BY RABBI CHANOCH YERES R av, Beit Knesset Beit Yisrael, Yemin Moshe
“And they wept for Aaron thirty days all the house of Israel” (20:29)
Why do we need to know that the Israelites mourned Aaron’s passing and why specifically mention that ALL of Israel wept for him?
One answer is to differentiate between Aaron’s passing where ALL cried for his loss as opposed to Moshe’s passing where Israel wept, but ALL is lacking from the text. Moshe was a leader who had to implement rules and boundaries, not always popular. Aaron, however, was always bringing peace amongst those in strife, thereby loved by all. (Rashi)
The Meshech Chochma (Rabbi Meir of Dvinsk 1843-1926) learns from the emphasis of “ALL” cried for Aaron that throughout all these forty years in the desert, there was not even one unintentional murderer, who would have needed to be exiled outside the camp, separated from his family. For if there would have been such exiles, they would have been rejoicing at Aaron’s death, to now be allowed to return to their families from exile. Since ALL wept and no one rejoiced at his passing, this shows that there were none who required exile, thereby no unintentional deaths during this period. Shabbat Shalom
Photographed by Julian Alper.
This is the David Waterfall at Ein Gedi – as we walked towards it from the parking lot, almost for sure we were walking the paths that King David trod while hiding from King Saul in the strongholds at Ein Gedi (I Samuel 24:1-2). When we saw the waterfall in a desert oasis, we couldn’t help but recall how Bnei Yisrael were looked after in the Midbar with water gushing from the rocks, supplied in the merit of Miriam. And now from our home in Tiberias, we look down to see the sieve-like shape (Miriam’s well) in the Kinneret (Rashi to Bamidbar 21:20).
KIDDUSH LEVANA: Last Opportunity to Say Kiddush Levana until: 15 Tamuz/Motzei Shabbat July 20
CANDLE LIGHTING OTHER Z'MANIM
Aza Area (Netivot, Sderot et al)
Mond/Herzliya/K.Saba
Modiin/Chashmonaim
Be’er Sheva
Petach Tikva
/ Zichron
Gush Shiloh
/ Givat Shmuel
Givat Zeev
Tzfat / Bikat HaYarden
(Jerusalem): Chukat 9:03 PM • Balak 9:00 PM
JERUSALEM
JERUSALEM
Ranges 11 days Wed - Shabbat
Ranges 11 days Wednesday - Shabbat
Oct x - x / x - x Cheshvan
July 10 - 20 / 4 - 14 Tamuz
Earliest Tallit and Tefillin x:xx - x:xx
Earliest Tallit and Tefillin 4:43 - 4:49
Sunrise x:xx -
Sunrise 5:41 - 5:47
Zman Kriat Shema
Sof Zman Kriat Shema 9:13 - 9:16
Avraham
Magen Avraham 8:30 - 8:34
Sof Zman Tefila
Sof Zman Tefila 10:23 - 10:26
(According to the Gra and Baal HaTanya)
(According to the Gra and Baal HaTanya)
(Halachic Noon) x:xx -
Chatzot (Halachic Noon) 12:44 - 12:45
Mincha Gedola (Earliest Mincha) x:xx -
Mincha Gedola (Earliest Mincha) 1:19 - 1:20
Plag Mincha x:xx -
Plag Mincha 6:19 - 6:16
Sunset (Including Elevation) 7:51 - 7:47
Seymour J. Abrams • Orthodox Union Jerusalem World Center • Avrom Silver Jerusalem College for Adults • Wolinetz Family Shul • Makom BaLev • Birthright • Yachad • NCSY in Israel • JLIC in Israel • Camp Dror • Pearl & Harold M. Jacobs ZULA Outreach Center • The Jack Gindi Oraita Program • OU Israel Kashrut
STUART HERSHKOWITZ, PRESIDENT OU ISRAEL Zvi Sand / Yitzchak Fund: Former Presidents, OU Israel | Rabbi Emanuel Quint z”l, Senior Vice President | Prof. Meni Koslowsky, Vice President
VAAD MEMBERS:
Michael Elman | Yonatan Frankel | Yitzchak Fund | Daniella Hellerstein | Stuart Hershkowitz | Jeremy Lustman | Meir Raskas | Atara Reichel | Zvi Sand | Norman Schmutter | Mark Schneider | Esther Williams RABBI AVI BERMAN, EXECUTIVE DIRECTOR, OU ISRAEL
All Times According to MyZmanim (20 mins before Sunset in most Cities; 40 mins in Yerushalyim and Petach Tikva; 30 mins in Tzfat and Haifa) Daf Yomi: Kidushin 69 Daf Yomi: Bava Basra 18
All Times According to MyZmanim (20 mins before Sunset in most Cities; 40 mins in Yerushalyim and Petach Tikva; 30 mins in Tzfat and Haifa)
Sunset (Including Elevation) x:xx - x:xx OU Kashrut NCSY Jewish Action JLIC NJCD / Yachad / Our Way OU West Coast OU Press Synagogue/Community Services OU Advocacy OU Israel
MITCHEL R. AEDER, PRESIDENT OF THE ORTHODOX UNION Yehuda Neuberger, Chairman of the Board, Orthodox Union | Dr. Josh Penn, OU Kashrus Commission
RABBI MOSHE HAUER, EXECUTIVE VICE PRESIDENT | RABBI JOSHUA M. JOSEPH, ED.D.
EXECUTIVE VICE PRESIDENT & CHIEF OPERATING OFFICER Rabbi Dr. Tzvi Hersh Weinreb, Exec. V.P. Emeritus OU KOSHER: Rabbi Menachem Genack, CEO/Rabbinic Administrator OU Kosher | Rabbi Moshe Elefant, COO/Executive Rabbinic Coordinator ISRAEL: Rabbi Yissachar Dov Krakowski, Rabbinic Administrator | Rabbi Ezra Friedman, The Gustave and Carol Jacobs Center for Kashrut Education/ Deputy Rabbinic Administrator Headquarters: 40 Rector St. 4th floor, New York, NY 10006 212-563-4000 website: www.ou.org
Advertising: Ita Rochel | 02-5609125 or ttads@ouisrael.org
Website: www.torahtidbits.com
Not getting enough TTs? Too many? None at all? Contact our DISTRIBUTION 050-577-2111 • ttdist@ouisrael.org
David Katz, CFO, OU Israel | Natan Kandler, COO, OU Israel | Chaim Pelzner, Director of Programs, OU Israel | Rabbi Sam Shor, Director of Programs, OU Israel Center | Rabbi Sholom Gold zt"l, Dean, Avrom Silver Jerusalem College for Adults 22 Keren HaYesod <> POB 1441 <> Jerusalem 9101032 phone: (02) 560 9100 | fax: (02) 561-7432 email: office@ouisrael.org website: www.ouisrael.org
Founders and initial benefactors of the OU Israel Center: George and Ilse Falk a"h
Torah Tidbits and many of the projects of OU Israel are assisted by grants from THE JERUSALEM MUNICIPALITY
OU Israel, Torah Tidbits does not endorse the political or halachic positions of its editor, columnists or advertisers, nor guarantee the quality of advertised services or products. Nor do we endorse the kashrut of hotels, restaurants, caterers or food products that are advertised in TT (except, of course, those under OU-Israel hashgacha). Any "promises" made in ads are the sole responsibility of the advertisers and not that of OU Israel, the OU Israel Center , Torah Tidbits.
DEAR TORAH TIDBITS FAMILY
DEAR TORAH TIDBITS FAMILY
RABBI AVI BERMAN Executive Director, OU Israel aberman@ouisrael.org
Two weeks ago, on Motzaei Shabbat of Parshat Shelach, we heard the tragic and painful news that two of our soldiers had fallen in Gaza over Shabbat: Yakir Teitelbaum Hy”d from Maaleh Adumim and Yair Avitan Hy”d from Raanana. I did not know Yakir personally; I had met him a few times when visiting OU Israel’s Makom Balev Teen Center in Maaleh Adumim. Yakir not only attended Makom Balev as a teen, but he also became a madrich tza’ir (junior counselor) there and then eventually a madrich (counselor). He was so dear to his advisor, Yosef Bengusi, and to our Maaleh Adumim branch manager, Koren Moridi.
Obviously, every life that is taken from us is extremely painful, and we collectively lose one heartbeat together with every life lost. We think about their families, their parents, grandparents, and siblings. We think about their friends, their former teachers, their colleagues, and everyone else whose lives will never be the same because of this loss. Unfortunately, Yakir is not the first from OU
RABBI AVI BERMAN Executive Director, OU Israel
Israel’s youth programs that we have lost since October 7th.
To my regret, I was not able to make it to Yakir’s funeral. I went to the shiva house where I met his parents and siblings. They shared so much about him and his values. I learned about a beautiful family that had made aliyah from Detroit and found an amazing community in the Mitzpeh Nevo community of Maaleh Adumim. Having grown up on that same block in Mitzpeh Nevo, it hit so close to home for me. Rabbi Elisha Aviner and his wife were at the shiva house then too. Rabbi Aviner was the rabbi of the shul in Mitzpeh Nevo when I lived there, and still is now.
For over an hour, I listened to story after story of Yakir’s life and about his family. I saw how deeply their hearts were broken over their Yakir, their son and brother. I am sad to say that I have attended many funerals and shiva houses from the OU Israel family. I think about them every day.
The OU Israel Family sends heartfelt condolences to Rabbi Shalom Rosner, Mitch
Rosner, Miriam Goldberg and Aviva Taragin on the passing of their father
Dr. Fred Rosner z”l
The following morning, my wife and I woke up very early for my son Elyashiv’s tekes kumta. A tekes kumta is a military ceremony that generally takes place early in the morning, because it comes at the end of a very long overnight hike/run (twenty-three kilometers for his unit, Shiryon - tanks) that the soldiers take as part of their induction period in the IDF. In the morning, family members of the soldiers are invited to participate in the end of the hike, after which is a ceremony where the soldiers receive their berets, in this case a
black one for the tanks unit. This marks their accomplishment of basic training. As always, it’s great seeing close friends, many of whom are themselves olim, seeing their children finish basic training, getting their berets and witnessing the special pride families of olim have as they watch what their children are accomplishing in the IDF.
I did not get to run with Elyashiv, because he was in front and I missed him, but my son Mordechai and I ran with other soldiers so that we could be part of it. It was really a lot of fun. But something I noticed this time that I had never seen before was that while normally soldiers ran with an Israeli flag or the flag of their unit, this time many of these flags had names written on them. I also saw names on their backpacks as well. These were names of soldiers who had been killed. Each soldier who was running in this hike had chosen a name to dedicate his run to, of someone who had given his life for his people.
After the run, I finally caught up with Elyashiv at the top of the mountain. All the soldiers of his group were jubilant, happy to have completed the hike. But there was also a sense of gravity to the moment. What they had just accomplished was for Eretz Yisrael and for all those who came before them who had fallen, and for the future of the Jewish people and the State of Israel.
After I gave him a proud hug, Elyashiv finally put down his backpack, and I saw that he too chose to dedicate his hike to someone whose name was written there. I couldn’t believe my eyes. The soldier he had chosen was none other than Yakir Teitelbaum Hy”d.
I had not spoken to Elyashiv for some time, as he was in basic training. I had not told him that the day before, I was sitting with Yakir’s
family at their shiva house, less than a day earlier. He had no idea what Yakir meant to me. He had chosen the name of a soldier that he connected with, and that was it. He didn’t know my mind was filled with the stories I heard from his family, from his commanders
in the army, from his neighbors and friends. What are the chances that my son was thinking of him too?
