OU Israel Center Torah Tidbits - Parshat Korach 5784 by Orthodox Union

ALIYA-BY-ALIYA SEDRA SUMMARY

RABBI REUVEN TRADBURKS RCA ISRAEL REGION

PARSHAT KORACH

1ST ALIYA (BAMIDBAR 16:1-13)

Korach staged a rebellion against Moshe and Aharon along with Datan, Aviram and On and with 250 others. They claimed: we are all holy, why then are you above us? Moshe was distraught. He countered: G-d Himself will affirm whom He chooses. Bring an incense offering and He will choose. Moshe spoke to Korach: Why is it insufficient for you to serve as a Levi that you seek to be a Kohen as well? Moshe called for Datan and Aviram. They refused, saying: your leadership has failed, for you failed in bringing us to the Land of Israel.

In the description of Korach’s rebellion, the Torah tells us very little about the rebellion but a lot about Moshe’s reaction. If I were writing this story, I would describe who Korach is. Who are his partners? What they want. Why they want it. But there is none of that. The Midrash fills that in. Well, you know when the Midrash is rich, it is because there is something missing in the Torah that needs to be filled in. I mean, the Torah has left things out deliberately because those details are not the most germane part of the story. The Midrash fills them in. But why were they left out?

There are parallels in this rebellion and last week’s rebellion of the spies. Both are

led by leaders. Both have popular support. Last week was a rebellion from low self-esteem – we are not able to conquer the Land. This week it is a rebellion of arrogance, of puffy self-image – not low self-esteem, but superiority. But at least last week we had plenty of detail as to the job of the spies, their report, the reaction of both the spies and the people to their report. And then the rebellion, that we cannot go through with the march to the Land.

In Korach’s rebellion what is striking in the text is the paucity of detail of the rebels and the full detail of Moshe’s response. In fact, I would give top billing here not to Korach but to Moshe. This is perhaps the most talking that Moshe does in the entire Torah (until his 28 chapter speech in sefer Devarim).

And. Very little response from G-d. In the previous rebellions, about water, about meat, G-d responds and Moshe pleads with Him on behalf of the people. Here, the Divine voice is quiet. Moshe is responding; speaking to Korach, to Datan and Aviram. Telling them to bring incense. Telling them that were their death to be unusual, that is a sign of G-d’s disapproval. It’s as if Moshe says to G-d: I’ll take care of this, You can relax.

The commentaries debate whether Moshe received instructions from G-d or made up these things himself. Again. Indicating a lacuna in the text. Too much Moshe talking, not enough G-d talking.

2ND ALIYA (16:14-19)

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!

Moshe was angry. He said to G-d: Do not accept their offerings. I never took anything from anyone. He turned to Korach: tomorrow, Aharon and you all shall offer incense on coals, each bringing the incense before G-d. They did so, gathering at the entrance to the Mishkan. G-d appeared to the entire group.

Finally, here, after Moshe gathers the people to the Mishkan, declaring the test of leadership to be an incense test, finally, the “Glory of G-d”, presumably the cloud indicating G-d’s Presence, descended onto the Mishkan. But, even here, no words from G-d. Just His Presence.

3RD ALIYA (16:20-17:8)

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 warned Moshe and Aharon: stand clear for I am ready to destroy them. Moshe and Aharon objected: one sins and You are angry at them all? G-d instructed the people: stand clear. Datan and Aviram stood brazenly at their homes with their wives and children. Moshe: The following test will establish whether I am sent by G-d. If you all suffer a unique fate, swallowed into the earth, then it is clear that you have displeased G-d. The earth opened up, swallowing they and theirs into the earth. A fire consumed the 250 incense bearers. Elazar, son of Aharon took the incense fire pans for they had become holy by use. He took these and used them for a plating of copper for the altar, so all will know that only Cohanim are to bring incense. The people complained to Moshe and Aharon that they were killing the nation. A cloud covered the Mishkan.

The previous aliya concluded with the

Presence of G-d, though without words from Him. This aliya also concludes with the Presence of G-d, but also with no content. In the entire chapter of 35 verses, we have but 2 verses said by G-d concerning the conflict, and both are: move back. In other words, these people are going to be punished, so get out of the way.

This is a rich story, with multiple actors, conflict, confrontation. There are rich lessons concerning communal conflict to be mined. But, in a broader sweep of the story, the dominance of Moshe and the restraint of G-d is blatant.

Perhaps this is a pivotal moment in history. Perhaps this is the dawn of the switch in the balance of power from Heaven to earth. Oh, the Divine is Present; the cloud. But the dynamic player is Moshe. The desert existence is winding down. The passive

human involvement and the dynamic Divine – manna from heaven, miraculous water – that Divine existence is giving way.

Moshe is asserting leadership. He is speaking for G-d. He is championing the Divine in confrontation with man, while previously championing the people in confrontation with G-d.

This is a profound and necessary transition. Jewish life is a heavenly life, but lived on earth. The Divine lurks. But we humans must manage this world. We must manage conflicts, manage the march to the Land, deal with life and its uncertainties. While sensing the Divine. When to cede leadership to G-d, He will take care, and when to assert ourselves, Moshe leading the defense against Korach is illusive. Here, Moshe takes the lead, G-d retreating. And that will be all of Jewish history; Jews managing our history, guided by a Divine Hand in retreat.

4TH ALIYA (17:9-15)

G-d wanted to destroy the people. Aharon avoided this calamity by bringing incense immediately, standing between the dead and alive.

The intent to destroy the people by G-d is a recurring theme. But it never happens. This is a crucial theme: what the people deserve is one thing. What they actually receive is another. Man may deserve destruction; but the power of G-d’s mercy mitigates the harshness of what we deserve. We have seen this theme a number of times; the destruction is avoided. You have to read to the end of the story. The Torah is not the story of G-d’s wrath burning. It is the story of love of G-d for the Jewish people, suspending what we deserve out of love.

But. It requires man’s involvement. Aharon must act. Then the plague is averted. G-d waits for man’s initiative.

5TH ALIYA (17:16-24)

Moshe said: inscribe the name of each tribe on a staff, with Aharon’s name on the staff of Levi. The staff that sprouts is the one chosen. They were all placed in the Mishkan. Aharon’s sprouted.

The staff in the Torah is a symbol of power; Moshe’s staff was the vehicle of the plagues, defeating Paro through Divine Power. Aharon’s sprouted staff is a symbol of his Divine right to the power of religious leadership. His power does not come from his initiative, it comes from Divine sanction.

6TH ALIYA (17:25-18:20)

G-d said: place Aharon’s staff as a commemoration of this. The people complained to Moshe that those that approach the Mishkan die. The Kohanim and Leviim are charged with protecting the sanctity of the Mishkan. While the Kohanim will serve at the altar, the Leviim will serve them and preserve the sanctity of the entire Mishkan. The Kohanim are to both safeguard and to enjoy the holy offerings. They are given portions of offerings to consume, though with strict holiness. Agriculture also has holy produce, gifts that are given to the Kohanim, eaten with strict holiness. First born animals are holy gifts to the Kohanim, offered as offerings with holiness, consumed by the Kohanim; while first born humans are redeemed. The Kohanim are not to receive a portion of Land in Israel; G-d is their portion.

The people complain that proximity to

G-d is tough, life threatening. Moshe reassures the people that the Kohanim and the Leviim will protect the holiness, ensuring that all is done in accord with the demands of the holiness of the Mishkan.

7TH ALIYA (18:21-32)

The Leviim also receive Maaser in lieu of a portion in the Land. With Kohanim and Leviim responsible for the sanctity, calamities ought to be avoided. The Leviim are to give a portion of their Maaser to the Kohanim. The Maaser of the Leviim differs from the portions of the Kohen, as they do not have the holiness that requires them to be eaten in a specific place and with purity. The Maaser is the property of the Levi, a benefit for public service.

Benefits given to those doing the public service, the Kohanim and the Leviim is perfectly understandable. But the Torah is pointing out not only what they get, but what they don’t. Those in positions of religious power can easily use that position to extract wealth from a willing public. The Kohanim and Leviim are told that they are to receive portions of offerings, meaning, this and no more. Not land, not gold and silver, not palaces. The allotted gifts alone.

HAFTORAH

YESHAYAHU 66:1-24

The haftarah for Shabbat Rosh Chodesh is the last chapter of Yeshayahu. In it we can see an encapsulation of the book itself. On the one hand, the prophet admonishes the people for their immoral choices; on the other, he speaks in beautiful terms of the bright future ahead for the Jewish people.

The chapter begins with a rebuke for a common notion prevalent at the time. People would come to the Beit Hamikdash with offerings and sacrifices that they understood would fulfill their religious obligations and atone for their sins. The objective of the Beit Hamikdash itself was totally lost to these people, upon whom the sanctity of this experience left no impression insofar as moral and holy behavior.

G-d will eventually punish the wicked and reward the righteous. Those who remained faithful to Yerushalayim and mourned for her will witness its rise from destruction. Yerushalayim will once again be filled with its children, and this will happen with incredible speed. Hashem will personally comfort His people for everything they went through and endured in their time of suffering.

Retribution will eventually also come both to the nations of the world and to those Jews who deserve it. Hashem will gather them and punish them, demonstrating to all the nations once and for all time that there is a master of this world.

In time to come, having witnessed Hashem’s mighty hand, the nations of the world will bring forth the lost and assimilated Jews from within their midst, parading them back to Jerusalem amid great celebration. Even if those Jews had forgotten their identity, Hashem will not forget. If they are from the priestly or Levite families, they too will serve in the Temple.

At this time, the ridicule and disgrace of the wicked will be apparent to all. For the righteous, a state of peace and redemption will prevail for eternity. Every Rosh Chodesh and Shabbat will see a mass pilgrimage to the Beit Hamikdash in service of the one G-d.

