OU Israel Center Torah Tidbits - Parshat Re'eh 5784
Avot Chapter 6
Shabbat Mevarchim
Re’eh – Living Near G-d
Rabbi Moshe Hauer Page 8
Hayom – Today is the Beginning of the Process
Rabbi Shalom Rosner Page 28
United We Stand
Rabbi
“Kosher” is Kosher Meat? Rabbi
Significance of a Sefer Torah’s Position
REMINDERS
Shabbat Mevarchim
Rosh Chodesh Elul is on Tuesday September 3, and Wednesday September 4
I took this photo the day after I got released from tzav 8 miluim service at the end of last year, and felt a symbolism as the bird patiently waited for me to grab my camera and snap a couple of photographs. Despite being one of the listed unkosher birds, I think the hoopoe’s unique appearance and taxonomic placement makes it apropos in representing
CANDLE LIGHTING
AND HAVDALA TIMES
AND HAVDALA TIMES
Yerushalayim/Maale Adumim
Aza Area (Netivot, Sderot et al)
Raanana/Tel Mond/Herzliya/K.Saba
Be’er Sheva
OTHER Z'MANIM
JERUSALEM
JERUSALEM
Ranges 11 days Wed–Shabbat
Afula
/ Zichron
/ Givat Shmuel
6:29
6:47
Rabbeinu Tam (Jerusalem): Re’eh 8:21 PM • Shoftim 8:12 PM
All Times According to MyZmanim (20 mins before Sunset in most Cities; 40 mins in Yerushalyim and Petach Tikva; 30 mins in Tzfat and Haifa)
All Times According to MyZmanim (20 mins before Sunset in most Cities; 40 mins in Yerushalyim and Petach Tikva; 30 mins in Tzfat and Haifa)
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DEAR TORAH TIDBITS FAMILY
DEAR TORAH TIDBITS FAMILY
RABBI AVI BERMAN EXECUTIVE DIRECTOR, OU ISRAEL ABERMAN@OUISRAEL.ORG
Rabbi Avi Berman Executive Director, OU Israel
After finishing high school at Yeshivat Ohr Etzion, I went on to learn in hesder in Yeshivat Shiloh. Yeshivat Shiloh appealed to me because it was small, they had a wide variety of types of students who came from all sorts of different backgrounds, and it was on a yishuv. Baruch Hashem it was a great fit. I admired the rabbis and made tremendous friendships there. But most of all, I thought it was truly remarkable how the yeshiva fostered relationships between the students and the families that lived on the yishuv.
I can remember so clearly the many Shabbat meals that I had at people’s homes in the yishuv. Any yeshiva student can tell you that there’s nothing like a homemade meal when you’re in yeshiva. They were instrumental in shaping my years in yeshiva, and I am still close to many of these families even until today.
It was a zechut that as a yeshiva bachur I was able to help plant the vineyards that have become part of the Shiloh winery today (soon to be OU certified!) and help with setting up the olive trees that are used today for Meshek Achiyah olive oil. My friends and I also helped
dig and excavate Tel Shiloh, the ancient site of Shiloh.
After getting married, we lived in Shiloh for four years before we went on shlichut with the OU to run NCSY in Vancouver and the Northwest region. Those four years in Shiloh shaped who we were as a couple and young family. Several families looked out for us, continuing to have us over for Shabbat meals and other occasions.
My family and I have visited Shiloh many times over the years. It gives me such great joy to know that I had a hand in producing delicious wine that is enjoyed by Jews around the world, at smachot, Shabbat and Yom Tov tables, or buying Meshek Achiyah olive oil at shuk Machaneh Yehuda.
The OU Israel Family sends heartfelt condolences to Arlene Friedson Saslow and family on the passing of her mother
Ruth Friedson a”h
One family in particular in Shiloh, Avraham and Ester Silvers - originally from Phoenix, Arizona - had me over a tremendous amount during my years at Yeshivat Shiloh. The amazing food, the warm hospitality, the special singing, and the unique divrei Torah were so special to me. The fact that they were able to build their business in Israel, to raise their kids, and be an integral part of the community of Shiloh is something so uplifting and inspiring. They left everything behind in America and became success stories in Israel. I’m still close to their oldest son Hillel to this day, who also lives in Shilo with his incredible wife Diklah, and their wonderful children.
Hillel and Diklah just celebrated their son’s Bar Mitzvah. It was an honor to be invited, and I was happy to have the chance to come
back to Shiloh and see some familiar faces. Hillel caught me up on what’s happening in Shiloh, how it is expanding, developing and growing. Standing at that Bar Mitzvah and talking with old friends, I couldn’t help but look around me. I had to tell myself I wasn’t dreaming. The Shiloh I knew as a young yeshiva student has really become an amazing, developed community. It’s inspiring to see how thousands of people come to Shiloh every week to look at the ancient site of the Mishkan and to experience what the city of Shiloh meant during the hundreds of years during which the Mishkan was built and was in Shiloh.
Getting to stand there with Avraham and Ester Silvers, who were celebrating their grandson’s Bar Mitzvah, and being together with Hillel and Diklah, watching their son become Bar Mitzvah and their other children growing and blossoming so beautifully in
Shiloh, I truly started to see the promises HaKadosh Baruch Hu has given us come to fruition; of return to the Land, of its blooming, and of the beginning of the redemptive period before our very eyes.
It was very apropos to this thinking when Hillel got up to speak at his son’s Bar Mitzvah and talked about Yehoshua and what he needed to do following Moshe Rabbeinu’s leadership. Yehoshua had to lead the people into war and help the Jewish people settle the Land of Israel. And Hillel spoke about how that job is not finished. Now it is up to us to defend the Land against our enemies who want to take the Land away from us, and we need to stand up strong.
The fact is, we’re reliving our history. We need to understand that we’re part of a mission. We’re replanting the vineyards and the olive trees. When we build up an ancient community anew, we are rebuilding our own history and really, our future. The fact that it is done by so many olim, who have decided to come and make a true impact on Israel, opening businesses here, volunteering here, and helping their communities grow is really very heartwarming to me.
This week’s parsha (Devarim 12:9) describes the “menucha ve’nachalah,” the “rest and the inheritance” that Hashem will
give us in the Land of Israel. Rashi says that “menucha” refers to Shiloh, while “nachalah” refers to Yerushalayim. This week, traveling from Yerushalayim to Shiloh to attend the Bar Mitzvah and really seeing the menucha and the nachalah up close, knowing that it is ours, and that we’re doing what we have to do to show God how much we appreciate and love this inheritance He has given us, gives me a certainty that we will be able to not only hold onto it, but see the binyan Yerushalayim very soon, bimheira biyameinu.
Wishing you all an uplifting and inspiring Shabbat,
Rabbi Avi Berman
Executive Director, OU Israel aberman@ouisrael.org
ASSISTING THE NEEDY WHEREVER THEY ARE “Great is Tzedakah, for it brings the Redemption near” Sukkot 49b
As Elul approaches, our hearts turn to those in need.
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Honoring the memory of Malka Chana Roth ד”יה 1985-2001, killed in the Sbarro bombing.
FROM THE DESK OF RABBI MOSHE HAUER
OU EXECUTIVE VICE PRESIDENT
Re’eh – Living Near G-d
Do you live in a God neighborhood? No, that was not a typo.
Hashem is often referred to as the Shechina, a term which is closely related to the Hebrew term for neighbor, shachein, and that describes a state of Hashem’s nearness to us, where we live our lives as if He is around us or right next door (Rav Yosef Breuer). This mindset - shviti Hashem l’negdi tamid – is one that we strive to live by everywhere and at all times (see OC 1:1), but that has particular points of connection. As we read in our parsha, the Beit Hamikdash is where we go to be near Him, l’shichno tidreshu uvata shama (Devarim 12:5), and where we are commanded to travel to “see the face of G-d” on each of the year’s three major festivals (Moadim, meeting times with G-d) (Devarim 16:16).
Tefillah is another such point of connection. Our main prayer is known as the Amidah, based on the biblical phrase omed bifnei Hashem, describing Avraham standing before G-d in prayer (Bereishis 18:22, 19:27). This depiction is Halachically consequential, as awareness of Hashem’s presence is a core requirement of prayer (see Chidushei Rabeinu Chaim Halevi, Hilchot Tefilah, 4:1) and defines the parameters of the prayer experience beyond the actual words we express to G-d. Prayer as a journey towards G-d is why we take three steps into His presence at the outset of our Shemoneh Esrei and three steps away following its conclusion.
The Talmud (Berachos 8a) even goes so far as to describe the person who foregoes the opportunity to pray in his local shul as a bad neighbor of G-d, kol mi she’yesh lo Beit Haknesset b’iro v’eino nichnas sham l’hitpalel nikra shachein ra she’ne’emar ko omar Hashem el kol shcheinai ha’raim (Rav Breuer). The Torah positively describes our power of prayer as a manifestation of our nearness to Hashem, ki mi goy gadol asher lo Elokim k’rovim eilav KaHashem Elokeinu b’chol koreinu eilav (Devarim 4:7).
Tefillah is the opportunity to connect and return to G-d’s presence after the earthy rigors of getting through life have pulled us away from Him. In the beautiful words of Rav Yehuda Halevi (Kuzari III):
“This moment (of prayer) is the heart and the climax of how (the pious person) spends his time, while the other hours represent the
road which leads to it. He looks forward to its approach, because while it lasts, he resembles the spiritual beings, and is removed from merely animal existence. Those three times of daily prayer are the fruit of his day and night… Prayer is for his soul what nourishment is for his body. The blessing of one prayer lasts till the time of the next, just as the strength derived from the morning meal lasts till supper. The further his soul is removed from the time of prayer, the more it is darkened by coming in contact with worldly matters. “
Aside from traveling to the Beit Hamikdash in Yerushalayim and approaching G-d via prayer, Rav Yitzchak Hutner noted that there is a third means to bridge the distance between us and Hashem, another process that is to be seen as a journey towards Him, what we call teshuva. Hashiveinu Hashem eilecha, “Bring us back to You, Hashem.” We thus begin the season of teshuva on Rosh Chodesh Elul, building towards the Ten Days of Teshuva when Hashem is seen as closest to us, behimatzo… bi’h’yoto karov, most accessible for both our teshuva and tefillah, and then followed by Succot when we move into a home reminiscent of both the shadow of His presence, tzila d’hemnuta, and of the Beit Hamikdash itself.
