing for the whole world through attaching ourselves to The Source of All Light.

And slowly, one word at a time, with the image of the teivah in mind, may each of us we build a radiant safe haven filled with Hashem’s light.

Shoshana teaches Chassidus for the Shirat David Community in Efrat as well as in Jerusalem for Midreshet Rachel v’Chaya and Shiviti Women’s Institute. She is a guide in Poland with JRoots and co-leads inspirational trips to Ukraine and around Eretz Yisroel. Shoshana has also been a guide at Yad Vashem since 2014.

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BY SIVAN RAHAV-MEIR

BY SIVAN RAHAV-MEIR

International Bible Quiz Champions Speak

International Bible Quiz Champions Speak

Words of Truth from the Land of Israel

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."

A mother in Israel can teach the truth to the entire Western world.

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.

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."

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. " 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.

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

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

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."

Last week, I paid a shiva call to the Buskila family in Kiryat Gat. After eight months of uncertainty, former hostage Amit Buskila was finally laid to rest. On my way there, I heard on the radio that the international court in the Hague was seeking to arrest Prime Minister Netanyahu for war crimes, that the European Union had expressed its condolences for the death of the Iranian president, and that the UN had marked his death with a moment of silence. It is, indeed, a topsy-turvy world.

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."

"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."

been delayed for so long at the Nova music festival.

"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."

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."

But Ilana Buskila, Amit’s mother, isn’t confused at all. That is what she told me:

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

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

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“Every day of life is a precious gift. I was privileged to have a gift, my Amit, for 28 years. She was an innocent girl who was murdered by Amalek. I believe that Amit was protecting us, protecting me. The terrorists would have reached Kiryat Gat if they hadn’t

“Amit was murdered just because she was a Jew. Any Jew who was there would have been murdered. A rabbi explained to me today that she has risen to the highest level of heaven, as a martyr of the Jewish people. Her last words on the phone with her uncle were: ‘Shema Yisrael.’ That was her last will and testament.

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."

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."

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."

“For eight months, we didn’t know that these were her last words; we thought she was still alive.

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.

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.

We had an additional eight months of strength, of prayer, of unity, of speaking about her to the entire the world. There was nothing we didn’t do on her behalf. People transformed their entire lives for the sake of Amit Esther bat Ilana, and people will continue to do good deeds in her memory.

“We consider it a great chesed that her body was recovered and returned to us, and are deeply grateful to all the people involved

in this operation.

“Immediately after Simchat Torah, Amit’s friend went back to the area where the festival took place to look for her. She didn’t find Amit but, to her horror, she witnessed the atrocities that were perpetrated there. She filmed what she saw and her documentation contributed to the New York Times’ investigation into the violence that occurred during the attack.

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“The only moral thing to do now is to erase this evil from the face of the earth. They are absolute evil, and my daughter was all light, pure gold”.

A thousand international jurists and foreign diplomats will never achieve Ilana’s moral clarity and pure faith. In the end, this truth will prevail.

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.

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TORAH TIDBITS CONTRIBUTOR

Spiritual Growth

If you go with My statutes, and observe My commandments and perform them… (26:3).

Rashi’s interpretation focuses on Torah engagement, deep involvement in Torah. The more effort one puts into it, the more it belongs to you, the more you are part of it. “Following My statutes”, according to Rashi, means putting dedicated and persistent effort into studying Torah. The purpose of constant commitment to learning is not for intellectual exercise, but to make “observing My commands and performing them” possible. Such genuinely motivated regular engagement in Torah learning leads to the observance and the fulfillment of the mitzvot, for which G-d promises the prosperity needed for success and accomplishment in Eretz Yisrael. Plenty to eat, and safety from the enemy.

The Ohr HaChayim takes this further. He puts the emphasis on the word teiliechu literally to mean to go; you move forward: you move forward to increased spiritual growth. It is the world teiliechu that distinguishes the individual person from an animal on one hand, and from an angel on the other hand. An animal exists as an animal for his entire life: born with the limitations of an animal and dies with the limitation of the same animal. In contrast,

the angel is created as an angel; complete, perfect. The angel does not grow into an angel or into a more developed angel. But the human being, unique among all creations, has the privilege of being able to grow into a greater individual. That is what is emphasized by teileichu: you persistently and increasingly progress with Torah study and observance, enabling you to come closer to G-d through involvement in Torah and observance of mitzvot. In short, your journey through Torah brings growth through Torah.