A SHORT VORT

)א:ז”ט( חרק חקיו

“And Korach took” (16:1)

STATS

38th of the 54 sedras; 5th of 10 in Bamidbar. Written on 184 lines (rank: 32nd).

13 Parshiyot; 7 open and 6 closed.

95 pesukim - ranks 39th.

1409 words - ranks 36th.

5325 letters - ranks 35th.

9th in Bamidbar in these 3 categories.

Above average in words & letters per pasuk. Korach is a short sedra (in a Book with many long sedras) with fairly long pesukim (in a Book with lots of short-pasuk sedras).

MITZVOT

9 mitzvot - 5 positives, 4 prohibitions Only 17 sedras have more mitzvot; 35 have fewer. Korach just makes it into the top third (tied with Ki Tisa).

BY RABBI CHANOCH YERES

R av, Beit Knesset Beit Yisrael, Yemin Moshe

The known question is where and what did Korach take? There is no reference in the pasuk?

The Targum Onkelos translates the words as “Korach separated himself.” He took himself aside חרק גלפתאו.

What was Korach’s grave mistake? The Sefat Emet (Rabbi Yehuda Aryeh Leib Alter 1847-1905) tries to answer by quoting the Tana D’vei Eliyahu (25) which tells us that an individual should strive to follow the standards set by his ancestors. One should constantly ask himself if his deeds are on the right path as that of his father’s.

Rabbi Simcha Bunim of Peshischa (1765-1827) relates that the actions of every Jew should follow the ways and actions of all the Jews throughout the generations. By doing so and connecting oneself to tradition we become a continuum of the Jewish people directly, from the tremendous traits of our Forefathers. Therefore, Onkelos is explaining the true tragedy of Korach: separating himself. Korach was trying to establish his own independent way of life, separating himself from his past. By cutting all ties and loyalty to tradition established by the Forefathers, the Sefat Emet felt that Korach had already sealed his tragic fate.

Shabbat Shalom

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THE PERSON IN THE PARSHA

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

The Secret of Remaining Correct

Very often, we think that if a person is especially spiritual, he cannot possibly be very practical. It is as if religious devotion and good common sense just don’t go together.

My own experience has taught me that, on the contrary, some of the soundest advice I have ever received came from people who spent most of their time in sacred practice, and who seemed, on the surface, to be quite detached from everyday affairs. Indeed, it was an old pious Chassid who encouraged me to embark upon my career as a psychologist, and it was a Chassidic Rebbe who, much later in my life, advised me to make a mid-career change and assume a rabbinic pulpit.

In my study of Jewish sources, I have encountered individuals who devoted their lives to very lofty ideals, but who had sage counsel to offer those who were engaged in much more worldly matters.

One such person was Rabbi Israel Salanter (November 3, 1810-February 2, 1883). Reb Yisrael, as he was known by his many disciples, founded the Mussar Movement, which endeavored to inspire the public to be more conscious of the ethical components of our faith. Whereas

his “curriculum” consisted of sacred writings, some of which bordered on the mystical, he used techniques which were extremely down to earth. Indeed, it seems clear that he was aware of the theories of psychology that were just beginning to be introduced during the latter half of the 19th century, when he began to spread his teachings.

Reb Yisrael had much sound advice to give, even to those who were not members of his movement, and one such piece of advice always struck me as being unusually insightful and very useful, even in quite mundane situations. This is what he said, with reference to someone who is involved in an argument with another:

“If you are right, make sure that you remain right.”

What he meant was that it is human nature that when a person is right and utterly convinced that his cause is just, he often goes to ridiculous extremes to justify his position—so much so that he goes on to say or do things which undermine his position. He says things he shouldn’t have said, attacks his enemies in an unseemly fashion, and further conducts himself in a manner which eventually proves to be

his own undoing.

It is much better, suggested Reb Yisrael, to state your case succinctly and cogently, and leave it at that. It is even advisable to yield a bit to your opponent, losing a small battle or two, but winning the bigger war. It is best to remain relatively silent after expressing the essentials of your case and to realize that, in the end, “truth springs up from the earth, and justice looks down from heaven” (Psalms 85:12).

Knowing about his magisterial erudition, when I first came upon Reb Yisrael’s helpful admonition, I knew that he must have had sources in sacred Jewish texts for all that he said. Over the years, I have collected quite a few citations in our literature that might have served as the basis for his words.

One such source occurs in our Torah portion this week, Parshat Korach (Numbers 16:1-18:32). I am indebted to a precious little book of Torah commentary, Zichron Meyer, by Rabbi Dov Meyer Rubman, of blessed memory, who was a pupil of a pupil of Rabbi Salanter, and who helped establish a yeshiva in Haifa.

The story is a familiar one. Korach rebels against the authority of Moses and Aaron, and rallies two hundred and fifty “chiefs of Sanhedrin” to his cause. The opening words of the story, “And Korach took himself…,” imply that, rather than expressing his complaint privately and respectfully to Moses, Korach chose to incite a crowd of others to publicly and brazenly protest.

Rabbi Rubman quotes from the collection known as Midrash Tanchuma:

“ ‘And Korach took…’ This bears out the verse, “A brother offended is more

formidable than a stronghold; such strife is like the bars of a fortress” (Proverbs 18:19). It refers to Korach, who disputed with Moses and rebelled, and descended from the prestige he already had in hand.’ ”

Korach, explains Rabbi Rubman, had some valid and persuasive arguments—so much so that he was able to gain the allegiance of two hundred and fifty “chiefs of Sanhedrin,” each of whom was a qualified judge. He was a “formidable stronghold.”

Had he addressed Moses and Aaron properly, those aspects of his complaint that had legitimacy would have been heard. They may have been able to find an appropriate leadership capacity in which he could serve. Was this not the case when others, such as those who were ritually unqualified to bring the Paschal offering, or the daughters of

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Initially, there was some merit to Korach’s dissatisfaction. In some sense, he was “right.” But he was not satisfied with that. He had to push forward, involve others, speak blasphemously, and enter into a fullfledged revolt. He thus “descended from the prestige he had in hand.”

Had he heeded the very practical counsel of Rabbi Salanter, “if you are right make sure you remain right,” his story would have turned out very differently. Instead of being one of the rogues of Jewish history, he may have become one of its heroes. Here you have it. Rabbi Israel Salanter may have been considered a naïve luftmensch by his contemporaries, a man with his head in the clouds, whose words can be useful to even the most practical of men. When we are convinced that we are right we tend to invest as much energy as we can to prove ourselves right. Reb Yisrael advises us to spare ourselves the effort and trust more in our convictions. If they are indeed warranted, they will speak for themselves.

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twelve rods representing the twelve tribes, and Aaron’s buds and blossoms and bears fruit – does the rebellion finally end.

It is hard to avoid the conclusion that Moses’ intervention, challenging God to make the earth swallow his opponents, was a tragic mistake. If so, what kind of mistake was it?

The Harvard leadership expert, Ronald Heifetz, makes the point that it is essential for a leader to distinguish between role and self. A role is a position we hold. The self is who we are. Leadership is a role. It is not an identity. It is not who we are. Therefore a leader should never take an attack on their leadership personally:

It’s a common ploy to personalise the debate over issues as a strategy for taking you out of action... You want to respond when you are attacked... You want to leap into the fray when you are mischaracterised... When people attack you personally, the reflexive reaction is to take it personally... But being criticised by people you care about is almost always a part of exercising leadership . . . When you take personal attacks personally, you unwittingly conspire in one of the common ways you can be taken out of action – you make yourself the issue.

(Ronald Heifetz and Marty Linsky, Leadership on the Line, Harvard Business School Press, 2002, pp. 130, 190-191.)

Moses twice takes the rebellion personally. First, he defends himself to God after being insulted by Datan and Aviram. Second, he asks God miraculously and decisively to show that he – Moses – is God’s chosen leader. But Moses was not the issue. He had already taken the right course of action in proposing the test of the incense offering. That would have resolved the question. As

for the underlying reason that the rebellion was possible at all – the fact that the people were devastated by the knowledge that they would not live to enter the Promised Land –there was nothing Moses could do.

Moses allowed himself to be provoked by Korach’s claim, “Why do you set yourselves above the Lord’s assembly” and by Datan and Aviram’s offensive remark, “And now you want to lord it over us!” These were deeply personal attacks, but by taking them as such, Moses allowed his opponents to define the terms of engagement. As a result, the conflict was intensified instead of defused.

It is hard not to see this as the first sign of the failing that would eventually cost Moses his chance of leading the people into the land. When, almost forty years later, he says to the people who complain about the lack of drink, “Listen, you rebels, must we bring you water out of this rock?” (Num. 20:10), he shows the same tendency to personalise the issue (“must we bring you water?”) – but it never was about “we” but about God.

The Torah is devastatingly honest about Moses, as it is about all its heroes. Humans are only human. Even the greatest makes mistakes. In the case of Moses, his greatest strength was also his greatest weakness. His anger at injustice singled him out as a leader in the first place. But he allowed himself to be provoked to anger by the people he led, and it was this, according to Rambam (Eight Chapters, ch. 4), that eventually caused him to forfeit his chance of entering the Land of Israel.

Heifetz writes: “Receiving anger...is a sacred task...Taking the heat with grace communicates respect for the pains of change.” (Ibid. 142, 146.)

After the episode of the spies, Moses faced an almost impossible task. How do you lead a people when they know they will not reach their destination in their lifetime? In the end what stilled the rebellion was the sight of Aaron’s rod, a piece of dry wood, coming to life again, bearing flowers and fruit. Perhaps this was not just about Aaron but about the Israelites themselves. Having thought of themselves as condemned to die in the desert, perhaps they now realised that they too had borne fruit – their children – and it would be they who completed the journey their parents had begun. That, in the end, was their consolation.