This is the perspective needed as we enter this special season on this Shabbat Mevorchim of Chodesh Elul. Welcome to the God neighborhood! This is our chance to experience His presence, to strive to live in a manner that reflects a genuine awareness of that presence, and to invest in making our tefillah experience more meaningful.
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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!
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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
, imbibing that Kedusha in every bite that you take!!
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RCA Israel Region ALIYA-BY-ALIYA
Aliya-by-Aliya Sedra Summary
RABBI REUVEN TRADBURKS
Rabbi Reuven Tradburks
SEDRA SUMMARY
RCA ISRAEL REGION of mitzvot.
PARSHAT RE’EH
Parshat Re’eh begins a section filled with mitzvot. In the next 3 parshiot there are 170 Mitzvot, ¼ of all the mitzvot of the Torah. In the flow of Moshe’s speech, he pivots from a discussion of how we got to where we are to a discussion of how we are to live in the Land. No more speaking of the challenges in your conquest of the Land; now we are speaking of the Jewish society we are to create in the Land.
In the first 3 parshiot of Devarim, Moshe reviewed our history and its lessons. If you doubt you can take the Land, remember the sin of the spies; don’t repeat their skepticism. If you doubt your ability, remember your victories over Sichon and Og. If you are worried that the nations are too powerful for you, remember the wonders of Egypt; He will do what is necessary. If you doubt your worth, remember Sinai; He chose to speak with you, His people. And if you think you are superior, remember your failing of the golden calf. These first 3 parshiot address the thoughts, doubts, and concerns in the minds of the people; Moshe assuages those uncertainties through recounting the lessons of their journey to here.
Now Moshe begins to address the society we want to build in the Land. What are the pillars of this new society? What are its features? Its principles, its values. It is this that Moshe addresses now, through the language
The pillars of our Jewish society in the Land are: G-d centered, generous, just, and fair. The list of mitzvot translate those pillars into instructions for life in the Land.
1ST ALIYA (DVARIM 11:26-12:10)
I place before you blessing as a consequence of keeping mitzvot; and curse as a consequence for not. You are entering the Land and will establish yourself there. These are the laws: rid the Land of idols whether they are on mountains, hills or under trees. And hence uproot service of them. Do not serve your G-d in many places rather serve Him in the one place I choose. That is where you shall bring all your offerings. And that is where you shall rejoice.
We are introduced here for the first time to the notion of one Temple; there is one and only one place of national service of G-d. By having just one place, we reinforce that there is but one G-d. This is the first pillar of our Jewish society in the Land: a G-d centered society.
The challenge in having one Temple is: it can be far away. When the Jews were in the desert, they were all close to the Mishkan. Now, when we enter the Land, some will be in Beersheva and some as far north as Lebanon. So, it is only natural to want to have a place to offer offerings closer to home. Nonetheless, the Torah is insistent on one place and one place only for offerings.
We know, in hindsight, how powerfully impactful having Jerusalem as the one and
only central place of Divine service was. It was to that one place that Jews aspired to all through the ages. Without that aspiration, that dream of Jerusalem, we would never be where we are today. Back in Jerusalem.
2ND ALIYA (12:11-28)
The place that G-d will choose to dwell shall be the place you bring your offerings. And you shall rejoice there with your family, your workers and the Levi. Now, you may consume meat wherever you dwell, but not as holy offerings. The holy things are to be done in this one place only. When you enjoy expansive borders and want to consume meat, you may do so without any restrictions of tuma. However, do not consume the blood. You may not offer holy things and vows in your locale, but only in the place He chooses.
Sacrifices must only be brought in the Temple in Jerusalem (or the Mishkan before that). But you may eat meat, though not its blood, outside of the Temple. Meat you may consume wherever you are; it is mundane, routine, not Divine service. Meat of Divine Service; that may only take place in the central place.
3RD ALIYA (12:29-13:19)
When you become settled in the Land, be wary of the snare of attraction of the religions in the Land. Though you be tempted to want to learn how they serve their gods and to borrow from that, do not do it. We have ours; do not add, nor subtract from our own. If a prophet predicts future events with accuracy but instructs people to follow a false god, do not listen to him. You are to follow G-d. If your brother, son, daughter or even wife or best friend try to convince you to follow an idol, do not
listen to them. They are to be put to death for attempting to sway people to idol worship; you are not to shield them. If an entire city worships idols, it is to be destroyed. This aliya outlines the allure of idol worship and in particular, the hooks, the lures that draw people. In particular 4 hooks: the beauty of the practices, the power of the charismatic prophet, the draw of the people closest to us, and the sway of the crowd. The religions of the world have their attraction. There are many noble practices, much grandeur, inspiration and beauty. You may wonder perhaps if our services can be enhanced by gospel singers or the majesty of the Church organ. Don’t go looking for their best. For 2 reasons: our practices are ours. We serve Him in the way He says. And second, in looking at their practices, you risk being drawn to switch sides and simply stay with theirs.
And people influence people. The prophet, who has earned authority through predicting the future has great sway. Don’t listen to him if he professes a belief in idols. So too, those closest to us, relatives, spouses, best friends. People listen to people they trust. But not if they are drawing you to idols. And the power of the group – social pressure, an entire city. For all of these, it is difficult to turn against them in judgment. We protect our leaders, our family. We know this all too well; there is a great pull to protect the person in power or the family member, while allowing them to continue their damaging ways.
4TH ALIYA
(14:1-21)
The laws of kashrut: animals with a split hoof and chew their cud may be eaten. Fish with fins and scales. Birds that are predatory are listed as not kosher. And do not consume an animal that died on its own,
nor cook a calf in its mother’s milk.
The laws of kashrut have already been given in Parshat Shemini. They are repeated here perhaps because they serve as a barrier to social contact with the peoples of the land. While we see the Divine in every person and this demands of us to respect and honor every person for that Divine image, the Torah is very concerned that if we come too close to the idol-worshipper we will be attracted to the idol worship. Too close, too dangerous. Food is the forum for social intimacy. Hence, our rules severely limit this social contact in order to protect us from slipping into idol worship.
5TH ALIYA (14:22-29)
Maaser sheni: 10% of your produce is to be eaten in proximity to the Temple area. If this is too much to transport, exchange it for money. The money must be used for food in the holy place, shared with others. And you will rejoice before G-d.
Maaser sheni is an unusual mitzvah. Teruma is an amount given to Kohanim, as a tax to support the Kohanim. Maaser is 10% given to the Leviim to support them. But Maaser sheni is 10% of the remainder of the crop to be eaten in the holy place, in proximity to the Temple area. In Shilo that meant within eyesight of the Temple area, in Jerusalem it meant within the city walls. It does not need to be eaten by the owner; but it does need to be eaten in Jerusalem.
There are 2 implications to this mitzvah: 1) the farmer is forced to go regularly to experience the holiness of the mikdash and 2) Jerusalem becomes full of produce. If 10% of all produce must end up in Jerusalem, the prices fall due to supply, and those in need know they can find plenty of food for cheap in Jerusalem. This is a double mitzvah: a push to
the farmer to stay connected to holiness. And another form of safety net for the needy; Jerusalem becomes a breadbasket, city of plenty, of surplus and hence of help to those in need.
6TH ALIYA (15:1-18)
Shmita for loans: the 7th year cancels all loans. G-d will bless you in the Land so that there will be no poor. When one who is needy approaches you, open your hand and give what he needs. Do not withhold a loan as the shemita year approaches knowing it will be canceled. Rather give him, for there will always be needy people. A slave shall also go free in the 7th year. Give him freely upon his release. Should he want to remain a slave to you, he may do so. Don’t resent sending him free, for he worked for you for 6 years; G-d will bless you for your compliance.
This aliya and the one before form a second pillar of society in the Land: care for others. The first pillar was a G-d central society, monotheism, expressed by a central Temple where all offerings are brought. Care for others is the next pillar.
The canceling of loans every 7 years is a form of bankruptcy; allowing a fresh start for one who has fallen on hard times. The Torah says there will be no poor. And then at the end of the aliya it says there will always be poor. What it means is that there will always be people who are needy. But when G-d blesses you with bounty, there is no reason for those people to be needy anymore; the farmer will share his bounty. When you are blessed, share the blessing with those who need. There will be people who need; it is your job to make sure they do not remain that way.
7TH ALIYA (15:19-16:17)
A first-born animal shall be
brought as an offering. Should it be blemished, it is consumed by the owner. Pesach: the Pesach offering must be brought in the place He chooses. Shavuot: You and all yours shall rejoice in the place He chooses. Sukkot: You shall celebrate for 7 days at the time of the harvest and shall be but joyful. On these holidays one appears before G-d and celebrates with what we have been blessed with.
The 3 regalim or pilgrimage holidays are religious social engineering. The Jew needs to spend time in Jerusalem regularly. That experience makes a difference. We all know that. Moving out of our routine and experiencing a different, more rarefied and holy place will leave its mark. While we are always before G-d, the regular journey to Jerusalem creates a regular bond with rarefied holiness. We see it in our own time; oh, how privileged we are to see the impact of the richness of our modern-day Jerusalem on the Jews of the world. How many of us had our religious journey sparked in these streets of Jerusalem? The pilgrimage holidays are social engineering: the experience of the holiness of the Mikdash positively impacts the holiness of the people.
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“After Hashem, your G-d, shall you walk and Him shall you fear, and His commandments shall you keep, and unto His voice shall you hear” (13:5)
Rabbi Avraham Mordechi Alter (The Admor from Gur 1865-1948) asks why the need for this pasuk when earlier in Parshat Ekev, these very words are already instructed to the Israelites “You shall fear G-d, worship Him and cling to Him.” Why the need for repetition?
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He takes note that in Eikev, the command is written in the singular, whereas our pasuk is in the plural form. This emphasizes that normally, every person can concentrate on developing his own fear of Heaven, even in his own home. However, in troubled times where heresy runs rampant through our society, the power of the individual is too weak to withstand the pressure. It is at these times that the combined strength of the Jewish people is needed to defend against all evil influences.