This insight of the Ohr HaChayim fits in nicely with the Ramchal’s presentation of G-d and humanity. G-d Himself is the very pinnacle of good, which He wants to give to people. It is our task to work towards reaching such levels (Da’at Tevunot 18) so that we can receive G-d’s blessings in the spirit that they are given in this parasha and elsewhere, so that G-d Himself feels comfortable as it were in the company of His People: “I will walk among you. I will be G-d to you and you will be a people to me” (26:12). In short, not taking G-d’s blessings as free handouts, but recognizing them in harmony with growth in Torah and hakarat hatov, appreciating G-d’s benevolence… sincere hakarat hatov being an expression of spiritual growth…

Expose Palestinian law which provides a life salary for anyone who kills a Jew, anywhere.

Investigate Palestinian schools which glorify & indoctrinate the murder of Jews.

Examine Palestinian state constitution which provides no judicial status for Jews.

Determine the role played by the Palestinian Authority in sex trafficking.

Produce a study of transparency of donations to the PA.

RABBI SHIMSHON NADEL

MARA D'ATRA KEHILAT ZICHRON YOSEF

The Religious Significance of the Israeli Flag

During the season when we observe Yom Hazikaron, Yom Ha’atzmaut, and Yom Yerushalayim, the streets of Israel are lined with flags: On buildings, businesses, homes and even cars. Witnessing this sea of blue and white, one can’t help but well up with pride and emotion. Especially today, in light of the war.

But what is the Israeli Flag? Is it just a national symbol, or does it possess religious significance and meaning?

Historically, the Jewish People have flown flags for thousands of years. The Torah describes how the Jews encamped in the wilderness, “each man by his banner”(Bamidbar 2:2). According to the Midrash, these flags were a symbol of Hashem’s love: “A great love Hakadosh Baruch Hu bestowed on them when He made them flags, so that they be recognizable” (Bamidbar Rabbah 2:3). The Midrash goes on to describe how each Tribe had its own color, corresponding to the color of the stones on the breastplate of the High Priest, and a symbol based on the Torah’s blessings for that Tribe (Ibid., 2:7).

And while some contend that the Israeli Flag is a modern invention, Rav Ari Shevat, who has published extensively on the flag, has shown its historical antecedents. For example,

a flag with the Star of David has been displayed prominently in the synagogues of Prague since the mid-14th Century, with the approval of their great rabbis, among them the Maharal, Shelah, Noda B’Yehudah, and Rav Yonatan Eybeschutz.

In fact, if you visit the Altneuschul in Prague today you will find a dark red flag with a Star of David at its center. The flag on display today is a reproduction of a flag that was given to the Jewish community in recognition of their service in the defense of Prague during the Thirty Years War (1618–1648). An earlier flag was gifted to the community in 1345 by Emperor Karl IV, which also featured a Star of David.

The late historian Avraham Ya’ari, in his groundbreaking work on the development of the customs of Simchat Torah, Toldot Chag Simchat Torah, records that for centuries the flag has been a part of Simchat Torah celebrations, an image we are all familiar with.

And let us not forget the obvious: The design of the modern Israeli Flag is based on the Tallit.

The familiar blue and white flag was first adopted at the First Zionist Congress of 1897, even though it had earlier incarnations. It was David Wolffsohn, a banker from Kovno who played an important role in the early Zionist movement as an assistant to Herzl and later,

YOM YERUSHALAYIM

the second president of the Zionist Organization, who made the decision to adopt the Tallit motif. In a jubilee volume, celebrating twenty-five years since the First Zionist Congress, Wolffsohn writes that the choice was obvious: “We already have a flag, white and blue - the Tallit that we wrap ourselves up in during prayer - this Tallit is our symbol. Let us take the Tallit out from its case and unfurl it before the eyes of Israel and before the eyes of all the nations!” By choosing the motif of the Tallit, Wolffsohn imbued the flag with religious meaning.

Rav Avraham Yizchak HaKohen Kook also saw religious meaning in the flag. At the rededication of the Churva Synagogue in Jerusalem on Chanukah 1926, Rav Kook not only allowed the flag of the Jewish Legion to enter the synagogue, in his invocation he described the flag as holy; a symbol of Redemption.

But to some, the flag represents secular Zionism and a secular government, at times antagonistic to religion. The truths of history, however, prove that things weren’t always so black and white. In an article that appeared on the 22nd of Nissan, 1948, just two weeks before Israel declared its independence, Hamevaser, the newspaper of the Agudath Israel, called on its readers to place the blue and white flag in their windows. And in the early years, following the establishment of the State, the flag was proudly displayed in many homes on Yom Ha’atzmaut, including the homes of great rabbinic leaders of the day. Among them: Rav Yechezkel Abramsky and the Rebbes of Modzitz and Sadigura. Till today, the flag is flown over the Ponevezh Yeshiva on Yom Ha’atzmaut out of deference to its founder, Rav Yosef Kahaneman, who began the practice.