I saw it as a sign from Yakir, a thank you for visiting his family the day before. I hope that all those who lost their loved ones fighting for our country get signs like these, telling them that they are with them and love them.
I want to add one more story in this context. Last Monday, my cousins Ira and Tamar Weissman married off their daughter. They had been neighbors with the Teitelbaum family. The siblings of the bride stood under the chuppah before the ceremony started and talked about the painful news of Yakir’s death just forty-eight hours before the wedding. It hit home to me how even in the tears and the
The OU Israel Center and Kehilat Zichron Yosef, Har Nof together with the Gold family invite you to commemorate the first yahrzeit of our beloved
Rabbi Sholom Gold zt”l
Wednesday, July 24 (18 Tamuz)
The OU Israel Center, 22 Keren Hayesod, Jerusalem
Tfilat Mincha at 7:30pm Followed by Divrei Hesped by the honored speakers:
* Rabbi Avi Berman
* Mrs. Lizzie Rubin, - longtime member Kehilat Zichron Yosef
* Rabbi Ahron Adler
Aliya LaKever
Thursday July 25 (19 Tamuz) at 5pm Har Hamenuchot waze: 9 ליבש י”מ שוג
The kever is Kohanim accessible Please join us in honoring the memory of this true advocate for Klal Yisrael and Eretz Yisrael
sadness, the loss of life and of our friend, we were building anew, creating a new family in the Jewish people.
Wishing you all an uplifting and inspiring Shabbat,
Rabbi Avi Berman Executive Director, OU Israel aberman@ouisrael.org
Be’er Tziporah a"h - Bottled Water Gemach
Walking down King George St. in Jerusalem and want a cold bottle of water?
Come help yourself to a bottle at 52 King George.
In loving memory of Yoni’s wife Tziporah a"h, a true Eishes Chayil, always full of chessed, kindness and laughter, and brought life and strength to so many people, that she touched! She was like Aron, who loved peace and pursued peace.
Yoni thanks Hashem for having the opportunity of having Tziporah in his life, to learn of her caring, patience and happiness, to overcome her challenges. May Tziporah's Neshama be a light onto the world, in a time of darkness, and may her Neshama shine to Gan Eden. Yoni misses Tziporah with tears in his eyes, as Hashem gave him a gift, a crown jewel, now he returns her to Hashem. With thanks and Toda. Love, Yoni
To help refill the supplysend tax deductible donations for Be’er Tziporah a"h Bottled Water Gemach to Chabad of RechaviaRabbi Yisroel Goldberg email Rabbi@JerusalemChabad.org 02 800-1717
www.JerusalermChabad.org/DonateShekels
Do
LIFE SETTLEMENTS
• No longer want?
• Can no longer afford the premium?
• Could you use extra money instead of keeping your policy? I
guarantee that if you qualify with the
process I can get you more money than if you cash it in with the company. Please
FROM THE DESK OF RABBI MOSHE HAUER
OU EXECUTIVE VICE PRESIDENT
The Voice of Yaakov in a Violent World
As Jews, we are characterized by the kol Yaakov, the voice of Yaakov that is distinguished by both the spiritual power of prayer and the use of pleasant and persuasive speech (see Rashi to Bereishis 27:21-22.) In our parsha, Moshe deployed both when he sent a message to the king of Edom asking his permission to pass through his territory on the way to the land of Canaan (see Bamidbar 20:14-21, Rashi 18-20). To avoid confrontation, he humbly asked permission of the king, while including in his message specific mention of how Hashem had heard our prayers and responded by redeeming us
In loving memory of and
MRS. MYRNA
Family & friends mourn the loss of a devoted wife, mother, grandmother & friend, dedicated to the well-being of Am Israel. She had a special impact on all who knew her & will also be remembered for her commitment to chesed.
from Egypt. Moshe’s approach was rejected, as Edom responded within their own legacy of yedei Eisav - the strong hand and the sword - steering the Jewish people away with warnings of battle and a show of force.
It is noteworthy that this story is related immediately following the story of the Mei Merivah, the Waters of Strife. It was then that Moshe – who had been instructed by G-d to speak to the rock – chose to strike it instead (Bamidbar 20:8-11). Apparently, once we of our own volition chose to put aside our power of speech in favor of the tools of force, we rendered the kol Yaakov irrelevant and could no longer rely on its power. Our Sages in fact teach (Rashi Devarim 1:8) that Moshe could potentially have led us into Eretz Yisrael without need for weapons. Perhaps the need for those weapons arose as the direct result of Moshe’s fateful choice to reach for the stick in place of speaking.
That may have been the case as well when we first bore arms as a nation in the war against Amalek. The sequence of events there (Shemos ch. 17) begins with the Jewish people arguing with Moshe over their lack of water. At that time, perhaps related to the fighting words that we had used, Moshe was told by Hashem to bring forth the water with his stick, leading in turn to our being attacked by Eisav’s descendant Amalek. Once attacked, we had no choice but to respond with the sword borne by Yehoshua and his forces, even as Moshe
stood atop the mountain ensuring that we did not for even a moment put aside the power of our prayer.
That continues to be our current reality, as we must face the weapons of the enemies that surround us with powerful weapons of our own and with the support of the prayers of Klal Yisrael. Nevertheless, as in the case of Moshe at the Mei Meriva, we must bear in mind the impact our own choices have on this dynamic. In this world filled with violent acts and harsh rhetoric, we can choose as Klal Yisrael to be part of the cure. We can exercise moral leadership in our behavior both internal and external, putting aside whenever possible both violence and harshness and reclaiming Yaakov’s power of refined and faithful speech, using it pleasantly towards humankind and prayerfully towards G-d.
The ver y Ashkelon , are still available, but not for long, call now! last sea-view holiday apartments
* Exceptional boutique building with 3 apartments on 900 sqm lot
*New 250 sqm + 200 sqm garden
NACHLAOT / CITY CENTER
*2 rms, priv. entr. storage room, NIS 2,190,000
*2 One bedroom apartments, renovated, purchase together or separate, shabbos elevator, view!
OLD KATAMON
160 sqm 4 bdrms, garden, storage, parking
HAR NOF
Centrally Located– 10 room duplex with 400 sqm
ALIYA-BY-ALIYA SEDRA SUMMARY
RABBI REUVEN TRADBURKS RCA ISRAEL REGION
PARSHAT CHUKAT
1ST ALIYA (BAMIDBAR 19:1-17)
Para Aduma: This is the Torah law. Elazar the Kohen shall remove from the camp an unblemished red heifer that has never worked. It is burned. Cedar, hyssop and red thread shall be burned with it. The Kohanim involved in the process are Tamei until evening. The ashes are used to purify those Tamei from contact with the dead. On the 3rd and 7th day a mix of these ashes and water are sprinkled on the Tamei person. Absent this process, one who has come in contact with the dead cannot become Tahor.
Caring for one who has died is of the highest mitzvot. Yet, contact with the dead makes one tamei, impure. While tamei, a person may not enter the Mikdash, the Temple. The Para Aduma ceremony is required to remove the tuma.
Problem is; why is this here? We are in the middle of the march to the Land of Israel. We dealt with Temple related laws way back in Vayikra. There were a variety of people who became tamei and were restricted from the Mikdash. And protocols to purify and enter the Mikdash. We covered all that back in Vayikra. What in the world is the red heifer ceremony doing here?
Perhaps it is foreshadowing. This parsha will contain the death of Miriam, then Aharon as well as the news to Moshe that he will not enter the Land but will die in the desert.
How do we view death? We do not celebrate death. Death defiles. It bruises us emotionally. Perhaps bruises our sense of the value of life. What is it all worth anyway? But there is a purification process. G-d heals, as it were, our defilement.
Perhaps this is sanguine. While our lives end, even the lives of great people, like Miriam, Aharon and Moshe, while those great lives end and our fate may seem uncertain and cloudy, the Purifier gives us a way to become Pure, to endure the vagaries, or perhaps the tragedies of life. For us as a people, these losses, while profound, are not the end of our people. People pass; our people endure.
2ND ALIYA (19:18-20:6)
Hyssop is dipped in the purifying waters and sprinkled on the person or vessels requiring this purification. A tahor person sprinkles on the tamei person on the 3rd and 7th day; this tahor person then becomes tamei for the day. One who is tamei through contact with the dead and does not do this purification and then subsequently enters the Mishkan has committed a most grave sin. Miriam dies after the camp travels to Midbar Zin in the first month. There is no water. The people complain: oh that we had died like the others (over these 40 years). Why did you bring us from Egypt to die in this nasty place? Moshe and Aharon went to the Mishkan; G-d’s glory appeared to them. Miriam dies. And immediately after, the people complain about the lack of water.
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 and Aharon do not get angry. They go to the Ohel Moed and bow. Because they know; Miriam’s death demoralizes the people. The complaining is not necessarily a complaint against Moshe and Aharon. Or G-d. Rather, the death of Miriam is demoralizing. It leaves a void. The people have a daunting task ahead, of entering and conquering the land. The complaints are from the pain of loss, not from a lack of faith. Not all complaints are created equal.
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!!
3RD ALIYA (20:7-13)
G-d said to Moshe: gather the people to the rock. Speak to the rock. Water sufficient for they and their flock will be produced. Moshe said: Listen oh rebellious ones. Will water emerge from a rock? Moshe hit the rock. Water emerged, enough for the flocks. G-d said to Moshe and Aharon: since you did not believe me, you will not enter the Land.
If the loss of Miriam is demoralizing, the impending loss of Aharon and Moshe compounds that. But conversely, it is a powerful statement of the greatness, the capability, the trust of G-d in His people. The Jewish people are greater than any leader or other; even Moshe, Aharon and Miriam. You Moshe and Aharon will not enter the Land; but the people will. The Jewish people will always have great people; but the Jewish people is a great people. The Torah will end with the greatest leaders falling short of realizing the dream of entering the Land. But far from being a dystopia, and while not being a utopia, it is an affirmation that the Jewish people as a people rise above the presence or absence of individual leaders. The death of Miriam, then Aharon and finally Moshe is a great loss; but the
people will nonetheless continue without them. This is an affirmation of the greatness of the people of Israel.
4TH ALIYA (20:14-21)
Moshe sends messengers to the King of Edom. You are aware of your brother Israel’s history: we left Egypt with G-d’s help. We need to cross your land, at no cost to you, to enter our Land. The King said no. The people answered: we will stay on the road and pay for water. Edom said no and came with a large contingent. The Jewish people circled back.
The journey to the land hits a roadblock. We need to pass through the land of Edom. The King says no.
Have we ever before had a roadblock in our path? Something we need to cross? Like the sea when we left Egypt?
Perhaps this confrontation with Edom is
to contrast the confrontation with the sea. At the sea, Divine intervention. The sea split miraculously. Here, the confrontation with Edom. Nothing. We circle around Edom.
This story is part of the transition from the life of miracles. To the life of normal human impediments. There will be roadblocks. And no miracles. Learn to live with it.
5TH ALIYA (20:22-21:9)
At Hor Hahar Aharon is told he will die. Up the mountain, Moshe clothes Elazar in the garments of Aharon. Aharon dies. The entire people mourn for 30 days. The King of Arad in the Negev hears and does battle with the people. The people prevail. The people travel to circumvent Edom. The long journey aggravates the people. They complain. Snakes attack. The people regret their sins. G-d tells Moshe to make a copper snake. When the people gaze on it, they recover.