That is why in this week’s parsha, while discussing the threats to the community, like false prophets and other ways of enticement to lead us astray, the Torah reiterates its previous warning but this time in the plural form. The Torah is instilling us with the need to unite and pull our resources together to fight moral corruption. We need to embrace G-d publicly and proudly portray our determined commitment to G-d. - Shabbat Shalom
The Rabbis maintain that the first four books of the Torah were dictated by God to Moshe verbatim; each word emanating from a Divine source.
As we might expect, debate has raged for centuries in response to this question.
Parsha that follows (why the information is given at that particular point is the subject of another article).
At one end of the spectrum lie those scholars who take their lead from the opening words of Sefer Devarim, itself: “And these are the words that Moshe spoke…”
If the information concerning Moshe’s lineage is eventually shared, why is it left out in the first place?
Numerous commentaries address the issues before us…
With the month of Nissan upon us, we return to the story of our nation’s birth, as Moshe rises to leadership and the exodus again unfolds.
Sefer Devarim, the closing text of the Torah, however, presents a singular problem.
Recorded almost completely in the first person; this volume consists primarily of Moshe’s farewell addresses to the Israelites on the eve of his death and their entry into the land of Canaan.
Moshe’s yearly introduction in the text, however, is cause for pause. For some reason, the Torah chooses to introduce the birth of the greatest leader we have ever knownin the most innocuous way possible.
Moshe, these authorities posit, authored the farewell speeches that comprise most of Sefer Devarim towards the end of his life. Hashem then instructed this great leader to include many of his parting words and thoughts in the final redaction of the text. By doing so, God wove Moshe’s contributions into the Divinely authored Torah.
Working within the realm of pshat, the Ibn Ezra suggests that, at the time of Moshe’s birth, the Israelites lived in many cities in Egypt. Through the phrase, “And a man went,” the Torah is simply informing us that Amram “went” from one Egyptian city to another in order to marry Yocheved.
“And a man went from the House of Levi and he took a daughter of Levi. And the woman conceived and gave birth to a son.”
Questions abound:
Tellingly absent from Devarim, until the Book’s closing chapters, are all variations of the ubiquitous phrase “And the Lord spoke to Moshe, saying…” Much of the text of Devarim, instead, seems to spring spontaneously from Moshe’s heart.
Why does the Torah depart from its usual mode of describing an individual’s birth?
A fundamental question therefore emerges…
What does the seemingly superfluous phrase “and a man went…” indicate?
Why does the Torah omit any mention of Moshe’s lineage- to the point where even the names of his parents are deliberately omitted?
Who is the author of Sefer Devarim, God or Moshe? And, if Moshe authored Sefer Devarim, what place does this volume have as part of the Divinely authored Torah text?
Above all, is this any way to introduce a hero?
Mazal Tov to Yaki & Ariella Tenenbaum and family on the Bar Mitzvah of their son Eli
Compounding these questions is the fact that the omitted information concerning Moshe’s lineage is ultimately included in the
Perhaps the Ibn Ezra intends to emphasize that Yosef’s plan for his family’s descent into Egypt has, by this point, broken down. Originally meant to remain separate from the Egyptians in the land of Goshen, the Israelites are assimilating into their surroundings.
At the opposite end of the spectrum are those scholars unwilling to accept any degree of independent authorship of Devarim on Moshe’s part. Such an approach, these authorities maintain, is clearly rejected by the Talmud’s condemnation of anyone who questions the Divine authorship of even one sentence of Torah text.
The Ramban, however, takes issue with the Ibn Ezra’s interpretation, arguing that the Torah would have no reason to inform us concerning a journey taken by Amram from one city to another.
While debate rages as to the exact parameters of Devarim’s authorship, however, all agree that there is “more of Moshe” in this book than in any other volume of the Torah. Apparently, God could not close the Torah without affording readers a more complete glimpse into the heart and mind of this great leader.
Instead, maintains the Ramban, the verb lalachet, “to go,” is often used in the text when a new and difficult step is about to be taken. By stating, Veyeilech ish, “And a man went,” the Torah underscores Amram’s courageous willingness to marry in spite of Pharaoh’s harsh decrees.
The Ramban’s approach connects to a
The inclusion of Sefer Devarim thus weaves a fundamental truth into the Torah’s very structure; a truth that moves beyond the specifics of Moshe’s contribution. This truth shapes the development of our Nation’s
tradition across time.
The fabric of Jewish experience is as much a product of people and personalities as it is a product of technical statute and law.
The concept of Mesora, the passing of tradi tion, is often inaccurately seen as a two-step process; as the receiving of a heritage from the past generation and the handing of that heritage to the next.
There is, however, a pivotal middle step. We receive tradition from the past generation, that tradition courses through us, and we then pass that tradition into the future.
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Inexorably, as the corpus of Jewish life courses through each individual, family, and community, in each generation, it is impacted upon by a myriad of variables. The personal experiences, challenges, perceptions, aspi rations, and dreams of parents, teachers, grandparents, rabbis, communal leaders, and whole communities, all shape the continually developing character of our people’s legacy.
Even in the seemingly technical arena of Jewish law, the human component is starkly evident. Judaism is unique in its insistence upon a foundational partnership between man and God in the determination of religious law. Once God establishes the basic legal and methodological foundations of halacha, he hands the law over to the Rabbis for continuing interpretation and application. Human beings all, the Rabbis naturally bring to bear their own perceptions and personalities as they apply their expertise to the delineation of our Nation’s legal path.
Moshe’s contribution to our nation’s legacy is certainly singular, well beyond what any of us could hope to contribute during our lifetimes. Nonetheless, his clear “presence” in Sefer Devarim serves as a paradigm,
word and through deed, each of us makes a difference; as we help shape the character of Jewish tradition in our day.
The Torah would not have been complete without a clear glimpse of Moshe . That glimpse is provided by the book of Devarim. With this book, God teaches us to be mindful of the partnership between God and man in the defining of Jewish experience until the end of time.
Rabbi Goldin is the author of the OU Press volumes "Unlocking the Torah Text," and "Unlocking the Haggada."
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Real Life Rescues
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Real Life Rescues
EMTs Resuscitate Two Within Hours in the Same Jerusalem Neighborhood
EMT Saves Baby from Severe Allergic Reaction
Following First Taste of Tahini
On a recent Tuesday morning in Jerusalem, parents were feeding their 6-month-old baby and introduced him to tahini for the first time. Within minutes, the baby developed a severe allergic reaction. The infant's parents immediately called emergency services, seeking urgent help.
A team of volunteer EMTs successfully resuscitated two individuals on Shabbat in two separate incidents, both within a few hundred feet of each other in Jerusalem’s Sanhedria neighborhood.
United Hatzalah volunteer EMT Shalom Klein, alerted to the emergency through his proximity alert system, sprang into action as the first responder on the scene. Arriving promptly, Shalom was confronted with a distressing sight - a baby boy with swollen lips and tongue, struggling to breathe, and covered in a worrisome rash.
The EMTs, members of United Hatzalah, Israel’s largest independent emergency medical services (EMS) organization, arrived at both scenes in under two minutes of receiving the emergency calls. The first incident occurred on Shabbat morning when an elderly man was found unconscious in his Jerusalem apartment. United Hatzalah volunteer EMTs Duvie Bronstein, Yossi Roth, and Gershon Genauer arrived at the scene in under two minutes and initiated CPR and cleared the patient’s airway using a suction device. After approximately 30 minutes of coordinated efforts, including the arrival of an intensive care ambulance crew, the man’s pulse was restored. Later that day, the same EMTs responded to another cardiac arrest at a nearby facility for individuals with special needs. A 20-year-old patient with epilepsy had gone into cardiac arrest. After about 20 minutes of CPR, the young man’s pulse was successfully restored.
Recognizing the symptoms as indicative of an anaphylactic shock, the volunteer knew immediate intervention was crucial. Without hesitation, he administered a life-saving EpiPen injection, delivering a dose of epinephrine to counteract the severe allergic reaction. The powerful medication quickly took effect, and the infant's breathing became less labored. The swelling in the lips and tongue began to subside, providing much-needed relief to the child.
As the symptoms continued to recede, the EMT monitored his condition while awaiting the arrival of a mobile intensive care ambulance. Several minutes later, the ambulance team arrived and transported the infant to the nearest hospital for further treatment and observation.
Reflecting on the incident, Shalom emphasized the importance of having an EpiPen readily available. "It's a great thing I had an EpiPen in my medical kit," he stated. "An EpiPen can save a person's life within minutes and is a huge help for both EMTs and patients."
“It’s an amazing feeling,” reflected Bronstein after the incident. “To perform CPR twice in the same day is very rare, but to be able to successfully restore a pulse both times is nothing short of incredible.”
For Genauer, these incidents marked a significant milestone. “I’ve taken part in many CPRs before, but this is actually my first time seeing a pulse.”
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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."
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Covenant & Conversation
COVENANT & CONVERSATION
THOUGHTS ON THE WEEKLY PARSHA
RABBI LORD JONATHAN SACKS ZT"L
RABBI LORD JONATHAN SACKS ZT"L
FORMER CHIEF RABBI OF THE UNITED HEBREW CONGREGATIONS OF THE COMMONWEALTH
FORMER CHIEF RABBI OF THE UNITED HEBREW CONGREGATIONS OF THE COMMONWEALTH
than publicly put his neighbour to shame. (Ketubot 67b)
May the learning of these Divrei Torah be תמשנ יוליעל
HaRav Ya'akov Zvi ben David Arieh zt"l
Making Poverty History
Listen to these stories. Behind them lies an extraordinary insight into the nature of Jewish ethics:
Story 1. Rabbi Abba used to bind money in his scarf, sling it on his back, and place it at the disposal of the poor. (Ketubot 67b)
Story 2. Mar Ukba had a poor man in his neighbourhood into whose door socket he used to throw four coins every day. Once the poor man thought, “I will go and see who does me this kindness.” That day Mar Ukba stayed late at the house of study, and his wife was coming home with him. As soon as the poor man saw them moving the door [to leave the coins] he ran out after them, but they fled from him and hid. Why did they do this? Because it was taught: One should throw himself into a fiery furnace rather
Story 3. When Rabbi Jonah saw a man of good family who had lost his money and was ashamed to accept charity, he would go and say to him, “I have heard that an inheritance has come your way in a city across the sea. So here is an article of some value. Sell it and use the proceeds. When you are more affluent, you will repay me.” As soon as the man took it, Rabbi Jonah would say, “It’s yours to keep as a gift.” (Vayikra Rabbah 34:1)
These stories are all deeply connected to the mitzvah of tzedakah, whose source is in this week’s parsha:
If anyone is poor among your fellow Israelites in any of the towns of the land the Lord your God is giving you, do not be hardhearted or tight-fisted toward them. Rather, be open handed and freely lend them whatever they need. (Deut. 15:7-8)
Give generously to them and do so without a grudging heart; then because of this the Lord your God will bless you in all your work and in everything you put your hand to. There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land. (Deut. 15:10-11)
What we have here is a unique and still remarkable programme for the elimination of poverty.