Of all the challenges of leadership, not taking criticism personally and staying calm when the people you lead are angry with you, may be the hardest of all. That may be why the Torah says what it does about Moses, the greatest leader who ever lived. It is a way of warning future generations: if at times you are pained by people’s anger, take comfort. So did Moses. But remember the price Moses paid, and stay calm.

Though it may seem otherwise, the anger you face has nothing to do with you as a person and everything to do with what you stand for and represent. Depersonalising attacks is the best way to deal with them. People get angry when leaders cannot magically make harsh reality disappear. Leaders in such circumstances are called on to accept that anger with grace. That truly is a sacred task.

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

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PROBING THE PROPHETS

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

Consecrating Time

As, once again, we read the special Shabbat Rosh Chodesh haftarah, we are reminded that this 66th perek of Sefer Yishayahu marks the conclusion of the sefer and, as such, the final message of the prophet. And, although we cannot confidently claim that this chapter reflects the navi’s very last words, the mere fact that it was instituted as the closing message of Yishayahu’s prophecies requires us to consider what important lesson the navi imparted in this chapter.

This final perek also closes the book’s section of consolation, and, therefore focuses on the final geula and the arrival of Eliyahu as harbinger of the messianic era. In fact, the closing psukim depicts the future observance of “Rosh Chodesh”, the new month, as a time when all Mankind would gather to worship Hashem. It is also true that the very word “chodesh”, is based upon “chadash” something, new, as the prophet speaks of “hashamayim hachadash im v’ha’aretz hachadasha’, new heavens and new earth, and then tells of how “midei chodesh b’chodesho”, which implies that the beginning of new month is a time for renewal. It would appear that Yishayahu sees a renewed world, one that would be formed with the arrival of the Mashiach.

But we would be mistaken were we to

ignore the other day upon which the navi focuses - “umidei Shabbat b”Shabbato” – the Shabbat. How are we to understand the underlying message that the Shabbat leaves us for the y’mot haMashiach much as we were able to uncover that of Rosh Chodesh?

Rav Yigal Ariel proposes that the two days, Rosh Chodesh and Shabbat, have parallel lessons that are meant to complement each other. Shabbat, sanctified by G-d Himself at the Creation (“vay’varech Elokim et Yom Hash’vi’i va’y’kadesh oto”), was to be an immutable holy day, unaffected by any calendar – solar or lunar. It is for this reason that we bless Hashem at the arrival of each Shabbat as “Mekadesh HaShabbat” – He Who sanctifies the Shabbat. The Shabbat, therefore, is meant to reflect the everlasting and unchanging Kedusha granted to the world by The Eternal and Immutable G-d, says Rav Ariel, Rosh Chodesh, on the other hand, is, as its name proclaims, a time for “newness” (chadash), our opportunity for renewal, to do what the moon itself does. Significantly, we note that it is Hashem Who sanctifies Shabbat but He calls upon Israel to sanctify the “Chodesh”. Such a charge stands as a reminder that we can and must renew and refresh the holiness in the world and the sacredness of life. It is for this very reason

that, in contrast to the blessing on Shabbat, we greet the new month with the bracha of “Mekadesh Yisrael v”Roshei Chodashim”recognizing that G-d has blessed Israeland only through them is the new month sanctified [see Pesachim 117b].

It is this promise that Yishayahu leaves with Israel: the “power” to bless and sanctify is not limited to Hashem alone. Quite the opposite!

It is WE who are charged to spread holiness throughout the earth, WE who are challenged to sanctify Hashem’s world, and WE who must face up to G-d’s expectation to renew, refresh and rededicate that which was created.

Rabbi Winkler’s popular Jewish History lectures can

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RABBI SHALOM

ROSNER

Rav Kehilla, Nofei HaShemesh

Maggid Shiur, Daf Yomi, OU.org

Senior Ra"M, Kerem B'Yavneh

Understanding One’s Motivation

Korah the son of Izhar, the son of Kohath, the son of Levi took….(Bamidbar 16:1)

The parsha opens with a statement that Korah “took” but does not seem to delineate what he took. Rashi suggests that he took himself to one side – and complained about Moshe’s leadership.

The Igra D’Kala (Bnei Yissachar on the

Parsha), offers another explanation, based on the fact that Korach’s lineage in the pasuk is limited to three generations and ends with Levi, rather than Yaakov. He explains that the yetzer hara seeks to seduce us to engage in transgressions under the guise of a mitzva. The yetzer hara convinces us that we are acting properly and fulfilling a mitzva, even though in the end our act is not desired. Korach was convinced that he was acting properly. He rationalized that what he sought was to serve Hashem. It was not fair that Moshe and Aharon usurped the ability to offer sacrifices and engage in the highest level of Avodat Hashem.

PROPER MOTIVATION?

How can one decipher whether they are acting properly or being influenced by the yetzer hara? One should ask themselves whether they get as excited about engaging in other mitzvot. If one mitzva is way more enticing than others, then one should consider whether the motivation to engage in such an act is for personal gain or some other unjustifiable intention. If it is for personal gain, it is likely being undertaken for the wrong reason.

ARGUMENT JUSTIFIED?

In a similar manner, one can distinguish between a mahlokot for the sake of Heaven

תקולחמ and one that is not for the sake of Heaven. Korach’s argument is labeled in Pirke Avot as the quintessential example of a םימש םשל אלש תקולחמ. If the argument gets personal, it is likely not a justifiable argument. Hillel and Shamai argued, but they were the best of friends. Their argument was for the sole purpose of gaining a true understanding of Torah. It was never personal.

SATAN ON THE RIGHT?

The Chafetz Chayim comments on a pasuk in Zechariah (3:1): “And he showed me Yehoshua the kohen gadol standing before the angel of Hashem, and the satan standing at his right hand to accuse him.” The Chafetz Chayim asks: Why is the satan standing on the right side? Usually, the right side is symbolic of good and the left symbolic of bad.

He explains that the yetzer hara often dresses up like a mitzva. The yetzer hara realizes that it can’t cause us to sin in an obvious, direct way. Thus, he might tell a yeshiva boy to stay up late to learn, which seems like the righteous thing to do, all with the hope that the boy will oversleep and miss minyan the next morning. We might want to be stringent in one area, which is really a leniency in another area. The Torah emphasizes that we should be careful and patient to go through the proper process to ensure that we are not mistaken. Don’t allow the yetzer hara to convince us to act rashly, avoiding the required mental process.

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The lineage of Korach stops at Levi, after three genrations– and does not include Yaakov, because Yaakov personifies the midda of Emet –

The family of RABBI SHOLOM GOLD TZ"L are collecting memories/stories /videos etc ..of their father. Please email to: Goldofjerusalem@gmail.com sought to serve in the Mikdash, as he was from the tribe of Levi. However, he lacked the midda of emet – he was not truthful. His argument was not for the sake of Heaven, but rather for his personal edification. We must always be careful to understand our impetus to ensure that we are acting properly – םימש םשל.

. Korach

REBBETZIN SHIRA SMILES

Faculty, OU Israel Center

Temerity Taking

“Vayikach Korach – and Korach took…” (Bamidbar 16:1) The commentators struggle to decipher what exactly Korach took as it is unclear from the text that he took anything. The Midrash teaches that Korach took counsel with his heart. What does this mean? Further, what does the continuation of the verse delineating Korach’s ancestry tell us about all of this?

Rav Ezrachi zt”l in Birkat Mordechai expounds on the Ramban’s understanding of this Midrash. Korach’s actions took their instruction from his heart. In any given situation, we must ask, “who is making the decisions here?” Is the heart following the lead of the mind and carrying out its charge, or is the mind being influenced by the heart’s desires? “Veyadata hayom ve’hasheivota el levavecha – and you shall know this day and consider it in your heart.” (Devarim 4:39) The Torah clearly puts knowledge, i.e. intellect, before the emotions of the heart. Unfortunately Korach allowed his heart to drive his actions. One who’s middot are flawed will tend to be dominated by his emotions and personal ego which will lead him toward negative behavior and even divisiveness. Although Korach’s arguments seemed to be altruistic, championing the holiness of the people,

Chazal note that it was his jealousy upon being overlooked in the choosing of his tribe’s Prince that drove him to rebel against Moshe. “Vayikach Korach,” Korach, who was motivated by matters of his heart, took others with him to support his insurgence with truly devastating consequences.

The Midrash, says Rav Tuvia Weiss z”tl in Shaarei Tuvia , is teaching us a deep lesson about life and the human psyche. He quotes Rav Dessler’s famous principle that every person has two forces within him, the giver and the taker. For each individual there is a dominant force, his nature is either to be a giver or a taker. A taker, however, can channel his tendency to take from others into a form of giving by allowing another to give to him. Here, he becomes a giver by allowing another to have the opportunity to feel joy in giving.

We can also apply this concept to our relationship with Hashem. A giver will seek opportunities to increase Hashem’s honor with his every action, thought and deed. He will readily surrender his ego for the sake of Torah and mitzvot. It is our holy Avot who have embedded this quality within us. Korach was indeed a very spiritual individual who yearned for exaltedness in his service of Hashem.

Yet, it was a service that had an element of egoism. Had he been concerned about kevod Shamayim, Hashem’s honor, then he would have been happy for Moshe Rabbeinu and Aharon Hakohen to serve in their respective roles of leadership.

Now we understand the opening words of our parashah, “Vayikach Korach,” Korach was a taker not a giver. His genealogy therefore stops before Yaakov Avinu, since this trait was antithetical to the values of Avraham, Yitzchak and Yaakov. Korach, although he was a great scholar and of noble spirit, fell to the overwhelming draw of his very selfhood.

We must keep our hearts from dominating our minds, nevertheless we can turn our hearts to absorb the mantra of looking for opportunities to give, not to take.