The death of Aharon and the clothing of Elazar continues the transition of leadership. The good old days are giving way to the new generation. But this understated transition expresses the crucial lesson; while leaders will come and go, the Jewish people will endure. Moshe and Aharon lead the Jewish people; but it is the Jewish people, not Moshe and Aharon’s people. Leaders must always know who is serving whom. The people are not serving the leaders. The leaders are serving the people. Leaders will come and go, even leaders of the stature of Moshe and Aharon. But the Jewish people will be fine with the new leaders.
6TH ALIYA (21:10-20)
The travel takes the people to the east of Moav. They travel north to the area of the Emori. The travels
are recorded in the books of wars, traveling on to the well. They sang of their fortune and their travels.
The circuitous route of the march is perplexing. From the Sinai desert to Israel is, well, yashar, yashar. Straight up north. The direct route into the Land of Israel is from the Negev. Travel north to Chevron. Then keep going. Straight. Yet, they travel east to the nations on the east bank of the Jordan. Edom refuses passage. So they travel south to Eilat, cross over farther east, traveling up through the heart of present day Jordan. Kind of the way to go to Petra. They end up opposite Jericho. And from there, once they enter the land, they will go to Shechem. Why this wide, wide swing to the east, up north through Jordan? Why not enter from the Negev straight north? The Torah does not tell us. But we can speculate. At this point in Jewish history, the Jewish people have entered the land 3 times: Avraham. That went well. Yaakov when he returned from Lavan. That went well. And the Spies. That didn’t go well.
And now. Whose footsteps would you like to follow? Avraham and Yaakov both entered from the north and went immediately to Shechem. The Spies came up from the south to Hevron. The Jewish people are following in the footsteps of Avraham. Deliberately avoiding the much simpler and direct route, the yashar, yashar route of the Spies. Whose footsteps do we follow?
7TH ALIYA (21:21-22:1)
Messengers are sent to Sichon for permission to cross his land. Sichon confronts them for war. Sichon is roundly defeated. The people settle in the land of the Emori. They travel to the land
of Og, the king of the Bashan. G-d tells them they will succeed against Og, as they did with Sichon. They defeat Og, arriving at the plains of Moav, opposite Jericho.
In this march up the east side of the Jordan, the Divine has been conspicuously absent. Israel sent messengers to Sichon. No Divine command. Moshe staked out the cities along the route into the land. The march into the land has begun. And while the march of the people until this time has been with the Mishkan in their midst, the manna falling from heaven, slowly the transfer of leadership into the hands of man is occurring. The Jewish people dance with G-d; at times He leads. At times, we. In this dance, the Divine allows the Jewish people to lead. He lurks, ever present. But man is leading this march.
HAFTORAH CHUKAT SHOFTIM 11:1-33
The haftorah opens with an attack on the Israelites from the people of Ammon. The Israelites call upon Yiftach to lead them into battle. He sends a message to Ammon which includes a reference to the conquest of the lands of Sichon and Og, which apparently is the tie in with our Torah reading.
Yiftach made a condition with the Jewish people regarding his willingness to take on this role as commander: “If you bring me back to fight with the children of Ammon, and God delivers them before me, I will become your head.” The Jewish people accepted his terms.
Yiftach after trying to make peace with Ammon has no choice but to go to war. He successfully leads his people in battle and they eliminate the Ammonite threat.
NEW! GERMAN COLONY GEM HAMELITZ ST, QUIET YET CENTRAL, REAR FACING, RENOVATED 3 RMS, 77M, 1ST FLOOR WITH ELEVATOR, STORAGE, BIG SUKKAH BALCONY, SHARED PARKING ASKING PRICE: NIS 3,950,000
BAKA PIED A TERRE WITH CHARACTER
BEAUTIFULLY RENOVATED 2.5 RM GROUND FL00R APT, QUIET IN THE HEART OF BAKA, HIGH CEILINGS WITH GALLERY ASKING PRICE: NIS 2,680,000
STATS
39th of 54 sedras; 6th of 10 in Bamidbar. Written on 159.2 lines; ranks 39. 10 parshiyot; 6 open, 4 closed. 87 pesukim; ranks 43. 1245 words; ranks 40. 4670 letters; ranks 41. Smallest sedra in Bamidbar in lines, pesukim, words, letters. Fewer pesukim than Shmini, more words, same number of letters. Chukat is a bit longer.
MITZVOT
3 mitzvot of 613; all positive
THE PERSON IN THE PARSHA
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS
“Don’t
Strike the Rock”
Very early in my professional training as a psychologist, I learned about a phenomenon known as “the power of positive expectations.” This power was well known even to the ancients, who recognized that if you expect positive behavior from another person, you are likely to be rewarded by positive behavior from that person. On the other hand, if you expect negative behavior from him, you should not be surprised if that’s what you get back.
This principle was the core of the pedagogical approach of a very remarkable individual, Rabbi Kalonymous Kalman Shapiro, a Hasidic master known as the Rebbe of Piaczesna (the small Polish town in which he lived). Rabbi Shapiro, a victim of the Holocaust, is best known today for the courageous sermons he delivered under the horrible conditions of the Warsaw Ghetto. Those sermons were
In memory of our honored father who died in our infancy
David Rudman ל”ז on his 90th Yahrzeit
Erev Shavuot
Rudman and Manesberg families
miraculously recovered in the rubble of the Warsaw ghetto sometime after the Holocaust and were eventually published under the title Aish Kodesh, “A Sacred Fire.”
Many people remain unfamiliar with the accomplishments of this great man in his early life, prior to the Holocaust. He had a school for young men and developed a remarkably progressive approach to education.
The cornerstone of his approach was the manner in which he dealt with the students individually. At the beginning of every school term, he met with each student privately and conveyed his expectations to him. He would say, for example, “I have observed you and read the recommendations which your previous teachers sent to me. They think highly of you, and from what I have seen, you are capable of great accomplishments in our school. You are obviously quite bright, you are serious about your studies, and you have already mastered some of what we have to teach you.”
With statements such as this, he was able to inform the student of the positive expectations he had of him. Every student emerged from the sessions highly motivated and dedicated to his studies. Rabbi Shapiro’s students demonstrated the power of positive expectations in their academic achievements.
Truth to tell, it was not out of his own creative genius that Rabbi Shapiro discovered the secret of the power of positive expectations. He attributed his discovery to the writings of earlier rabbinic figures, such as 16th century
rabbi, Rabbi Isaiah Horowitz, also known as the Shelah.
The Shelah, in turn, based his knowledge of the power of positive expectations upon several verses in the biblical book of Proverbs, which read:
“Do not rebuke a scoffer, for he will hate you;
“Reprove a wise man, and he will love you.
“Instruct a wise man, and he will grow wiser;
“Teach a righteous man, and he will gain in learning.” (Proverbs 9: 8-9)
The Shelah proposed a unique interpretation of these verses. He suggested that the text be understood as follows:
“Do not rebuke a person by calling him ‘scoffer,’ for that will result in him hating you.
“Reprove him instead by calling him ‘wise man’, for that will make him love you.
“Instruct each pupil by referring to him as ‘a wise man,’ and he will grow wiser.
“Teach your pupil that he is ‘a righteous man,’ and he will gain in learning.
The Shelah thus advocated referring to each pupil in terms which convey positive expectations: wise man, righteous man. Then, he believed, that pupil would grow wiser and gain in learning. He advised his followers: Avoid calling your pupil a scoffer or a fool or a dunce, for by doing so, you will convey negative expectations. The only behavior you could expect back of that pupil would be resentment and hatred.
One might wonder what these remarks about the power of positive expectations have to do with this week’s Torah portion, Chukat (Numbers 19:1-22:1). The answer lies in a puzzling and almost cryptic episode in this Torah portion. There we read:
“The Israelites arrived… at the wilderness
of Zin... The community was without water... The people quarreled with Moses…’Why did you make us leave Egypt to bring us to this wretched place… There is not even water to drink!’…
“Moses and Aaron… fell on their faces… And the Lord spoke to Moses, saying, ‘take the rod and assemble the community, and before their very eyes order the rock to yield its water. Thus you shall produce water for them from the rock…’
“Moses took the rod… and assembled the congregation… Moses raised his hand and struck the rock twice with his rod. Out came copious water…” (Numbers 20:1-11)
The Lord is, to say the least, disappointed in Moses. He delivers the following shocking message to him: “Because you did not trust Me enough to affirm My sanctity in the sight of the Israelite people, therefore, you shall not
lead this congregation into the land that I have given them.” (Numbers 20:12).
What was Moses’ terrible misdeed? Numerous suggestions have been advanced by commentators over the centuries. But the one which is familiar to many students of the parsha is the one advanced by Rashi. Moses was told to “order the rock to yield its water.” He was to speak to the rock. Instead, he “raised his hand and struck the rock twice with his rod.” He was told to speak to the rock, but he disobeyed the Lord and struck it instead.
One cannot help but wonder what difference it makes to the Almighty whether Moses speaks to the rock or strikes it. After all, either way, it is a miracle for water to flow out of a rock in the midst of the desert wilderness.
I recently discovered a fascinating approach to this problem. It is consistent with the lesson about the power of positive expectations with which we began this week’s column. This interpretation appears in a collection of essays on the weekly Torah portions, entitled Mai Marom, “Waters From On High.” The author, Rabbi Yaakov Moshe Charlap, was a revered spiritual figure in Jerusalem during the first half of the 20th century.
Rabbi Charlap maintains that by asking Moses to speak to the rock, the Almighty provided him with a metaphor relating to another person. Speaking to the rock is analogous
to speaking to another person gently and respectfully, with positive expectations. When he struck the rock, Moses substituted a different metaphor, one which signaled a harsh pessimism. Striking the rock is an analogy for negative expectations.
Rabbi Charlap further proposes that by urging Moses to speak to the rock, the Almighty was encouraging him to realize the potential of the Israelites. He was trying to impress upon him that they were capable of putting their pettiness behind them and could move forward into an improved future. By striking the rock, Moses refused to acknowledge the capacity of the Israelites to achieve that better future. He felt that they were condemned to remain imprisoned in their past.
Moses’ failure to be optimistic about his people’s ability to advance into a new future was his fatal flaw. It was this pessimism that denied him the privilege of leading his people into the Promised Land.
Rabbi Charlap’s interpretation allows us to more fully understand the power of positive expectations. Positive expectations of another person orient him toward the future and its possibilities. Negative expectations of the other compel him to remain static, if not regress to an even earlier past.
A wise man of another faith, Johann Wolfgang von Goethe, said it well: “Treat the other person as he is, and he will remain whom he is. But treat him as he ought to be and could be, and he will become what he ought to be and could be.”
be in loving memory and
our dear parents whose yahrtzeits are in Kislev
been memorialized in a popular song, "An eternal people does not fear the long and arduous path."
Doris Weinberger a"h
Max Weinberger z”l
www.angelrealty.co.il
Patience is necessary for those who follow Isaac's way. But a wise woman taught us that patience is but another name for hope. That woman was Jane Austen, who put these words into the mouth of one of the characters in her great novel, Sense and Sensibility: "Know your own happiness. You want nothing but patience—or give it a more fascinating name: call it hope."