The first extraordinary fact about the laws of tzedakah as articulated in the Oral Tradition is the concept itself. Tzedakah does not
mean “charity”. We see this immediately in the form of a law inconceivable in any other moral system:
Someone who does not wish to give tzedakah or to give less than is appropriate may be compelled to do so by a Jewish court of law. (Maimonides, Laws of Gifts to the Poor, 7:10)
Charity is always voluntary. Tzedakah is compulsory. Therefore tzedakah does not mean charity. The nearest English equivalent is social justice.
The second is the principle evident in the three stories above. Poverty in Judaism is conceived not merely in material terms: the poor lack the means of sustenance. It is also conceived in psychological terms. Poverty humiliates. It robs people of dignity. It makes them dependent on others – thus depriving them of independence which the Torah sees as essential to self-respect.
This deep psychological insight is eloquently expressed in the third paragraph of the Grace after Meals:
Please, O Lord our God, do not make us dependent on the gifts or loans of other people, but only on Your full, open, holy, and generous hand so that we may suffer neither shame nor humiliation for ever and all time.
As a result, Jewish law focuses not only on how much we must give but also on the manner in which we do so. Ideally the donor should not know to whom he or she is giving (story 1), nor the recipient know from whom he or she is receiving (story 2). The third story exemplifies another principle:
If a poor person does not want to accept tzedakah, we should practice a form of [benign] deception and give it to him under the guise of a loan. (Laws of Gifts to the Poor, 7:9)
Maimonides sums up the general
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principle thus:
Whoever gives charity to the poor with bad grace and averted eyes has lost all the merit of his action even though he gives him a thousand gold pieces. He should give with good grace and with joy and should sympathise with them in his plight, as it is said, ‘Have I not wept for those in trouble? Has not my soul grieved for the poor?’ (Job 30:25) (Laws of Gifts to the Poor, 10:4)
This is the logic behind two laws that are otherwise inexplicable. The first is:
Even a poor person who is dependent on tzedakah is obliged to give tzedakah. (Laws of Gifts to the Poor, 7:5)
The law seems absurd. Why should we give money to the poor so that they may give to the poor? It makes sense only on this assumption, that giving is essential to human dignity and tzedakah is the obligation to ensure that everyone has that dignity.
The second is this famous ruling of Maimonides:
The highest degree of charity, exceeded by none, is when a person assists a poor Jew by providing him with a gift or a loan or by accepting him into a business partnership or by helping him find employment – in a word by putting him in a situation where he can dispense with other people’s aid. (Laws of Gifts to the Poor, 10:7)
Giving someone a job or making him your partner would not normally be considered charity at all. It costs you nothing. But this further serves to show that tzedakah does not mean charity. It means giving people the means to live a dignified life, and within the Jewish value system any form of employment is more dignified than dependence.
We have in this ruling of Maimonides in
the 12th century the principle that Muhammad Yunus rediscovered in our time, and for which he was awarded the Nobel Prize: the idea of micro-loans enabling poor people to start small businesses. It is a very powerful idea.
In contradistinction to many other religious systems, Judaism refused to romanticise poverty or anaesthetise its pain. Faith is not what Karl Marx called “the opium of the people.”
The rabbis refused to see poverty as a blessed state, an affliction to be born with acceptance and grace. Instead, the rabbis called it “a kind of death” and “worse than fifty plagues”. They said, “Nothing is harder to bear than poverty, because he who is crushed by poverty is like one to whom all the troubles of the world cling and upon whom all the curses of Deuteronomy have descended. If all other troubles were placed on one side and poverty on the other, poverty would outweigh them all.”
Maimonides went to the heart of the matter when he said:
The well-being of the soul can only be obtained after that of the body has been secured. (The Guide for the Perplexed, 3:27)
Poverty is not a noble state. You cannot reach spiritual heights if you have no food to eat, no roof over your head, if you lack access to medical attention, or if you are beset by financial worries. I know of no saner approach to poverty, welfare, and social justice than that of Judaism. Unsurpassed in its time, it remains the benchmark of a decent society to this day.
These weekly teachings from Rabbi Sacks zt”l are part of his ‘Covenant & Conversation’ series on the weekly Torah teaching. With thanks to the Schimmel Family for their generous sponsorship, dedicated in loving memory of Harry (Chaim) Schimmel. Visit www.RabbiSacks.org for more.
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A Future Not Like the Past
This week’s haftarah, a selection taken from prakim 54 and 55 in Sefer Yishayahu, is the third of the seven post-Tish’a B’Av haftarot of consolation. And yet, the opening phrase reflects the despair of a mourning nation who, despite the consoling promises of the earlier prophecies, feels no comfort. Although we might understand the terrible suffering the people had experienced and, as a result, their reluctance to believe the prophetic promises, they, nonetheless, should have felt a modicum of comfort, given that these promises were given to the nevi’im through the word of Hashem. What was it that depressed the community so that they were depicted as “Lo Nuchama”, inconsolable?
HaRav Yig’al Ariel suggests in his book “HaMevasser”, a commentary on Sefer Yishayahu, that the body of Israel rejected the comforting words as worthless for, in the end, the promises only guaranteed their return to the Land. And even if it included a return to what was, peaceful existence in the homeland, it fails to address the underlying purpose of the lengthy suffering and the rivers of blood they spilled in the “Golus”. Although “Chadesh yameinu k’kedem, the promise to renew the “days of old”, meant the no more than the repetition of what had already occurred
to them. Promises that would not guarantee a better future, one that would be different than the past, were promises that would keep them inconsolable.
Hashem’s immediate response to His nation is that the future would not be a “re-do” of the past: “Hineh Anochi marbitz bapuch avanayich…” – G-d will replace your floor stones with gems, with sapphires and rubies. So, is that what Israel is asking for?
I find the mention of “avanim”, stones, three times within the first two verses, being then followed by the mention of “banim”, children, to be quite significant. We are told that the word “ehven”, stone, can be seen as a combination of two separate words: “av” and “ben”, father and son, parent and child. The repetition of “avanim” may be taken as meaning more than simple stones being turned into jewels– but as the parent-child connection becoming more valued. This is G-d’s promise for a better, more glorious, future. It would be a future in which Israel will develop a more treasured relationship of one generation to the next, one learning from the other; each appreciating the other.
And, as the third pasuk follows with the promise “And all the children will be of (about) Hashem”, the navi adds yet another “gift” of the Messianic era that would be granted with the creation of the parent-child bond. HaRav Soloveitchik explains:
All Jews have hearts that can be set aflame; all Jews possess sensitive souls and seek G-d. Every Jew, even the non-scholar,….is capable
of finding G-d if he seeks earnestly. This assurance is given to all Jews, not just the learned few.
How more accessible would this dream be realized if we lived in a world that values parents and children even more than jewels.
The inconsolable generation could be comforted only by the knowledge that the future would not be a re-run of the past. They would find solace only in the guarantee that the future would include the necessary improvements to avoid the mistakes and the sins of the past.
And that’s even better than having stones turn into jewels!
For it would be turning souls into Jews.
Rabbi Winkler’s popular Jewish History lectures can be viewed by visiting the OU Israel Video archive: https://www.ouisrael.org/video-l ibrary
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ROSH BAIS MEDRASH ENGLISH SPEAKING
Hayom –Today is the Beginning of the Process
The first pasuk in this week’s parsha reads as follows;
individual could not meet with him as he was tied up on another important matter. The shopkeeper waited outside the wealthy individual’s front door hoping to catch him when he left his home. The wealthy man noticed the shopkeeper pacing back and forth in desperation and invited him in. After hearing his plight and the manner in which it was conveyed the rich man had sympathy for him and provided the shopkeeper with the requisite loan.
Behold, I set before you today a blessing and a curse. (Devarim 11:26).
Why does the Torah emphasize that the message being transmitted is occurring today – hayom? The Torah could have stated that I set before you a blessing and a curse. What does the word Today add to the message being conveyed?
The Dubna Maggid offers an insightful explanation, and uses the following parable to highlight his point, as is his trademark. A story is told of a shopkeeper that was heavily in debt and desperately in need of a loan in order to be able to maintain his shop. This poor individual went to the home of a known wealthy individual in the community to seek a loan. The rich man’s servant opened the door and told the shopkeeper that his master was busy and that he should return later in the day. After several hours the shopkeeper returned and again was told the wealthy
Later that day, another individual “bumped” into the rich man at mincha and told him that he is glad that he happened to see him because he needs a loan and would like the rich man to provide it to him. The rich man ignored the request. A friend who witnessed the rich man provide the shopkeeper with a loan asked why now he turned down the second individual. The rich man explained that the shopkeeper prepared to meet with him, had lined up co-signers for the loan and his desperation was evident. Based on his actions it was clear to me that his loan was crucial for him to save his business. The second individual acted in a much more haphazard manner. It did not seem like the loan was of utmost importance to him, so I believe he can manage without it.
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We typically read Parshat Re’eh on Shabbat Mevarchim of Chodesh Elul. That is the reference to the word Hayom םוּיה. As we usher in Elul we need to be cognizant that Rosh Hashana is around the corner. We ought
to begin preparing for the Yamin Noraim. If Rosh Hashana just “sneaks up on us” and we ask for forgiveness on that day, it seems like we are not sincere and serious. Like the shopkeeper, by preparing, we demonstrate that it is of utmost importance for us to improve ourselves and to obtain forgiveness for our shortcomings.
