OU Israel Center Torah Tidbits - Parshat Shelach 5784
Avot Chapter 3 | Mevarchim
United We Stand
‘How’, Not ‘If’ Rabbi Judah Mischel Pg 36
The Special Significance of Seudah Shlishit Pg 58 Rebbetzin Zemira Ozarowski
Torah Tidbits Family
Rabbi
Aliya-by-Aliya Sedra Summary
Rabbi Reuven Tradburks
Memory Loss
Rabbi Dr. Tzvi Hersh Weinreb
Too Coincidental to Be a Coincidence?
Rabbi Shmuel Goldin
What Made Joshua and Caleb Different?
Rabbi Lord Jonathan Sacks zt"l
…And So Were We In Their Eyes?
Rabbi Shalom Rosner
52 Two Loves
Rabbi Moshe Taragin
56
Yehoshua’s Playbook: Effective Strategies for Personal and Collective Success
Rebbetzin Dr. Adina Shmidman
60 The Special Significance of Seudah Shlishit
Rebbetzin Zemira Ozarowski
62 The Divine is in the Details Rabbi Aaron Goldscheider
66
Eating Meat at a Table with Incidentally Placed Milk Food
Rabbi Daniel Mann
68 A Ruling in Alabama
Rabbi Gideon Weitzman
70 Olim Revisit the US in Trying Times
Rabbi & Rebbetzin Billet
72 A Birthday Present Sivan Rahav-Meir 76 The Y-Files Comic Netanel Epstein
Yachad Rena Mackler // Nechama Korn
Photographed by Leah (Tourkin) Yerushalmi. The photo reminds me of Psalm 115, verse 16: “The highest heavens belong to the LORD, But the earth has been given to humankind by the LORD”. The Psalm describes what’s seen here: God made the sky above, and people built a structure (a wedding hall!) on the earth below. A large puddle on the roof reflects the magnificent cloud-filled sky. About the photographer: Leah (Tourkin) Yerushalmi made Aliya to Jerusalem from Washington DC in 1970. She’s a very proud Eema and Savta of a large group of “sabras” - most of them born in Jerusalem. Leah is a retired writer and translator. She enjoys taking photographs wherever she goes.
Rosh Chodesh Tammuz is on Shabbat July 6th and Sunday,
CANDLE LIGHTING OTHER Z'MANIM
Aza Area (Netivot, Sderot et al)
Be’er Sheva
Mond/Herzliya/K.Saba
/ Zichron
Gush Shiloh
/ Givat Shmuel
Tzfat / Bikat HaYarden
(Jerusalem): Shelach 9:06 PM • Korach 9:05 PM
JERUSALEM
JERUSALEM
Ranges 11 days Wed - Shabbat
Ranges 11 days Wednesday - Shabbat
Oct x - x / x - x Cheshvan
June 26 - July 6 / 20 - 30 Sivan
Earliest Tallit and Tefillin x:xx - x:xx
Earliest Tallit and Tefillin 4:36 - 4:40
Sunrise x:xx -
Sunrise 5:35 - 5:39
Sof Zman Kriat Shema
Sof Zman Kriat Shema 9:09 - 9:11
Avraham
Magen Avraham 8:25 - 8:28
Sof Zman Tefila
Sof Zman Tefila 10:20 - 10:22
(According to the Gra and Baal HaTanya)
(According to the Gra and Baal HaTanya) Chatzot (Halachic Noon) x:xx - x:xx
Chatzot (Halachic Noon) 12:42 - 12:43
Mincha Gedola (Earliest Mincha) x:xx - x:xx
Mincha Gedola (Earliest Mincha) 1:17 - 1:19
Plag Mincha x:xx - x:xx
Plag Mincha 6:19
Sunset (Including Elevation) 7:53 - 7:52
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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
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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
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) Daf Yomi: Kidushin
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)
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
MITCHEL R. AEDER, PRESIDENT OF THE ORTHODOX UNION Yehuda Neuberger, Chairman of the Board, Orthodox Union | Dr. Josh Penn, OU Kashrus Commission
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DEAR TORAH TIDBITS FAMILY
DEAR TORAH TIDBITS FAMILY
RABBI AVI BERMAN Executive Director, OU Israel aberman@ouisrael.org
My son Elyashiv, who is serving in the tank division in the IDF, was let out for Shabbat a few weeks ago. He was taking a bus home from the central bus station in Yerushalayim and decided to buy a drink while he was waiting for the bus. As he opened his wallet to pay, a kind stranger reached out with his credit card and paid before Elyashiv could even say anything. The man looked at Elyashiv and said, “Thank you for defending us,” before walking away without another word. These kinds of stories are happening all the time here in Israel and beyond. The hakarat hatov being expressed by all of Klal Yisrael to our soldiers and those working so hard to protect us is tremendous.
I am writing this from Vancouver in British Columbia, Canada, a community extremely dear to my heart. Almost two decades ago, I spent five years of my life here with my family, working for NCSY and Congregation Schara Tzedeck. Despite so many years having passed, we remained close to the Jewish community here. When I come back to visit, as I do every year, they ask me to speak. Once
RABBI AVI BERMAN Executive Director, OU Israel
again, I was able to see the hakarat hatov they had for their brethren in Israel who are willing to make the ultimate sacrifice to defend their people. It’s remarkable to see the amount of love, prayers and events that Jews around the world are doing for the Jews of Israel, which is so clear here in Vancouver. Their physical distance notwithstanding, their hearts are totally intertwined with the hearts of the Jews of Israel.
There are many groups of people that, unfortunately, do not often receive the hakarat hatov that they really deserve. One of those groups being people working in chinuch (education) formal and informal alike. From teachers in schools to NCSY advisers to a JLIC couple on a college campus, they put in so much hard work toward education. Unfortunately, we as a society don’t fully recognize this tremendous effort. When was the last time a stranger paid for the drink of a teacher at the central bus station? When is the last time educators even heard thank you from the public for all they have done?
There might be a simple reason for this. Perhaps it’s because the results of good education don’t show for many years. The seeds teachers plant in the minds and hearts of children often only blossom when they become adults. Nevertheless, we can see the effort these educators put in now to help form enthusiastic, passionate, and knowledgeable people, and we really should acknowledge it.
I am privileged that after having spent five years here in Vancouver, I can still
come back and have remained connected. I can see the teens I taught and spent time with in NCSY as they have become adults, with lives and families. I have seen what education has done for them. I continue to help guide teenagers today, when I come and spend time with them. I see the challenges, and I see how teachers are helping to guide them through these challenges.
I can say firsthand how hard my wife and I worked to make sure the teenagers of Vancouver saw our passion and love toward Judaism. We worked hard to show them how important it was to marry Jewish, to stay in the fold and connected to their Jewish faith, to keep Shabbat, kashrut, and other ways to keep their Judaism alive in their lives. It is extremely gratifying for us to see teens we knew continuing the path that their parents prayed for and marrying Jewish, Baruch Hashem.
This past Thursday, I was asked by my dear friend Rabbi Andrew Rosenblatt, who has been leading the Congregation Schara Tzedeck community here for the last 20 years, to speak to my former NSCYers from Vancouver (who are today 25-35 years old) about what’s happening in Israel. The trip was so busy for me that I didn’t have an opportunity beforehand to see a list of who was attending. I arrived at Rabbi Rosenblatt’s house and saw that he and his family prepared a beautiful barbeque for the event. I’ve spoken to some of the attendees recently, and others I haven’t
seen since moving back to Israel. I got to see how they stay connected to Judaism and that many of them chose leadership roles within their community.
That was the most gratifying feeling in the world, knowing that after so much time, effort, and instilling passion into their lives, we can see how much it has paid off. The challenges of this generation are massive. Getting our youth to be involved and interested in living Jewish lives is never an easy task. But when I saw that they were involved in committees, boards, fundraisers and events, and they sat at this barbeque and asked me what they can do, that was amazing to hear. They listened to me speak about what OU Israel is doing for at-risk teens and our many initiatives for the English-speaking population
Our beloved father, grandfather and great grandfather
ASHER SCHAPIRO z”l
Former chairman of The Great Synagogue in Jerusalem
in Israel, and they just responded with, “Rav Avi, what can we possibly do to help?” I shared a number of ideas with them. When I told them how we can tell those youth who are displaced from their homes in Israel that there are Jews in Vancouver who care about and love them, they were extremely excited to make that happen. This bond, between our brothers and sisters in Israel and those across the world, is crucial, especially in today’s environment.
It was such a sweet moment for me, seeing these young adults who my wife and I, amongst many others, invested countless hours in, becoming the leaders of tomorrow, today, and doing it with such love and such passion. Many of them are married, some of them with children already. They are not only building their own Jewish homes, but building the collective homes of the Jewish community in Vancouver. It was a moment that allowed me to say, this is how you express hakarat hatov to teachers - by living the lives they
We extend condolences to Seth (Memphis), Baruch David (Ashdod), and Yossi (Beitar) Kaufman
On the passing of their esteemed mother
Mrs. Leah Kaufman
Who survived the horrors of Transnistria, rebuilt her life and served as a beloved teacher in Montreal, made Aliya, and inspired thousands of Jewish souls through her lectures around the world.
Her remarkable and riveting memoir Live! Remember! Tell the World! is available on Amazon, B&N, and other platforms: https://www.amazon.com/dp/9655782646
helped you achieve. Seeing what my wife and I were zoche to help achieve was infinitely more gratifying than a free drink from a stranger.
My hope and my prayer is that we all show our educators, those who taught us when we were younger and those who continue to teach us today, how much they mean to us. Not only after class, or the experience we had with them, but also years after. Go over to your teacher and say, “You know this idea you taught me? I still think about it. It is still meaningful to me, and I still act according to that advice.” That is a message that every teacher wants to hear.
In this week’s parsha, we find the sin of the spies. Ten princes of the Jewish people, and yet they spoke ill of Eretz Yisrael. We still suffer the repercussions of this sin. If so, the opposite will have a tremendously positive impact instead. We should show appreciation, speak good words, to our teachers, to our parents, to each other, and to Hakadosh Baruch Hu for all that He gives us every day. Wishing you all an uplifting and inspiring Shabbat,
Rabbi Avi Berman Executive Director, OU Israel aberman@ouisrael.org
FROM THE DESK OF RABBI MOSHE HAUER
OU EXECUTIVE VICE PRESIDENT
Moral Confidence
Rabbi Dr. Abraham Twerski made an incalculable contribution to Jewish life, creating communal awareness on issues of addiction, mental health, and abuse. He was the author of more than 80 books and would comment wryly that he was addicted to publishing. But with all the subjects he tackled, he based everything on the single theme of self-esteem and sourced that value and his life’s work from a single verse in our Parsha (Bamidbar 13:33):
“We were like grasshoppers in our eyes, and so we were in their eyes.”
When the spies sent to scout Canaan returned, they said that the land was inhabited by a race of giants, whereas “we were like grasshoppers in our eyes, and so we were in their eyes.” This can be understood in two ways that are contrasting but complementary: the way you feel about yourself is how
you believe others see you, and the way you feel about yourself will dictate how others see you. These are important insights into the impact of self-esteem.
As fundamental as this issue is in our self-concept, it is equally predictive of our external impact.
Avraham is described (Yehoshua 14:15; see Rashi there) as the opposite of a grasshopper, ha’adam hagadol ba’anakim, a great amongst giants. He was described (Bereishis 23:6) as a nesi Elokim, a G-dly prince, crowned as such by the world on account of his moral and spiritual greatness. Avraham assertively played a critical role in changing the world around him. As a man of spiritual greatness, he was acknowledged as the truer giant in a community of physical titans, Chevron. Avraham stepped forward with complete confidence in what his faith had to offer mankind and without any sense of inferiority. He identified the idols, making it his business to understand what others were thinking and believing, and proceeded to dismantle the ideas that had no place in a world of truth. He went beyond those who sought shelter in his tent, inviting in others whose beliefs were not yet identical with his, engaging them on Condolences to Yaakov Amrofel and family on
their own terms and bringing them around to the truth.