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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)

Gimel Tamuz: To Serve

A young yeshivah student studying at Yeshivas Kol Torah in Yerushalayim spent day and night learning and reviewing the shiurim. Few spent more time in the beis midrash , and no one tried harder. But while the limud seemed to “click” for the other talmidim , he continued to struggle, never fully understanding the topic at hand. He had always felt like a slow learner, but now, in the ‘big leagues’ of yeshivah, his seeming ‘learning disability’ was debilitating. Sugya after sugya, try as he might, he just couldn’t seem to ‘get it.’

One day, a guest speaker came to address the talmidim. A renowned rosh yeshivah delivered a fiery shmuess on the importance of learning, stressing the value of retaining one’s learning and striving to become a lamdan and a ‘gadol’ in learning, a ‘great’ Talmud scholar. While the Rosh Yeshiva’s words inspired and motivated those who were already seeing success in their learning, the words stung in the heart of this talmid. The young man felt completely deflated. If the purpose of life was intellectual achievement in learning Torah, why would Hashem have apparently created him with a low IQ? “How is it fair?” he pondered. “How am I to fulfill my purpose?”

Later, after suffering for hours with

thoughts of inadequacy, the talmid finally unburdened himself before an older student at the yeshivah, who suggested he write a letter to the Lubavitcher Rebbe. The young man had never written to the Rebbe before, but he was so frustrated that he spontaneously opened his heart, penned a letter, and sent the Rebbe his question. A return letter from 770 Eastern Parkway soon arrived. The Rebbe’s response was direct and concise: “I do not understand your question. There is an Mishnah that clearly states, יתארבנ ינאו ינוק תא שמשל, ‘I have been created for the purpose of serving my Creator’ (Kiddushin, 82b). Nowhere does the Torah, nor our Sages, indicate that our purpose in life is to be a lamdan, rather they say simply ‘to serve our Creator.’”

“Anyone who quotes someone and attributes the words to their source, brings redemption to the world.” (Avos, 6:6)

The Lubavitcher Rebbe said that to say or do something ורמוא םשב means to reveal the Godly source in it — the One who originally ‘said’ it, The ורמוא םשב. For the Ribbono shel Olam creates everything through amirah, speech: B’dvar Hashem

shamayim na’asu , “With the word of Hashem, the heavens were made (Tehilim, 33.6)... Baruch she’amar v’hayah ha-olam, “Blessed is the one who has spoken and the world came into being….” As we recite these phrases in davening, we recognize and reveal that God is the ‘Source’ of the world, and by giving this proper attribution, we are םלועל הלואג איבמ, bringing redemption to the world by connecting the world to its Source.

And this, the Rebbe explains, is what it means that with asara ma’amaros nivra ha-olam, “With ten utterances the world was created.” (Avos, 5:1)

All of reality, all of the world, all of history, everything in Creation, every atom, every grain of sand, every movement, every principle and equation in mathematics, physics and biology and astronomy — everything revealed and unrevealed — is found within these Ten Utterances. God’s Presence in the world is ‘iterated’ through these ten creative statements. And therefore, in a sense, any time we recognize and declare that something in the world is created from Hashem’s words, we are הלואג איבמ םלועל, redeeming the world.

When we can recognize God’s Presence in a place where there seems to be an absence, redemption is perpetuated and strengthened. In this sense, when we feel far from a personal or spiritual goal, when we are ‘underperforming’ in our religious life or sense that we are not in the right place, we are invited to ‘bring redemption to the world’ by proclaiming that here too, Hashem can be found, enlivening us.

This Shabbos, we prepare to mark Gimmel Tamuz — 30 years since the histalkus of the leader of our generation, the Lubavitcher Rebbe, zy’a. The Rebbe’s senior disciple and lead chozer, Reb Yoel Kahn, z’l, pointed out that even decades after the histalkus of the Rebbe, crowds of thousands continue to arrive at 770 to celebrate the moadim of Tishrei, and countless petitioners from across the globe stream to the Ohel 24 hours a day, all year long. Zei kumen da veil do iz der adres , “They come to the Rebbe; he is the address;” the Rebbe is their home for connectivity and inspiration. And more than a physical “address” or coordinate on a map, the Rebbe’s teachings, instructions, ever-relevant advice and marching orders, continue to direct us toward self-actualization, personally and nationally.

The chizuk the Rebbe shared with the young yeshivah student struggling to find his purpose and place remains a healing balm, a source of strength and an ever-relevant reminder for all of us: יתארבנ

שמשל, “I have been created only to serve my Creator!” What’s more, we were created to serve the Ribbono Shel Olam with exactly the unique abilities and kochos that He has granted us.

May the Rebbe’s dedication to rectifying and uplifting everyone and everything in this world — and our sharing his holy encouragement and commitment םשב ורמא — strengthen our confidence and joy in our Divine Service. And may we merit to usher in the Era of Mashiach now!

OU KASHRUT

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

Introduction to Bishul Akum

Bishul Akum in a Factory Setting

The prohibition

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

Our Sages decreed that kosher food cooked by a non-Jew is prohibited, in order to minimize excessive socializing that could lead to intermarriage. In modern times, many products are mass-produced in facilities all over the world, a situation that does not seem capable of promoting any contact between non-Jewish factory workers and Jewish consumers. Although the decree of bishul akum, like most rabbinic decrees, does not generally distinguish between different scenarios, some early and later poskim relate to factory production differently.

LENIENCIES

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

The decree is binding regardless of the reason

FOUND IN EARLY AUTHORITIES

Re’ah ( Bedek Habayit 3:7), one of the early halachic authorities, seems to rule that a non-Jewish worker who cooks only for labor, i.e. he doesn’t cook for anyone specifically but, rather, cooks large amounts as a job, is not part of the decree of bishul akum. The overwhelming

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

majority of early authorities disagree with Re’ah, or explain his words differently. (See Responsa Rivash 514 and Orchot Chaim 63.) There is actually a similar rabbinic decree called pat akum, which prohibits the consumption of breads and other baked goods produced by non-Jews, and the Talmud (Avodah Zara 35b) does, in fact, distinguish between a palter (a bakery owner who bakes in order to sell) and a baal habayit (someone who bakes at home not for the purpose of profit). However, there is no Talmudic source for such a distinction regarding bishul akum; it would seem that our Sages viewed the decree of cooking as more severe.

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

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

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

Although there are different interpretations of the ruling of Re’ah , another important authority clearly rules leniently. Rav Yom Tov Tzahalon (Responsa Mahari”t Tzahalon Hayeshanot 161) rules explicitly that bishul akum does not apply to a palter (professional chef who cooks in order to sell), since this type of cooking is impersonal and would not lead to intermarriage. Many later authorities firmly disagree with this ruling, based on the absence of a Talmudic source for such a distinction (Chazon Ish in Tzephunot 5750; Responsa

Az Nidberu 2:69).

THE POSITION OF RAV MOSHE FEINSTEIN

There are numerous records of Rav Moshe Feinstein’s ruling on the subject of bishul akum in factories. In his teshuva on potato chips published in Igrot Moshe (YD 4:48), R. Moshe writes that although it is certainly preferable to have a Jew cook the product, those who rely on Rav Yom Tov Tzahalon’s ruling and do not require bishul yisrael in a factory setting may continue to do so.

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

Other examples

gentiles, even if the ingredients and uten-

The reason cited by most authorities is

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

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

In summary:

Our Sages prohibited food cooked by

In Responsa Rivevot Ephraim (5:596), Rav Nota Greenblatt (uncle of the author, Rav Ephraim Greenblatt) transcribed a question he asked R. Moshe Feinstein on a similar subject. R. Greenblatt asked R. Moshe if eggrolls made in factories require bishul yisrael. R. Moshe elaborated on the ruling of Mahari”t Tzahalon, noting that in addition to the impersonal nature of the professional chef’s cooking, the possibility of intermarriage from factory cooking is even more remote because there is almost no chance for the factory worker to ever meet the consumer. Nevertheless, R’ Moshe explains that since rabbinic decrees do not leave room for loopholes, it would seem that even in the absence of the concern behind the decree, the prohibition still stands. But R’ Moshe then adds another crucial factor to his ruling: in a factory with special and unique equipment, the decree of bishul akum is not applicable.

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Accordingly, it would seem from R. Moshe that in a case where the cooking process is such that it can only be done in a factory, there is no application of the decree of bishul akum. It should be noted that there are other rabbinic decrees regarding which authorities are similarly lenient when extreme circumstances appear to be exceedingly far from the original decree of our Sages.

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OU policy regarding bishul akum in factories is a mixture of the rulings cited above. While OU Kosher does not

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generally rely on the lenient positions of Re’ah, Mahari”t Tzahalon and R. Moshe Feinstein on this subject, it does take them into account; wherever there are other halachic considerations, such as cooking in a manner that might be not be part of the decree (to be discussed in future articles), or when the food might not fall under the category of bishul akum, OU poskim have added Mahari”t Tzahalon’s and R. Moshe’s later rulings as a mitigating factor. The OU is not alone in this perspective, and many modern authorities have relied on Mahari”t Tzahalon in cases of need. (See Minchat Yitzchak 3:72; Tzitz Eliezer 9:41; Shevet Halevi 2:45.)

IN SUMMARY:

• There are early authorities who rule that whenever a non-Jew cooks for profit, such as a professional cook or factory worker, there is no concern of bishul akum.

• R. Moshe Feinstein rules that in a factory where food is cooked in a special fashion and with specialized equipment, there is no decree of bishul akum.

• OU Kosher does not rely on these rulings alone, but rather as an additional factor when there are other considerations.

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Secondly, the Torah given at Mount Sinai is able to have an effect on the physical world whereas before Torah and mitzvot were considered strictly spiritual matters. The Talmud (Shabbat 88b) states that when the Jews heard G-D’s divine voice, they all died from its intensity and afterwards G-d brought them back to life. I think this emphasizes why Hashem cannot be openly present in this world. For if he was, the Jews’ free will would no longer be preserved and we would 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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SIMCHAT SHMUEL

BY RABBI SAM SHOR Program Director, OU Israel Center

There is a verse which should be familiar to each of us which appears in the shir shel yom for Shabbat, Tzadik KaTamar YifrachThe Righteous Blossom like the date palm.