We need to consider today – םוּיה as the beginning of the process. To initiate introspection and consider ways in which we can improve ourselves so that we are ready and worthy of having our teshuva be accepted when the Day (Rosh Hashana) appears.
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Spring Sensation
“Shemor et chodesh ha’aviv… ki bechodesh ha’aviv hotziacha Hashem Elokecha mi’Mitzrayim -Keep the month of spring… for in the month of spring Hashem brought you out of Egypt.” (Devarim 16:1) What is so special about the springtime that it is mentioned more than once in the Torah?
Rav Bloch zt”l in Peninei Da’at explains that safeguarding this month reminds us of the season’s spiritual import. Hashem established this season especially suitable for Am Yisrael to develop into a nation, with the goal of receiving the Torah. Hashem then created a season called Spring that parallels this reality, a season of growth, sprouting, budding and reaping. The Torah’s mandate to keep this month special reminds us of the spiritual work we need to engage in yearly, and not just the agricultural work.
Rashi notes that the Torah emphasizes here Hashem’s chesed, He took Am Yisrael out of Egypt when the weather was neither too hot nor too cold. The Saba of Slabodka zt”l learns an important lesson from this.
In the scheme of the incredible events that transpired, this ought to be considered a minor detail for which to express gratitude to Hashem. The Jews had just experienced the supernatural miracles of the Ten Plagues and were freed from unbearable slavery. Clearly, compared to these awesome feats, the weather seems ancillary. Yet, the Saba of Sladoka teaches that a Jew must express hakarat hatov for every detail in life, each chesed, the substantial as well as the trivial, must be acknowledged and recognized. We see this idea in the brachah we say each morning thanking Hashem for the rooster that distinguishes between day and night. Although the rooster’s brain is the size of a thimble, we thank Hashem for the role it plays in heralding the dawn.
Rav Mordechai Druk zt”l in Darash Mordechai adds a powerful insight into Rashi’s words. He notes that the clouds of glory surrounded Am Yisrael and protected them from the difficult climate conditions. They were carried ‘on eagle’s wings’ through the desert and arrived at their destination in less than 18 minutes. For those precious 18 minutes Hashem ensured that the weather would be perfect so the Jewish people would be as comfortable as possible. This is the tremendous love that we focus upon in the month of Spring to celebrate Pesach. Let us keep our eyes open and alert to see the many ‘ribbons of love’ that Hashem sends our way, in the springtime and all year round.
RABBI JUDAH
Mischel EXECUTIVE DIRECTOR, CAMP HASC
Executive Director, Camp HASC
Author of Baderech: Along the Path of Teshuva (Mosaica 2021)
AUTHOR OF BADERECH: ALONG THE PATH OF TESHUVA (MOSAICA 2021)
Re’eh: Take a Look
Rav Yehoshua Eizek Shapiro of Slonim, zy’a, known as Rav Eizel Charif, was a phenomenal gaon , the Rosh Yeshiva in Minsk, and served as the Rav of a number of outstanding Torah communities, including Tikocin and Kalavarya. The author of Emek Yehoshua, as well as brilliant works on halachah and Talmud Yerushalmi, Rav Eizel was sharp, witty — and a staunch misnaged.
His father, Reb Yechiel, on the other hand, was a chasid of the Alter Rebbe, a soft-spoken Yid who worked as a watch maker.
Rav Eizel Charif gave many shiurim in Minsk, each one laced with complex theories and proofs, skillfully advancing his intellectual perspectives and opinions. Crowds of admirers, talmidei chachamim and rabbanim would come to hear his brilliant thoughts. One time, Rav Eizel’s father, Reb Yechiel, came to the shiur. At the end of it, while everybody was shaking his hand and telling him yasher koach, Reb Yechiel was sitting in the back of the shul, crying. The gaon Reb Eizel was shaken. He went to the back and asked his father what upset him.
Reb Yechiel looked up at his son and said, “You said such beautiful Torah! I’m just struggling to understand something. Throughout the shiur you kept repeating “I hold,” “I say,” “I think….” Who exactly is that ‘I”? And why is he so important to the shiur?
See, I place before you today a blessing and a curse….
(Devarim, 11:26)
Rebbe Klonymus Kalman Shapira, the “Maor vaShemesh” of Krakow, zy’a, explains this opening verse of our parshah:
, “The importance one subscribes to himself can be both a blessing and a curse,” as an earlier pasuk (5:5) tells
us:
, ‘Your anochi, ‘I’, stands between Hashem and you.”
There is a fine line between a healthy sense of self, gadlus ha’adam, confident self-esteem, and arrogance. An honest reckoning of our human frailty and imperfections as well as our shortcomings and flaws ensures that we stand before the Ribbono shel olam with appropriate humility and contrition. With an unchecked ego, however, we can easily get in our own way, as the Maor vaShemesh continues: המש
, “To the extent that a person thinks of himself as existing, this is a separating screen between him and HaKadosh Baruch Hu — and this is the ‘curse.’”
In considering our Divine purpose and service, choosing how we stand before Hashem, our sedra calls out to us: Re’eh anochi : ‘See your anochi , your sense of self!’ The way we express our anochiyus will determine whether or not we draw down blessings or interfere with the flow, therefore we should look at ourselves and eliminate any blindspots and hidden self-importance.
It is related in Sefer Ohel Yitzchok, about Rebbe Yitzchak of Vorka, zy’a, that each year, on Shabbos Parshas Re’eh, the Rebbe would relate the following story: Baderech, the Rebbe was hosted by a simple and humble villager. At the time of the seudah, the Rebbe asked his host to share a Torah thought. The simple Yid replied, “Who am I to share a vort? Ich veis nisht, I don’t know anything, let alone any Torah!” When the Rebbe gently prodded him, the host sighed deeply and shared his basic understanding
077-2050015 052-2678749
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and literal translation of the pasuk in our sedra: “Re’eh anochi in Polish means Fatsh vu sabia, ‘Take a look at yourself!’ We can merit blessings or the opposite depending on how we look at ourselves — and what we see ourselves as deserving! Ribbono shel Olam,” he called out with tears in his eyes, “we are Your children! We look and we see that we want only to be good and to do good! So please send us your blessings!”
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Remarks from Rabbi Moshe Taragin author of “Dark Clouds Above, Faith Below”
ALL EVENTS WILL HELD AT THE NEFESH B’NEFESH ALIYAH CAMPUS
OU KASHRUT
PAGE
BY RABBI EZRA FRIEDMAN Director, The Gustave & Carol Jacobs Center for Kashrut Education Director, The Gustave & Carol Jacobs Center for Kashrut Education
Introduction to Bishul Akum
Which Types of Cooking are Considered Bishul Akum?
The prohibition
According to Biblical law, food that is completely kosher and cooked by a nonJew is permitted. However, our Sages decreed that such food, even when cooked in kosher utensils, is prohibited for consumption. This prohibition is known as bishul akum. In the coming weeks we will discuss the parameters of this rabbinic prohibition, including the reasons behind the decree, when it applies, and the practical halacha for modern industrial kashrut.
Food is a very connecting element in every society. That is the basis behind the decree of bishul akum. Our Sages were very concerned about close relationships with non-Jews since intermarriage is a very severe transgression. The prohibition effectively limits Jews and gentiles dining with each other, although there is no specific prohibition against dining with a non-Jew per se. (See Rashi on Avodah Zara 31:b.)
Our Sages prohibited consuming kosher food cooked by non-Jews. The Talmud (Avoda Zara 36b) states that consuming kosher food cooked by non-Jews may cause unnecessary mingling and lead to the severe transgression of intermarriage. The decree of bishul akum is meant to maintain distance in order to avoid transgression. This rabbinic decree does not apply to all types of food or all forms of cooking. This article will summarize which types of cooking processes are included. Although a simplified definition of cooking is taking something raw and making it edible, the manner in which this is done can be very significant in many areas of halacha. For example, while cooking on Shabbat is a biblical prohibition, the Gemara explicitly allows one to cook food directly in the sun. (For the reasons behind this, see Igrot Moshe, OH 3:52.) Similarly, in the realm of sacrifices, the type of cooking is often of critical importance. A good example is the Pesach offering, which must be cooked by roasting without any water.
Forbidding the non-Jew’s cooking would be enough to create an emotional distance such that families wouldn’t marry into each other.
Rabbeinu Tam (Tosfot Avodah Zara 38:a) and Rambam (Ma’achalot Asurot 17:9)
Regarding bishul akum, Rashba (Torat Habayit 3:7), based on numerous early authorities and proofs from the Talmud, states that the cooking process must be through fire or a derivative of fire. While
maintain that the decree is based on this issue of closeness to non-Jews that could lead to intermarriage; this is the opinion of most early authorities. However, Rashi and others attribute a different reasoning to the prohibition of bishul akum, which is that non-Jews might mix non-kosher ingredients into the kosher food. In future articles we will discuss whether the parameters of bishul akum are based on both of these reasons or just one. However, it is clear from numerous sources that the danger of intermarriage is the main reason behind the prohibition (See Torat Habayit 3:7).
future articles will specifically deal with new types of cooking and their halachic status, meanwhile we can simplify and list the most common ones.
The basic types of cooking which are included in the decree of bishul akum are: cooking in water, roasting, grilling, frying (both deep and pan frying), baking and broiling (see Pitchei Halacha, p. 287). Ramban (Avoda Zara 35b) brings proof from the Mishna (Avoda Zara 2:6) that food which becomes cooked through a cold process, such as soaking, pickling, or salting, is not prohibited as bishul akum, a ruling that is accepted by all authorities (Torat Habayit 3:7). Based on this, one may certainly eat pickles, sauerkraut and herring which were prepared by non-Jews. As mentioned above, our Sages distinguished between a tangible heat source and using the heat of the sun. As such, later authorities rule that foods that are sun-dried by non-Jews are not considered bishul akum (Darchei Teshuva 113:82).