This kind of moral confidence remains critical both for our religious survival and for the fulfillment of our societal mission. The world around us is imposing and impressive and we need to be confident in what we have to offer if we are to resist surrender to its values. Like Calev, we can be surrounded by a cadre of powerful and negative influencers and if we are to uphold our values, we will need to draw on a reservoir of strength and a healthy moral self-concept. Thus, notes the Chassidic master Chiddushei HaRI”M, Calev went to the city of physical giants, Chevron, and prayed and drew strength at the graves of the Avos (Bamidbar 13:22, Rashi), those whom even those titans had to acknowledge as their superior as they had in the days of Avraham. While his colleagues viewed themselves as grasshoppers, he understood that the truth to which he was committed rendered him a giant.
Only with confidence in what we bring to the table, with the recognition that the good is far more powerful than the great, will we be able to impact the world around us.
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Moshe is instructed to send leaders, 1 per tribe, to tour the Land. The leader’s names are listed. They are to travel from the Negev to the mountainous area. To see the land, the people, the cities and the fertility: assess them and bring back produce.
Rashi says that Moshe was given the discretion to send spies; it was his choice. Why then did he send them? It seems like an error in judgement.
Perhaps the 3 confrontations of the last parsha have made Moshe skittish. If they complain about meat and about my leadership, who knows what kind of rebellion could come from the challenges of entering the Land. Some will want to. Some will not. And we could have a civil war. The best way to avoid the civil war is to enlist the leader’s support, the 12 leaders of the tribes. With their support, the people will feel more willing to shoulder the challenges of entering the Land. Sounds like a good idea.
2ND ALIYA (13:21-14:7)
So travel they did; entering from the south, traveling north to Hevron, where descendants of the giants lived. They gathered grapes, pomegranates and figs, returning after 40 days, reporting to Moshe, Aharon and the people, showing them the fruits. They said: it is a land of milk and honey. The people are
strong, cities heavily fortified, and we saw giants. Many nations dwell there, including Amalek. Calev interrupted: Let’s go and take this Land, we can do it. The others answered: no, we can’t. They slandered the Land, offering that we are grasshoppers in the eyes of the people of the Land. The people challenged Moshe and Aharon: better that we had died in Egypt or here in the desert rather than die trying to take the Land. Moshe and Aharon are despondent, ripping their clothes. Yehoshua said: the land is very very good.
The plan derails. And fast. You asked us to scout the Land: it is lush. The people: giants. The cities: fortified. The fertility: huge fruits. The people are understandably afraid; everything is bigger than us. Including the plan to march in and take this Land; it too is too big for us.
This is a powerful lesson of leadership. Perhaps Moshe made an error in sending the spies. But that is in hindsight. In real time, when he was faced with a series of little rebellions from the people, he had to figure out how to prevent a big rebellion, a civil war. After all, lack of meat can’t compare to the challenge of the impending war when entering the Land of Israel. If lack of meat makes them question Moshe’s leadership, how much more so the upcoming war. Moshe made the decision that seemed wisest at the time.
The lesson to us could well be that decisions that leaders have to make are, well, they are tough to get right. If Moshe did what
he thought was best and it turned out bad, then leaders over the years will inevitably use their best judgement and sometimes just get it wrong. It doesn’t mean they are bad people. Just that they are wrong.
3RD ALIYA (14:8-25)
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!
Yehoshua said: if G-d wants, He will bring us there. But do not rebel against Him. The people wanted to stone him.
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!!
G-d said to Moshe: how long will these people annoy me, after all the miracles I have done? I will wipe them out and make you a great nation. Moshe countered: You can’t do that. It will appear as if You lack the power to bring them into the Land. Gird Yourself, God, and be merciful. G-d said: I forgive them as you have said. But. These people, witnesses to all the miracles who now balk; they will not enter the Land, save Calev.
This story of the spies is one of the 2 national failures of the Torah, right beside the golden calf. In fact, G-d’s response here is almost identical to His response there: let Me wipe them out and make you Moshe the new nation. And Moshe’s response here too is identical to there. If you wipe them out, people will assume You are good at taking the people out of Egypt. But You can’t bring the people to the Land. Your power is limited.
Moshe pleads: G-d relents. This is not the story of failure: it is the story of forgiveness. Just as the story of the golden calf is a story of forgiveness. The more profound the failure, the more loving the forgiveness.
Most crucially, this exchange between Moshe and G-d is a glimpse beyond the veil. And that is the powerful meaning of the story. Because we are now embarking on Jewish history, marching to the Land. The beginning of thousands of years of Jewish
history. And in preparation for this march, the Torah has outlined in great detail that G-d is in our midst. So, everything should work out just right: guided by His cloud. Yet, Jewish history will be replete with fabulous successes and tragic failures. The trek will be one of peaks and valleys, fits and starts, building and terrible destruction. How are we to understand His ways? With G-d in our midst, should it not be working out better than it is? Oh, that we could peek behind the veil and know His ways.
And that is this story. This story is the peek behind the veil. G-d wants to destroy us. Moshe pleads. We are saved. It is the story of what could have been but wasn’t. Does 40 years in the desert seem harsh? Well, not when juxtaposed to the alternative: destruction of the entire people. We see 40 years as bad. No, no, no. 40 years is generosity.
Forgiveness. Mercy. Love.
We are at such a disadvantage when viewing the tragedies of Jewish history. Because we only see what actually happens; we never see what could have happened. What we see may look terrible. But what could have been might be so much worse.
We must be oh so careful when thinking we can surmise the Divine way. This story teaches us: we never know what could have been, what may have been. It could have been the destruction of our people. But it wasn’t; it was only a 40-year delay. The 40 years in the desert looks like a tragedy. But it is actually Divine love; He did not destroy us. Only delayed us.
4TH ALIYA (14:26-15:7)
G-d told Moshe and Aharon to tell the people: As you have said, so will it be. You will not enter the Land. You all will die in the desert. Your children will enter the Land. The number of days you toured will be the number of years in the desert, 40 years. The people mourned. They attempted to rectify their error by arising early to now journey, but Moshe warned them that G-d is not with them. They suffered defeat. Moshe instructed: when you settle in the Land and bring offerings, bring flour, oil and wine with the offerings. This will be pleasing to G-d. While the people are told that they will all die in the desert, they are also told they will enter the Land. Well, not them, but their children. That is the crucial element of this
Condolences to the family of Rabbi Nathan Weiss z”l on his passing
story: the commitment of G-d to His people is unchanged. His plan merely delayed. This is the story of love of G-d for His people. While the timetable has been altered, the commitment He has made to bring us to the Land is in full force.
5TH ALIYA (15:8-16)
A bull offering’s flour, oil and wine amounts are higher than for sheep. Everyone brings these similar libations: one law for all.
This very short aliya is a continuation of the previous aliya in which the flour, oil and wine amounts are given for offerings of sheep or rams. The previous aliya did not want to end with the tragedy of the story of the spies. Instead, it ended with the phrase “a pleasing aroma to G-d”.
In fact, this description of the libations is encouragement. You will make it to the Land. And you will bring offerings there. You will bring flour, oil and wine that accompany the offerings. Those things are the finest of the produce of the Land. On the heels of the sentence of 40 years in the desert is the promise that you will harvest wheat, olives and grapes in your land. You may be suffering now due to this terrible sin of the spies. But good times await you. And I, G-d says, want you to approach Me with your full noble station of life: your fine flour, finest olive oil and the joy of wine.
6TH ALIYA (15:17-26)
Upon entering the Land, the mitzvah of taking challah from bread dough begins. If an error is made and the entire people accidentally sin as a result, a sin offering of a bull is brought. Atonement is granted as the people sinned accidentally.
The post spy encouragement continues. You
will enter the Land. And you will have bread, not manna. In the midst of a crisis, it is hard to imagine the smoke clearing. But it does. And it will. You personally will not make it to the Land; but the Jewish people will. Additionally, this sin that occurred, this national sin has been punished harshly with 40 years in the desert. But national sins will happen and will be forgiven; not by national exile but by a mere offering of a bull. Of course, that requires admitting the sin. When you are contrite, G-d says, I am there to grant forgiveness.
7TH ALIYA (15:27-41)
A chatat offering atones for an accidental sin. However, the soul is cut off for one who blasphemes G-d. A person was found chopping wood on Shabbat. He was sequestered, as Moshe and Aharon did not know what to do with him. They were told he was to be put to death. Place tzitzit on the corners of your garment as a reminder to do all the mitzvot and be holy to Me.
The lessons of leadership continue. Moshe and Aharon do not know what to do with the person found chopping wood on Shabbat. They have no problem admitting what they don’t know. A leader as great as Moshe does not have all the answers all the time. No shame in admitting that.
HAFTORAH FOR SHELACH
YEHOSHUA 2:1-24
The Torah portion discusses the twelve spies that were sent by Moshe to explore the Holy Land. We fast forward in our haftorah to the story of the spies that Yehoshua sent to scout the city of Yericho, prior to the Jewish people’s invasion of the Land.
The two spies arrive in Yericho and lodged at an inn operated by a woman named Rachav. When their presence is made known, she hides her guests and protects them from the king. She actually hid them on her rooftop.
The two spies assure her that they will protect her and her family when the Israelites enter and conquer the Land. She is to place a scarlet thread in the window as a sign that her home is a place of safe haven.
The haftorah then dramatically describes Rachav providing a way for the men to safely escape. The men are able to grab onto a rope and lower themselves from her window. The spies are successful in exiting the city and return to Yehoshua with their report.
STATS
37th of the 54 sedras; 4th of 10 in Bamidbar. Written on 198 lines, ranks 25th. 10 Parshiyot; 7 open, 3 closed. 119 p’sukim, ranks 21, 6th / Bamidbar. 1540 words, ranks 27, 5th / Bamidbar. 5820 letters, ranks 27, 4th / Bamidbar. Shelach has shorter than average pesukim, which explains the drop in rank for words and letters, yet the rise in rank within Bamidbar indicates that there are sedras with even shorter p’sukim.
MITZVOT
3 mitzvot - 2 positives - Challah & Tzitzit, and 1 prohibition, not to follow the temptations of your heart and eyes. As we point out often, the distribution of mitzvot in the Torah is very uneven. With only 3 mitzvot, there are 25 sedras with fewer mitzvot than Shelach and 26 with more. 3 is the median number of mitzvot per sedra in the Torah. Teruma and Chukat also have 3 mitzvot each.
the Land of Israel? Or to be the army of Hashem? A fighting army with its G-d in its midst? Or both?
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.
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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,
Every person who was not born in Israel and lives in the Holy Land should celebrate his/her ALIYANNIVERSARY annually! REMEMBER! WITH ALIYAH BLESSINGS! The NEAMANS
BY RABBI CHANOCH YERES R av, Beit Knesset Beit Yisrael, Yemin Moshe
14 TORAH TIDBITS 1516 / BAMIDBAR
“And they told him and said, We came to the Land which you sent us to, and it surely flows with milk and honey.” (13:27) How can we accuse the spies of inciting against the Land of Israel when they are describing it correctly as a land flowing with milk and honey? Rashi explains their statement was true so to add some truth to conceal their following statement that was false.
However, Rabbi Yaakov Moshe Charlap (1882-1951, Jerusalem) asks a question on this Rashi. If their first statement had truth in it so that they may conceal the lie afterwards, if one reads their next statement, there still seems to be only truth being stated by the spies? The spies go on and describe the country as “people who dwell in the Land are strong and the cities are large and fortified”. Where is the falsehood, it is merely a description of the reality they saw? Where is the lie and falsehood of the spies?
Rabbi Charlop answered that Moshe had taught the spies a simple way to determine the situation at hand. If the inhabitants live in open and unfortified cities, they must be relying on their own strength and military capability, and therefore deemed strong. However, if they live in fortified, walled cities, they must be fearful and unsure of their ability to defend themselves thereby needing to live behind high walls.
The spies, however, contorted this idea. Their falsehood was the impression that the people who were living behind great fortifications behind massive walls were a major threat and mighty enemy, which was the clear lie and distortion of the truth. This was their fault. They began with a truthful report of a land flowing with milk and honey only to lie of the imminent threat of these inhabitants. - Shabbat Shalom
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THE PERSON IN THE PARSHA
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS
Memory Loss
When one reaches a certain age, he does not have to be reminded that his memory is not what it used to be. These days, one receives e-mails, unsolicited of course, with such titles as “Eight Tips for Improving Memory,” and “Preventing Memory Loss in the Aging Person’’. Undoubtedly, one of the consequences of the passage of the years is the fading of some, but certainly not all, memories.