For Sale in Efrat
Greatly missed by their children, grandchildren and great grandchildren
Dekel: * 340m Semi attached home, 11 rooms + rental unit. Great location 5,900,000 NIS
Tamar: * Semi attached home - 8 rooms. 4.5 million
Zayit: * 4 room apt. (near Olive) 2,670,000 NIS
In observance of the Shloshim of our friend Yehuda Leib Berren z"l
Neve Daniel: * 5 room garden duplex. 2,870,000 NIS
Rav Menachem Weinberg will give a shiur in his memory "Heroic Joy"
For Sale in Ramot B 7 room, stunning semi attached home. Great gard en. 6.5 million
Monday evening, 23 November/ 8 Kislev 7:30pm
Gabi- 0524588716
Zoom Meeting: 853 8980 1519
Password: Yehuda
shmuelnathan4@gmail.com
THE APPLIANCE DOCTOR, SHLOMO ROSHGADOL
After serving the Baltimore community for over 30 years I have relocated to Israel and am ready to repair all your major home appliances. All brands, American and European. In Jerusalem, the Gush, Bet Shemesh and everywhere in between. Service within 24 hours, 058-558-2630
COVENANT & CONVERSATION
THOUGHTS ON THE WEEKLY PARSHA
RABBI LORD JONATHAN SACKS ZT"L
FORMER CHIEF RABBI OF THE UNITED HEBREW CONGREGATIONS OF THE COMMONWEALTH
Descartes’ Error
In his 2011 bestseller, The Social Animal, New York Times columnist David Brooks writes:
We are living in the middle of the revolution in consciousness. Over the past few years, geneticists, neuroscientists, psychologists, sociologists, economists, anthropologists, and others have made great strides in understanding the building blocks of human flourishing. And a core finding of their work is that we are not primarily products of our conscious thinking. We are primarily the products of thinking that happens below the level of awareness.1
1. David Brooks, The Social Animal, Random House, 2011, x.
Mazal Tov to Meni & Sandy Koslowsky and to Dvora Lieman on the
Too much takes place in the mind for us to be fully aware of it. Timothy Wilson of the University of Virginia estimates that the human mind can absorb 11 million pieces of information at any given moment. We can be conscious of only a tiny fraction of this. Most of what is going on mentally lies below the threshold of awareness.
One result of the new neuroscience is that we are becoming aware of the hugely significant part played by emotion in decision-making. The French Enlightenment emphasised the role of reason and regarded emotion as a distraction and distortion. We now know scientifically how wrong this is.
Antonio Damasio, in his Descartes’ Error, tells the story of a man who, as the result of a tumour, suffered damage to the frontal lobes of his brain. He had been known to have a high IQ, was well-informed, and had an excellent memory. But after surgery to remove the tumour, his life went into free-fall. He was unable to organise his time. He made bad investments that cost him his savings. He divorced his wife, married a second time, and rapidly divorced again. He could still reason perfectly but had lost the ability to feel emotion. As a result, he was unable to make sensible choices.
Another man with a similar injury found it impossible to make decisions at all. At the end of one session, Damasio suggested two possible dates for their next meeting. The man then took out a notebook, began listing the pros and cons of each, talked about possible weather conditions, potential conflicts with other engagements and so on, for half an hour, until Damasio finally interrupted him, and made the decision for him. The man immediately said, “That’s fine,” and went away.
It is less reason than emotion that lies behind our choices, and it takes emotional intelligence to make good choices. The problem is that much of our emotional life lies beneath the surface of the conscious mind.
That, as we can now see, is the logic of the chukim, the “statutes” of Judaism, the laws that seem to make no sense in terms of rationality. These are laws like the prohibition of sowing mixed seeds together (kelayim); of wearing cloth of mixed wool and linen (shaatnez); and of eating milk and meat together. The law of the Red Heifer with which our parsha begins, is described as the chok par excellence:
“This is the statute of the Torah.” (Num. 19:2)
There have been many interpretations of the chukim throughout the ages. But in the light of recent neuroscience, we can suggest that they are laws designed to bypass the prefrontal cortex, the rational brain, and create instinctive patterns of behaviour to counteract some of the darker emotional drives at work in the human mind.
We know for example – Jared Diamond has chronicled this in his book Collapse – that wherever humans have settled throughout history they have left behind them a trail of environmental disaster, wiping out whole species of
Jerusalem Real Estate is My Business Eta: 054-723-3863
Amazing stand alone homes in OLD KATAMON, TALBIYA, BAKA, GERMAN COLONY
Near BAKA. 234 net sqm on one floor, roof terrace, 126 sqm. 2 underground parking spots, Shabbat elevator & storage.
Private home for sale in the GERMAN COLONY. 500 sqm living space. New construction. Call for more info
In GERMAN COLONY. 300 sqm plus 170 sqm registered garden. Plus parking & roof top terrace. Call for more information
In SAN SIMON. Fantastic 150 sqm on one floor, 2 elevators and underground parking, terrace with amazing views and partial sukka. Great condition.
7,500,000 NIS
180 sqm Penthouse on an exclusive street in ARNONA. 40 sqm balcony, registered parking. Very high standard finish.
9,800,000 NIS
In BAKA, 236 sqm on two floors, plus 80 sqm of outdoor space, high ceilings, authentic Jerusalem bldg with modern addition. 4/5 bedrooms, office/ or sitting room. Master suite on entrance level. Parking & storage.
animals and birds, destroying forests, damaging the soil by over-farming and so on.
The prohibitions against sowing mixed seeds, mixing meat and milk, combining wool and linen, and so on, create an instinctual respect for the integrity of nature. They establish boundaries. They set limits. They inculcate the feeling that we may not treat our animal and plant environment however we wish. Some things are forbidden – like the fruit of the tree in the middle of the Garden of Eden. The whole Eden story, set at the dawn of human history, is a parable whose message we can understand today better than any previous generation: Without a sense of limits, we will destroy our ecology and discover that we have lost paradise.
As for the ritual of the Red Heifer, this is directed at the most destructive pre-rational instinct of all: what Sigmund Freud called thanatos, the death instinct. He described it as something “more primitive, more elementary, more instinctual than the pleasure principle which it over-rides”.2 In his essay Civilisation and Its Discontents, he wrote that “a portion of the [death] instinct is diverted towards the external world and comes to light as an instinct of aggressiveness”, which he saw as “the greatest impediment to civilisation.”
The Red Heifer ritual is a powerful statement that the holy is to be found in life, not death. Anyone who had been in contact with a dead body needed purification before entering the sanctuary or Temple. Priests had to obey stricter rules, and the High Priest even more so.
This made biblical Judaism highly distinctive. It contains no cult of worship of dead
2. Sigmund Freud, “Beyond the Pleasure Principle” in On Metapsychology, Harmondsworth, Penguin, 1984, p. 294.
ancestors, or seeking to make contact with their spirits. It was probably to avoid the tomb of Moses becoming a holy site that the Torah says, “to this day no one knows where his grave is” (Deut. 34:6). God and the holy are to be found in life. Death defiles.
The point is – and that is what recent neuroscience has made eminently clear – this cannot be achieved by reason alone. Freud was right to suggest that the death instinct is powerful, irrational, and largely unconscious, yet under certain conditions it can be utterly devastating in what it leads people to do.
The Hebrew term chok comes from the verb meaning, “to engrave”. Just as a statute is carved into stone, so a behavioural habit is carved in depth into our unconscious mind and alters our instinctual responses. The result is a personality trained to see death and holiness as two utterly opposed states – just as meat (death) and milk (life) are.
Chukim are Judaism’s way of training us in emotional intelligence, above all a conditioning in associating holiness with life, and defilement with death. It is fascinating to see how this has been vindicated by modern neuroscience.
Rationality, vitally important in its own right, is only half the story of why we are as we are. We will need to shape and control the other half if we are successfully to conquer the instinct to aggression, violence, and death that lurks not far beneath the surface of the conscious mind.
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.
NEW LISTING! Luxury residence Mishkenot Hanassi with facilities - Spacious 3 rooms, 120m, 2 succah terraces with beautiful views to the Knesset, doorman 24/7, large indoor pool, parking, storage.
MAYA - 054-6650184
NEW LISTING! Unique penthouse on a small lane of German Colony - 200m magnificent penthouse, private elevator, high ceilings, large terrace sukkah, surrounded by greenery, parking, very quiet.
NEW LISTING! San Simon - 105m apartment in a new building, 4 rooms, balcony, private parking & storage room, only 5,800,000 NIS. MAYA - 054-6650184
Unique luxurious 550m duplex Penthouse - Facing the magnificent Old City views, Talbieh, Authentic building, 100m terrace, shabbat elevator, parking FOR SERIOUS BUYERS ONLY. DEBORAH - 054-4804767
New in Baka - 180m new penthouse on one level, 5 rooms, large succah terrace, additional 40m storage, very high ceilings, shabbat elevator, parking, ready in 20 months. DEBORAH- 054-4804767
Small quiet lane of German Colony - New private house of 500m built, prime location, plot of 560m, 3 levels, possibility for a pool, high ceilings, full of character and light, views. DEBORAH - 054-4804767
New luxurious project close to Baka2,3,4 and 5 rooms, luxurious penthouse with terraces, gardens, magnificent design, private parking and storage. JULIA - 054-7007436
On a landmark building on Ben Maimon St, Rechavia - 150m garden apartment with 35m private garden, high ceilings, lots of potential. JULIA - 054-7007436
In a luxurious building in Talbieh with hotel facilities 200m on one level, large terrace facing the forest, pool, gym, spa, luxurious lobby, 2 parking spots, storage, ready to move in!
PROBING THE PROPHETS
BY RABBI NACHMAN (NEIL) WINKLER Faculty, OU Israel Center
“Gibor Chayil”Do We Care?
“V’Yiftach HaGil’adi haya gibor chayil”- quite a powerful opening to our haftarah –“Yiftach from Gil’ad was a ….gibor chayil”. A “gibor chayil!! That phrase is often misunderstood as describing a brave warrior when, in fact, it depicts an individual with outstanding attributes, not necessarily including military prowess. The expression is used to define as a person who is “accomplished”, “skillful” or “gifted”. Throughout the Tanach, only a few individuals were described as “gibor chayil”, among them: Bo’az (Ruth 2:1), the judge, Gid’on (Shofetim 6:12), King Sha’ul (Shmuel A 9:1) and even David HaMelech (Shmuel A 16: 18).
We would imagine, therefore, that Yiftach must have been quite an outstanding individual to have been included in such outstanding company! So we would think…. until we reach the very next phrase: “v’hu ben isha zonah” - he was born to Gil’ad, his father, out of wedlock. Clearly, such a “tainted” lineage had no bearing on the Tanach’s depiction of Yiftach as a “gibor chayil” - but it had much bearing on the treatment he received from his brothers, from his tribe and, in the end, treatment that impacted his entire life story. Yiftach’s (half)-brothers denied him any rights to a share in their father’s estate, as his mother had never been married to his father. In an effort to distance him from the family and the estate, they chased him away from
their home, forcing him to flee to Eretz Tov (a scarcely inhabited area of Aram). There, he attracted “anashim reikim”, refugees who, like Yiftach, had no home or estate –or means of support – and, in time, formed a small army.
[Parenthetically, I would point out that David, another “gibor chayil”, was forced to flee the palace by Saul’s attempt to prevent him from inheriting the throne, and escaped to Adulam where he formed a small army that brought victories for Israel (!)]