The decree is binding regardless of the reason
Since the transgression of intermarriage was the primary concern behind our Sages’ decree, their goal was to powerfully discourage the possibility of developing emotional connections to non-Jews that could lead to intermarriage either in that generation or the next. Accordingly, early authorities discuss whether the prohibition of bishul akum still applies even in situations where intermarriage is not technically possible. For example, Rashba, in his responsa (1:248), examines the case of food cooked by a priest. Being that Catholic priests do not marry nor do they have children with whom to intermarry, is it permitted to eat food cooked by a priest even though the reason for bishul akum seemingly does not apply to
What about an indirect use of fire? In the laws of cooking on Shabbat, we have a concept of kli rishon, a vessel which is on the fire/ connected to a heat source, and kli sheini, a vessel that has not been on the fire/heat source. For example, boiling water in a pot on
The OU Israel Gustave & Carol Jacobs Center for Kashrut Education was created to raise awareness and educate the public in all areas of kashrut. Rabbi Ezra Friedman, Deputy Rabbinic Administrator for OU Kosher Israel is the Center's director. him? Rashba answers that we have a rule regarding rabbinic decrees: even when the reason does not apply, the prohibition still stands. This is a necessary element in every rabbinic prohibition. Otherwise, Rashba explains, people could rationalize and find reasons why any decree should not apply in their particular situation.
the stove or in an electric kettle is cooking in a kli rishon. When that water is poured into a mug, it is now in a kli sheini. If one then adds a tea bag to the mug of hot water, this is cooking in a kli sheini. The intermediate situation is called irui kli rishon, which is pouring (hot water, for example) from a kli rishon onto uncooked food (such as instant noodles.) Applying these concepts to the realm of bishul akum, halachic authorities rule that food cooked in a kli rishon, such as a pot over a fire, is considered bishul akum, while food cooked in a kli sheini, such as a tea bag in a cup, is never considered bishul akum
Accordingly, Rashba concludes that even food cooked by a Catholic priest has the prohibition of bishul akum. A similar ruling is made by Ramban (Avodah Zara 35:a) regarding non-Jewish royalty who, because of their stature, are prohibited from marrying Jews. He maintains that the fact that the non-Jews are royalty is irrelevant, and that the decree of bishul akum stands regardless of the reason
gentiles, even if the ingredients and utensils are kosher.
(see Pesakim U’tshuvot 113:28). Regarding irui kli rishon, authorities dispute this matter and one should be stringent (ibid).
IN SUMMARY:
The reason cited by most authorities is the risk of intermarriage.
• Bishul akum applies to food cooked through the medium of fire, including boiling, broiling, roasting and frying.
• Cold-process cooking, such as salting and pickling, is not considered bishul akum.
Even in cases with virtually no risk of intermarriage, the food is still prohibited, including non-Jewish royalty, priests, young children, and non-Jews from distant lands.
• Food cooked by a non-Jew in a kli sheini is not considered bishul akum.
Kashrut Questions in Israel?
• One should be stringent and not consume food cooked by a non-Jew through irui kli rishon.
Call or Whatsapp Rabbi Friedman at 050-200-4432
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Meir Golan
SIMCHAT SHMUEL
BY RABBI SAM SHOR Program Director, OU Israel Center
BY RABBI SAM SHOR PROGRAM DIRECTOR, OU ISRAEL CENTER
This Shabbat we will bless the new month of Chodesh Elul. Chodesh Elul, is of course a time of introspection, a time when we make every effort to dedicate ourselves to growth and self improvement.
The Kitzur Shulchan Aruch cites several pesukim as allusions to the avoda of the month of Elul. Indeed, the very word Elul is somehow an acronym composed of the roshei teivot- the first letters of the words in each of these verses.
One such verse is the familiar pasuk from Megilat Esther:
Eesh L’reayhu Umatanot L’evyonim- Each person should give food packages to their fellow and charitable gifts to the impoverished.
Giving to others, acts of kindness, friendship and especially tzedaka are indeed important values for us to focus on always, and particularly during these days of Elul.
The story is told of the Alter of Novardok zt’l, one of the great Baalei Musar, that every single Erev Shabbat , the Alter would return from the mikva, wearing his undershirt and tzitzit and missing his formal shirt. When his Rebbetzin would ask him what had happened, each week the Alter gave a different explanation.
“ I forgot my shirt.” I tore my shirt accidentally.” “I mistakenly knocked into a house painter and paint spilled all over my shirt.”
The reality was of course, that each week the Alter gave his shirt to an impoverished individual. Each and every week, the Alter would literally give the shirt off his back to help a fellow Jew.
These days of Elul also re-introduce us to the powerful sounds of the Shofar, which is sounded throughout this entire month to prepare us for Rosh HaShana. There is a powerful story related to Tekiat Shofar, which I think echoes this beautiful story of the Alter of Novardok.
It became known to Rav Kook zy’a on the eve of Rosh Hashana that there was a particular construction project that was quickly nearing completion, and that those involved in building this particular edifice, planned to continue to work toward completing this project, even on Rosh Hashana. Obviously saddened by this news, Rav Kook decided upon a strategy as to
how he must address this situation.
The next morning, Rav Kook sent one of his gabbaim (ritual assistants) to visit the workers, and to bring a Shofar with him. Rav Kook gave the gabbai careful instructions not to speak any harsh words, rather to merely go to the construction site, and to simply sound the shofar.
Upon hearing the familiar sounds of the Shofar, construction ceased, and most of the laborers quickly changed their clothing and made their way to synagogues. When the gabbai returned to the synagogue, he asked Rav Kook how come the rabbi did not simply go and address these workers himself; surely a visit from the esteemed Chief Rabbi would have encouraged all of the laborers to join the many who had decided to return to the synagogue with the gabbai. Rav Kook’s answer is perhaps the most powerful point of this entire story. Rav Kook explained that had he arrived at the site, surely he would have caused great embarrassment, even shame to the many workers! Although the public desecration of this holiest of days certainly pained him deeply, the pain he felt when the Torah’s honor was tarnished in such a public manner enveloped his entire being; but what pained him most was to know that there were Jews who might go through an entire Rosh Hashana and not hear the beautiful sweet sounds of the Shofar.
During these past many months, we have seen Am Yisrael come together to show love and concern for one another in unprecedented ways. As we enter the month of Elul and begin to prepare for the Yamim Noraim, may we continue to internalize this important message, and may we merit to actualize and prioritize that tzedaka, loving kindness, and genuine concern for one another are the values that define us as a people.
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The recent war in Israel has affected just about every aspect of our lives. As religious Jews, we have been introduced to difficult times as we try to deal with stress that does not seem to be in our control. Yet, according to Rabbi Yuval Cherlow, with all the suffering and/or tension felt by Jews everywhere, Jewish identity has become much stronger. In Israel, this is evident by a reported increase in religious behavior of all types, and, in the rest of the world, the lives of Jews, regardless of religiosity, have been affected in so many ways. This can be clearly seen by the constant reports of antisemitism that have made us aware that we are part of one nation.
As such, I have set up a short questionnaire to try to understand what are the sources of these stressors and how Jews are managing to cope. We would appreciate it if you could provide us with some of your reactions to the present situation by responding to the scale that is available at the following site: https://forms.gle/1JAWUzeeR7J5fBZN7
I plan to report the results in a future TIDBITS edition. Thank you
Meni Koslowsky, OU Vice-President
GEULAS YISRAEL
BY RABBI MOSHE TARAGIN YISRAEL
BY RABBI MOSHE TARAGIN RAM, YESHIVAT HAR ETZION
Convincing the World
Throughout his lengthy soliloquy, Moshe vividly reimagines the desert experiences, recounting both the soaring highs and the crushing lows. He places special emphasis on Har Sinai, reminding us of the unparalleled privilege of speaking directly with Hashem. Yet, alongside these cherished memories, he also relives the traumas of the egel debacle and the meraglim disaster, painfully acknowledging his own personal tragedy of being barred from entering the Land of Israel.
Moshe is deeply concerned about our future, an intimidating journey we must navigate without his leadership and guidance. As we enter Israel and begin civilian life, new challenges will confront a stubborn nation. Military victories may inflate our pride, leading us to believe that success is a result of our own merits. Moreover, the material wealth and abundance of civilian life could breed complacency and religious indifference.
After warning of the potential future hazards, Moshe shifts his focus to the grand master plan: to settle in Israel and construct a Mikdash, a sacred dwelling for the Shekinah on Earth. For this vision to materialize, several pivotal steps must first be taken: the Land must be purified of paganism and purged of its idolatrous culture. Hashem’s presence cannot
reside amidst a society steeped in voodooism and savagery.
Secondly, the construction of a House of God is also contingent upon achieving peace and security.
Moshe cautions that it may take time to reach a quiet state of tranquility. He refers to the Mikdash as “menucha” (serenity) and “nachala” (birthright), implying that these conditions are essential prerequisites for the successful construction of a Mikdash.
The subtle implication contained in these nicknames is even more explicit in the ensuing pesukim:
Only when the Land is fully inherited, and we dwell in the embrace of safety and security, can the Mikdash be raised. Logically, we might have thought that the Mikdash should be built as soon as possible, immediately after crossing the Yarden River. Just as the reenactment of Har Sinai was staged atop the twin peaks of Har Gerizim and Har Eival soon after our entry, it would seem fitting that the Mikdash be constructed then. A standing Mikdash would be indispensable for fervent prayers and the offering of korbanot before pivotal military encounters. Yet, Moshe emphasizes
that the Mikdash cannot be built until peace and security are firmly established.
THREE-HUNDRED YEAR DELAY
This requirement for peace and tranquility before constructing the Mikdash led to a delay of over three hundred years and prevented Dovid Hamelech from undertaking the project. Dovid Hamelech was so passionate about fulfilling this vision that he purchased the land of the Mikdash and crafted the blueprints. Yet, as he was still engaged in military conflicts with local chieftains, he was barred from building the Mikdash. As Chazal assert, constructing the Mikdash with bloodied hands was impermissible. It is inconceivable that Chazal believed that Dovid was punished for waging wars of milchamot mitzvah, which he was commanded to fight. Dovid Hamelech’s exclusion from building the Mikdash was not a punishment but a reflection of the reality that despite his courageous military efforts, he had not yet secured the peace and serenity necessary to advance history and erect the Mikdash.