Growing up in New Jersey, my first encounter with the Israeli flag was in Shul. There it stood, adjacent to the ark, flanked on the other side by the American Flag. And despite a ruling by Rav Moshe Feinstein against the placement of the flag in the sanctuary (Igrot Moshe, OC 1:46), the Israeli Flag has become a fixture in many synagogues.

For Rav Yosef Dov Halevi Soloveitchik, the Israeli Flag is a symbol of tremendous sacrifice. In an address at a Mizrachi convention, Rav Soloveitchik expressed the significance of the Israeli Flag in Halakhic terms. He invoked the practice of burying a Jewish martyr in his blood soaked clothes, as his clothes cry out for vengeance (See Shulchan Aruch, YD 364:4, and Shach, ad Loc.). Rav Soloveitchik continued and compared this to the flag:

“The blue and white flag, soaked with the blood of thousands of young Jews who fell in the War of Independence, protecting the Land and settlements (religious and non-religious - for the enemy, yemach shemam, did not distinguish), has a spark of sanctity that flows from devotion and self-sacrifice. We are all enjoined to honor the flag and treat it with respect” (Chamesh Drashot, p. 89-90; See also Nefesh Harav, p. 99-100).

The State of Israel was not handed to us on a silver platter. We have paid a heavy price, and continue to sacrifice. Our fervent hope and prayer is to see the fulfillment of the words we pray daily, “Raise the banner to gather our exiles and speedily gather us together from the four corners of the earth to our Land.”

Rabbi Shimshon HaKohen Nadel lives and teaches in Jerusalem, where he serves as mara d’atra of Har Nof’s Kehilat Zichron Yosef, rosh kollel of the Sinai Kollel and Kollel Boker at Hovevei Zion.

YACHAD

This Dvar Torah is a summary from a chavrutah between Bayla Greenblum, Yachad Gush Etzion Chapter Coordinator and Tali Hill, new olah from LA and Gush Etzion Chapter participant.

Parashat Bechukotai, the final portion of Sefer Vayikra, discusses the rewards and punishments that will take place, depending on how we follow in the ways of Hashem. Rewards are granted for keeping Torah and mitzvot, treating each other with respect, and demonstrating love for Hashem’s ways. However, failing to uphold the Torah and be true in our avodat Hashem can result, chas v’shalom, in punishment.

Israeli journalist and lecturer Sivan Rahvav Meir discusses the inclusion of both incredible blessings and horrific curses in the parasha

(Vayikra: Perek 26, Posuk 37).

“They will stumble, each man over his brother as if from before a sword, but there is no pursuer; You will not have the power to withstand your foes.” (ArtScroll translation)

The Torah describes here a cursed reality in which we run and fall on each other, even without an external enemy. In his commentary on the words “

,” Rashi brings a Midrashic interpretation of this verse, citing the Talmudic concept (Shavuot 39A) of “

” – all of Bnei Yisrael are responsible for one

another. He explains that “one stumbles through the sin of another for all of Israel are guarantors for one another” (ArtScroll translation). Every Jew is responsible to support his fellow Jew’s observance and should do his utmost to prevent them from sin. That is, if one can weaken his fellow Jew, so too he can strengthen him. After all, one’s deeds and behaviors create a domino effect. While aveirah goreret aveirah (sin leads to sin), so too mitzvah goreret mitzvah (a good deed leads to another good deed). Rabbi Malovevich points to the comfort that can be found in Rashi’s words even within the severe language of the curse: we, as a nation, are connected not only physically, but spiritually. Just as we can fall together, we can and must rise together – and it is then that we are victorious against our enemies. This notion of areivut is especially critical during Sefirat Ha-Omer. In Yevamos 62b, the Gemara explains that 12,000 pairs of Rabbi Akiva’s students passed away in a single period because they failed to treat each other respectfully. During this time, we must reflect on how we to treat one another, and further our efforts to approach every person with ahavat Hashem and yirat Hashem – that is, we must do our utmost to fulfill “תבהאו

” (Vayikra 19:18). By integrating this mitzvah into our daily lives, we bring achdut to our people, and may merit great blessings from Hashem now and in the world to come.

At Yachad Israel, we seek to embrace a culture of unity, in which we feel like one big family. May we find peace and happiness and accept every person for who they are. And, may we merit the coming of Mashiach and the rebuilding of the Beit Ha-Mikdash bimhera b’yamenu amen. Shabbat shalom!

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