The Arizal points out that the Sofei Teivot the concluding letters of the words Tzadik KaTamar Yifrach-Kuf Reish Chetspell out Korach.

How are we to understand this teaching from the Ari HaKadosh, that encrypted in this verse about the blossoming potential of the Righteous, is an allusion to Korach who seemingly represents an individual who is far from being righteous?

In addition, and in contrast to the depiction of Korach’s challenge to Moshe and Ahron’s leadership roles, Parshat Korach contains the interesting miracle which occurs to Ahron’s staff- V’hinei Parach

Matei Ahron L’Veit Levi,Vayeitzei

Perach,Vayatzeitz tzitz, Vayigmol Shkeidim- And behold the staff of Ahron of the house of Levi had blossomed;it brought forth a blossom,sprouted a bud and developed almonds.

In explaining this verse, Rabbi Gedaliah Schorr zt’l points out that normally when a fruit appears in nature, a bud first appears on the tree, then that bud turns to a blossom, and then the blossom disappears and a fruit begins to grow. However, here, when it comes to the miraculous growth that springs forth from Ahron’s staff, the buds, flowers and almonds are

miraculously occurring simultaneously.

Rav Gedaliah Schorr explains that this miracle is meant to teach us a fundamental message about what differentiates Ahron from Korach. Ahron represents an individual who is in a constant state of growth and renewal and thus his staff reflects this-the buds, blossoms and fruit (almonds) are present simultaneously, as there is constant ongoing growth and renewal. Even after Ahron has achieved great spiritual growth, he doesn’t rest, yet continues to seek opportunities for further growth and renewal. This, explains Rav Gedaliah Schorr, is the meaning of our verse - V’hinei Parach Matei Ahron- Ahron was in a constant process of growth and renewal.

Indeed, every single one of us has within us that same potential to either blossom like that tamar and bear fruit, or chas v’shalom to not see that potential for continued growth actualized. Each of us must work diligently to bring that innate potential to fruition.

Yehi Ratzon, may we each be blessed to emulate Ahron HaKohein, to strive to experience constant growth and renewal in our Avodat Hashem.

KNOW WHAT TO ANSWER

Beth Juliana

GEULAS YISRAEL

BY RABBI MOSHE TARAGIN R am, Yeshivat Har Etzion YISRAEL

King of the Jungle

How could he? What was he thinking? What could possibly compel Korach, himself was a wise man and a leader, to contest the authority of the greatest human being to ever live. Moshe had split the seas and scaled the heavens, twice defending us from divine retribution. He had repeatedly demonstrated selfless dedication to our survival. What possessed Korach and why did he launch this foolish rebellion?

Chazal highlight the peculiar first word of parshat Korach as the code-word to explain the reason for Korach’s madness:

not possibly come up short. The time was “now” to fulfill his inevitable legacy. Great things awaited a man whose descendant would, one day, lead the Jewish people.

TRAPPED BY THE FUTURE

The word חקיו , literally means “to take”. What did Korach take and how did this influence this recklessness?

According to the midrash, Korach took himself. A sane person wouldn’t dare to dispute Moshe’s position. Korach however, migrated from sanity to insanity. His tragic misadventure into the realm of folly was caused by his own delusions of grandeur.

Prior to his insurrection, Korach received a prophecy in which Shmuel HaNavi was his descendant. Caught in this delusional fantasy, Korach assumed that his revolt couldn’t possibly fail. If his family was destined for glory, he himself could

We are often hopelessly trapped by visions of our future. In his novel, The Beast of the Jungle, Henry James portrays a man who has a premonition of an upcoming catastrophe. Obsessed with this future, he becomes trapped in the present, consumed by his fate, unable to form deep relationships and paralyzed in his decision making. He can never fully determine how present decisions will impact his future fate. Ironically, the scary beast in the jungle was never a disastrous event but his own fear of the unknown and the existential helplessness which this caused.

Unlike the man in this novel, Korach sees himself as King of the jungle. But just like that man, Korach is trapped in his own present because of his vision of the future. He is literally taken- taken by his future vision- from a condition of sanity and free will into a state of fantasy and delusion.

THE SEDUCTION OF AMBITION

Once Korach becomes convinced that he is “the one”, no moral boundaries stand in his way. Ambition is so dangerous

precisely because it attaches itself to our nobler instincts, convincing us that our personal goals and agendas serve the greater good. Once convinced of our “idealism”, we are prepared to cross any and every moral boundary. Strife, subversion, and treason are small prices to pay to advance a glorious and inevitable future. Taken to a place of insanity, Korach is willing to “cross the line” and rebel against our greatest leader.

DIVINE ALGORITHMS

Korach’s dream was fulfilled. His family did, in fact, produce a Navi named Shmuel who launched Jewish monarchy and reshaped Jewish history. However, these long-term realities did not exempt Korach from short-term moral decision making. Hashem has many algorithms to accomplish His preordained future realities. Predetermined endpoints do not eliminate individual freedom of choice. Though it was preordained that Shmuel descend from Korach, there were many historical trajectories for reaching that endpoint. Korach assumed only one historical trajectory, and it ran right through his hubris and his egotistical ambition. Hashem created alternative trajectories and alternate narratives to accomplish this preordained ending. These alternate narratives did not include Korach or his imagined career.

In part, this is why Moshe Rabeinu referred to the earthquake as a “new creation”

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reinvents the current order and introduces new, previously non-existent factors into the historical equation. It is shortsighted to calculate history based on the known factors since Hashem can shuffle the deck and introduce new ones. Just because the ending is predetermined doesn’t mean that it must be attained solely through pre-existing factors. The historical equation is always changing, even if the conclusion remains the same.

The midrash describes the near demise of Korach’s children. Hurtling down to the core of the earth they faced a fiery death. Had they plummeted to their death Korach’s visions would have been entirely debunked. At the last minute, before their incineration, Korach’s children experienced hirhurei teshuva or inner contemplation of teshuva, and were miraculously

saved. Ultimately, these penitent children penned eleven chapters of Tehillim which begin with the introduction חרק ינבל חצנמל רומזמ.

In the final analysis, Korach’s future visions were fulfilled, but not through his own career, and certainly not by way of his ill-advised rebellion. His visions were fulfilled through a supernatural earthquake and through a last-minute resurrection and rescue. Knowing the ending doesn’t provide any assurance about the chapters which lead up to that ending.

ARE WE ALSO TAKEN ?

This was Korach’s grave mistake. Sometimes it is our mistake as well. We also know the ending. Our redemption, which is the end of history, has been prophesied and is an indisputable and foundational tenet of Jewish belief. In the final chapter of history, we return to Israel, launch Jewish monarchy, rebuild the Mikdash and commence an era of universal harmony and widespread prosperity. The end of history is clear.

It is also clear that we have begun “the process”. This awareness has changed our religious consciousness and the complexion of our relationship with Hashem. Knowing

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that we live through the final chapters of history places greater responsibility upon our shoulders. It also infuses us with profound historical commitment and, hopefully, affords us the great faith and courage necessary to navigate the end of history.

Yet, this awareness also plays with our imagination and sometimes blurs our ration. Peering into the future, we sometimes become too imbalanced in the present. Knowing the endpoint of history doesn’t assure us about anything on the road to that terminus.

CLOUDS AND DONKEYS

Chazal already presented alternate narratives to our preordained redemptive future. One redemptive story is supernatural and comfortable. We are whisked away on clouds of glory gliding into a painless and effortless utopian future.

A different narrative describes us journeying to the end of history upon the back of a wobbly and unsteady donkey. The road to the finish-line is rocky and rickety, and includes struggle and suffering. This story-line is referred to by Chazal as the חישמ ילבח which are likened to the spasms and cramps which precede childbirth. The Amora, Rebbe Yosef, was so frightened of this narrative that he prayed to be spared this apocalyptic stage of history.

Elegant clouds and clumsy donkeys are just two of the many potential trajectories which lead to the same endpoint of redemption. We cannot become mesmerized by prophecy or hypnotized into irrational or careless decision making. Similarly, we cannot allow premonitions of the future to raise undo expectations about the present. Korach’s arrogance

and his egotistical hallucinations took him away from his rational and moral self. We mustn’t be taken away by prophecy.

October 7th reminded us, once again, that knowing the ending doesn’t insure the present. It was a harsh wake-up call to the precarious realities of Jewish history. On the one hand, history has dramatically advanced. Despite the horrific pogrom reminiscent of our tortured past, things are drastically different. For the first time in history, we have a Jewish state and a Jewish army to defend us. The entire Jewish world rallied together in ways that it never had in the past. Despite vocal and rabid antisemitism many governments support our just cause.

Yet, being close to the finish line doesn’t assure anything. The road ahead may still be rocky and jagged. We must carefully calibrate our expectations of redemption. Setbacks and horrific tragedies do not mean that the process has ground to a halt. It just means that, for whatever reason which we may never know, Hashem didn’t yet send clouds of glory. He may send them sometime in the future. Until then we are all just lugging along on the backs of donkeys, slowly plodding our way to the preordained conclusion of history. Don’t fall to your fears and don’t fall to our future visions. Don’t be taken.

