OU Israel Center Torah Tidbits - Parshat Ki Teitzei 5784
SEPTEMBER
Avot Chapter 2
Guest Article: Finding Strength This Elul Eitan Morell Page 68
Shagririm Asks Aleeza Aleeza Ben Shalom Page 66
Rabbi
Lashon HaTov
Rabbi Moshe Hauer
Aliya-by-Aliya Sedra Summary
Rabbi Reuven Tradburks
The Duty of Civilians in War
Rabbi Dr. Tzvi Hersh Weinreb
Rabbi Lord Jonathan Sacks
Probing the Prophets
Rabbi Nachman Winkler
Rabbi
Rabbi
Tzelem Elokim in the Land of Israel
Rabbi Moshe Taragin
FRONT PAGE IMAGE
56
Strengthening the Stakes
Rebbetzin Dr. Adina Shmidman 60
Parallel Paths
Rabbi Aaron Goldscheider
Hanging and Using Hammocks on Shabbat
Rabbi Daniel Mann
Shagririm Asks Aleeza
Aleeza Ben Shalom
Finding Strength This Elul Eitan Morell
Roots of Destruction
Mrs. Leah Feinberg
Our Youth Have Spoken
Sivan Rahav-Meir
The Y-Files Comic
Netanel Epstein
Torah 4 Teens by Teens
Yaakov & Alyssa Greenberg // Ometz Shmidman
IMPORTANT
Last Opportunity to Say Kiddush Levana Until 15 Elul/ Tues. night Sept. 17
Painted by Hensha Stone Gansbourg. I am a 90 year old resident at Beit Tovei Ha’Ir in Jerusalem. I was born in Cleveland Ohio to the Stone family. My father Irving Stone purchased land in Israel in 1967 which is now Telsz Stone. I made Aliyah from Boca Raton Florida, three years ago. It’s always been my dream to move here and I would have done it earlier if any of my children were here. Finally I said, if I don’t do it now, I never will. I’m so thrilled to live in this Holy city.
One of our activities at Beit Tovei Ha’Ir is art. Our instructor asked us to make a painting depicting our impression of the war. My painting depicts the unity of all Israelis, (depicted by the different colors of the hands) left and right, secular and religious, bonding together in helping provide food and comfort for the soldiers and families of the hostages.
CANDLE LIGHTING
AND HAVDALA TIMES
AND HAVDALA TIMES
Yerushalayim/Maale Adumim 7:16
Aza Area (Netivot, Sderot et al) 7:14
Raanana/Tel Mond/Herzliya/K.Saba
OTHER Z'MANIM
JERUSALEM
JERUSALEM
Rabbeinu Tam (Jerusalem): Ki Teitzei 8:03 PM • Ki Tavo 7:53 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) Daf Yomi: Kidushin 69 Daf Yomi: Bava Basra 81
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Sof Zman Tefila x:xx-x:xx (According to the Gra and Baal HaTanya) Chatzot (Halachic Noon) x:xx–x:xx Mincha Gedola (Earliest Mincha) x:xx–x:xx Plag Mincha x:xx–x:xx Sunset (Including Elevation) x:xx–x:xx
Sunset (Including Elevation) 6:53–6:40
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David Katz, CFO, OU Israel | Natan Kandler, COO, OU Israel | Chaim Pelzner, Director of Programs, OU Israel | Rabbi Sam Shor, Director of Programs, OU Israel Center | Rabbi Sholom Gold zt"l, Dean, Avrom Silver Jerusalem College for Adults 22 Keren HaYesod <> POB 1441 <> Jerusalem 9101032 phone: (02) 560 9100 | fax: (02) 561-7432 email: office@ouisrael.org website: www.ouisrael.org
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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
This buzz of the new school year is in the air. This past weekend, I was invited to be the scholar-in-residence at Beth Israel Congregation in Miami. Baruch Hashem it was truly a wonderful and inspiring trip. Being away at the start of the school year caused me to reflect on it differently.
When my six older boys went to high school and dormitory life for the first time, I always drove them there; it’s obviously a significant milestone. This week, we sent our daughter Tzofia Chana to her ulpana, for the first time, and that hit me harder than when my boys started high school. Perhaps it was because I was thousands of miles away, and I was not there to be the one to drive her. Perhaps it was just seeing the pictures my incredible wife was sending me when she took our daughter to the ulpana. But either
May the Torah learned in this issue be in the merit and memory of our dear Mother, Grandmother and Great Grandmother, an Auschiwitz survivor
Rebbetzin Devorah Hilsenrath a”h
4th Yahrtzeit -
Chaya & Azriel Heuman Baruch & Sima Hilsenrath
Rochelle & Phil Goldschmiedt Aviva & Michael Rappaport
way, I spent the entire day in Miami just thinking about my daughter and her first day at school.
My daughter starting high school came up in several conversations I had in Florida. They asked me why it was so significant to me, and I explained that it’s more than the first day of school. It marks her independence, where she actually stays at the school in the dormitory during the week. This response raised some eyebrows. “You really send your 14 year old daughter to a dormitory school?”. Then they understood how hard that would be as a parent.