A HUB
The first reason a Mikdash is conditioned upon a state of tranquility is that it aims to elevate humanity to a state of peace and harmony, eradicating evil and persecution. It is incongruous for the Mikdash to arise amidst the clamor of conflict. The Mikdash, which enriches and uplifts human experience, must be constructed when the storms of war have passed.
There is a second, more profound reason why the Mikdash must be erected only after wars have ceased and peace has been established. The Mikdash not only facilitates a sacred rendezvous between Hashem and His chosen people but also serves as an
international religious center. From this sacred hub, spirituality radiates through the Jewish people to all of humanity. As famously envisioned by Yeshayahu, the Mikdash is a house of prayer for all nations
For the Mikdash to have an international impact, the world must willingly acknowledge Hashem’s selection of our people and His granting us the Land. This recognition cannot be enforced or compelled. Since Hashem endowed human beings with free will, He cannot impose decisions upon them. Once He has granted the capacity for choice, He does not force people to make decisions. Hashem can orchestrate historical events to influence decision-making, but the final choice rests within each person’s heart. Therefore, the Mikdash cannot become an international house of Hashem until the entire world freely
acknowledges His presence and our rights to the Land. This accounts for the delays often experienced during the redemptive process.
“CONVINCING”
PHARO
For this reason, Hashem performed ten Makkot to break the stubborn will of Pharaoh and the Egyptians. It would have been simpler to unilaterally extract us from Mitzrayim, yet Hashem subjected the Egyptians to a year-long series of divine punitive acts. Even Moshe Rabbeinu was perplexed by the need for this political process. After his initial failure in Pharaoh’s court and the merciless ridicule from Egyptians and Jews alike, Moshe questioned the necessity of this protracted and convoluted political theater. Would it not have been easier to simply remove the Jews from Egypt?
Evidently, the redemption from Egypt was meant to unfold through a historical and political process. Since yetziat Mitzrayim aimed to reveal the presence of Hakadosh Baruch Hu to the entire pagan world and initiate the long march of monotheism, our liberation had to proceed through history, not bypass it. Hashem had to break Pharaoh’s will until he acknowledged His supremacy. The process took longer and included fearful and uncertain moments, but it was essential for the fulfillment of the divine plan.
PERSIAN PERMISSION
The same was true when the second Mikdash was constructed, which unfolded through the decree of Koresh, a Persian monarch. It would have been far more awe-inspiring if Hashem had sent a supernatural Mikdash from heaven or had empowered us to return triumphantly to Israel. Yet, once again, the second Mikdash emerged through the currents of history and was subject to political approval, so it could stand as a universal testament to
Hashem’s presence. This dependence on geopolitical factors slightly delayed the redemption, as Koresh’s initial decree encountered fierce local resistance and was eventually rescinded. Only around twenty years later, with renewed Persian endorsement, was the process completed. For redemption to reshape history, Hashem weaves it through the fabric of history. For the Mikdash to touch the hearts of humanity, Hashem guides it through the channels of public opinion.
OUR GEULAH
It appears that our final redemption is charting a parallel path. Our return to Israel was driven by monumental events over the past two centuries, particularly the harrowing world wars of the twentieth century. The reestablishment of a sovereign Jewish state was advanced through a series of political maneuvers and decrees, culminating in the UN Resolution of 1947. After two millennia of yearning for redemption, we envisioned something more spectacular than a mere UN resolution. Yet, for this ultimate redemption to touch every corner of humanity, it must gain humanity’s endorsement— even if they are compelled to do so by the undeniable miracles of Hashem.
Yet despite initial international approval for our return, much of the world still refuses to endorse the notion of a Jewish state in the Land of Hashem. For geulah to be complete, we must still persuade them. This crucial stage of convincing humanity is taking longer than we had hoped and is coming at a very painful cost. Evidently, it is a crucial and unavoidable part of the redemptive process.
It is also clear that, for some reason, convincing the world of Hashem’s presence and our rights to His Land is more arduous and
is reluctant to send Yishmael away and Yitzchak seeks reconciliation with Yishmael and seeks to bless Esav.
challenging than in the past. Our return from Persia was swift and relatively painless. The process leading to the construction of the first Mikdash spanned over three hundred years and involved significant struggle, but we did not face such fierce opposition. At this stage of history, something is different, and we are confronted with the formidable challenge of changing public opinion.
6th Aliya (25:1-11) Avraham marries Keturah; they have 6 sons. All that Avraham has goes to Yitzchak; these are sent eastward with gifts. Avraham dies at age 175; he is buried by Yitzchak and Yishmael in Ma’arat Hamachpelah. Yitzchak is blessed by G-d: he lives in Beer L’chai Roi. The transition from Avraham to Yitzchak is complete. While G-d has been a silent partner in this parsha, here He completes the generational transfer – He blesses Yitzchak. The Jewish people will be Yitzchak and not Yishmael.
is to emphasize that the Torah is not as interested in the history of power as in the history of the covenant of G-d with the Jewish people. And that will be told at great length.
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HAFTORAH CHAYEI SARAH 1 KINGS 1: 1-31
The theme of this week’s haftorah echoes the theme in our parsha which mentions both the death of Sarah and Avraham.
7th Aliya (25:12-18) The generations of Yishmael are enumerated. Yishmael dies. His descendants dwell from Egypt to Assyria. Yishmael’s story is brief. He has numerous and powerful offspring. The brevity
A SHORT VORT
Perhaps our prolonged absence from Israel has made the recovery process more laborious. Having been away from our Motherland for nearly 2,000 years, it is more grueling to persuade the world of our divine rights. Furthermore, the world today is more G-d-less than ever before. Pagan cultures still had a religious orientation, seeking salvation through higher beings. By contrast, we now inhabit an agnostic and secular world where G-d has been overshadowed by human technology and science. Basic tenets of morality and community have eroded, and we are immersed in a cultural free-for-all. Convincing this world of Hashem’s presence and our rights to Israel is a more daunting and taxing proposition.
King David was an older man and a woman was assigned to him to serve him and provide warmth.
Adoniyahu, one of King David’s sons, began to prepare for ascension to his father’s throne. This was despite the fact that King David expressed his wishes that his son Shlomo succeed him.
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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
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”
It may be daunting, but it is part of redemption. We also know how all this ends. We will convince the world- one way or another.
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This seems to be a contradiction. If one is a stranger than he is not a resident, if he is a resident than he is no longer a stranger. What did Avraham mean?
The Magid of Dubno (Jacob ben Wolf Kranz 1741-1804) explains that Avraham watched how he spoke in this tense situation in order to, both, state his truth and be able to keep the peace -Shalom Bayit. Avraham said, on the one hand, “I am a Resident’ due to G-d’s promise to receive this Land and on the other hand, I still need your agreement to purchase a plot. In other words, Avraham implied “I am the resident” and you are the “strangers”, while they understood him as saying that “they” are the residents and Avraham is the stranger. The peace was kept, and Avraham remained true to his ideals.
Shabbat Shalom
OU Press is honored to partner with Rabbi Moshe Taragin on his new volume in Hebrew regarding the recent war (‘Emunah B’toch Hahastara). This remarkable book is also available in English, “Dark Clouds Above, Faith Below”
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HAFTORAH
BY REBBETZIN DR. ADINA SHMIDMAN INSIGHTS
Consolation in Stone
YESHAYAHU 54:11-55:5
Our Haftorah opens with the posuk, הינֵע
, Oh, you afflicted, tossed with tempest, and not comforted, behold I will set your stones in fair colors and lay your foundations with sapphires. At first glance, it is unclear whom Yeshayahu is consoling. There are those commentaries who understand that Hashem is turning to Yerushalayim to comfort her and to assure that she will be rebuilt with beauty.
R’ Yisrael of Koshnitz argues that in actuality Yeshayahu is comforting the Jewish people. He suggests that the phrase, ־דסיוּ
, and lay your foundations with sapphires, is an allusion not to instant transformation of return, but rather to the evolving comforting which comes as a result of
performing proper Teshuva. Transformation is a gradual process in which a foundation needs to be laid and relationships rebuilt.
This Shabbos is Mevarchim Rosh Chodesh Elul. It was on Rosh Chodesh Elul that Hashem said to Moshe, ךלָ לָספְ, hew for yourself, instructing him to create the second set of Tablets. Moshe Rabbeinu took sapphire from which he fashioned the תֵוּרבדה תֵרשע, the Ten Commandments. The resulting beauty of these Tablets came about because Moshe sculpted them ever so carefully, removing unnecessary pieces of stone. This craftsmanship is representative of the Teshuva process whereby we eliminate that which is undesirable. The Koshnitzer Maggid explains that this is the meaning of the םיריפְסב ךיתֵדסיוּ, and lay your foundations with sapphires. If one does Teshuva properly, certainly he/she will never sin again and will sparkle like the sapphires of the original Ten Commandments.
With these words, Hashem truly consoles the Jewish people who, with their many sins, feel that repentance is no longer a possibility. Hashem insists that just as the sapphire is unbreakable, so too is the individual who repents sincerely.
As we transition from the immediate aftermath of the suffering of Tisha B’Av to the Yemei Ratzon, we should be strengthened by this message of Yeshayahu. If we repent completely, then our foundation will be unbreakable like the sapphire stones of yore.
Join us for an evening of celebration in support of The Michael Levin Base a non-profit organization that physically and emotionally helps Lone Soldiers and Lone B’not/Bnei Sheirut
Guests of Honor
Natan Sharansky & Gil Troy
Addressing the challenges of today facing Israel and the Jewish people
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Monday, September 9th
Khan Theater 2 David Remez St Promptly at 6:00 PM
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Natan Sharansky
Natan Sharansky is an Israeli politican, human rights activist, and author He served as Chairman of the Executive for the Jewish Agency from June 2009 to August 2018, and currently serves as Chairman for the Insitute for the Study of Global Antisemitism and Policy, an American nonpartisan organization
Gil Troy is a renowned American presidential historian, commentator, and professor at McGill University. With nine books to his name and editor of two, Troy offers valuable insights into forgotten history, putting current events in persepctive.