With this background to the Yiftach story, we better understand the haftarah, including why the leaders of Gil’ad approached Yiftach to lead their fight against the invading Ammonim and how he was successful in defeating the enemy. It was during the negotiations with Ammon that Yiftach recalled the factual events found in this week’s parasha, proving that the land legitimately belonged to Israel. But, to no avail. (It seems that historical proofs have no impact on enemies who wish to take Eretz HaKodesh from Am Hakodesh!).
But I find it most interesting to compare the events in the parasha to those in the haftarah. In both stories we read of Israel’s desire to avoid war, negotiating with the enemy before any hostilities would begin. In both cases –whether when Israel faced Sichon or when she faced B’nei Ammon – the enemy rejected
their peaceful solutions. And so, in both stories, the enemy attacked Israel.
But the contrast is equally interesting and, perhaps, even more revealing. Note that, in the Torah’s narrative, Moshe’s name is strangely missing. It was “Yisra’el” who sent agents to negotiate, “Yisra’el” who was attacked and “Yisra’el” who was victorious. No specific leader leading the negotiations with Sichon is mentioned, no general gathering or training the army is named and no great hero bringing Israel to victory is specified. This was a united effort – a national campaign -so much so, that no one person is singled out, not even Moshe or Yehoshua. And, not surprisingly, it is this victory that began Israel’s “Kibbush Ha’Aretz, conquest of the land.
On the other hand, the haftarah tells us a story of a fractious people who would drive out a “gibor chayil” in order to prevent him from inheriting from his father. It was a community that, when threatened by an enemy, could find no leader among them to protect them from the enemy. And, as a result, it was a victory that eventually led to a civil war and the death of 42,000 Israelites (see Shofetim 12:1-7).
And this is why it is so important for us to both compare and contrast the parasha and haftarah. By doing so, we have learned the
difference between the pre-conquest era of cooperation and the pre-monarchial era of disunity and civil war. A difference between victory and tragedy
And, a lesson we must learn today as well.
Rabbi Winkler’s popular Jewish History lectures can be viewed by visiting the OU Israel Video archive: https://www.ouisrael.org/video-library
RABBI SHALOM
ROSNER
Rav Kehilla, Nofei HaShemesh
Rav Kehilla, Nofei HaShemesh
Maggid Shiur, Daf Yomi, OU.org
Maggid Shiur, Daf Yomi, OU.org
Rosh Bais Medrash English Speaking Program Machon Lev
Senior Ra"M, Kerem B'Yavneh
Mei Meriva: What Was Moshe’s Mistake?
In this week’s parsha we encounter what is referred to as “Mei Meriva” – the episode when the nation complains about the lack of water and Moshe and Aharon are punished for the manner in which they handled the situation.
Commentaries raise several questions with respect to what transpired.
First, why was Moshe commanded to take the staff in his hand if he was not instructed to use it?
Second, why does the Torah tell us that the staff was taken ’ה ינפלמ – from before God? Wasn’t this Moshe’s staff that was nearby?
Third, some commentaries suggest that Moshe was punished for referring to the nation as rebellious - םירומה אנ ועמש. Moshe later uses similar language and is not reprimanded for it יתעד
םכתא (Devarim 9:24).
Fourth, Hashem tells Moshe and Aharon that they will be punished אל
יב םתהמאה – for lack of Emunah. Why is the act of hitting the rock to extract water from it any less miraculous than speaking to the rock. Why is this considered displacing a lack of Emunah?
Rav Shwab in his sefer Maayan Bet Hashoeva offers an explanation that resolves all
of the aforementioned questions. In Parshat Korach, after Moshe and Aharon’s leadership is questioned. Hashem performs a miracle and has Aharon’s staff sprout almonds. Then Moshe is instructed to place this miraculous staff before the Aron:
Hashem said to Moshe: Put Aharon’s staff back in front of the Testimony as a keepsake [and] a sign for rebellious ones. Then their complaints against Me will end and they will not die. (Bamidbar 17:25).
Aharon’s staff was to serve as a reminder that the people should not act in a rebellious manner. At this juncture, after complaining of thirst, Hashem instructs Moshe to solely take the staff and show it to the people. That alone should suffice to prevent any further escalation of the rebellion. After completing that act, the removal of the staff from the Aron, the Torah tells us:
Moses took the staff from before Hashem as He had commanded him.
Moshe acts in accordance with God’s request to take the staff. However, Moshe’s further behavior, calling the people rebellious and striking the rock, was not in
accordance with any command. As God promised, after merely showing Aharon’s miraculous staff to the people, the rebellion would subside. Then Moshe could simply speak to the rock to provide the nation with the necessary water. By adding speech and an act of aggression, Moshe portrayed a lack of faith – his disbelief that the rebellion would subside as God promised – just by showing the nation Aharon’s staff.
Moshe felt more had to be done to resolve the rebellion. Aharon is included in the punishment since it was his staff that was used by Moshe to hit the rock and Aharon did not seek to prevent that transgression.
The lesson for us is to be careful to fulfill mitzvot in the manner instructed. Not to redefine what we think is rational or meaningful, even if we have good intentions.
Our parashah poignantly recounts the death of Aharon Hakohen. “Kach et Aharon ve’et Elazar beno veha’al otam Hor Hahar – [You, Moshe] take Aaron and his son Elazar and bring them up to Hor Mountain.” (Bamidbar 20:25) Moshe, Aharon and Elazar ascend the mountain whereupon the High Priesthood is transferred to Elazar, and Aharon passes from this world. What is the significance of Aharon’s burial place? What are some impactful lessons that we can learn from his legacy?
Rav Moshe Bick zt”l in Chayei Moshe comments on the verses, “Baruch atah bevo’echa, u’baruch atah betzeitecha – Blessed will you be when you come and blessed when you go…” (Devarim 28:6) A person should leave this world in a similar way as when he entered, i. e. without sin. For one who achieves this level, death is really a moment of great elevation for the soul. Hence, notes Rav Bick, many tzaddikim are buried on mountain tops to reflect the greatness and ascendency of their souls. Aharon HaKohen was involved in both teaching and studying Torah as well as acts of loving kindness. Fittingly then, he was buried on a mountain that had a mountain protruding from its top, to show this two-fold loftiness.
The Mishna teaches, “Hevei mitalmidav shel Aharon, ohev shalom verodef shalom -Be as
Faculty, OU Israel Center
Faculty, OU Israel Center
the disciples of Aaron, a lover of peace, a pursuer of peace…” (Avot 1:12) To emulate our teacher Aharon HaKohen, Rav Tzvi Meyer Zilberberg explains, one does have to seek out arguments to make peace. Rather, one should love peace and aspire to develop it within himself. One should do his best to avoid conflict with others and look for the goodness in people around him. To be happy for others and not to be jealous of others ‘ successes. When we develop feelings of love and peace within ourselves it will radiate peace and goodness to others as well. As the Three Weeks edge closer, it is most appropriate to focus on expanding and pursuing the middah of shalom in ourselves and with others.
In Matnat Chayim, Rav Matityahu Salomon zt”l explains that this was the downfall of the generation of the Churban. The Talmud teaches that the people of the time were involved in Torah, mitzvot and acts of kindness, nevertheless, since they fostered baseless hatred they were destroyed. How are we to understand this? Were they not involved in chessed? Where is the baseless hatred? Evidently, there is a way of doing acts of kindness that makes the recipient feel inferior, dependent, or subordinate. Even the greatest “chessed” can be done with a stingy eye or begrudgingly. True generosity and benevolence is to feel love and compassion when helping others and engaging in ways to build others.
This is the legacy of Aharon HaKohen, this is the reason he is buried on a “double mountain.”
We invite all those who have been inspired by Rabbi Wein ’ s life works to participate by donating to a whose net proceeds will be gifted to Rabbi Wein to further future educational projects. A scroll listing all donations will be presented to those attending the dinner.
SHABBAT KIDDUSH: 500 NIS
FRIDAY NIGHT ONEG: 750 NIS
MISHMAR PROGRAM: 1,000 NIS
TEEN SCHOLARSHIP: 3,600 NIS
CARNIVAL FOR EVACUATED CHILDREN: 10,000 NIS
CARNIVAL
Torah we somewords. when every as Mount of entire this things connecessence us the because essence. Sinai physical mitzvot matters. that voice, afterlife. I canFor no foland comreal amazing teachreceived us
students see Hashem, even though he is hidden by the mask of nature and teaches us how to use our free will to bring
shulmanj@ou.org
GET FIT WHILE YOU SIT: Exercise for ladies Sundays 12:45-1:30pm at the OU Israel Center Sura Faecher 0504153239
Resumes Oct 15th 12:30-1:15pm
For Sale: Ben Maimon, 4 rooms, 113m, 2 bathrooms, porch, 1st floor, elevator, 6.2 million NIS
Tzitzit tying at the OU Israel Center with Ruti - no experience needed Mondays at 1:30pm and Wednesdays at 12:00pm
Monday mornings 10.30-12.30 For more details, call Ruth 02-628-7359 or Judy 054-569-0410
Looking for families able to host teens coming to Israel on NCSY Summer programs
Thursday afternoonSunday morning, July 18-21
Thursday afternoonSunday morning, July 25-28
If you are able to host /for more information
Please call Ita Rochel: 02-5609125
Thank you
RABBI JUDAH
Executive Director, Camp HASC
MISCHEL
Author of Baderech: Along the Path of Teshuva (Mosaica 2021)
Executive Director, Camp HASC
Author of Baderech: Along the Path of Teshuva (Mosaica 2021)
The Snake & The Tzadik
The great Tzadik, Chacham Eliyahu haKohen haItamari of Izmir (d. 1729), was a famed Kabbalist and Dayan who authored more than thirty seforim, including Sefer Shevet Mussar and Me’il Tzedaka, translated into Hebrew, Yiddish and Ladino.
One afternoon, while preparing for davening, the righteous Chacham Eliyahu was unable to find his gartel. While looking around, he noticed a black rope on the floor. With the time of tefillah having arrived, he kneeled down, picked up the rope, and tied it around his waist.
After finishing Mincha, Chacham Eliyahu began to untie the rope, when it suddenly uncoiled itself and slithered away. It turned out that the ‘rope’ he had worn was actually a poisonous snake. To express his thanks for
this miracle, Chacham Eliyahu entitled his next sefer Eizer Eliyahu, “The Helper of Eliyahu”.
When the author of Imros Taharos, Rebbe Moshe of Kobrin zy’a, would recount this ma’aseh, he would add the following thought: “Don’t be mistaken as to what is wondrous about this story. That the snake did not bite Chacham Eliyahu and remained still is not surprising, for the Torah tells us, ‘The fear of you and the dread of you shall be upon every beast of the earth’ (Bereishis, 9:2) … No living creature can harm someone whose Tzelem Elokim, Divine image, is fully manifest.
“The truly extraordinary aspect of this story is Chacham Eliyahu’s greatness. In his deveykus to Hashem and incredible kavanah, even before he began davening, he didn’t even notice that the ‘rope’ he was picking up was actually a live snake.”
Our sedra describes the irrational claims Klal Yisrael made against Moshe and Hashem in the Desert, claiming there was no food to eat, or water to drink. The result was one of most curious and frightening scenes in Torah:
“Hashem sent nechashim serafim, venomous snakes, upon the people; they bit the people, and many died” (21:6). When the Jews cried out in Teshuvah, Hashem instructed Moshe to provide the cure: “Make yourself a seraf, venomous snake, and put it on a pole, and let whoever is bitten look at it and live” (v8). Then Moshe fashioned a copper snake and affixed it atop a pole for Klal Yisrael to gaze upon, to be healed, and to live.