But it is not only older people for whom memory is problematic. Younger people as well forget a lot. Moreover, even those memories that they retain are often modified, if not distorted.
Our ability to substantially change the memories we have of past experiences is brought home to me forcefully almost every week. As the faithful reader of this column knows full well, I often share my recollections of events in my life as the background for my comments on the weekly Torah portion. Very frequently I receive e-mails from old friends and classmates protesting that these recollections are inaccurate. Typically, it is my younger sister, Judy, who chastises me and declares: “That’s
your Mazal Tov to Cyril & Golda Simkins and family on the marriage of their granddaughter
not the way I remember it.” Or, increasingly lately,” You must have made up that one!”
What about memories of a group? Surely, when a group of friends, for example, gets together after many years and discusses their memories, they will all agree about what transpired. Yet, if you ever attended a class reunion, you came away impressed by how different people remember events very differently.
The Jewish nation specializes in memory. We remember the Sabbath, the Exodus from Egypt, and a host of other historical experiences. We even remember our enemy, Amalek. Sociologists have termed such memories “collective memories”. One wonders whether collective memories remain intact over time, or whether different groups of descendants remember their ancestors’ experiences differently.
This week’s Torah portion, Parshat Shelach (Numbers 13:1-15:41), contains a description of the beginning of the ordeal of spending forty years in the wilderness, or midbar. The story is a familiar one. The spies returned from their mission and spoke words of despair and discouragement. The Almighty was angered by this and by the people’s reaction to the spies report. He expressed His anger harshly: “Not one shall enter the land in which I swore to settle you…Your carcasses shall drop in this wilderness, while your children roam the wilderness for forty years, suffering for your faithlessness…”
Forty years of wandering must have left an indelible impression upon the collective memories of the Jewish people. Yet,
note how very discrepant versions of the wilderness experience developed over the course of the centuries.
On one hand, there are those who look back upon the years in the midbar as a time of opportunity for spiritual development. They see it as a time when the Jews could concentrate upon Torah study without concern for mundane matters. After all, their needs were taken care of by the Almighty. They were fed the manna, food from heaven, and their clothing showed neither wear nor tear. According to an ancient Midrash, Mechilta DeRabi Ishmael, the Almighty knew that had the people entered directly into the Land of Israel they would have busied themselves with their fields and vineyards and would have ignored Torah. He, therefore, rerouted them through the desert, where they ate the manna and drank from the miraculous well and absorbed Torah into their very bodies.
Rabbi Yonatan Eybeshutz, in his collection of sermons known as Yaarot Devash, uses idyllic terminology to describe the midbar experience: “With all their physical needs cared for, their time was freed to be totally devoted to the Lord, with no impediments and no distractions.”
Indeed, Rabbi Chaim of Volozhin, the early 19th century founder of the famed yeshiva of Volozhin, wanted his institution of higher learning to replicate the midbar environment. He dreamed of creating an institution in which the students gave thought to neither career nor creature comforts, but were free to devote all their time, day and night, summer and winter, to pure Torah study, with nothing to deter them from that sacred goal. To a large degree, Rabbi Chaim was successful in achieving his dream.
The collective memory of men such as Rabbi Yonatan Eybeshutz and Rabbi Chaim of Volozhin was of forty pleasant years of life in a placid wilderness, a paradise of sorts, in which men were free to indulge in Torah study in its most spiritual sense.
But we also have evidence of a very different collective memory of the experience of 40 years in the midbar. One articulate expression of this very different version is to be found in the commentary of Ramban, Nachmanides, on Exodus 12:42. He views the wilderness experience as the very opposite of a utopia. He sees it instead as a precursor to the lengthy and persistent galut, the exile of the Jewish people from its land, the torture and persecution it endured, and its dispersal throughout the world
He writes: “All these forty years were a time of great suffering, as it is written: ‘Remember the long way that the Lord…Has made you travel in the wilderness…That he tested you with hardships…He subjected you to the hardship of hunger.’ You had a total exile in a land which was not yours, but which was the realm of the snake, the serpent, and the scorpion.”
These two very different collective memories force us to question which version is true. The answer is, as in so many other such disagreements, that there is a grain of truth
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in both versions. For some people, and for some of the time, the wilderness experience was an unsurpassed spiritual opportunity. For others, and at other times, challenges prevailed, and deprivation and frustration were familiar phenomena.
All of us live, to one extent or another, in a “wilderness.” At times we feel that we are in paradise, and at times we are convinced that we are in the opposite of that. At times we use our “wilderness” for its spiritual richness, and at times we find the “wilderness” arid and barren. Eventually, we will tell the story of our years in the “wilderness” to our children, and they will pass the story on to our grandchildren.
It should be no surprise to us that our grandchildren will then have differing versions of what our experience was like. Collective memories differ because our world is complex. It is a world in which, as the Midrash puts it near the beginning of the book of Genesis, “light and darkness are intermingled”.
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MIDEI CHODESH B'CHODSHO
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At this time of the year, our calendar seems to strike a discordant chord...
Is This Any Way to Introduce a Hero?
Each year, the Festival of Shavuot is surrounded by the opening parshiot of Sefer Bamidbar. These parshiot; Bamidbar, Naso, Beha’alotcha and Shelach; speak of the preparations for the Israelites’ departure from Mount Sinai and the events that immediately follow.
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.
In contrast, the Festival of Shavuot, itself, marks the nation’s arrival at Sinai and the onset of Revelation; all of which occurs two years earlier.
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?
then the dramatic events of Sinai will have achieved their purpose. If, however, upon leaving the site of Revelation, the people leave Sinai behind, then those miraculous proceedings will have been little more than a divinely orchestrated sound and light show, impressing the observers in transient fashion.
Numerous commentaries address the issues before us…
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.
As we open the Book of Bamidbar each year on the Shabbatot surrounding the Festival of Shavuot, as we begin to read of our departure before we arrive, we proclaim our understanding that the years spent at Sinai achieve their significance in retrospect.
“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.”
Questions abound:
Why do we yearly read of our departure from Sinai specifically on the Shabbatot surrounding the anniversary of our arrival? Are we confronted with a meaningless coincidence, or does a deeper message emerge from this pairing?
Why does the Torah depart from its usual mode of describing an individual’s birth?
What does the seemingly superfluous phrase “and a man went…” indicate?
Upon consideration, the calendric connection between the opening parshiyot of Bamidbar and the Festival of Shavuot may not be a coincidence, at all. Instead, the calendar may be transmitting a fundamental truth:
The most important moment of Revelation is the moment the Israelites leave.
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 instant of the nation’s departure from Sinai determines the value of all that has come before. If the Israelites leave the site of Revelation changed by the experience, carrying the Torah with them and within them,
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.
What, however, is the verdict regarding the lasting impact of Revelation upon the people? Are the Israelites ultimately successful in their transition from Sinai?
The parshiyot unfolding before us reveal a mixed verdict concerning these questions...
On the one hand, the specific generation that witnesses Revelation fails its ultimate test.
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.
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
“Like a child running away from school,” the Israelites leave Sinai with alacrity, anxious to rid themselves of the obligations thrust upon them by divine law. Their immediate rebellion launches a series of cascading calamities culminating in the sin of the spies, recorded in this week’s parsha, Shelach. This final transgression seals the fate of the Exodus generation, as HaShem sentences its
members to death over a forty-year period of wilderness wandering. Only their children will inherit the Land.
On a temporal level, the departure from Sinai leads to failure.
On the other hand, we are here, thousands of years later.
Despite the failure of the generation of the Exodus, Revelation does successfully launch the majestic story of the Jewish people. Transcending the tragedies of the moment, a nation is forged at the foot of Sinai: a people that will be bound, across time and place, by the commandments and values of Torah law. In a timeless, eternal dimension, the departure from Sinai leads to tremendous success.
Today we confront some of the greatest challenges that have faced the State of Israel since its inception; accompanied by a rising tide of antisemitism in country after country across the globe. How easy it is to descend into despair, as the precious human cost demanded of us rises with each passing day, the conflict shows no sign of abating, and the specter of a widening war looms on the horizon.
And yet, in spite of the pain that we are experiencing on so many levels, despair is not an option. The road from Sinai that has brought us to this moment has been long and tortuous. We have traveled through times of deep darkness. We have experienced historical periods when all seemed lost. Nonetheless, against all odds, in defiance of all expectations, we have not only persevered, but we have come home. We have arrived at a moment in time that earlier generations could scarcely have dreamt of.
The lessons emerging from the onset of our nation’s history are clear. With God’s help, we will transcend the current crises. We will
continue on a journey that began at Sinai; a journey that will, b’ezrat Hashem, take us to the end of days.
Rabbi Goldin is the author of the OU Press volumes "Unlocking the Torah Text," and "Unlocking the Haggada."
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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 תמשנ
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What Made Joshua and Caleb Different?
The twelve men sent by Moses to explore the land of Israel came back with a wholly misleading report. They said:
“We cannot go up against those people, for they are stronger than us . . . The land which we have journeyed through and scouted is a land that consumes its inhabitants; and all the people we saw were tall and broad to a man.” (Num. 13:31-32).
In fact, as we later discover in the book of Joshua, the inhabitants of the land were terrified of the Israelites. When Joshua sent spies to Jericho, Rahab told them “A great fear of you has fallen on us, so that all who live in this country are melting in fear because of you.” When the people heard what God had done for the Israelites, “our hearts melted in fear and everyone’s courage failed because of you” (Josh. 2:9-11).
The spies should have known this. They themselves had sung at the Red Sea:
“The people of Canaan melted away; terror and dread fell upon them.” (Ex. 15:15-16)
The spies were guilty of an attribution error, assuming that others felt as they did.
They said, “We were like grasshoppers in our own eyes, and so we were in their eyes” (Num. 13:33). But as the Kotzker Rebbe noted, they were entitled to make the first claim. Just not the second. They knew how they themselves felt, but they had no idea how the people of the land felt. They were terrified of the Canaanites and failed to see that the Canaanites were terrified of them.
Now there are two obvious questions: First, why did ten spies make this mistake? Second, why did two of them, Joshua and Caleb, not make it?
Stanford University psychologist Carol Dweck has written a fascinating book, Mindset1, on why some people fulfil their potential, while others do not. Her interest, she says, was aroused when she observed the behaviour of 10-year-old children when given puzzles to solve. Some, when the puzzles became difficult, thrived. They relished the challenge, even when it proved too hard for them. Others became anxious. When the 1. Carol S. Dweck, Mindset: The New Psychology of Success, Ballantine Books, 2016.
puzzles became hard, they were easily discouraged and quick to give up. She wanted to understand why. What makes the difference between people who enjoy being tested and those who don’t? What makes some people grow through adversity while others become demoralised? Her research drove her to the conclusion that it is a matter of mindset. Some see their abilities as given and unalterable. We just are gifted or ordinary, and there is not much we can do about it. She calls this the “fixed mindset”. Others believe that we grow through our efforts. Where they do not succeed, they don’t define this as failure but as a learning experience. She calls this the “growth mindset”. Those with a fixed mindset tend to avoid difficult challenges because they fear failure. They think it will expose them as inadequate. So they are reluctant to take risks. They play it safe. When do people with the fixed mindset thrive? “When things are safely within their grasp. If things get too challenging . . . they lose interest.”
People with the growth mindset react differently. “They don’t just seek challenge, they thrive on it. The bigger the challenge, the more they stretch.”
Parents can do great damage, Dweck says, when they tell their children they are gifted, clever, talented. This encourages the child to believe that he or she has a fixed quantum of ability. This in turn discourages them from risking failure. Such children often grow up to say things like, “I feel that my parents won’t value me if I’m not as successful as they would like.”
Parents who want to help their children should, she says, praise them not for their ability but for their effort, their willingness
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to try hard even if they fail. A great basketball coach used to say to his players, “You may be outscored, but you will never lose.” If they gave of their best, they might lose the game but they would gain and grow. They would be winners in the long run.
The person with a fixed mindset lives with the constant fear of failure. Those with a growth mindset don’t think in terms of failing at all.