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Real Life Rescues

Woman Chokes On Watermelon, Is Saved By First Responders

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 Wednesday night in Jerusalem, a woman in her 70s choked on a piece of watermelon. Her daughter immediately alerted emergency services. United Hatzalah volunteer EMT Daniel Rosenfeld had just left work when he received the alert on his communications device. Jumping into his personal vehicle, Rosenfeld rushed to the scene, arriving in under 3 minutes. At the same time, United Hatzalah volunteer EMT and Neve Yaakov Branch head Yossi Polichuk pulled up on his ambucycle. Rosenfeld and Polichuk grabbed their equipment, quickly entered the building, and descended the 4 stories to the patient's apartment. There, they found the woman alert with a partial blockage of her airway. As per protocol, Polichuk encouraged the woman, who could barely speak due to the blockage, to cough in an effort to expel the foreign object, while Rosenfeld connected her to oxygen. Shortly after, United Hatzalah volunteer physician Dr. Yishai Ben Uri arrived. Taking charge of the scene, Dr. Ben Uri decided to transport the woman to the ground floor in preparation for evacuation by an intensive care ambulance. The joint medical team, which now included additional EMTs, also opened an IV line in preparation for potential anesthesia and waited for the intensive care crew while constantly monitoring the woman’s condition.

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.

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.

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 about ten minutes, the woman started coughing more intensely. Suddenly, she expelled a small piece of watermelon. Moments later, a much larger piece was expelled, and the woman regained her ability to breathe normally. The intensive care ambulance crew arrived and after another checkup, the woman declined to be transported to the hospital for further observation.

“It’s a great feeling,” Rosenfeld reflected after the incident. “Sometimes, the way to help save someone’s life is to be there and do the minimal treatment needed while not worsening the situation. This is what happened today and thankfully it was successful.”

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HAFTORAH

BY REBBETZIN DR. ADINA SHMIDMAN INSIGHTS

A Mother’s Lasting Embrace

HAFTORAH YESHAYA 66:1-24

As a mother comforts her son so I will comfort you; You shall find comfort in Jerusalem.

The above pasuk is recited when one concludes Shiva, as cited by Chazon La’moed 20:2. What is the message of this pssuk, how does it serve to comfort the mourner and what message can we derive from this verse in these challenging times?

In his monumental 20th-century treatise on Eretz Yisrael and the redemption, Rabbi Yisachar Shlomo Teichtel explains why the Talmud Yerushalmi refers to the land of Israel as the “mother” of Israel and the lands of exile as a “stepmother.”

He laments that Jews in exile have devoted themselves to their “stepmother” (the lands of exile), neglecting their true

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“mother” (the Land of Israel). Despite investing heavily in building lives and homes in foreign lands, Jews have faced harsh treatment by their “stepmother”, including persecution and expulsion.

Rav Teichtel urged Jews to recognize that true comfort and belonging can only be found in the Land of Israel. He emphasized the need to return to Eretz Yisrael and dedicate efforts to rebuilding and strengthening it. He cautioned us to stop trusting the lands of exile, which have repeatedly betrayed and mistreated our people. The ultimate message of comfort is a call to focus on our true “mother”, the Land of Israel, for genuine comfort and redemption from millenia of pain and loss.

The above-cited pssuk from the Haftorah describes our relationship with our Land and the heightened emotional bond of a mother and adult child. Despite the maturity of the adult, the orphaned child finds solace and comfort in his mother’s embrace. Like that adult child, we are intimately connected to Eretz Yisroel and its capital Yerushalayim. It is only in this space that we can achieve true stability and therefore it, and not the diaspora, can comfort us. Only in Israel do we have an eternal future. The bedrock quality of the

Yishmael’s story is brief. He has numerous and powerful offspring. The brevity his son Shlomo succeed him.

Land of Israel and Yerushalayim calms and consoles the jittery mourner who wonders how he will survive and what his future holds. Eretz Yisrael, like a mother, soothes and reassures him.

A SHORT VORT

Adoniyahu convinces two very significant personalities - the High Priest and the commander of King David’s armies - to

BY RABBI CHANOCH YERES R av, Beit Knesset Beit Yisrael, Yemin Moshe

In our own very difficult times, we would do well to internalize the message of Yeshayahu. Just as a mother is a source of eternal solace, so too our Land serves to comfort us as the eternity of Israel will never end. May we merit the ultimate consolation that will come with the rebuilding of Jerusalem and the Land of Israel speedily in our days.

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”

This seems to be a contradiction. If one is a stranger than he is not a resident, if he is a resident than he is no longer a stranger. What did Avraham mean?

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.

The peace was kept, and Avraham remained true to his ideals.

Shabbat Shalom

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Peace is Bitter-sweet

It is rare for the Torah to present a narrative and follow it with a stated moral lesson. Parashat Korach , however, does exactly this. The Torah dramatically depicts the rebellion of Korach and Datan and Aviram, and then states: “one should not be like Korach and his company, as the Lord spoke about him through Moshe” (Numbers 17:5). The Talmud counts this directive as one of the 613 mitzvot of the Torah: “Rav said, Whoever maintains a dispute transgresses a negative command, as it says, ‘one should not be like Korach and his company.’” 1 One may not prolong strife.

The Mishnah contrasts the type of controversy initiated by Korach with the halachic dissent between Hillel and Shammai: Whatever dispute is for the sake of Heaven will endure; whatever is not for the sake of Heaven will not endure. What is an example of a dispute for the sake of Heaven? The dispute between Hillel and Shammai. What is an example of one not for the sake of Heaven? Korach and his ilk. 2

Halachic disagreement is permitted, even encouraged, to deepen our knowledge of Torah. Trying to degrade Jewish

1. Sanhedrin 110a.

2. Pirkei Avot, 5:17.

leaders, especially those appointed by God Himself, on flimsy pretexts and for frivolous reasons will end badly.

Nevertheless, we must tread carefully—perhaps even more than usual— when doing battle “for the sake of Heaven.” Rabbi Yisrael Salanter, founder of the Musar movement, was one of the most perceptive students of human psychology. He observed that when a party to a dispute views their argumentation or cause as being “for the sake of Heaven,” they can feel so self-righteous as to refuse to even hear out the other side. One could say that it cannot even be considered a “dispute,” as there is only one side. Better to be less sure that Heaven is on your side, so that the controversy can die down. 3

It once happened that Rabbi Shlomo Zalman Hakohen Kook, the father of the famed Rav Kook and a great Torah scholar in his own right from the city of Griva (Grajewo, Poland), arrived at a shtetl in Lithuania right before the onset of Shabbat. The tension within the community was so proverbially thick that he sensed it immediately. Many community members

3. Rabbi Yissocher Frand, “Parshas Korach: The Most Effective Way of Avoiding Disputes,” torah.org./torah-portion/ravfrand-5773-korach/ (accessed June 13, 2021).

pleaded with him to use his Shabbat sermon to restore peace to a community so riven by dispute. He obliged. Parashat Korach was being read that week, which says that after the rebellion of Korach, twelve staves were collected from the tribal leaders and placed in the Tent of Meeting. Aharon’s staff was the only one to miraculously produce almonds (Numbers 17:16-24). “Why almonds?” Rabbi Kook asked rhetorically. The Mishnah discusses some almonds that start bitter and become sweet, and others that start sweet and become bitter. 4 He explained that a dispute can be compared to the almond that starts sweet and turns bitter. Some enjoy the sport in it—the competition between “teams,” the winners and losers. Others relish the dirt about people that surfaces, and the true face that emerges when you get under someone’s skin. But the sad truth is that as the almond reaches maturity, it unfailingly becomes unpalatable. Peace, on the other hand, has a bitter start. There is great difficulty in making concessions and compromises. In the end though, it is sweet, as everyone ultimately is happy.5

Yitzchak Hakohen Kook, who worked towards bringing peace and harmony to the individual, the community, the Jewish people, the world, and even the cosmos. The striving for peace was a defining feature of his life and worldview. He wrote sharply about the dangers of divisiveness: There is no end to the physical and spiritual evils of dividing the nation into sectors. [...]

The imagined division undermines the foundation of all holiness. 6

This idea of Rabbi Kook was clearly inculcated in his son, Rav Avraham

4. See Mishnah, Ma’asrot, 1:4.

5. Chief Rabbi Ephraim Mirvis, “D’var Torah: Parashat Korach,” July 6, 2016, https:// chiefrabbi.org/all-media/dvar-torah-parashatkorach/ (accessed June 13, 2021).

Rav Kook’s use of the phrase “imagined division” reflects his conviction that the Jewish people are fundamentally indivisible. Nevertheless, we live on a plane of existence that Zoharic Kabbalah refers to as the alma de-peruda, the world of disunity. Our task is to bring out and strengthen the underlying unity and harmony.

Rebbe Avraham Mordechai Alter, the third Gerrer Rebbe known as the Imrei Emet, once shared a story of doting in-laws who would host dinner each week for their two beloved sons-in-law and their families. Since one son-in-law was a vegetarian and the other loved meat, they cooked for each and the two families ate separately. For years they came, week in and week out. 6. Orot, trans. Naor, 180; Orot ha-Techiyah, ch. 20.

Eventually, the hosts suffered a reversal of fortunes and could not afford meat or dairy, so they served bread, onions, and potato scraps. Out of habit, the families continued to dine separately. The mother-law saw this and cried out, “Now that we are all eating pareve, why are we still sitting separately?”

The Imrei Emet said that this depicts the state of the Jewish people today. Our past is checkered by internal divisiveness, and perhaps some of the major splintering had good cause. But after millennia of suffering and loss we have been left tragically impoverished. Has the time not come to sit together at the same table? 7

With the restoration of the Jewish nation to its land, Rav Kook believed that unity was more critical than ever. As the Midrash says, “The moment that the Jewish people become unified, anticipate the redemption.” 8 If we can just see it through, we will realize that the bitter pill we must swallow for peace will be completely forgotten as we all enjoy, together, the sweetest fruit it brings: the final redemption.

7. Lorincz, In Their Shadow, 3:216–217.

8. Genesis Rabbah, 98:2.

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RAV DANIEL MANN

Possible Orla in Soap

Question: I bought an Israeli-produced soap that claims to use fruit extracts for fragrance, without further detail. Does that require a hechsher to ensure it does not contain orla (fruit in a tree’s first three years)?