Why, specifically, is a snake used as punishment? And why is a snake then used as a cure? Reb Nosson of Breslov zy’a explains that all resistance to holiness, all spiritual ‘failure’, can be traced to the Nachash haKadmoni, the Primordial Snake in Gan Eden.
By following the eitza, the advice and lure of the Nachash haKadmoni, and by eating from the Tree of Knowledge, Adam and Chavah ingested a ‘forbidden’ sense of separation from Hashem. With this primordial cheit, they welcomed and internalized the influence of the Nachash into the inner world of all human beings. The venom of the Nachash is the yetzer hara, the gravitational pull away from G-d and away from our true selves. It is expressed as the poisonous inner voice that tells us how ‘far away’ we are from Hashem: how lowly we are, how we are defined by our failures, that we have no hope to rectify that which we have damaged. As this spiritual syndrome deepens, one begins to criticize himself and everyone around him, driving him ever deeper into fear, darkness and sadness, and ultimately to sickness and death: “...The day that you eat of it you will surely die.” (Bereishis, 2:17)
Rav Ofir Erez, a Breslover Mashpiah in Yerushalayim, refers to this inner voice as “The Torah of the Snake”. When we recite and elaborate on this false “Torah”, we share in the curse of the Nachash: “M’afar tochal” — you will eat from the dust. You will ‘eat’ and fill yourself with low self-confidence, feelings of baseness and worthlessness, and degraded behavior patterns.
The antidote and Tikun of “The Torah of the Snake” is “The Torah of the Tzadik”, and the template of every Tzadik and master of their yetzer hara is Moshe Rabbeinu. The Mishnah (Rosh Hashana 3:8) gives us a glimpse into
this antidote:
“‘When Moshe held up his hands, Israel prevailed’ (Shemos, 17:1). Did the hands of Moshe wage war? Rather this teaches that as long as Israel would look upwards and subject their hearts to their Father in heaven they prevailed, and if not they fell. Similarly, ‘Make for yourself a fiery serpent and mount it on a pole. And if anyone who is bitten shall look at it, he shall live’ (21:8). Did the nachash kill or keep them alive? Rather, when Yisrael would look upwards, u’mshabdin libam l’Avihem shebaShamayim, and subject their hearts to their Father in Heaven, they were healed…”
After so many miracles and countless expressions of Hashem’s love and grace, our unwarranted complaints were a classic example of the yetzer hara, the voice of the Nachash haKadmoni advising us: “We are
Pinsker building - 4 rooms, fully renovated. Electrical appliances, closets, Succa, parking, Shabbat elevator, immediate Rechavia Wolfson towers4 rooms, 100m, renovated, high floor 5 rooms, 136m, renovated, high floor
* Unfurnished apt, 3 rooms, 5th floor, car park, elevator, quiet, bright and spacious. Immediate, long term.
Rechavia Wolfson towers4 rooms, 100m, renovated, high floor 5 rooms, 136m, renovated, high floor
* 1st. floor walk up, large terrace, semi furnished, 4 rooms.
San simon - New 7 room duplex penthouse of 300m, Succa balcony, Shabbat elevator, parking, machsan
San simon - New 7 room duplex penthouse of 300m, Succa balcony, Shabbat elevator, parking, machsan
Katamon - Near shteiblach, 4 room apt., 1st floor, well kept, bright, 3 exposures, parking
* Katamon, Hamatzor St., 3 rooms, 3rd floor, light bright apt., machsan, car park, elevator.
Gdud Haivri - 4 rooms, for renovation, 3 exposures, 9 steps to apt., car park, immediate
Katamon - Near shteiblach, 4 room apt., 1st floor, well kept, bright, 3 exposures, parking
Gdud Haivri - 4 rooms, for renovation, 3 exposures, 9 steps to apt., car park, immediate
* Katamon, 5 room, totally renovated apt., 2.5 baths, car park, machsan, large succah balcony of 30m with magnificent views
| www.shneller.co.il Shiffy@shneller co.il
attribute of Emet, truth in Yaakov. And above all, G-d valued their commitment to passing on these valued attributes to their descendants. That is why He ‘chose us from all the nations.’
disgusted with this rotten bread” (21:6), “We do not have water to drink.” The root of this kefirah, heresy, was that we considered ourselves undeserving of Hashem’s kindness, unworthy of being provided for.
Our chosenness has nothing to do with high intelligence. It has to do with Midot, character traits. At the end of the day, this is what we are all about. The central challenge to us is working on our personal Midot. The Vilna Gaon said that the reason we are here in this world is to improve a Midah, which we have thus far not perfected. Therefore, we must always work on this, for if we do not improve our Midot while we are here, what is the purpose of life? We must instill this concept in our children and grandchildren that bringing home a Report Card with all “A’s” on academic subjects will bring them a reward but getting all “A’s” on the Midot side will bring even a greater reward.
Being struck by fiery serpents, and then raising our eyes Heavenward to gaze upon the snake that Moshe made, reminded us of what lies beneath the surface of every moment of our lives. That is, the bechirah, choice, between tov v’ra, good and evil — what is right and what is wrong, between the refreshment of the yetzer tov, and the venom of the yetzer hara.
Perhaps all of this explains the miracle of Chacham Eliyahu’s ‘gartel’. As the Mishna taught, the Nachash in itself neither kills nor heals. However, when we believe we are separate from Hashem and look down on ourselves, we internalize the deadly ‘venom’ of the yetzer hara. And when, like Chacham Eliyahu, we gaze upwards, u’mshabdin libam l’Avihem shebaShamayim, and subject our hearts to our Father in Heaven, we gain mastery over our yetzer hara, and are healed.
This Dvar Torah is dedicated in loving memory of Yita bat Shlomo, Rav Aharon Ziegler’s mother whose yahrzeit is on Shavuot.
May we merit to attach ourselves to the true Tzadikim, internalize their words of Torah, and cultivate deep deveykus and kavannah in our lives. The word Mashiach has the same numerical value as Nachash, demonstrating that our redeemer, the Tzadik of all Tzadikim, will provide humanity the ultimate cure of the primordial snake bite. May it be so, soon and in our days.
Torah Tidbits extends a mazal tov to Rav Ziegler on his upcoming book of Torah Derashot, “The Sapphire Bricks of Torah”
One person’s trash is another person’s treasure…
We buy old sifrei kodesh, judaica gold, silver, coins, collectables, banknotes, antiques and more…
Ran: 054-5561223
• Curtains & draperies
• Designer curtains
• Venetian & Woven wood blinds
• Blackout, Vertical, Roller, Roman & Pleated shades
www.ashleywilde.co.il
A Master’s Degree Program in Educational Leadership taught in English
For English speakers only
GET A DEGREE THAT OPENS DOORS
Complete your master’s degree in ONE year (fall, spring, summer)
First semester begins after the Chagim and classes are totally asynchronous
Second semester begins mid-February till end of June. Five sessions face2face and the rest on Zoom
Third and final semester in the Summer (6 weeks) – 4 Sundays face2face and the rest on Zoom and Asynchronous
Men meet on Thursday afternoons & Women on Tuesday mornings
Accredited in Israel & Chutz l’Aretz
Eligibility requirements:
*A bachelor’s degree from an accredited institution
* A teaching certificate accredited by Israel
For more information contact Prof. Jeffrey (Yosef) Glanz at yosglanz@gmail.com or 052-7350979 (WhatsApp)
SIMCHAT SHMUEL
BY RABBI SAM SHOR Program Director, OU Israel Center
In our sedra this week, Parshat Chukat, the Torah recalls the song of thanks that the Jewish people sang in appreciation for the well which appeared in the dessert which supplied them with ample water to drink.
Then Yisrael sang this song- To the well, we called out! Well that the princes dug,that the noble ones excavated, carved out with their staffs, a gift from the wilderness...
Rashi explains our verse - B’eer Chafaruha Sarim- Well that the princes dug- to mean- this is the well that Moshe and Aharon dug.
The Arizal suggested that the first letters of the first few words of our verseB ’eer Ch afaruha S arim K aruha - spell out an acronym comprising the word B’Choshech- In darkness.
The Yesod HaAvodah, the first Slonimer Rebbe z’ya , explains the words of the Arizal as teaching us a very important, and eternally relevant message.When a
For Sale
Derech Horesh St. in Ramot B, JerusalemWell-maintained, pastoral villa, 7 rooms, mamad & basement, large garden with lots of greenery and view, two of the rooms have high ceilings with built-in lofts
Yechiel - 0522631597 | Tzuri - 0523833889
Jew experiences times of darkness, when we might be struggling to find joy or fulfillment in our Avodat Hashem, then we should emulate Moshe and Ahron and “dig wells.” In times of despair or in times when we feel disconnected or uninspired, we should dig deep and delve into and immerse ourselves in limud Torah, until we find and experience once again the life-giving water that is the Torah HaKedosha.
Rebbe Nachman of Breslov zy’a, further explains that Moshe and Aharon, were two great leaders who were rooted in humility and concern for others, with a deep desire to give of their gifts to inspire others. They dug “ wells”, with their own hands , using their own equipment, to quench the thirst, to provide the waters of spiritual sustenance for the Jewish People.
In these very trying and challenging times, may each of us be blessed with the strength and fortitude to “dig wells,” to find the spiritual sustenance we need through the proverbial waters of life inherent within the Torah HaKedosha, and may we similarly share those waters with others, to bring the light of Torah to help navigate and overcome any pain and darkness.
BY RABBI MOSHE TARAGIN R am, Yeshivat Har Etzion YISRAEL
The Quickening and the Realignment of History
After a forty-year detour we finally arrived at the doorstep of Israel. The ground began to shake with historical tremors. Bilam and Balak, normally sworn enemies, hastily built a coalition to defeat the Jewish occupiers who, they feared, would consume them “as an ox consumes the grass”. Rachav, the woman who lived in the walls of Yericho, and secretly hosted Yehoshua’s spies, reported that the inhabitants of Cana’an, upon hearing of the miracles of keriyat Yam Suf, resigned themselves to defeat. ןוזגרי םימע ועמש - the entire region and everyone who stood in the way of Jewish destiny, trembled.
In truth, the regional political upheaval started well before we arrived. The end of Parshat Chukat describes legendary wars between the armies of Emor and the warriors of Mo’av. Emor, led by its mighty warrior-king Sichon, emerged as the big winners and saw their empire vastly expanded.
THE RETURN OF HASHGACHA
The Torah describes these “unrelated” wars for several reasons. Firstly, the Emori victory showcased their ferocious military prowess. Yet, facing off against the children of Hashem, their armies collapsed like a house of cards. This impressive defeat of the “invincible” Sichon demonstrated that Hashem had
restored His hashgacha to us, after a dark forty-year period of limited miracles and little prophetic communication. Defeating Sichon, who himself had routed Moav, gave us the confidence that, with Hashem’s help, we could easily vanquish the 30 chieftains of Cana’an.
THE QUICKENING AND THE ACCOUNTING
Additionally, the Emori- Moav wars reflect the broader instability which spread throughout the region. Jewish redemption isn’t a local or national event but radiates to the entire planet. Jewish redemption introduces a world of heightened spirituality and broad prosperity. Our initial arrival in Israel was meant to conclude history, leading to a Messianic utopia. Whenever history reaches a redemptive “end”, it must account for itself. Empires must rise as others must fall so that history ends with a balanced ledger. Therefore, as history lurches toward redemption its pace accelerates. As history advances toward its redemptive terminus, it rocks and sways… and it quickens. The quickening of history always brings rapid change and severe political turmoil.