Apply this logic to the spies and we see something fascinating. The Torah describes them in these words: “All were all leading men among the Israelites.” (Num. 13:3)
They were people with reputations to guard. Others had high expectations of them. They were princes, leaders, men of renown. If Dweck is right, people laden with expectations tend to be risk-averse. They do not want to be seen to fail. That may be why they came back and said, in effect: We cannot win against the Canaanites. Therefore, we should not even try.
There were two exceptions, Caleb and Joshua. Caleb came from the tribe of Judah, and Judah, we learn in the book of Bereishit, was the first ba’al teshuvah. Early in life he had been the one who proposed selling Joseph into slavery. But he matured. He was taught a lesson by his daughter-in-law, Tamar. He confessed, “She is more righteous than I am.” That experience seems to have changed his life. Later, when the Viceroy of Egypt (Joseph, not yet recognised by the brothers) threatens to hold Benjamin as a prisoner, Judah offers to spend his life as a slave so that his brother can go free. Judah is the clearest example in Bereishit of someone who takes adversity as a learning experience rather than as failure. In Dweck’s terminology,
he had a growth mindset. Evidently he handed on this trait to his descendants, Caleb among them.
As for Joshua, the text tells us specifically in the story of the spies that Moses had changed his name. Originally he was called Hoshea, but Moses added a letter to his name (see Num. 13:16). A change of name always implies a change of character or calling. Abram became Abraham. Jacob became Israel. When our name changes, says Maimonides, it is as if we or someone else were saying “You are not the same person as you were before” (Mishneh Torah, Laws of Repentance 2:4).
Anyone who has experienced a namechange has been inducted into a growth mindset.
People with the growth mindset do not fear failure. They relish challenges. They know that if they fail, they will try again until they succeed. It cannot be coincidence that the two people among the spies who had the growth mindset were also the two who were unafraid of the risks and trials of conquering the land. Nor can it be accidental that the ten others, all of whom carried the burden of people’s expectations (as leaders, princes, men of high rank) were reluctant to do so. If this analysis is correct, the story of the spies holds a significant message for us. God does not ask us never to fail. He asks of us that we give of our best. He lifts us when we fall and forgives us when we fail. It is this that gives us the courage to take risks. That is what Joshua and Caleb knew, one through his name change, the other through the experience of his ancestor Judah.
Hence the paradoxical but deeply liberating truth: Fear of failure causes us to fail. It is the willingness to fail that allows us to succeed.
is reluctant to send Yishmael away and Yitzchak seeks reconciliation with Yishmael and seeks to bless Esav.
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.
6th Aliya (25:1-11) Avraham marries 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.
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
is to emphasize that the Torah is not as interested in the history of power as in the history of the covenant of G-d with the Jewish people. And that will be told at great length.
HAFTORAH CHAYEI SARAH 1 KINGS 1: 1-31
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When Avraham addresses the people of Cheit, trying to acquire a burial spot for his wife, he says “Ger V’Toshav Anochi Eimachem” (23:4) “A Stranger and a Resident am I with you”
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The Magid of Dubno (Jacob ben Wolf Kranz 1741-1804) explains that Avraham watched how he spoke in this tense situation in order to, both, state his truth and be able to keep the peace -Shalom Bayit. Avraham said, on the one hand, “I am a Resident’ due to G-d’s promise to receive this Land and on the other hand, I still need your agreement to purchase a plot. In other words, Avraham implied “I am the resident” and you are the “strangers”, while they understood him as saying that “they” are the residents and Avraham is the stranger.
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The peace was kept, and Avraham remained true to his ideals.
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…And So Were We In Their Eyes?
Rav Kehilla, Nofei HaShemesh
Rav Kehilla, Nofei HaShemesh
Maggid Shiur, Daf Yomi, OU.org
Maggid Shiur, Daf Yomi, OU.org
Senior Ra"M, Kerem B'Yavneh
Senior Ra"M, Kerem B'Yavneh
others to view them in the identical manner.
If one does not believe in himself, he will be unable to achieve anything. When we belittle ourselves, it becomes a self-fulfilling prophecy and that is how we are perceived by others as well.
There we saw the giants, the sons of Anak, descended from the giants. In our eyes, we seemed like grasshoppers, and so we were in their eyes. (Bamidbar 13: 33)
The pasuk cited above states that the spies relayed that they felt like grasshoppers as compared to the giants they encountered in Israel and that is how they were viewed in the eyes of the locals as well. How did the spies know how they were perceived by others?
Rashi citing a gemara suggests:
We heard them telling each other, “There are ants in the vineyard who look like people.” - [Sotah 35a]
The spies overheard the giants referring to them as ants.
The Kotzker Rav offers an alternative insightful explanation. The Torah seems to use a double language. One thing led to another. The spies viewed themselves as grasshoppers and so did the locals view them as grasshoppers. The fact that they viewed themselves in such a derogatory manner led
The gemara tells us to compliment a bride and groom by expressing the inner and outer beauty of the couple. Is this in accordance with the laws of tzniut, where one is to be modest and avoid public display? Perhaps it is more important to instill self confidence and to reinforce the young couple as they establish their relationship and initiate their life-long journey together.
Rabbi Akiva credits his wife with all of his Torah learning, as he states הלש
איה – (Ketuvot 63.). It was his wife who gave him support and confidence at the age of forty to begin to learn to read and write.
Some children face challenges in school and later achieve great success. Often, they credit their achievements to individuals (parents, teachers, friends) who believed in them and by providing positive reinforcement enabled them to garner self-confidence and overcome many road bumps along their path to success.
In recent months many people have visited injured soldiers seeking to offer their support. Often these visitors leave inspired and are the ones who receive chizuk. It is amazing to see the faith, courage and confidence that they have and their belief that they will be able to recover, move on in life
and overcome any handicap.
An important lesson that can be derived from the meraglim is that we need to believe in ourselves and offer positive reinforcement to those around us. We are perceived by others in the manner in which we view ourselves. May we be able to maximize our potential and the potential of those around us.
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Malachim’s Mission
Am Yisrael is on the verge of entering the Promised Land and yet, they hesitate. Hashem tells Moshe Rabbeinu, “Shelach Lecha anashim veyaturu et eretz Canaan -Send out men for yourself to explore the Canaanite territory…” (Bamidbar 13:2) It is slightly unclear who initiated the expedition, who sent the scouts, and why the mission failed so miserably. It would seem from the above text that Hashem commanded them to go, and indeed, the following verse supports this, “Vayishlach otam Moshe mimidbar Paran al pi Hashem – Moshe sent them from the Paran Desert at Hashem’s bidding.” (Bamidbar 13:3) However, in Sefer Devarim, when Moshe recounts the events, he says, “Vatikrevun elai kulchem vatomru nishlicha anashim lefaneinu veyachperu lanu et ha’aretz – All of you then approached me and said, “Send men ahead of us to explore the land.”” (Devarim 1:22) Here it seems that the people were the ones who desired the enterprise. How can we understand this difficult event
Mazal Tov to Herby & Debbie Dan and family on the engagement of their grandson
Faculty, OU Israel Center
Faculty, OU Israel Center
and its relevance to us today?
The Ohr Hachayim Hakadosh explains that according to the dictum, “shelucho shel adam kemoto – one’s representative is like himself,” (Kedushin 42a) one who sends an emissary or agent exercises influence, positive or negative, that may be received consciously or unconsciously. Since the people’s intention in sending the spies was negative, the impact resulted in negativity.
In Sha’arei Tuvia, Rav Tuvia Weiss quotes the Satmar Rav, explaining that generally, negative forces make a stronger impression and have a greater consequence. Thus, although Moshe Rabbeinu participated in sending the scouts, the people’s attitude dominated. As Rashi teaches, the meraglim were truly righteous when they left on their mission, however, they were influenced by the pessimistic belief and lack of emunah conveyed by the people.
The Chatam Sofer notes that had they gone strictly as the emissaries of Moshe Rabbeinu they would not have come to sin. As the Torah refers to them as “anashim rashei benei Yisrael heima – men, leaders of the Israelites,” (Bamidbar 13:3) it indicates that they went as representatives of the nation who sent them. In contrast, one who is an envoy of Hashem is called a “malach.” (see Bamidbar 20:16) Rav Weiss adds that this approach helps us appreciate that when Yehoshua sends his spies, he does so quietly, as not to allow any outside influence to affect their mission. Indeed, we find that in that case the spies are referred your
to as “malachim.” (Yehoshua 6:25)
Rav Weiss exhorts us to remember that we are all here as emissaries of Hashem and will have to give an accounting of our activities at the end of our lives. Awareness of peer pressure, the factors that influence our decisions and choices, can better steer us to focus on the Will of Hashem and allow that to be our primary compass. At the end of the parashah, in the section outlining the mitzvah of tzitizit, we are called upon to be holy, “Veheyitem kedoshim l’Elokeichem -and be holy to your G-d.” Targum Yonatan interprets this as “be holy as malachim who serve before Hashem.” As every angel knows his personal, Divine given task, the tzizit are a constant reminder of a Jew’s mission to be agents of Hashem’s Will and do what we can to spread Hashem’s glory in the world.
Continuing from Beresheet: the new lifestyle for those 65+
The Beresheet complex, will be launched in January 2025, is a residence located in the heart of Jerusalem mountains. "Our goal is to maintain one's quality of life and improve it with the highest standards. When everything is in your environment, within a quality community, you do more, and have more fun," says owner and CEO Avi Licha Liona Mankali, in collaboration with the Beresheet network
The devotion to their mother and the lack of suitable places is what led four brothers from the Lichak family to establish a chain that specializes in medical-rehabilitation care for the elderly about 20 years ago. Despite the network's success, during the Covid crisis, they recognized a new need for a quality community, alongside a place where one can experience support and togetherness. About three years ago, the idea arose to establish the Beresheet community to cultivate new social circles and provide a response to the next generation of retirement residences: people in their sixties. "This generation is in a sort of intermediate stage: too young for traditional sheltered housing, but looking for a place to grow old together," notes Avi Lichak, the CEO and owner of the Beresheet network. "The understanding that these are people with a longer life expectancy and a rich life experience led us to want to establish a new place that would give them, on the one hand, the opportunity to continue their private lives and work, and on the other hand, provide them with a supportive system in the form of a social community, activities, classes, and a high standard of entertainment." Accordingly, the planning and construction work began at Ramat Motza in the Jerusalem mountains, which focused, as mentioned, not only on a spectacular physical structure but also on building a new and
fascinating way of life. Although the launch is planned for January 2025, the CEO is happy to share that already in the presale phase over 50% of the apartments have been sold, especially the largest and most luxurious ones.
Improving life with a lot of style
According to Lichak, many people over the age of 60 suffer from empty nest syndrome, after the last of their children leave home and they find themselves in a large house with unnecessary square meterage. The possibility of upgrading the landscape and the atmosphere - with a breathtaking view of the Jerusalem mountains
- living next to good friends and enjoying an active and lively social life - is beckoning and is very desirable. "Our vision is to enable an independent and private life, together with a supportive community environment," he emphasizes. Indeed, the new center places special emphasis on active and high-quality community life, alongside privacy and personal security. Many different types of apartments have been designed for the comfort of future tenants, with wide showcases and a panoramic view of the Jerusalem mountains, which gives a feeling of space and closeness to nature, modern furniture, and especially pleasant accommodation options for family members, (including grandchildren), cafes, restaurants, banquet halls, and all in attractive areas filled with green spaces, and
even a wide community garden that invites everyone to grow fruits, vegetables, and herbs with much pleasure and satisfaction. "Additional emphasis in the design is given to the public spaces and bringing nature inside, as much as possible," adds Lichak. "Even the apartments themselves benefit from an abundance of natural sunlight, and allow you to enjoy fresh air, during all seasons of the year."
How did you manage, even before the place was launched, to form such an extensive community?
"We know everyone personally, understand their needs and desires and recognize the growing need to belong to a good and supportive community. Already at the presale stage, we took these insights one step further and turned the tenants who had already signed up into an active community from the very beginning. Accordingly, that's why we launched the ‘Beresheet Campus’ and started to have regular and intimate meetings, we invested in workshops, in interesting lectures with the best lecturers, and we all meet at least once a week for joint activities. We already have organized trips, once a month, and we put values and concepts of life on the agenda, like the Green Zone, regarding the creation of a living space that includes a thriving community, health, and connection to nature - to improve one's quality of life."