Answer: Your question shows halachic acuity. We will start with a case where the fruit is orla.

Orla is forbidden in benefit (Orla 3:1; Pesachim 24b), and this is likely a full-fledged Torah-level prohibition in Eretz Yisrael even in our times, when many land-based prohibitions are Rabbinic (implication of Shulchan Aruch, Yoreh Deah 294:9; Mishneh Lamelech, Maachalot Assurot 10:11 argues). On the other hand, if a usage is abnormal for this species (likely true for fragrance for many fruit), some say it is only Rabbinically forbidden or even permitted (see discussion in Yalkut Yosef, Orla 2:10). Although orla applies only to edible fruit (Vayikra 19:23), the soap’s being unfit for a dog’s consumption (which is important regarding chametz) does not help regarding non-eating benefit, if the fruit became forbidden as orla when it grew (Yalkut Yosef ibid. 19).

The soap’s percentage of orla fruit can be important. While bitul of orla requires

200 to 1 of permitted substance (Orla 1:6), that is only for mixtures within the same species, but if fruit is mixed in with something else (e.g., soap), the normal rate of bitul of 60 applies (Pri Megadim, intro. to Hilchot Ta’arovot). If the fruit’s fragrance is clearly discernable (possibly, the main fragrance is chemical, and they put in a tiny amount of fruit as a marketing ploy), we have an interesting question. There is a machloket (see Acharonim on Rama, YD 102:1) whether there is bitul when the mixture’s forbidden part is small enough for bitul, but it is noticeable due to its color. Arguably, the same bitul impediment could apply to the fruit’s noticeable fragrance (likely, only Rabbinically – see Badei Hashulchan 102:16).

The doubt about whether the fruit used in the soap are orla at all provides significant, possible grounds for leniency. Orla fruit are almost always a small percentage of the fruit market. The rule is that when there is an actual or virtual “market” of food, where the majority of the sources are kosher, if one encounters food of unknown origin away from the “market” (parish), we may assume is from the permitted majority. If one took the food from the market without noticing whether it was from a permitted or forbidden source

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.

( kavu’a ), we treat the food’s status as a safek (Ketubot 15a). Since the consumer encounters the fruit in the soap away from its “market” ((sections of) orchards throughout the country), the majority chance is that the fruit was not orla. (We are describing a case in which the fruit in the package of soap comes from a limited number of trees. If the fruit element in each comes from a huge mixture coming from a wide amount and variety of locations, we must use different tools of analysis, relating to bitul. That is beyond our present scope, but likely brings a leniency-leaning outcome.)

However, there is a problem. According to the simple reading of the Shulchan Aruch (YD 110:3), if a Jew took or had the food taken, without taking note of its halachic status, from the origin to the place of the person asking the question, we treat the food as kavu’a and thereby as a safek whether it is kosher. Just as it was forbidden for the one who took it, so

is it for the ones (e.g., stores, consumers) who got it from him. See Yabia Omer VI, YD 24 who brings many opinions on whether this stringency is correct regarding fruit at the grocer. His conclusion is that there are enough reasons for doubt (including those we have not mentioned) why a given fruit is not orla that we can permit fruit without an orla hashgacha. He praises the many who do seek certification, although it is accepted that for the majority of fruit species with a tiny percentage of orla, we can assume each fruit is kosher.

Considering all the above, we posit that you may freely use the soap in question without concern about orla.

Having a dispute?

WEITZMAN

Murder in the Fertility Laboratory!

Last time we started to discuss the recent fascinating court case in Alabama, in which two couples, James and Emily LaPage and William and Caroline Fonde, accused medical professionals of murder when they destroyed embryos that had been formed during fertility treatment.

As we pointed out last time, it is more correct to call them by the name fertilized eggs as opposed to embryos which gives the impression of a small being with a human form. In reality, the fertilized eggs are a ball of cells that will disintegrate if left out and cannot possibly develop into human life unless implanted into the body.

Therefore, it is fascinating to read the court’s decision. “This Court has long held that unborn children are “children” for purposes of Alabama’s Wrongful Death of a Minor Act, a statute that allows parents of a deceased child to recover punitive damages for their child’s death. The central question presented in these consolidated appeals, which involve the death of embryos kept in a cryogenic nursery, is whether the Act contains an unwritten exception to that rule for extrauterine

children -- that is, unborn children who are located outside of a biological uterus at the time they are killed. Under existing black-letter law, the answer to that question is no: the Wrongful Death of a Minor Act applies to all unborn children, regardless of their location.”

This is quite incredible language for a legal statement. The description of the embryos kept in a “cryogenic nursery” conjures up an image of little frozen children sitting in a neat circle around a nursery teacher. The term “extrauterine children” ignores the reality that outside the human body these fertilized eggs cannot survive, and so they do not have to be “killed”, they are not alive. And the expression “unborn children” connects the question of destroying fertilized eggs with the complex topic of abortion.

The court’s decision has thrown the future of in-vitro fertilization into doubt; it is a regular occurrence in fertility treatment that excess fertilized eggs are produced and frozen. If the above legal decision becomes the accepted position in law courts, it will become illegal to destroy all these frozen fertilized eggs. Any clinic will be extremely wary of creating such fertilized eggs, and the safest way to ensure that the clinic is not left with such fertilized eggs is to refuse to treat couples with fertility treatment.

Dr. Ethan Eisen, PhD

Parenting Our Adult-Children

DR. ETHAN EISEN, PHD

OU ISRAEL

many parents face is figuring successfully adapt their relationship a younger child into an adult relationship with an adult child.

PARENTING COLUMN

As parents, we often think that as time goes on, our acquired experience ought to make parenting simpler. But what many parents find is that as their child gets older, the challenges of parenting become more complex. One aspect of this complexity that many parents raise is the shifting relationship with their child as the child grows through adolescence into early adulthood. During this time, the child is clearly going through an array of transitions, both externally and internally. As a result, the relationship between the child and his parents is changing, and parents may struggle as they navigate this shift.

Dear OU Parenting,

Confronting This Summer’s Challenges

when responding to children under these circumstances.

Following the recent string of terrorist attacks, my son, 11, has become very anxious. I, of course, have also been affected by all the loss and trauma. I’m not sure how much or how little to share with him in general and specifically regarding my own emotional experience. For example, should I try not to cry and be sad around him? T.R.

Every summer brings with it parenting challenges, as schools no longer provide daily structure and parents often need to scramble to arrange childcare for their kids of various ages. This summer includes additional pressures for parents, as many camps have been cancelled or adjusted, travel abroad is far more expensive than in previous years, and concerns about a wider war in the north makes planning ahead more uncertain. Before discussing two common challenges that parents find especially difficult this year, it can be helpful for parents to pause for a moment of self-compassion; it is understandable to feel stressed and overwhelmed, and you are not alone in struggling to arrange a summer that meets your ideal wishes. Balancing safety with fostering independence: this year more than others, many parents feel nervous about allowing their kids to explore the country by themselves. Even if their child is traveling to places

Firstly, it’s important to give children a safe space to speak, meaning a space to express them selves in the way that is natural for them. Some children don’t have much of a reaction and others will cry, show anger and frustration. They may say things that you don’t agree with or challenge you. Giving them the space to do this is crucial.

they are accustomed to going on their own, the salience of scary news items contributes to parents’ hypervigilance. Certainly, if the kids want to travel to other parts of the country, many parents’ immediate reaction is one of worry and saying “no”.

Michal Silverstein, MS Dear T.R.

Thank you for asking this very relevant and timely question.

Adults as well as children are overwhelmed with emotions when they hear about a terrorist attack. When they become more frequent, the feeling of uncertainty and loss of control can create much anxiety. There are certain guidelines to keep in mind

Most parents understand that for a younger child, instruction, guidance, and oversight are intrinsic to their roles as parents. Parents also know that just because they utter “Baruch she’petarani“ that does not mean the end of their responsibilities toward their child. However, most parents recognize that at a certain point, their child becomes an adult, and as such, he is now responsible for himself and his own decisions. Ideally, the child and his parents form what we might call an “adult relationship.” The challenge that

One reason this transition confusing is that the duration to adulthood, for many people, form and may stretch over many The traditional Western value, it was never reality for many that a person turns 18 and becomes responsible for himself. He starts some money, lives on his own, pays way, and looks to get married, short order. All of these lifecycle would indicate that the child has an adult.

While this concern of the parents is understandable, for many teenagers these reactions feel very restrictive. During regular years, this type of travel is very normal, even younger teens, and why should they not be allowed to go places that many other people are going? Many feel that their parents are being unreasonable and irrational in placing restrictions or expressing their safety concerns.

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Next, when they ask questions, try to give them accurate information, answering only the questions they ask. Stay focused. It’s not necessary to elaborate or get sidetracked by politics or other similar situations. Explanations should be given in an age appropriate manner. Just like your rules are age appropriate your discussions should be as well. Having more detailed, graphic conversations is more appropriate with an 18 than a 10 year old.

It’s important to keep an eye out for both emotional and physical signs of distress. If your child looks sad, has crying spells, becomes fearful or angry or is experiencing changes in sleeping and eating patterns, he may need extra help processing the current state of events. Be aware of behavioral changes.

When confronting these opposing values, fostering open communication is often helpful. Not every family will share the same decision about how to set boundaries, and kids may not fully understand or agree with the boundaries that the parents set. However, as kids get older there can be greater mutual understanding of the other’s perspective; in many cases, when there is understanding kids and parents can decide together about how to balance these values of safety and independence. Through these conversations, kids may

Regarding your own emotional state, it’s important to model emotions in front of your children. Seeing you express your feelings will allow your child to do the same. That being said, there is also a limit. You do not

But in today’s world, and especially frum communities, the markers hood are far less clear. Young typically not able to pay their own to some combination of advanced study, attending college or university, a higher cost of living. There emphasis on marriage, such men and women marry and have years before they are able to support their young family. This cated reality can make it difficult out the contours of an adult relationship between parents and their child.