The Jewish people would soon reach the Holy Land, and before their arrival Moshe had to prepare them for a new way of life. This would include a change in diet. In the wilderness, meat could only be eaten as part of a sacrifice in the mishkan (Tabernacle); in the Land, after regular slaughter it could be consumed in one’s own home. This is the way Moshe informed the people of this law:
When the Lord your God will expand your border, as He told you, and you will say, “Let me eat meat,” because you desire (הוּאָתֵ) to eat meat, then eat meat out of that desire (תֵוּאָ) of yours. ...You shall eat in your gates out of that desire (תֵוּאָ of yours” (Deu- ) teronomy 12:20-21).
the eating of meat.” 1 The need for meat is a manifestation of spiritual decline rather than an inherent need. Rav Kook took away from the the Torah’s presentation that it does not view the consumption of animal flesh as ideal.2
Rav Kook had other prooftexts for this thesis. The Torah commands us not to cook a kid in its mother’s milk (which also appears three times in the Torah). Rav Kook argued that the Torah is revolted by the notion of cooking a baby animal in its mother’s milk, the physical expression of its caring, maternal affection. The separation of milk and meat founded on this verse, which is so central to Jewish life, is meant to engender increased sensitivity towards all of God’s creations, and to draw us away from our pursuit of personal satisfaction achieved at the expense of other creatures.3
Before man sinned, God took in the world and saw that “it was very good” (Genesis 1:31).
To Rav Avraham Yitzchak Hakohen Kook, the diction suggested that this law is a dispensation grudgingly granted. Consider that the Torah repeats the Hebrew root for desire (ה-וּ-אָ) three times in a short span. If meat is permitted outside the precincts of the Temple, it is only because of our irrepressible cravings. “Indeed, a hidden rebuke is to be found within the folds of Scripture regarding
In this utopia, man was not allowed to end the life of any animal to satisfy his wants. Man was given dominion over fish, fowl, and land animals (Genesis 1:28), but vegetation was his nutrition. Only after the flood, as a concession to man’s baser desires, did the Torah permit mankind to eat meat (Genesis 9:3). The harmony that had prevailed in creation
1. Talelei Orot, ch. 8, quoted in Leibowitz, Studies in Devarim, 138.
2.See also Parashat Tzav, “Candid Confessions.”
3. Chazon ha-Tzimchonut ve-ha-Shalom, ch. 11.
previously had been irrevocably upset. Forget about animals: man needed to learn to treat his fellow human beings with respect. He had first to concentrate on improving relationships between people before extending his compassion to the rest of the animal kingdom.
The Torah is keenly aware of the reality in which we live. It does not make impossible demands of us. At the same time, the Torah expects us not to be satisfied with the absolute minimum and to aspire to the ideal. One day in the future, as humankind progresses towards higher levels of ethical living, man will come to abhor the extinguishing of any life: “Through general, moral and intellectual advancement... shall the latent aspiration of justice for the animal kingdom come out into the open, when the time is ripe.”4
Although Rav Kook was convinced, on the strength of the above sources and more, that vegetarianism is the Jewish ideal, he reportedly ate a small amount of chicken on Shabbat as a symbolic reminder that the messianic era had not yet arrived. His disciple Rabbi David Cohen, the famously ascetic Nazir, was a devout vegetarian his entire life, with his teacher’s blessing. He even compiled and edited Rav Kook’s “Vision of Vegetarianism
4. Talelei Orot, ch. 8, cited in Leibowitz, Studies in Devarim, 138.
where each tribe encamped is the feeling of an army encampment, there is another layer of meaning. Yes, regimented. Specific. Detailed. Organized. But an army for which purpose? To fight the anticipated foes in the Land of Israel? Or to be the army of Hashem? A fighting army with its G-d in its midst? Or both?
and Peace,” based on two earlier essays. Rav Kook read a verse in Sefer Tehilim (Psalms) as moral guidance against carnivorousness: “The world will be built upon kindness” (Psalms 89:3). He predicted that as time marches on and we move closer to the messianic period, man will become more merciful and kind hearted. Yeshayahu’s prophecy that “no nation will lift a sword against another, nor will they learn to make war any longer” (Isaiah 2:4), will be fulfilled in the fullest sense. Then, man’s compassion will extend to animals, as the divine light and goodness embodied by every creation will become self-evident to all humanity.
THIS WEEKS SHIUR SPONSORS
4th aliya (3:1-13) Aharon’s sons’ names were Nadav, Avihu, Elazar and Itamar. Nadav and Avihu died without children. Elazar and Itamar serve as Kohanim with Aharon. Take the Leviim: they are to serve Aharon. The Leviim are responsible for the Mishkan: to support the Kohanim and the people, to facilitate the running of the Mishkan. The Leviim shall take the place of the first-born, who became obligated to me when saved in Egypt.
MRS. PEARL BOROW’S SHIUR, Thursday August 29th is sponsored by Avigail Barzilay in memory of Simcha Alter ben Aharon z”l May his neshama have an aliyah and his memory be for a blessing
There are 2 groups mentioned here: Kohanim and Leviim. The lineage of the Kohanim is given. It just doesn’t take much room. Because Aharon is a Kohen and his sons. But he only has 2. So the entire lineage of the Kohanim is 3 people. The Leviim, on the other hand, are an entire tribe,
Tzitzit tying at the OU Israel Center with Ruti - no experience needed Mondays at 1:30pm and Wednesdays at 12:00pm
Every person who was not born in Israel and lives in the Holy Land should celebrate his/her ALIYANNIVERSARY annually! REMEMBER! WITH ALIYAH BLESSINGS! The NEAMANS
and from camp was curtains 8,600, responsible Table, camping structure ports Levi the ilies had 3 of the The on Gershon, responsibility fell furniture. care the And replace
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RAV DANIEL MANN
Rav Daniel Mann
The Significance of a Sefer Torah’s Position
Question: I learned that Sephardim lain from an erect sefer Torah and Ashkenazim lain when it is inclined to follow their respective minhagim on a mezuza’s position. Is that a reason for individuals to hear kri’at haTorah according to their minhag?
Answer: It is not a reason! Some sources compare the positions of a mezuza and a sefer Torah, but we should not overextend the comparison.
The gemara (Menachot 33a) says that if one places his mezuza like a nagar (bolt), it is invalid. Rashi (ad loc.) explains that the mezuza must be placed vertically, not horizontally. Rabbeinu Tam (cited in Tosafot ad loc.) brings sources about things that deserve respect (the sefer Torah in the Mikdash’s aron and buried bodies) are kept horizontally. He reasons that tefillin’s parshiyot should also lie horizontally in the batim. Rabbeinu Tam brings as proof for a horizontal mezuza the fact that the tzibbur does not sit when the sefer Torah is brought to the bima until it is put down (horizontally). Thus, Rabbeinu Tam connects the positions of a sefer Torah and a mezuza.
The Shulchan Aruch (Yoreh Deah 289:6) rules
like Rashi that mezuzot should be attached vertically. However, the Rama (ad loc.) says that in deference to Rabbeinu Tam, we follow the precedent of Rebbe (according to many to Menachot 33a), to put the mezuza diagonally, which all should agree is valid b’di’eved. Piskei Tosafot (Menachot 83) and the Bach (YD 289) posit that just like the Ashkenazi minhag regarding mezuzot, sifrei Torah in the aron kodesh should be put diagonally.
It appears Ashkenazim do not practice having diagonal sifrei Torah in the aron. According to many (see Maharil, Mezuza 3; discussion in Minchat Elazar I:36), diagonal means close to 45˚, which is uncommon for sifrei Torah. Rather, we lean the sifrei Torah on the aron’s walls mildly, apparently to prevent their falling. In fact, in shuls that have an apparatus to secure the sifrei Torah, they are generally erect.
Furthermore, the sources on sifrei Torah deal with their position when they are kept, not when reading from them. Even Rabbeinu Tam’s proof is not from the fact that we read from a horizontal sefer, but that we sit down only when it is put down for reading, which shows that previously, it was not in a natural position of rest. He does not imply that in Rashi’s shul, they read from a vertical sefer Torah. The Gra (YD 289:14) rules to put mezuzot
Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, is headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by Rav Shaul Yisraeli, zt”l, to prepare rabbanim and dayanim to serve the National Religious community in the Israel and abroad. Ask the Rabbi is a joint venture of the OU, Eretz Hemdah, and OU Israel’s Torah Tidbits.
vertically because we accept Rashi fully (several poskim agree), and to do the same with sifrei Torah. Do Gra followers (Ashkenazim) read from a vertical sefer Torah?! In any case, the angle of the bimot in Ashkenazi shuls is not due to deference to both Rashi and Rabbeinu Tam. First, the small slant does not resemble our mezuzot, where the minhag is anywhere from slightly off vertical to a maximum of 45˚ from it. Igrot Moshe (Orach Chayim I:38) assumes that we read a sefer Torah when it is horizontal. Also, when there is a need to lain on a flat table, no one objects on halachic grounds. Consider that according to the linkage your question assumes, we would be relying on Rabbeinu Tam’s outlier position (the Noda B’yehuda II, OC 4 assumes this in explaining why even people who wear Rabbeinu Tam tefillin do not have tefillin with horizontal parshiyot). So the linkage is not going to work for Ashkenazim.
One can argue that Sephardim prefer to read from an upright sefer Torah because they hold like Rashi. On the other hand, many Moroccan batei knesset whose sifrei Torah are without a case, lay them down, even though their mezuzot are like Rashi. It is likely that, given the sefer’s casing, the position is about practicality. That is what the Igrot Moshe assumes for Ashkenazim. Note that the slant resembles that of conference-hall lecterns around the world.
Even IF the minhag were to treat sifrei Torah like mezuzot, this would be as a matter of proper respect. Whereas the mezuza’s position is critical and could affect the mitzva’s efficacy, an unideal sefer Torah position could
not logically endanger fulfilling the mitzva of kri’at haTorah (see Radbaz III:530).
Torah Tidbits Distribution thanks Daniel Schwartz for his many years of devoted service to TT transportation to Rechovot
SIGNS OF DEHYDRATION INCLUDE: Dry mouth, headache, muscle cramps and fatigue
DON’T LET IT SNEAK UP ON YOU.
Make sure to drink 2.7 liters of water (11.5 cups) a day to stay hydrated in the hot Israeli summer.