Sounds like it's something that can suit everyone.
"Definitely. It doesn't depend on age. The idea is to upgrade your quality of life and make life better with the help of eating right, sleeping well, a variety of activities, and having lots of friends around. When all of these exist, then the energies are better, the mind is calmer and more peaceful, and people tend to get sick a lot less. We try to identify the needs and provide support even before our tenants express them out loud. For example,
we provide dedicated workshops that talk about new beginnings in life, about moving to a different kind of residence, and even about how to pack up a big house and move stress-free. In this process, we also include the other members of the family, who are part of the complex and the entire project, and give them the right to decide and influence many decisions. Among other things, we have a wide range of people who have already signed up, among them secular, religious, and English-speaking people who have come to live in the country, and we make sure that they enjoy their time and bring them all together while encouraging the creation of connections and social involvement. In the end, everyone has the desire to know who is going to be their neighbor, and I believe with all my heart that this residence will succeed thanks to its residents. We will be in the background to serve them to the best of our ability, and give them the experience and quality of life they deserve."
And what about the price?
“I can honestly say that, unlike today's market prices, our prices are very fair. We do not take advantage of the situation in any way, or deliberately raise prices in line with market trends, precisely out of the recognition and appreciation of the high-quality public that comes to us. We try to maintain presale prices and provide advice according to the financial situation of each future tenant, to their complete satisfaction."
BERESHEET CAMPUS
Tuesday, June 30th
Rabbi Dr. Benjamin Lau
10:00-11:15
First AliyaHaggai and Zechariah 11:45-13:00
Second AliyaEzra and Nehemiah Take notice:
The lecture is in Hebrew Join us and enjoy! Register at *2349
Now is the time to join and open the house together - enjoy the Beresheet Campus, get to know the tenants who have already registered, and win the final opportunity for the last remaining penthouses.
The new senior living community in the Jerusalem Hills
RABBI JUDAH
Executive Director, Camp HASC
MISCHEL
Author of Baderech: Along the Path of Teshuva (Mosaica 2021)
Executive Director, Camp HASC
Author of Baderech: Along the Path of Teshuva (Mosaica 2021)
‘How’, Not ‘If’
Following the fall of the Iron Curtain, a massive number of Russian Jews, largely uneducated in Jewish tradition, emigrated to Eretz Yisrael. With loving concern, Rav Avrohom Pam, zt’l, one of the gedolei hador and the rosh yeshivah of Torah v’Daas in Brooklyn, founded Shuvu, a network of schools that provides Russian immigrants in Israel a comprehensive Torah education. Toward the end of his life, he was physically frail, yet Rav Pam worked tirelessly to raise funds and awareness on behalf of Shuvu, giving himself to saving a generation of Jewish children.
At one point, facing a budget crisis, one of the schools was in jeopardy. Without it, the kids would most likely end up back in the non-religious public school system. Management consultants were urgently summoned, and experts analyzed the financial situation and demographics to determine the viability of the school. In the end, they found that the resources had indeed been exhausted, and they regretfully concluded that they would need to close down the fledgling yeshivah.
Our sedrah recounts the story of the Meraglim, as they were dispatched to spy out the Promised Land, and to return with their findings. Were the residents there strong or weak? Were they few or numerous? Were
the cities there open or fortified? What was the topography like?
The Meraglim gave their report:
, “The Land...does indeed flow with milk and honey…”
“however, the people who inhabit the country are powerful, and the cities are fortified and very large...We cannot attack that people, for it is stronger than we…!” (13:27-28)
“That land…” they continued, “is one that devours its settlers! All the people that we saw in it were men of great size; ...we looked like grasshoppers to ourselves — and that’s how we must have looked to them...”
The Ramban challenges the premise of punishment. Why should the Meraglim be criticized for reporting the truth and presenting the facts from their perspective? The Lubavitcher Rebbe (Likutei Sichos, Vol. 13) teaches that it would have been legitimate to discuss and analyze in natural terms how Bnei Yisrael could potentially enter the Land. For example, they could have reported that they were outnumbered by their adversary, and that they also apparently had advantages in skill and power. However, their focus changed to an issue of whether or not they could achieve their mission. This did call for rebuke.
The Rebbe tells us: a Jew doesn’t ask ‘if’, but only ‘how’. Whether at home, at work, or in our avodas Hashem and midos development, we all face regular nisyonos in
our personal lives. When we are faced with a challenge in fulfilling His Will, however, we have already been assured that Hashem will be with us. That truth is not up for discussion or consideration. ־םא
‘burnt’ by Amalek, and the same thing could happen again and again. In their desire to avoid facing and overcoming that trauma, the Meraglim sought to frighten the community, to weaken their resolve and erode confidence in their path, and thereby justify ‘closing down’ the nation’s mission to conquer and settle the Land.
And what of the land they inhabit? Is it good or bad? And what of the cities in which they reside are they in camps or in fortresses? (13:19)
Moshe Rabbeinu was providing the spies with a sign: if they would say that the nations dwell םינחמב, in unwalled cities, exposed and open, it would be an indication that they were strong. Those who are unafraid of their enemies do not cower behind fences. If they would say, however, that they live in םירצבמ, walled cities, it would mean that they were weak and could be easily conquered. Despite this, the Meraglim fell prey to a lack of self-confidence and the bitter stuckness of conceptzia, a fossilized state of self-imposed exile. Such galusdik group-think weakens and paralyzes the power and potential of Knesses Yisrael. Entrapped in a defeatist mentality, blinded from seeing their collective spiritual and national potential, the Meraglim missed Moshe’s direction and intent.
As the Meraglim interpreted every detail of their experience through the cracked, foggy lens of conceptzia , they even felt they had to drum up some Amalek-phobia: בגנה ץראב בשוי קלמע, “Amalek dwells in the Negev!” Rashi, quoting the Midrash, explains their motivation for mentioning this previous trauma. It would remind Bnei Yisrael that they had already been
Our sedra is teaching us to fix our own tragic ‘Meraglim mentality’ today. It demands that we shift our perspective from ‘if’ we’ll be able to accomplish settling the Land to ‘how’ we will achieve this shlichus and privilege. As we once again face an ‘Amalek’ in the South by the Negev, as well as evil Jihadists in the “hill country” of the North — and even within “mixed cities” in the heart of the Land, it is a critical moment for us to internalize this sedra’s message.
While perhaps it was a necessary, temporary method for short-term gains, after Simchas Torah/October 7th it ought to be clear that the conceptzia of investing billions of dollars into technologically advanced border defenses along otef Azza, from security walls and fences, to bypass roads, checkpoints and iron dome defense systems, is just creating contemporary םירצבמ, ‘walls of weakness’. It should be obvious that this can not be the solution. Parshas Shelach invites us to attach ourselves to the ruach acheres (14:24), the ‘distinctive spirit’ of courage and emunah of Calev and Yehoshua.
We are a people of great vision and strength, of tenacious faith in the victory of truth, and of joyful expectation of redemption! May we be confident in Hashem’s promise that we will fully inherit the entire Land, that we will be zocheh to experience the restoration of Jewish independence,
and take up the positivity of Yehoshua and Calev, and the strength and deterrence of our kings, David and Shlomo.
May we always remember our tafkid, our duty and purpose here, and to ensure it. B’ezras Hashem, we can make it happen… ׃הל
“By all means, let us go up, and we gain possession of it, for we shall surely overcome it!” (13:30)
Yosef Ezriel ben Chaya Michal
Chana bat Bruriah
Benzion Simcha Mendel Ben Chana Rachel
Feyge Sara bas Chaya Peshe
Nechama Charna bat Feigel
Leah Naomi bat Tova
Pesach ben Sarah Frieda
Rina Feigle bat Rivka
David B Marmor, MD
We invite all those who have been inspired by Rabbi Wein ’ s life works to particip ate by donating to a whose net proceeds will be gifted to Rabbi Wein to further future educational projects. A scroll listing all donations will be presented to those attending the dinner. Donations of $1,000 or more will entitle the donor to two dinner seats.
not be openly present in this world. For if he was, the Jews’ free will would no longer be preserved and we would follow Hashem in everything. If his awe and will were so apparent, we would be compelled to follow him without having a real choice.
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BY RABBI SAM SHOR Program Director, OU Israel Center
Parshat Shelach concludes with the familiar pesukim of the third passages of Kriat Shema, and the mitzvah of tzitzit.
The pasuk tells us:
Ur’Item Oto, Uzchartem et kol mitzvotaiYou shall see the tzitizit and be reminded of all my mitzvot.
Chazal in the Sifri, taught: “Kol Hamekayem mitzvat tzitzit, k’ilu kayeim kol hatorah kula-” All who fulfill the mitzvah of tzitzit, it is considered as if they fulfilled the entire Torah.”
How are we to understand this powerful statement from the Sifri? What is the true significance of the mitzvah of Tztizit, that our Chazal would consider it as being equal to or representative of the entire Torah?
The Netivot Slonim, the Slonimer Rebbe zy’a, offers a beautiful insight regarding this very question. The Rebbe suggests that the various knots of the tztizit represent the eternal connection between Hashem and the Jewish People. More so, the Talit and its tzitiziot represent both sides of that eternal bond and commitment. The Tzitizit, serve not only as a vehicle to demonstrate our love and fidelity to HaKadosh Baruch Hu and the Torah HaKedosha, but also by wrapping ourselves in the Tzitzit, we are symbolically being enveloped by Hashem’s proverbial embrace, to experience Hashem’s love and commitment to each and every member of Klal Yisrael.
The mitzvah of Tzitizit, explains the Rebbe, therefore indeed is equal to or representative
of the entire Torah, because it serves to remind us that indeed within every single mitzvah, lies this inherent dual opportunityto both demonstrate our love and fidelity to HaKadosh Baruch Hu, and simultaneously to experience Hashem’s loving embrace and commitment to each and every one of us.
The Rebbe explains in this beautiful teaching, that even if we view this and every mitzvah as an opportunity to cling to God, to demonstrate our love and fidelity to the Master of the Universe, that love and fidelity pales in comparison to the enduring love that Hashem feels for the Jewish People.
The Rebbe’s keen insight regarding this mitzvah of tzitizit provides us with a new understanding of how we relate to each of the mitzvot. (Indeed, those of us who were fortunate to learn together with us on Shavuot night, might recall that we addressed the importance of viewing every mitzvah, exactly as the Slonimer Rebbe outlines for us so clearly in this beautiful short teaching.)
Mitzvot are not solely an opportunity to cling to Hashem, to demonstrate our commitment and trust in the Ribono Shel Olam, but also to simultaneously experience Hashem’s divine embrace, to realize that Hashem bestows his unending love upon all of Klal Yisrael.
May each of us be blessed to be able to see every mitzvah as a vehicle to demonstrate our love and fidelity to the Ribono Shel Olam and the Torah HaKedosha, and to simultaneously feel and experience Hashem’s divine embrace.
GEULAS YISRAEL
BY RABBI MOSHE TARAGIN R am, Yeshivat Har Etzion YISRAEL
Two Loves
The Midrash known as “Tanna De’vei Eliyahu” is commonly attributed to Eliyahu Hanavi, who visited Rav Anan, a third century Amora. Speaking with Eliyahu, Rav Anan outlined his two foundational loves: of Torah and of the Jewish people. He was unsure, however, which of these were primary.
Torah and Am Yisrael are each bottomless reservoirs of kedusha. We interface with Hashem by studying His word and by conforming to His will. Every word of Torah grants us profound insight into His will and closer deveikut or attachment with Hashem Himself. As Hashem is incomprehensible, we can only study His Torah which is the closest approximation of Hashem in human terms.
The Jewish people are also a reservoir of kedusha. Shir Hashirim describes our long and often torturous history. We left Egypt with great potential but, sadly, we squandered the great love Hashem extended to us. For thousands of years, we have struggled to rebuild that love, as we wandered through the sands of time. Shir Hashirim describes this epic odyssey and, as Rebbe Akiva proclaimed, it is “kodesh kodoshim” or the highest form of kedusha.
Both Hashem’s word and Hashem’s children are sources of kedusha. But which is primary? This was the fateful question posed to Eliyahu Hanavi.
THE DECISION
Responding to Rav Anan’s question, Eliyahu Hanavi confirmed that, although many stress love of Torah above love of people, in fact, ahavas Am yisrael is always primary.