The slow march toward independence means that there are not clear cations for where the child exists

realize that in some aspects, they are being too risky or impulsive, and parents may recognize that they may be allowing worry to cloud their judgment.

Balancing guilt with being a kid: ilies who are plugged in to what’s going on, it can be difficult emotionally to have fun during the chofesh ha’gadol. remain on edge about family members who are serving in dangerous areas, are helping injured soldiers on a long road toward recovery, or are grieving loved ones. Some kids may feel guilty about having fun, or even the desire to have fun during this summer vacation. On the other hand, we recognize that everyone, and especially our kids, need outlets for the pressure that everyone has felt for the past nine months. Restricting the kids from having relaxing and enjoyable activities can compound this pressure.

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Providing guidance to kids about how to balance these two important values can come through modeling, as well as through direct conversation. As with other life values, parents’ modeling how to balance complicated life circumstances allows children to learn how to balance these issues themselves. Kids see when parents both engage in meaningful activities that support others through the war, as well as devote time to enjoyable and relaxing activities, especially if these activities can be done with the family. In addition to behavioral modeling, parents can have conversations that reflect an appreciation of these sensitivities. We can speak with our kids about gratitude to the soldiers and their families for their mesirut nefesh on our behalf, and how we can show

solidarity with our brothers and sisters who are suffering. We can also discuss with them the importance of maintaining a sense of normalcy where possible, and also explicitly give our kids permission to have fun in this context.

Of course, there is no single way to navigate this challenging summer vacation, and we need to have patience with ourselves and our children as we all figure it out. May Hashem protect our soldiers and grant them continued success.

Ethan Eisen is Clinical Director of Mashiv HaRuach, a Thank You, Hashem project supporting soldiers and their families.

Call | WhatsApp Shlomo 054-2134923

THE

THE DAILY PORTION

BY SIVAN RAHAV-MEIR

PORTION

International Bible Quiz Champions Speak

The Reality Outside vs. the Reality Inside

Last week’s headlines featured a violent attack against a synagogue in LA, with strong condemnations issued by the mayor, the governor, and even President Biden.

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

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

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

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

Gidon Katz, CEO of IMP (International Marketing & Promotion), provided me with a different perspective on the story. Katz, together with his partner Emanuel Vatari, organizes periodic real estate fairs in the Diaspora for people interested in making Aliyah. Since Simchat Torah, the demand

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

"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."

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."

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

for these fairs has peaked, with recent events occurring in New Jersey, Flatbush, the Five Towns, Montreal, Toronto, and last week, in Los Angeles.

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

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

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.

Without minimizing the severity of the attack, Katz believes that it is secondary to the main story: the event itself. Katz pointed out that we need to pay attention to the focus of these angry protests. “While a violent crowd was screaming outside, more than 350 Jews were gathered inside the synagogue. Young people, adults and heads of families flocked here, seeking to purchase homes throughout Israel, thereby reinforcing what was said in last week’s parashah: ’The Land is very, very good.’ Through their actions, they are repairing the sin of the Spies. Thousands of years after leaving Egypt, they are now choosing to leave the US and to make Aliyah.”

Many participants braved the riots to reach the event venue, facing curses and actual physical assaults by the protesters, while others were able to get in through the back

door. The Hamas demonstrators were very clear about their intent, shouting: “From the River to the Sea,” in other words, that Jews have no right to live in Israel.

“What happened outside the synagogue is precisely why so many people are making plans to move to Israel,” said Katz. “I witnessed how this alarming rise in anti-Semitism has yielded an unintentional, positive result, strengthening our presence in the Land of Israel.”

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TORAH TIDBITS CONTRIBUTOR

The Singular Role of the Leviim

G-d said to Aharon… bring close your brothers, the Leviim, they will assist you and they serve you (18:1-2).

Rashi explains what those services were (Rashi to 8:26, 18:2; c.f. Sifri 117).

Firstly, the Leviim would be the gatekeepers for the Mishkan and later for the Beth Hamikdash. Their duties required them to open and close the doors at the appointed times, and to ensure that only the authorized kohanim and no others would enter the more holy places within.

Secondly, the Leviim would be the singers, the choristers, for the music that went together with the services. The Temple services were instrumental and choral. Although we know about the Tehillim that they sang, we know relatively little about the musical instruments actively involved and virtually nothing about what the tunes were, as there was no way of writing the musical notes down as there is today.

Thus the roles of Leviim were very important. They, rather than the kohanim themselves, were the people the olei regel would meet on visiting the Beth HaMikdash. And they, the Leviim, were the key

take-aways experienced by those making aliya laregel, as we will now examine.

Pilgrimages from the golah to Jerusalem, say from Rome or from Alexandria, were arduous and often fraught with danger. They entailed elaborate preparation and months of absence from home, happening probably once or twice a lifetime for the typical individual. The pilgrims would bring their korbannot or more likely purchase them on site, lead them up to the door, hand them over to the kohanim and that would be the last they would see of them. What would very likely be their biggest impression? Apart from the kedusha and the splendor of the surroundings and masses of people assembled for the same purpose, it would be the Leviim as gatekeepers, spread all over all the kohanimonly entry points. And, most importantly, they would be deeply impressed by the Leviim as musicians: the sounds of the choral worship accompanied by musical instruments would be ringing in their ears all the way home and for a long time afterwards. Even if they only got a smell of the korbannot and possibly not even that.

Those were the functions of the Leviim: to safeguard the Beth HaMikdash and to beautify the services of the Beth Hamikdash. They decided what had to be kept out and they decided what had to be brought in.

Rav Asher Weiss (Minchat Asher)

explains that what has to be kept out and what has to be brought in applies to the center of our society and traditions – the Jewish home, and most especially where children are concerned. Firstly, as we all know, there are certain things easily available today that can be irreparably harmful to young people who are invariably highly impressionable. They can access the most noxious and deadly sites with a few clicks in the wrong direction: immersing themselves in highly toxic materials that are venomous to any civilized society.

But, as Rav Weiss explains, no gates are completely impervious. Unlike in the Beth HaMikdash, gatekeepers cannot be 100% effective however hard they try and whatever sanctions they threaten. If a young person wants those products, he or she will find a way of getting hold of them.

The right way, he explains, is to follow the other special duty of the Leviim: bringing attractiveness to our traditions. In the Beth HaMikdash, it was the lasting impressions created by the beautiful traditions of the choral, musically-accompanied services. These made going to the Beth HaMikdash a pleasure. The same applies in the Jewish home: our range of mitzvot: Talmud Torah, daily tefilla, Shabbat, Chagim, (and no doubt the traditional foods as well) and so on. In fact, as Rav Weiss emphasizes, the second beracha of Birchat HaTorah asks G-d to make our Torah learning a pleasant experience so that our children will likewise follow. It is the duty of parents to make the home and its values pleasant, attractive, appealing to the children to such a degree that they will not even think of bringing such items inside in the first place…

TORAH 4 TEENS

BY TEENS NCSY ISRAEL

Meira Shapiro Madricha

Hashem Wants Korach, Not Another Moshe

What about Korach’s complaint makes Hashem so angry that He threatens to destroy all of Bnei Yisrael because of it? It’s not like Korach and his people worship idols (ie another cheit haegel) or something like that. In fact, their request is to be closer to Hashem–we are all holy and Hashem is among all of us.

So, why should you, Moshe, be the go-between between us and Him? Yes, maybe Korach was being a little disrespectful, but why does that make Hashem so mad?

Korach believes that he deserves a leadership position which does not belong to him. Hashem could have easily chosen to give it to him, but didn’t. By rebelling, Korach and his congregation are saying that they don’t trust Hashem’s plan for the world.

Even more than that, Korach doesn’t trust that Hashem put him in the position that he is in for a reason. Hashem didn’t need another Moshe–He had one already. What He needed was for each member of Bnei Yisrael to do their part in building the nation and in serving Him, including Korach and his congregation. Korach doesn’t realize that although he doesn’t

have Moshe’s job, he does have his own job to accomplish. This inability to recognize that Hashem has a greater plan, and that we are each supposed to partner with Him to be a part of it, is what makes Hashem so disappointed with Korach. By taking this position, Korach and his congregation are essentially denying Hashem’s control over the world, equivalent to the idol worship of cheit haegel.

What Korach did was wrong, but (when times are hard) we also often begin to question what we’re really doing here, or if Hashem really has a plan. Learning to trust Hashem is not easy and takes time.

May we all have the strength to not only trust that Hashem has a plan, but to partner with Him in bringing the world to a place where there is no more suffering and no more reason to doubt. Shabbat Shalom!

Chana Shulman 10th Grade

Jerusalem

Always Choose Peace

In this parsha we see a fight between Korach and Moshe Rabbeinu. Korach is lashing out at Moshe because he didn’t become nassi as he wished. He is going with the argument of equality, as well as other smaller arguments he makes up along the way. Then the pasuk says, לופיו“ ”וינפ לע.

At this point, Moshe, it seems, has lost

all energy for the nation’s squabbling, and for their fighting with him over whatever they can. Even so, he still reaches out to the people by falling on his face. He knows that they will disregard and dismiss him, and yet he still reaches out. It’s baffling. Why would you reach out to people if you know already that they will react poorly? Rashi tells us that from here we learn השמ

. It’s not so simple what he says. So fine, when fighting you have to be the bigger man and go seek peace. Usually, when we think of this, we think that we have an actual shot at receiving shalom. Here, it is very clear that Moshe knows that they will not only reject his offering of peace but try to create more conflict.

Nonetheless, Moshe still turns to them. In conflict, we still have to try to greet the other side, even if we know that on the surface that it won’t work. We can all learn from this for our personal lives. Have a great Shabbat!

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