THREE PHAROS
Our first geulah also brought rapid political shifts. Egyptian Pharos possessed absolute
authority and reigned for the duration of their lifetimes. Yet, as yetziat Mitzrayim approached, three different Egyptian kings ascend the stage: the Pharo of the beginning of Shemot, the “new king” who didn’t recall Yosef and who hatched the hateful conspiracy against us, and the Pharo who succeeded him after his sudden death. It is difficult to determine the exact timelines of the three Pharos but, at least textually, they were all crowned in rapid succession.
THE CAROUSEL OF BABYLONIA & PERSIA
The first geulah from Bavel was no different. In a brief span of about 80 years numerous Babylonian empires ruled and, suddenly, the indomitable Babylonian empire was unseated by Persia. Approximately four or five Persian Emperors sat on the throne until we finally returned to Israel. Depending upon the timelines seven or eight different dictators ruled this region between our exit from Yerushalayim and our return.
Political tumult and instability are harbingers of Jewish redemption. It was true in the desert as we approached Israel, and it was just as true as we began the complicated process of returning to Yerushalayim after the Babylonian exile. It remained true in the 20th century, as we embarked upon final redemption.
THE QUICKSAND OF THE 20TH CENTURY
During this fraught century two World Wars took the lives of over 100 million people. Powerful ideologies such as Fascism, Naziism and Communism came and went. Long standing maps were redrawn and, a few years later, redrawn again. Vast European empires receded, as former colonies achieved their independence. We have just begun the 21st century but it appears to be even more
chaotic. As we arrive at the end of history, history itself quickens.
Chazal assert that that Hakadosh Baruch is
ץקה תא בשיח , which means that He calculates the geulah. This commonly refers to Hashem commuting our exile and redeeming us prior to our designated time. Additionally though,
ץקה תא בשיח means that He recomputes the overall historical calculus. As we approach geulah, history accounts for itself and political tumult ensues. It was true in Egypt, it was true forty years later in the East Bank of the Jordan, it was true 1300 years later in Persia, and it was true during the past century.
REDEMPTIVE REALIGNMENT
There is an additional reason that the Torah describes the Emor and Moav wars in such detail. Evidently, there is a different message and a different reason that we are informed of the precise territories conquered
by Emor. The outcome of this war and the redrawing of maps directly influenced Jewish history. Moav was a descendant of Lot and therefore, we were banned from any military encounter with them and prohibited from settling their lands. Had the Moabite armies triumphed in this war, the East Bank of the Jordan would not have been available for Jewish settlement. Once the victorious Emorite kingdom absorbed these lands, they could now be included in future Jewish settlement. The final borders of Eretz Yisrael were dependent upon the outcome of this seemingly “unrelated” war. Of course nothing is unrelated to Jewish history. History was realigned to facilitate Jewish destiny.
Jewish history is cyclical. What happened once, happens again. Just as history was rearranged to accommodate our arrival from the desert, it was similarly reengineered as we arrived home from our 2000-year journey through the desert of exile. Once again, historical realignment began well before our arrival.
THE 17TH CENTURY
Two important events of the 17th century deeply influenced our return to Israel three hundred years later. The Puritan Revolution of the 1640s, led by Oliver Cromwell established an environment of relative religious freedom, making the UK more hospitable to Jews. Two decades later, in the aftermath of the horrific Khmelnitsky rebellion in Poland, during which hundreds of thousands of Jews were brutally murdered, we began to look westward to the British Isles for safe haven. In a perfect historical confluence, Britain and the West became more hospitable to us, just when we most needed it. Jews settled into Britain, gaining political and cultural influence.
About three hundred years later this
influence was crucial for the establishment of the Jewish State. In addition to broader Jewish lobbying, several politically well-placed British Jews including Chaim Weizman, who would eventually become the first President of Israel, and Edmond de Rothschild were instrumental in garnering British support for the State.
Of course, WWI had a lot to do with this as well. Britain emerged from the war with both a vastly expanded empire and with greater global influence. By contrast, the Ottoman empire suffered catastrophic losses, disappeared as a political entity, and, of course, ceded Palestine to a more friendly Great Britain.
While British influence in Europe increased after the war, Germany and Austria- Hungary, two countries with far less affection for the Jews, lost much of their political influence. All historical circumstances were well aligned to facilitate the return of Hashem’s people to his Land. It is hard to imagine the events of 1948 without these after-effects of WWI.
THE “CENTURY OF AMERICA”
And, of course, the 20th century, often nicknamed “the century of America” saw the US become a dominant military, economic, and cultural superpower. In 1948, at the height of its power, US support for the State of Israel was decisive. And, in the ensuing decades, particularly over the past 50 years, they have been our staunchest ally. During the 20th century Britain passed the torch of its international influence to the United States. It also passed the torch of supporting Jewish destiny to the new emerging superpower.
A BRIEF WINDOW
Let’s not forget Russia. For the overwhelming majority of the past 200 years Russia was
antagonistic to our people. The 19th century was marred by malicious state-sponsored antisemitism and discrimination in Tzarist Russia. In the 20th century, Stalin persecuted, executed and deported millions of Jews. In the more recent past Russia launched a virulent propaganda crusade against Israel, portraying us as an aggressor and oppressor of Palestinians. Much of the false canards being hurled at us in 2024 originated from their venomous campaigns.
However, there was a very brief pocket of history during which the Soviet Union supported us. Without their endorsement in 1947 and their support in 1948 we would not have achieved statehood. A few months after we declared independence, the Soviet Union turned against us, aligning with our Arab enemies. For a very brief period of history – no more than a year or so- our most aggressive enemy aligned themselves with Jewish destiny.
Redemption is the inevitable conclusion to history. As the horizons of redemption appear, history quickens. It also realigns to pave the path to redemption.
Rabbi Taragin’s new book about the war in Israel
‘Dark Clouds Above, Faith Below’ is now available in bookstores, or at: https://www.amazon.com/dp/ B0CZ7N8ZJB or: https://kodeshpress.com/product/ dark-clouds-above-faith-below/
Dr. Barry Dinner MBBCH, ABAARM is a highly experienced physician, certified by the American Academy of Anti-Aging Medicine, who can help treat or even reverse the root causes of vascular disease, using anti-aging and functional medicine.
OTHER SPECIALTIES
Hormone • Stress
Brain • Gastrointestinal Ask us about our new super brain supplement ReMIND
NACHI REALTY 054-461-3943
For Sale: Great New Building, under construction in Talpiot, 2-5 rooms Starting at 2.09m shekel
For Rent in Rechavia: Alfasi Street, 4 rooms, 95m, 2 floors up, 3 mirpesets, good shape, 1.5 bathrooms, 8500nis/month. Available from 16/8
For Rent in Katamon: 30m studio on Bustani street, ground floor, small garden, for independent people over 55, 3500nis/month incl va'ad, hot water and heat A small Sefer Torah with its own Aron Kodesh is available to shiva houses or for any other necessary occasion on a temporary free-loan basis. If needed call Uri Hirsch 0545513173 donated by Marion & Michael Silman Ita Rochel 02-560-9125
Mazal tov!
Celebrating the inaugural South American MedEx that took place in Buenos Aires last week.
IMAP experts met with over 130 doctors from Argentina and Uruguay to assist them with their Aliyah planning and transferring their medical licenses to Israel.
HAFTORAH
BY REBBETZIN DR. ADINA SHMIDMAN INSIGHTS
The Legacy of Leadership
HAFTORAH CHUKAT SHOFTIM 11:1-33
Yiftach, in his role as judge and warrior, provides us with profound insights into leadership and the respect due to those who are in positions of authority. The Gemara in Rosh Hashanah highlights the pasuk in Tehillim (99:6) which equates Shmuel with Moshe and Aaron, underscoring the significance of leadership in each generation. Every generation has its own leaders who, regardless of their perceived stature compared to past leaders, are to be respected and followed. Moshe and Aaron, along with Shmuel, are all considered paramount leaders who communicated directly with Hashem and were answered by Him. By equating Shmuel with Moshe and Aaron, the pasuk implies that leadership’s Divine approval and legitimacy are consistent across generations, even when the leaders differ in personality and circumstances. The Gemara takes this concept further by comparing the significant leaders, Moshe, Aaron, and Shmuel, to the seemingly less distinguished Gideon, Shimshonand Yiftach. This comparison teaches that each generation’s leader, regardless of their apparent greatness or lack thereof, is considered equal to the greatest leaders of previous generations.
The leaders of every era, despite their individual differences, hold the same weight and authority in their respective times. The essence of this teaching is that one must honor and obey the leaders of their own generation. The Gemera states: “Yerubavel in his generation is worthy of being treated like Moshe in his generation; Bedan (Shimshon) in his generation is like Aaron in his generation; and Yiftach in his generation is like Shmuel in his generation.” This analogy underscores that leadership is not only about personal greatness but also about the role and responsibility bestowed upon an individual by the community and by Divine providence.
The pasuk in Devarim 17:9 instructs, תאבו םימיב
םהה, and you shall come to the Kohanim, the Leviim and to the judge who shall be in those days. One is directed to seek guidance from the judge of their own time. Is it possible to consult judges from the past? The Torah is emphasizing the importance of recognizing and respecting the authority and decisions of contemporary leaders and judges, as they are the ones equipped to address the current challenges and realities of the time. It is challenging to accept current leadership and not look back at previous successful and impressive leaders. Shlomo HaMelech in Kohelet, 7:10, advises against longing for the “former days” and instead encourages accepting and working with the present. This is a crucial civic lesson: every generation faces unique challenges and opportunities, and it
is neither wise nor productive to compare the leaders of today unfavorably with those of the past.
Each leader is chosen for their time and has the tools and abilities needed for their specific generation. While Yiftach, as portrayed in the haftorah, comes across as clearly a spiritually inferior to Shmuel, nonetheless he is successful in leading the Jewish people in battle during his time. As such, he is the proper leader for his time period. Respect for contemporary leadership ensures the stability and continuity of our communities and faith throughout the ages.