Eliyahu’s declaration was even more dramatic given his personal history. He had faced off against heathen prophets atop Har HaCarmel and subsequently, had summoned supernatural rain, offering relief from an interminable famine. Yet, our stubborn nation remained hopelessly intransigent, and Queen Izevel even placed a bounty upon Eliyahu’s head. Given little choice, Eliyahu fled to the desert and hid in a cave beneath Har Sinai.
Disappointed with the Jewish people and fearing for his own life he complained to Hashem, while indicting his own people:
Standing alone at Sinai he prosecuted a wayward nation which had abandoned the Torah which was delivered upon the mountain he currently stood upon.
Almost immediately he was replaced by his disciple Elisha. Hashem doesn’t desire nevi’im who assail us, but loving leaders who defend us- even at our lowest moments. Hashem desires ahavas Yisrael above ahavas Torah.
AHAVAS YISRAEL IN EXILE
Centuries later, Eliyahu instructed a different talmid, named Rav Anan about the primacy of ahavas Yisrael. Rav Anan lived in a very delicate juncture of Jewish history (2-3rd century) just as the long night of Jewish exile was about to begin. Tragically, gallus would empty many Jews of classic halachic observance. On the eve of this long voyage Eliyahu reminded Rav Anan of the lesson he had learned in that lonely desert mountain: Ahavas Yisrael must extend even to those who abandon many of the principles of Sinai.
Throughout our exile these two loves sustained us and nourished our kedusha. Torah is the eternal word of Hashem, beyond space and time, created 2000 years prior to the formation of the universe. Ever since we received Hashem’s word, Jewish identity is conditioned by Torah observance. As Rabeinu Sa’adia Goan (9th century) wrote in his landmark philosophical sefer named Emunos V’de’os “we are only a nation, if Torah lies at the core of our identity”:
Yet, just as Jewish identity is founded upon Torah, Torah is dependent upon the Jewish people. Though Torah is cosmic, its presence in our world is completely dependent upon the one human audience which embraced it. Without the Jewish people, Torah would be absent from this world. A world without Torah isn’t sustainable. Without our people the world cannot endure.
Throughout our history, we remained committed to these dual loves. By and large, the two didn’t clash. In the 19th century, however, as Jewish history radically transformed itself, two vastly different movements adopted and amplified different loves.
YESHIVA MOVEMENT
The Yeshiva movement, which began in the early 19th century and gathered momentum toward the latter part of the century, created one of the greatest swells of Torah study in history. Previously, Torah was studied in local settings, as small groups of Torah scholars learned with the local Rabbi, under the limited support of the local kehilla. With the formation of the Etz Chayim or Volozhiner yeshiva in 1803, a new model emerged. Large yeshivot now attracted talmidim from all over Europe (and, eventually from the United States). These larger groups assembled a
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greater pool of talent, generating phenomenal Torah growth. Almost every modern yeshiva is a derivative of that golden era, which came to a tragic and screeching halt during the Holocaust.
Yet, by its very nature, the Yeshiva movement was exclusive. Even in its heyday, no more than 5000-6000 talmidim attended their hallowed halls of study. Additionally, high level Torah study, again by definition, was always the province of the intellectually elite, but not of the common man.
Furthermore, as the modern world turned secular, the “Yeshiva” transformed into a cultural barrier against the dangerous influences of the outside world. This attitude created further polarity between Jews who were “in” and “safe”, and those who were “out”, imperiled, or in many cases deemed as “lost”. This glorious movement, which deepened love of Torah, made it more challenging to express the love of every Jew, especially those who no longer responded to every instruction from Sinai.
CHASSIDUS
A different movement of the 18th century amplified the love of Jews. Chassidus, which originated in the early 18th century, stressed that every Jew possesses a part of Hashem embedded within them. As far as a Jew may wander spiritually, he still possesses internal and inalienable holiness. Consequently, every Jew should be embraced regardless of their level of Torah observance and their religious commitment. In many ways it was the mirror image of the Yeshiva movement. It stressed Ahavas Yisrael and inclusion while aspiring to retain every Jew regardless of their level of religious commitment.
TURNING INWARD
Something happened though, which even
Chassidus wasn’t prepared for. Chassidus had an answer for individual Jews who strayed from classic religious observance. It didn’t, however, envision mass “defection” or millions of Jews walking away from traditional religious practice. Moreover, it didn’t imagine an “institutional defection” whereby new Jewish denominations offered novel formulas of religious observance discrepant with classic halachic practice. Facing this scenario, Chassidus turned inwards. Especially in the wake of the Holocaust and the insufferable and incalculable losses inflicted upon Chassidic communities, the movement became more insular, focusing upon rebuilding a lost past, rather than actively embracing every Jew. Of course, Chabad still remains a throwback, reflecting the original inclusive program of early Chassidus.
The Yeshiva movement raised the flag of Torah while Chassidus carried the banner of Ahavas yisrael. Historical circumstances complicated the aspirations of Chassidus. The ideological haze of the 19th and early 20th century made it more difficult to recognize the inner holiness of every Jew.
ISRAEL
Our return to Israel turned the tables of history and provided an organ for broad-scale Jewish inclusion. Even without full adherence to Sinai, commitment to Jewish homeland and peoplehood signals that inner holiness of every Jew. Our return to Israel has provided a vehicle for Ahavas Yisrael and inclusion of every Jew. The original goals of Chassidus now make more sense and are easier to implement.
More recently, our war has sharpened our appreciation of that inner holiness, even among Jews who aren’t traditionally observant. We have witnessed heroic courage,
self-sacrifice and patriotic commitment across almost every sector of our people, even within those who aren’t committed to a full Torah lifestyle. Israel has become the instrument to include every Jew who is faithful to land, people, and Jewish history.
Perhaps Ahavas Yisrael is the overriding ideological legacy of this war. Perhaps this war has improved our ability to detect the inner holiness of every Jew and to celebrate Ahavas Yisrael. What Chassdus aspired to in the 19th century has now become more obvious and more apparent, as we collectively struggle to reassemble our people, build our homeland, and stand tall against a world which refuses to allow the people of God to return to the Land of God.
What would Eliyahu Hanavi say if he saw us now?
Rabbi Taragin’s new book about the war in Israel ‘Dark Clouds Above, Faith Below’ is now available in bookstores, or at: https://www.amazon.com/dp/ B0CZ7N8ZJB or: https://kodeshpress.com/product/ dark-clouds-above-faith-below/
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HAFTORAH
BY REBBETZIN DR. ADINA SHMIDMAN INSIGHTS
Yehoshua’s Playbook: Effective Strategies for Personal and Collective Success YEHOSHUA 2:1-24
When reading the Haftorah, the obvious question arises: why does Yehoshua send spies to check out the city of Yericho and its environs? Did he not remember the national fiasco that occurred the last time spies were sent? For the thirty-eight years following the original mission sent by Moshe, the Jewish nation wandered in the desert, condemned to die there and ultimately denied entry into the Land of Israel. And now Yehoshua sends spies? What is he thinking and what lessons can we learn from Yehoshua’s approach?
The mefarshim highlight several differences between Moshe’s spies and Yehoshua’s spies. Whereas Moshe’s spies were named, suggesting a personal agenda in the mission, Yehoshua’s spies are sent off with a sense of anonymity - because the mission isn’t about them, but rather the task at hand. Additionally, the instructions for Moshe’s spies were broad and sweeping, covering various aspects of the land, the quality of the terrain, the attitudes of the people; by contrast Yehoshua’s spies are directed to determine the ideal military strategy necessary to conquer the Land of Israel and to gauge the people’s attitudes to boost morale. Finally, while Moshe’s spies were sent out with great fanfare, Yehoshua’s spies leave quietly so
as not to create high expectations.
Often we find ourselves in situations that previously resulted in poor or unsatisfactory outcomes. How can we pivot gracefully so that we are successful in our second or third attempt? Analyzing the changes Yehoshua makes when he sends out his spies gives us a road map for revisiting our own personal challenges. Just as Yehoshua doesn’t name his spies, we must always approach every task in life without ego, recognizing that our mission is G-d’s mission, rather than an opportunity to promote ourselves. Next, it is crucial to think through the specific goals for the particular situation. In Yehoshua’s time, the goal was the military strategy to bolster the people as they entered the Land of Israel. The more focused and directed we are, the greater the likelihood for success. Having targeted goals allows us to mark our accomplishments and understand what remains to be completed. Finally, making big pronouncements invites scrutiny and can raise hopes that often cannot be met. Yehoshua sent out the spies without a Facebook post or tweet. Moving forward quietly and carefully can be wiser, without the public voice weighing in with comments.
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ETOWARDS MEANINGFUL
TOWARDS MEANINGFUL TEFILLA
SHABBOS
BY REBBETZIN ZEMIRA OZAROWSKI Director of OU Israel L’Ayla Women’s Initiative
BY REBBETZIN ZEMIRA OZAROWSKI Director of OU Israel L'Ayla Women's Initiative
ven though we already concluded our study of Birchat HaMazon in the last article, I recently came across a remarkable story about bentching that I thought would be important to share with you. The story illustrates a beautiful point brought down by the Sefer HaChinuch. The Sefer HaChinuch writes –
The Special Significance of Seudah Shlishit
Anyone who is careful with their Bentching, his livelihood will be provide for him with respect all of his days
Rav Yosef Dov Soloveitchik recounts the following childhood memory in his book “Days of Awe”:
Not far from where our family lived there was a Modzitzer shtiebel where I would occasionally go for shalosh seudos. The hasidim would be singing Bnei Heikhala, Hashem Ro’i Lo Ehsor, again Bnei Heikhala, again Hashem Ro’i. It occurred to me that they weren’t singing because they wanted to sing, they were singing because they did not want to allow Shabbos to leave.... I remember an encounter in this shtiebel as a small child. One of the men who had been singing most enthusiastically, wearing a kapota...approached me and asked if I recognized him. I told him that I did not, and he introduced himself as Yankel the Porter. Now during the week, I knew Yankel the Porter as someone very ordinary wearing shabby clothes walking around with a rope. I could not imagine that this individual of such regal bearing could be the same person. Yet on Shabbos he wore a kapota and shtreimel. That is because his soul wasn’t
We spent a lot of time in our Birchat Hamazon series discussing the meaning and significance of all of the Brachot of the Bentching. But beyond understanding the deeper meanings, we also need to make sure to be ריהז with our bentching, to be careful how we recite the Bentching, the respect we give to it, and the way we concentrate and focus. If we do our bentching right, we are told that Hashem will reward us with a good livelihood.
This story is told by Rabbi Yoel Gold and has a profound message for us in our own bentching.
Two years ago, after the tragedy in Meron, a man named Chaim Ginz decided to try and be menachem avel as many of the victims’ families as possible. The first family he visited was the Zacbach family in Bnei Brak, who were mourning their 24 year old son, Menachem Asher. At the shiva house, the family gave out bentchers with the inscription – “The last will/
Yankel the Porter, but Yankel the Prince. After nightfall, I naively asked him, “When do we daven Ma’ariv?” He replied: “Do you miss weekdays that much that you cannot wait to daven Ma’ariv?”
From this sweet memory, we can tap into the beauty of Seudah Shlishit. What Rav Soloveitchik encountered at this Shteibel was firstly, a strong and fierce bond with Shabbat, a community of people who clung as tightly as they could to Shabbat, hoping it would never leave. Those last few minutes of Shabbat, the moments of Seudah Shlishit, were full of this overwhelming desire for the Shabbat. The second thing he experienced was that he saw with his own eyes how this special time period was able to transform regular everyday people and lift them to a whole new level.
What is it about this last meal that makes it so transformative and full of Kedusha? And how do we make sure to tap into that Kedusha?
The Shulchan Aruch (291:1) writes that a person should be דואמ ריהז, very careful about making sure to eat Seudah Shlishit. He says that if one is too full, he doesn’t need to force himself to suffer through another meal but he says ם כֵ ח ושארב ויניע – one should make sure this doesn’t happen, by eating less at the second meal so that you have room to eat the third meal properly. Additionally, there are statements in the Gemara that point to the
request (האווצ) of Menachem Asher is to bentch out of a bentcher”. The family explained that at the age of 16, Menachem Asher had taken on the practice of always bentching from a bentcher and never reciting the bentching by heart. He took this commitment very seriously and would never wash and eat bread unless he was absolutely sure there was a bentcher available in the vicinity. Chaim Ginz heard this and decided to take on this practice as well, l’iluy nishmat this young man. About a month later, Chaim was feeling pretty stuck. He was having trouble making a living. He was a Sofer and he had just completed a project and was unable to find any more work. Day after day, he would show prospective clients samples of his work but they just kept turning him away. He was feeling very rejected and depressed. One day, he was in a special apartment in Bnei Brak which sofrim use as a place to do their work. He had something to eat and was ready to bentch. He didn’t have a bentcher on him so he was about to bentch by heart. But he remembered his commitment and began to search the apartment from top to bottom. Finally, after many minutes, he located a bentcher hidden under a stack of papers on the top of a bookshelf. He noticed that the bentcher was written in תירושא בתכ, the font used by sofrim. He admired the beauty of the writing and after bentching, he decided to use the bentcher to help him with his own writing. For three hours, he
extreme importance of eating a third meal.
Let’s try to understand what makes that challa roll and tuna fish so integral to the Shabbat experience.
Rav Shimshon Dovid Pincus explains that while there is Kedusha inherent in the entire Shabbat, from start to finish, the level of Kedusha is not the same throughout. The Kedusha intensifies over the course of the Shabbat. He explains, based on the Avudraham, that Shabbat is like a ladder, and at each meal the Kedusha goes up a notch. Friday night is like the Kidushin - the wedding ceremony (this is why we say תשדיק התא at Maariv – similar to יל תשדוקמ תא ירה), Shabbat morning is like the happiness and dancing at a wedding (this is why we say השמ חמשי in the davening), and Seudah Shlishit is like the Yichud room (this is why we say דחא התא at Mincha).
On Friday night, we commit to a relationship with Hashem and we are inspired and awed by our newfound relationship with HaKadosh Baruch Hu. On Shabbos day, that awe is transformed into simcha. But as Shabbat comes to a close, at the time of Seudah Shlishit, we are at a place of introspection. Just like a Chatan and Kallah need to sit in the yichud room and contemplate how they take all the awe and excitement from their wedding day into their day-to-day marriage, we need to think about how to take all of the kedusha and inspiration and simcha of Shabbat with us into the week. Because if we don’t, then what was the point of our whole Shabbat experience?
Rav Pincus writes:
This is the time that a person needs to work on how to keep the Shabbat with him all week long, that the unique relationship with Hashem that he experienced on Shabbat will accompany him into the rest of the week.
If we view Seudah Shlishit as a burden, as a quick last meal we need to get in before the end of Shabbat, we miss this opportunity. But if we use the tuna and egg salad as a springboard to connect with Hashem in the yichud room, we can have a whole different experience.
Sitting around the table and singing the beautiful melodies of Mizmor l’Dovid, Yedid Nefesh, Kah Echsof and other Niggunim, one can often feel a certain tug of the neshama. There’s a special koach during those moments, the longing and the desire to bring our special bond with HaKadosh Baruch Hu into our daily life.
We will close with the beautiful words of the Piaseczsna Rebbe - “[A mashal is told of a] king’s son who was banished from the royal palace. In the last moment before his departure, he draws close to his father in a final embrace. At Shalosh seudos before being thrust onto the weekly treadmill, a Jew cries out to Hashem
- Even when I walk in the valley of death, I won’t fear evil for You are with me.” (Hachsharat Avreichim)
May we merit to achieve these great spiritual heights at our Seudah Shlishit that will provide us with ample inspiration for the entire week!
The end of Parashat Shelach includes an episode that is low on details. An unnamed individual is found on Shabbat being mekoshesh etzim, an act whose exact nature is unclear. He is imprisoned until God hands down the verdict to Moshe, and afterwards is stoned to death (Number 15:3236). The brief account leaves us with many questions: Why is the offender’s name not recorded? What exactly did he do wrong? Why was he doing this on Shabbat in the first place?
The Talmud offers three interpretations of the forbidden act of the mekoshesh etzim: gathering firewood, breaking branches off a tree, or carrying wood in the public domain.1 All of these seem to be non-creative acts, which would be less obviously a violation of Shabbat’s requirement of cessation from work. Rabbeinu Tam expressed such a sentiment when he called the prohibition of carrying on Shabbat a melachah geru’ah, an inferior form of labor, since no real change is effected in anything.2
1. Shabbat 96b.
2. Tosafot to Shabbat 2a, s.v.
This could explain, perhaps, the mindset behind the act. Rav Avraham Yitzchak Hakohen Kook wrote that the spiritually aspirational and ethically minded are drawn to sublime principles and big-picture issues. There is a danger that too much of a focus on the loftier goals of Halachah may lead to treating its finer points with disregard:
“The elevation of the soul to the ultimate purpose can dampen somewhat the natural bond to the more distant minutiae. Exceptional vigilance is necessary, as well as strengthening the intellectual capacity to secure it to the practical intellect.” 3
The observance of Shabbat, for example, gestures towards cosmic harmony and unity and to man’s longing for spiritual transcendence. The mekoshesh etzim might have reasoned to himself, “Do I really need to obsess over carrying some wood in the public domain?”
The fatal flaw of this approach lies in its failure to appreciate that it is precisely the sophisticated system of biblical laws, rabbinic enactments, and communal customs that enables us to consistently attain these higher objectives and maintain more 3. Ein Ayah, Berachot, 7:18.
transcendent states of consciousness. The Torah communicates this by juxtaposing this unfortunate incident with the mitzvah of tying tzitzit to our garments (Numbers 15:3741). Rav Kook observed that tzitzit are tied to the corners and may even drag on the floor when attached to actual garments (rather than the talit katan worn today).4 While the tefillin are placed opposite our mind and heart, which embody the grand ideas and spiritual strivings of Judaism, the tzitzit are placed at the very extreme of an external garment. Nevertheless, they bind all of the mitzvot of the Torah together so that we recall and fulfill all of God’s commandments. Only when all the laws and their fine points are observed, inculcating in us the “Jewish ethic,” can the exalted goals of Judaism be realized.5
The very weave of the garment and its tzitzit symbolizes this. A single thread may appear insignificant, but one cannot make a royal garment without every single one of its fibers. The tzitzit hanging from the garment therefore represent all of the constitutive strands of Torah and Jewish life. Each and every thread is essential and serves a function in the divine tapestry. Not even the smallest, most technical halachah may
4. Gitin 56a.
5. Ein Ayah, Berachot, 7:19.
be neglected.6
The Sages paint the following scene. Someone goes overboard and the captain throws him a rope. He shouts over the rough waves: “Grab onto this rope and don’t let go! If you let go, you’re done for!” 7 To survive in this world and to live in the next, we have to hold onto all of God’s commandments. The tzitzit, which serve as our reminder of the full complement of mitzvot, are our lifeline.
The mekoshesh etzim is never named. Rashi commented that “the verse conveys the disgrace of the entire Jewish people.”8 We have all entertained doubts, at one point or another, about how important this or that technicality really is, especially in situations of intense pressure—when it is seriously inconvenient, costly, potentially embarrassing, or even seemingly in contradiction with our understanding of the larger aims. The faceless mekoshesh etzim is any and all of us. As the waves of temptation threaten to drag us under, we must cling to our tzitzit as we would to a lifeline.
6. Pinkasei ha-Re’iyah, vol. 1, pinkas 4, 24.
7. Numbers Rabbah, 17:6.
8. Rashi on Numbers 15:32, quoting Sifrei, §113.
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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Eating Meat at a Table with Incidentally Placed Milk Food
Question: I know that it is forbidden to eat fleishig food when others are eating milchig food. If the milk food is not there in the context of eating but, for example, someone put it there while reorganizing the refrigerator, may I eat meat at that time?
Answer: We have not found discussion of your interesting case, but an answer apparently emerges by analyzing the underlying principles and “listening to the silence.”
The topic begins with mishnayot (Chulin 103b & 104b) that rule that one must not eat meat at a table that has cheese on it, but may have these foods side-by-side on a table at which food is being prepared. The Shulchan Aruch (Yoreh Deah 88:1, based on Rambam, Ma’achalot Assurot 9:20) explains that the concern is that one might end up eating the two foods together. (Rashi ad loc. speaks about eating one after it is soiled by the
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other.) Another mishna (ibid. 107b, according to the gemara ibid.) says that two people who do not know each other may eat milchig and fleishig at the same table (implying that if they know each other, it is forbidden – Shulchan Aruch ibid. 2). The logic is that we do not suspect that one will eat the other’s food.
Your case falls between those of the mishnayot, as follows. 1. On the one hand, you are eating and not merely working with food, but on the other hand, the second food is not being eaten. 2. While in your case, there is no one else eating who may interest you in the other type of food, there is also no one eating the other food who may stop you from eating it.
According to the Shulchan Aruch’s reasoning (he may eat the other food), if he is eating and there is available food, the fact that the second food is not being eaten now (#1) does not seem to take away the temptation of eating it. Regarding the absence of a second person (#2), we find in poskim, including the Chochmat Adam (40:11), that the problem is at least as bad when one is eating alone. Does intention take away the concern that he might eat anyway? Lack of explicit sources for such a distinction is a strong indicator that we cannot create one. Furthermore, in the regular forbidden case, a kashrut-observant person who is eating meat is not planning to
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.
eat milchig food for hours, and still Halacha forbids it to be on his table. The argument to reject this leniency is also strengthened by the gemara (ibid. 107b), which explicitly applies to this prohibition the concept of lo plug (we apply the Halacha broadly even to specific cases where the logic does not fully apply).
There are, though, acceptable leniencies found in the gemara and poskim regarding this halacha. The gemara (Chulin 107b) says that the prohibition is only when the two people are eating in one “tefisa.” Most Rishonim (see Tosafot ad loc.; Beit Yosef, Orach Chayim 173) say that this means that if there is a noticeable separator (heker) between the two foods, it is permitted (we assume it applies even when a person is eating alone (see Chochmat Adam ibid.). This includes having one eating on a different surface (e.g., via a tablecloth or place mat) than the other (Rama, YD 88:2). Placing objects with some height that are not usually on the table also helps (see ibid., Taz ad loc. 4). Also, the Pitchei Teshuva (ad loc. 3) rules that it is permitted when the other food is far enough away that
one cannot reach it without getting up.
There may be further leniency in a case where the other food is still packaged, as Rashi’s reason about food getting soiled would not apply. While Badei Hashulchan (88:6) is stringent, there is an opinion (Rashash, Chulin 103b) that it is permitted to eat one type of food when the other one is in a utensil (i.e., it is unlikely the foods will touch). If the food is on the table in a way that it is clear to all that it is not to be eaten now (e.g., it is in a supermarket bag along with other foods), then arguably the situation serves as a heker. However, since these are conjectures and the accepted solutions are easily accomplished, one should avail himself of the standard solutions.
Recently a court ruling sent fertility clinics into a huge panic that ended up with some of them ceasing to offer in-vitro fertilization treatments to new patients. What was it in the court case that essentially closed down fertility clinics?
Two couples, James and Emily LaPage, and William and Caroline Fonde, sued the reproductive clinic that performed fertility treatment for them. Both couples accused the doctors and medical staff at the clinic of murder, no less, since they had destroyed embryos belonging to each couple.
That a couple can make such a claim is understandable; they have undergone a difficult, and, in America, expensive procedure. Often the procedure is not successful, generally, not due to any negligence or misdemeanor on the part of the medical professionals, but due to factors that are well beyond human control.
The couple is obviously upset and distraught when the procedure fails. When the clinic then destroys the embryos, the couple can blame them for the failed treatment. But this is far from accusing the clinic of murder and using such language when referring to embryos. A few words of clarification are essential in this case. When we talk of embryos and
creating and destroying embryos, many people have an image in their heads that these embryos are little human beings, with arms and legs and a fully human form, similar to a fetus seen with an ultrasound. This is not the case, in fact, the “embryo” created in the fertility laboratory is a ball of cells, cells that are undifferentiated, and have not started to form into different limbs and areas of the body. Instead of calling them embryos, it may be much more exact both linguistically and logically, to refer to them as fertilized eggs. Even after a few days, when the fertilized eggs are ready to be used or frozen for later treatments, they are still a microscopic ball of cells. If they were to be left out they would disintegrate by themselves, and they can only survive and develop if implanted back into the body. They are the potential beginning of a possible eventual life, but it is difficult to define them as alive at this very early stage of human development.