BAKANew luxurious penthouse 180m and 40m balcony with view to the Temple Mount
In the heart of calm and pastoral BAKAPrivate arab house, 6 rooms, 500m + possibility of building 250m, huge garden, approx. 700m, completely renovated, underfloor heating + a/c, large parking, 5 bathrooms, 5 toilets, green MENDEL 0528980111
BAKA - New penthouse, 4 rooms in a small luxurious building with character, alone upstairs, 3rd floor + elevator, 4 orientations, 3 toilets, 2 bathrooms, terrace / sukkah, 70m, parking, store-room 5450000 NIS MENDEL 052-8980111
MOSHAVA / In a building after TAMA 38, new apartment, 4 rooms, 3rd floor + elevator, balcony/partial sukah, opened sight, 2 bathrooms, calm, parking MENDEL 052-8980111 BAKA / MEKOR HAIM - 4 rooms, 90m, 2nd floor + elevator, completely
fireplace, a/c, gas
very central, close to all amenities MENDEL 052-8980111
After wandering the desert for forty years, the Jewish people were finally on their final approach to the promised Land. Having had more than enough time to prepare for their arrival, their enemies set a massive ambush of devastating potential in the crevices and caves along Wadi Arnon. Little did they know, however, that the ark preceded the people and miraculously leveled the terrain to make it more easily traversable. This time, it brought the two sides of the riverbed together and crushed all the would-be murderers lying in wait. The Jewish people would have remained blissfully unaware of the threat and its neutralization if not for two people afflicted with the special skin condition tzara’at residing temporarily outside the camp, who noticed blood trickling out of the rock. When they reported their discovery to the camp, the entire people burst into a song of thanksgiving.1
Rav Avraham Yitzchak Hakohen Kook unpacked this account recorded in the Talmud as a figure of things to come. The ark which was imbued with the power to bring down mountains and clear a path for the nation of Israel represents the Torah’s power and vitality, which serve as a source of strength and guidance for all time. Since the birth of our people, numerous enemies have 1. Berachot, 54a–b.
attempted to eradicate us physically and spiritually, to prevent us from achieving our lofty aspirations. Sometimes they conceal dangerous ideas like mines, waiting for centuries to be tripped and cause mayhem. By virtue of our allegiance to the Torah, the Talmud tells us, our ultimate safety and success as a people are assured.2
The jubilant song that followed the dispatching of the ambushers begins, “Rise, well” (Numbers 21:17). The Torah as water, well, or fount is common imagery in the Torah, since the Jewish people drink of its endless wellspring of knowledge and wisdom. The Jewish people expressed their thanks to the Torah, the water that kept them alive. This may explain why Moshe did not lead them in song as he did at the sea some forty years earlier. The bond between the people and their Torah, the way of life that will guide them when they enter and settle their Land, is unmediated.
One of the most puzzling aspects of this episode is the role of the two metzora’im. Traditionally, tzara’at appears on one’s body to signify some spiritual imperfection. So why were such individuals privy to this information? Rav Kook explained that the metzora’im at the edge of the camp represent Jews on the fringes who have experienced the 2. Ein Ayah, Berachot, 9:6.
world and understand the dangers that lurk therein. Jews in the midst of the camp, even the most sheltered ones, can see a frontal attack coming. It is hard to miss the open hatred, whether shouted at anti-Semitic rallies, displayed in Nazi tattoos, or acted upon through physical violence.
Sometimes, though, our enemies come at us from the flanks or from the modern-day equivalent of caves—tunnels below the ground. The God-fearing Jew may not have the capacity to think like the insidious enemy and imagine these invisible threats. It is pre cisely those on the margins who can compre hend the peril, appreciate the salvation, and disclose God’s greatness to the entire people.3
LIVE IN A BEAUTIFUL COUNTRY HOME WITH GUEST SUITES PROFESSIONAL KITCHEN / DINING ROOM FOR SHORT-TERM RENTAL WITH LARGE POOL & JACUZZI -------------------------ASKING 10.99M NIS ($2.98M USD)
YEAR ROUND INCOME POTENTIAL
It is difficult not to read between the lines of this piece and see Rav Kook recording his own thoughts about momentous events unfolding before his very eyes. With the modern mass return to the Land, Rav Kook believed that it was vital for the Torah to serve as the foundation of the emergent Israeli society. The Jew’s return home would renew ties to the Land, and the whole body of agricultural Halachah, for example, would need careful application to present realities. In addition, Rav Kook felt that the ingathering of the Jewish people demanded unconditional appreciation of every single Jew and his or her contribution to the blossoming of the people in their Land. 3. Ibid.
Rabbi Goldscheider is the author of the newly published book ‘Torah United’ (OU Press), featuring divrei Torah on the weekly parasha from Rav Kook, Rabbi Solovetichik, and the Chassidic Masters.
2 BEDROOMS - STARTING FROM 2 32M NIS
3 BEDROOMS - STARTING FROM 2.63M NIS 4 BEDROOMS - STARTING FROM 3 15M NIS
INCLUDES:
SHABBAT ELEVATORS + STORAGE ROOM + PARKING HIGH CEILINGS/WINDOWS - GYM- RETAIL, SMART HOME
NAHARIYA STARTING AT 1.69M NIS NORTH NETANYA - STARTING AT 3.3M NIS
KETER ADVISORS: THE CROWN JEWEL OF ISRAEL REAL ESTATE
descendants dwell from Egypt to Assyria.
Yishmael’s story is brief. He has numerous and powerful offspring. The brevity
SHIUR SPONSORS
A SHORT VORT
TO SPONSOR A SHIUR CONTACT
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
Chana Spivack - 050-229-4951 or donate online: https://www.ouisrael.org/donate/ou-israel-center/
RABBI SNOW’S SHIUR is generously sponsored for this academic year by Scott & Linda Haniford
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?
RABBI SHAI FINKELSTEIN'S SHIUR
Sponsored for this academic year by the Sondhelm and Wertenteil families in memory of Mel David z"l
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.
RABBI ADLER’S SHIUR
Sponsored for this academic year by the Frist family in memory of their beloved daughter and sister Elisheva Frist
The peace was kept, and Avraham remained true to his ideals. Shabbat Shalom
Please call 058 733 8436
We are a young senior couple looking for a 1 bedroom furnished apartment in Jerusalem from December 2021-June 2022
0524419731
TORAH TIDBITS CONTRIBUTOR
The Holy Space of Song
Many years ago, I spent a summer at Machon Alte, a Chabad seminary in Tzfat for baalot teshuva.
One of the classes was about niggunim, Chassidic melodies. At first, I was lost, unfamiliar with the rhythms and scales of this type of music and unable to remember the notes when no words were involved. I thought about skipping the class, but then I heard a story that transformed my understanding.
A man once came to his rebbe in despair. He was lost and disconnected, feeling like he had no way of moving forward. The rebbe suggested he learn with a study partner, but the man said he had trouble concentrating and the learning was too challenging for him. The rebbe suggested he say Tehillim, but the man confessed that he couldn’t really read. The rebbe suggested saying some of the tefillot by heart, but the man remained unmoved. So the rebbe stopped, closed his eyes, and began humming a niggun, seemingly focusing deeply on the problem at hand. When he stopped singing and opened his eyes, the rebbe saw the man’s face streaming with tears. His heart was unlocked through the power of the niggun.
And so was mine.
Music is the language of the soul. It can
break down barriers between people and collapse internal emotional walls.
Its source is in the highest spiritual realms, and it lifts us with the energy of that dimension, causing us to feel a sense of connection and hope.
The Piaseczna Rebbe, HY”D, points out in his “Bnei Machshova Tova,” that when we have strong feelings, we often find ourselves beyond words. Cries or moans that burst forth express these deep emotions. Song is an extension of this same concept. Understanding its power enables us to utilize it to actively give voice to the soul, to go deeper in our awareness, and to open a gateway to real, open-hearted tefillah.
In Shir HaShirim we read:
)8:4( הנמא �ש אֹרמ ירו�שת
Amanah can be identified as a mountain in the land of Ammon, but it can also be read as emunah, “faith”. ירושת can mean “to look,” but it can also mean “sing.” The Beis Aharon, Rebbe Aharon of Karlin, understands this phrase to mean that singing is the beginning of faith. In fact, he says, we can use the koach of song to instill more and more faith within ourselves.
In this world of hiddenness and confusion, don’t we all need more?
A few weeks ago, we merited to go to a bris. The father of the new baby is a musician from a family of musicians. Beautiful music and heartfelt singing escorted the new baby into Am Yisrael. The atmosphere was electric with
love, connection, and tefillot. It seemed like all the gates of Heaven had been opened and my heart filled with gratitude and hope. Those moments became a holy space of renewal and strength, a place to go in my heart again and again like a mikvah of memory. A space that gives me strength to move forward.
May Hashem bless us with the awareness that song brings connection, healing, and emunah...and to keep singing.
Shoshana teaches Chassidus for the Shirat David Community in Efrat as well as in Jerusalem for Midreshet Rachel v’Chaya and Shiviti Women’s Institute. She is a guide in Poland with JRoots and co-leads inspirational trips to Ukraine and around Eretz Yisroel. Shoshana has also been a guide at Yad Vashem since 2014.
Exclusive for SALE in FRENCH HILL:
4 rooms, 94 SQM. 2.5 floor, elevator. The most central location. Storage room. Pinuy Binuy in process. Lots of light and air. Gated/Closed Parking
Asking price: 2,850,000 NIS
Call | WhatsApp
Shlomo
TORAH 4 TEENS
BY TEENS NCSY ISRAEL
Allison Davidson NCSY Israel & Chai Madricha
The Connection Between Parshat Para & Miriam
In this week’s Parsha, parshat chukat, we learn about the Parah Adumah and the death of Miriam. What is the significance of having these ideas/ stories back-to-back?
Through the concept of תוישרפ תוכימס we can answer our question.
The Parsha starts off with the halachot about the Parah Adumah. It has to be a pure red cow that did not ever work, and continues with all the instructions regarding killing it and how it is used for purification after being תמ אמט.
The parsha then goes straight into Miriam’s death, even though they are not chronologically juxtaposed.
The significance of this is to teach us that just like the Karbanot bring atonement onto Bnei Yisrael, so does the death of righteous people. R’ Itzele of Ponevezh expands on this
Contact Jane janeansell20@gmail.com
idea. He says that with the Parah Adumah, as opposed to other Karbanot, one must be sprinkled with the ashes in order to achieve full purity. The person plays an active role in this offering, whereas in other cases the Kohanim are active and the person is then atoned for.
When someone of significant righteousness passes away, we actively take a look at who we are and redefine our character based on their behaviors and character traits.
Unfortunately, Over the last few months we have lost many righteous souls of Am Yisrael. We should be zoche to learn from their character and behaviors to make ourselves better ׳ה ידבוע.
Tova
Apter 9th Grade Beit Shemesh
NCSY Chai Participant
Sacrificing for Another Jew
In ב‘ קוספ ט”י קרפ it says "הרותה תקוח תאז" when it refers to the המודא הרפ. Why does it refer to it as הרותה תקוח instead of תקוח המודא הרפ?
When a אמט person is sprinkled with the המודא הרפ they become רוהט but the person sprinkling becomes אמט.
Why would anyone want to be the one sprinkling if it has a negative effect on them?
That’s why it says הרותה תקוח and not תקוח המודא הרפ ; because it is an overall Torah concept to make a sacrifice in order to help another Jew. Have a great Shabbos.
• Highest class boutique buildings with only 1 or 2 apartments per floor
• Five star hotel facilities including pool, spa, gym, concierge, synagogue, numerous dining options, maid service, 24/7 security and more
• Ideal location where Talbieh, Old Katamon and German Colony meet.
• Walking distance to Great Synagogue, Old City, Emek Refaim and First Station.
• Prices starting at 15.7 m Shekels for exquisitely finished 182.5sqm apartment with 27sqm South-facing terrace with sunrise to sunset views over the pine trees of the landmarked ‘Moon Grove’
Chopin
• Chopin 20/7
Chopin 20/4
LAVI
INSPIRED CRAFTSMANSHIP FOR SYNAGOGUE
Join us as International Sales & Marketing Manager
This is your opportunity to make a lasting impact.
We're seeking a dynamic and results-oriented International Sales & Marketing Manager to join our growing team.
In this meaningful role, you'll play a key part in helping synagogues (shuls) around the world create beautiful and functional spaces for their communities. Are
Leverage your expertise in sales and marketing to a higher purpose? Become a trusted advisor to synagogues worldwide? Join a growing and successful company with a strong commitment to its values?