And so, it would be logical, if when the LaPages and the Fondes presented their case to the Alabama Court, that the medical professionals had murdered their babies, the court had respectfully rejected their case.
But this is not what happened.
More on this next time.
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We were grateful to be invited to lecture in the Young Israel of Century City in Los Angeles, CA, for Shavuot. As we’ve noted in previous writings, we love hiking and seeing Hashem’s incredible natural world. Our kids told us that if we were going to be in the Western US, we simply had to visit some of the national parks we had never seen. Our son composed an itinerary including Sequoia and Yosemite, and we are so grateful to have seen the giant Sequoia trees, the majestic Redwoods, the unusual black oaks, stately pines, and granite wonders like El Capitain and Half Dome rising above the horizon, and to see through rangers’ telescopes how climbers are conquering these vertical walls! Being here is a “Ma rabbu ma’asecha Hashem” experience!
Rookie: It was especially inspiring and reassuring to be in an environment in the United States where people were kind and caring, helpful and warm, coming as families for a close-to-the earth experience and just wanting to live and let live. The middle east and the terror regimes who wield their power and influence there could certainly learn a thing or two.
We met hikers from many states in the
union and European, Latin American and Far Eastern countries, all of whom seemed supportive and moved when we responded to the question of where we are from with “originally from NY, but now from Jerusalem, Israel.” When we added that we had three grandsons in the IDF, they wished them well and hoped they stayed safe. For us, it reinforced the concept that while the anti-Israel protesters are loud, violent and well funded, the polls say that 80% of Americans are pro-Israel. We met one clearly secular American woman who was wearing a Magen David. She told us she had had hesitations about wearing it in public, but decided she was a proud Jew and that she would announce it to the world.
Heshie wore his kippah in the various lodgings, and there were both Israelis and Americans who greeted us with “shalom” and chatted with us in Hebrew. After reading and hearing about the discomfort and even harassment of Jewish students on campuses and in Jewish neighborhoods like Teaneck, NJ, it was reassuring to see that there are places in the US where one can feel safe and comfortable. Since we were going to places with no Jewish restaurants, we prepared our own food, of course. To give credit where credit is due, though we bought some products in an all- kosher supermarket in LA, when we had to restock along the way, it was so impressive to find everything we might need with OU or other reliable kosher certifications in the heart of America where there are no Jewish
A recent oleh, Heshie Billet is Rabbi emeritus of the Young Israel of Woodmere and a past President of the Rabbinical Council of America. A recent olah, Rookie Billet retired from a long career as a Jewish educator, principal, synagogue rebbetzin, and yo’etzet halacha in the US. communities.
Heshie: Rookie said everything so well. We are proud Jews and have no problem being seen as Jews. I have always felt that wherever we go in the world, we are ambassadors of our people. To be a Jew imposes important obligations on our personal conduct, on how we speak to others, and what we say.
Of course, it is important to be personally responsible as well. There are places where a hat is more appropriate than a kippah. One should be able to feel comfortable in environments outside of home. This is sometimes objectively true like in visiting a place like the Iran of today. It is also subjectively true; hence, people should make choices which enable them to feel at ease.
Sometimes nothing helps. I was once sitting on a plane wearing a baseball hat during boarding. A chassidic man walked down the aisle. The man sitting next to me remarked,”I can smell a Jew a mile away”. I asked him if he had a cold and then removed my hat to reveal my kippah; I asked him if he smelled anything.
On another trans-Atlantic plane ride, I had to put on my Talit and Tefillin. There was an Indian woman with a red dot on her forehead sitting behind me who remarked to the priest with the turned collar sitting next to her, “Those Jews always have to show off their religion.” I said to her, “Ma’am perhaps you might wish to clean your face. You seem to have a red circle on your forehead.”
So you never know. Our current trip has helped me appreciate the greatness of America. “Oh beautiful for spacious skies for amber waves of grain...” But we are looking forward to returning to Israel, a land of exceptional natural beauty and our true home.
Be’er Tziporah a"h - Bottled Water Gemach
Walking down King George St. in Jerusalem and want a cold bottle of water?
Come help yourself to a bottle at 52 King George.
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
To help refill the supplysend tax deductible donations for Be’er Tziporah a"h Bottled Water Gemach to Chabad of RechaviaRabbi Yisroel Goldberg email Rabbi@JerusalemChabad.org 02 800-1717
www.JerusalermChabad.org/DonateShekels
THE DAILY PORTION
THE DAILY PORTION
BY SIVAN RAHAV-MEIR
BY SIVAN RAHAV-MEIR
International Bible Quiz Champions Speak
A Birthday Present
International Bible Quiz Champions Speak
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.
Ravit is the mother of Staff Sgt. Dvir Resler who fell in battle on Simchat Torah. In honor of his birthday, the 17th of Sivan, his family decided to focus on the mitzvah of honoring parents, since that was so intrinsic to who he was.
Much excitement has surrounded Emunah Cohen and Neta Lax, the two fresh winners of the annual International Bible Quiz. Yesterday I interviewed them and heard their story.
It turns out that they studied long hours together and were confident they would be the leading competitors. "We planned on winning together," Emunah revealed. "We thought both of us would answer every question correctly so that we would both be champions, tied for first place.
“Dvir was very close to us and we had wonderful conversations,” she shared. “He always helped out at home and showed us so much love. Recently his friends shared some new and moving information about him that we didn’t know.
It turns out that they studied long hours together and were confident they would be the leading competitors. "We planned on winning together," Emunah revealed. "We thought both of us would answer every question correctly so that we would both be champions, tied for first place.
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."
“While we are a religious family, Dvir didn’t wear a kippah. Nevertheless, whenever his friends would invite him to go out with them on Shabbat, he would refuse, saying, ‘I can’t, it would upset my mother.’ When they coaxed him, saying that his mother wouldn’t know, he would answer, ‘Even if she never finds out about it, I don’t want to hurt my parents.’
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."
He was able to continually withstand this peer pressure, yet his friends still accepted him and looked up to him as a leader.
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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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."
To mark the day when Dvir was sent down to this world to fulfill his mission, we would like to give him a birthday present: We call on everyone to continue on his path of observing the mitzvah of honoring your parents with love. Do something to make them happy, even
something small like sending a bouquet of flowers, making them a cup of coffee, inviting them for a meal, or even just sending them a thoughtful message on WhatsApp.
the first time?' Yet I simply forgot it. I thought afterwards that HaShem caused me to forget the answer in order to remind me that I do not know everything, that I am human and not perfect."
"The more you learn," Neta said, "the easier it gets. When you learn a lot of Tanach (Bible) you simply see how everything connects to your life. I truly felt that what I learned accompanied me wherever I went. It made my heart feel good."
In closing, Neta declared: " will continue to study the Tanach. were parts of the Tanach that were not in the material covered by the quiz, and it's import ant for us to learn them too."
"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
The two of us There were parts of the Tanach that were not in the
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:
Not for school, not for the Bible quiz, but just for how much fun it will be."
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
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
Real Life Rescues
1221
Saving A Choking Baby On Shabbat Afternoon
EMT Saves Baby from Severe Allergic Reaction Following First Taste of Tahini
On a recent Tuesday morning in Jerusalem, parents were feeding their 6-month-old baby and introduced him to tahini for the first time. Within minutes, the baby developed a severe allergic reaction. The infant's parents immediately called emergency services, seeking urgent help.
On Shabbat afternoon, just after 5:30 PM, a baby choked on candy in his house in Ramat Beit Shemesh. His parents immediately alerted emergency services.
United Hatzalah volunteer EMT Shalom Klein, alerted to the emergency through his proximity alert system, sprang into action as the first responder on the scene. Arriving promptly, Shalom was confronted with a distressing sight - a baby boy with swollen lips and tongue, struggling to breathe, and covered in a worrisome rash.
United Hatzalah volunteer EMT Avi Nafoussi, who lives in the building next door, was at home when he received an alert on his communications device about the emergency. Nafoussi rushed out of his house and ran to the location, arriving on the scene in under a minute. Entering the house, he found a baby, about a year old, who was unconscious, not breathing, and without a pulse.
Recognizing the symptoms as indicative of an anaphylactic shock, the volunteer knew immediate intervention was crucial. Without hesitation, he administered a life-saving EpiPen injection, delivering a dose of epinephrine to counteract the severe allergic reaction. The powerful medication quickly took effect, and the infant's breathing became less labored. The swelling in the lips and tongue began to subside, providing much-needed relief to the child.
As the symptoms continued to recede, the EMT monitored his condition while awaiting the arrival of a mobile intensive care ambulance. Several minutes later, the ambulance team arrived and transported the infant to the nearest hospital for further treatment and observation.
Nafoussi gently took the baby, placed him on the table, and initiated CPR, joined shortly after by United Hatzalah volunteer EMTs Moshe Horowitz and Yanky Krishevsky. Together with a physician who came to assist, they continued resuscitation efforts, taking turns performing chest compressions and providing the child with assisted ventilation.
Reflecting on the incident, Shalom emphasized the importance of having an EpiPen readily available.
"It's a great thing I had an EpiPen in my medical kit," he stated. "An EpiPen can save a person's life within minutes and is a huge help for both EMTs and patients."
After a short time, the responders breathed a sigh of relief as the baby began breathing independently. The baby was transported to the hospital for further care and observation.
“It’s a miracle that was only possible thanks to the technology that was able to locate me and send me to the call, allowing me to arrive within seconds,” recalled Nafoussi after the incident. “I’m so glad that I was able to save his life.”
Eretz Yisrael and Aliyah in the Weekly Parshah
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YACHAD
This dvar Torah is a summary from a chavrutah between Rena Mackler, Yachad Assistant Program Coordinator and Nechama Korn, Jerusalem Chapter participant
Shelach is the story of the spies who were sent into the land of Canaan. After two years of the Jewish nation wandering the desert, following their release from slavery in the land of Egypt, Hashem tells Bnei Yisrael to take a pilot trip and go explore the Land of Israel before bringing the whole nation in. Moshe Rabbeinu selects one representative from each shevet, and together they go into Israel for forty days to gather information on the country they will soon be residing in. Upon their return from Israel, and their reunion with the rest of the nation, the spies report that the Land is indeed ‘eretz zavat chalav u’devash’, a land of milk and honey.
However, the majority of the spies also report that the land is an ‘eretz ochelet yoshveiah’, a land that ‘eats’ those that reside in it. According to them, there are many enemies in the Land, and they will fail in trying to conquer it. The remaining two spies, Kalev ben Yefuneh and Yehoshua bin Nun, disagree and are of the opinion that Hashem will help the Jews to be able to hold their own and conquer the land.
Bnei Yisrael are deterred by the negative description of the Land and proceed to complain and cry to Moshe and Aharon that they
may as well be left to die in the desert. They question God for taking them out of Egypt only to face the prospect of dying in a war to conquer Israel and decide amongst themselves that they should just return to Egypt.
Following this reaction from Bnei Yisrael, Hashem punishes them and decrees that Bnei Yisrael shall wander the desert for 40 yearsone year for each day the spies were in Israel, until the current generation has died out.
Why is the punishment so harsh?
In the two years since Bnei Yisrael left Egypt (a miracle in itself), Hashem has been performing miracles daily. The “Man”, the Amud Esh and Amud Anan are only a few of these. Why would Hashem be performing these miracles only to have Bnei Yisrael die as soon as they reach Israel? Where is Am Yisrael’s bitachon?
The spies weren’t sent into the Land of Israel to see if it was possible to live there - they were sent to see HOW they would be conquering the land, and therein lies their aveirah. From the moment Hashem promised us, the Jewish nation, the Land of Israel - it was a given. There was never any doubt that it would be ours. But they didn’t have faith in Hashem’s promise and for that, were punished.
In our current tumultuous days, we are once again living under the threat of our enemies, and many question the decision to live in Eretz Yisrael. However, we must see the constant miracles Hashem is performing for us amidst the tragedies and have faith that geulah shelema will come soon.
“We shall surely go up and possess [the land]” (Numbers
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