I have tremendous faith and trust in the ulpana. I see, Baruch Hashem, many of the alumni of the school in leading positions for Am Yisrael. My wife and I feel confident this was the correct choice for our daughter, but it is still hard to send her off to live in a dormitory and only see her over Shabbat.
When people in Florida asked me how I was comfortable sending my daughter to a dormitory school, and how I make sure she is ok, I told them that my wife and I have developed a basic rule after sending our first son to yeshiva. And that is, that we will not go to sleep at night until we have spoken to our children.
Why? It’s not to be annoying parents, nor to take them away from their friends and studies. Firstly, it shows our children that we miss them, and that we don’t send them out because we want them away from us, chas v’shalom. This is a significant message of its own. But more importantly, when a
day goes wrong for a young person, it can have a terrible effect on their psyche. At the end of the day, we want to be there to help them through any challenges that arise and at least be aware of their struggles. Even when they don’t express what is bothering them, through our daily conversations, we can hear in their tone how things are going. We want to know if they are struggling, or are thriving and succeeding, so we can do everything we can on our side to help.
One of the things we do instinctively as parents when our children are home is notice how they are behaving. When they’re in elementary school, we see their faces when they come home from a bad day. We see when they are thriving and when they are having a harder time. When they are home we see when they are acting differently, but when they are in their dormitory schools we don’t have the daily face to face interactions. That’s why we have developed this technique of listening to our children every day. Not so much what they tell us, but how they tell us.
This past Shabbat at home with Tzofia after I returned from Miami and she returned home after her first week at ulpana was very special. It is so wonderful seeing the maturity that she has taken upon herself, and how
much she has grown, even after just one week at ulpana. Part of it, I think, is that she can feel confident knowing her parents are supporting her and are worried about her and will be a listening ear for her whenever she calls. But also, she just spent a week on her own, and she did well. That helps build self-confidence and life skills.
In our parsha, Ki Teitzei, the story of going out to war is followed by the case of the ben sorer umoreh, the rebellious son. Now, I am not comparing my children or any children to the ben sorer umoreh, God forbid. Indeed, there is a concept in the Talmud (Sanhedrin 71a) that the ben sorer umoreh never happened. Nevertheless, the Torah spent time telling about the ben sorer umoreh for a reason. One explanation relates to all the details of the ben sorer umoreh. The Talmud in Sanhedrin says that the parents have to be the same: have the same height, the same voice, everything. The child has to drink a specific amount, and act a certain way, etc. The many details all contribute to the idea that it never really could happen.
But what I take from this is a very clear message. To prevent the ben sorer umoreh, parents need to have different voices. They need to speak in different ways to their child. As a child, when I would get bad grades on a test, I would go to one parent and not the
The OU Israel Family sends heartfelt condolences to Auri Spigelman and family on the passing of his sister
other, because I knew they could have different reactions. When I needed advice, I’d go to one, and when I needed a listening ear, I’d go to the other. When both parents never discipline, or they discipline and there is no feeling of escape for the child, that can lead to disastrous results.
In chinuch, each parent has to be different from the other. Though certainly those differences should not result in disagreements between the parents in front of their children. There should be clear knowledge of what is allowed and not allowed. There needs to be consistency for the children’s sake. When they know that both of their parents require that they call from their dormitory before going to sleep, they understand its importance.
Recently, we have been seeing a painful trend with many of the teens in our OU Israel Teen Centers. Unfortunately, the parents are going through tremendous stress because of being evacuated from their homes and the challenges that go along with that - trying to get new jobs and dealing with their financial and emotional burdens. In many cases our Teen Centers advisors help serve the role of parents or older siblings, being a consistent source of advice and encouragement for these teens and providing them with the unconditional love, guidance and attention they need right now.
We all have a unique role to play, with our unique perspectives, in helping the next generation grow and mature. In some cases they are leaving the house to go to a dormitory. As they get older, it could be going off to sherut leumi (national service) or to the army (literally, as the pasuk says, “When you go to war against your enemy”). Sometimes it is a
young person dealing with daily challenges, a battle they are grappling with. We should all try to be sensitive to those around us and offer them the support they need to succeed. Wishing you all an uplifting and inspiring Shabbat,
Rabbi Avi Berman Executive Director, OU Israel aberman@ouisrael.org
Important note: While OU Israel is an apolitical organization, we believe in the importance of taking an active role and voting in elections. Reminder to all USA citizens who have not yet requested an absentee ballot, now is the time to do so. The OU makes it easy. Visit teachcoalition.org/votefromabroad to request your absentee ballot.
Keren Malki
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
Lashon HaTov
The current discord and rifts within Klal Yisrael pose a huge challenge, undermining our fundamental identification as goy echad ba’aretz and visibly affecting our ability to work together, benefit from each other, influence each other, and stand together as a unified community to confront our many external challenges.
Sinat chinam (vain hatred) is both generated and expressed by lashon hara, negative speech (see the 3rd paragraph of the introduction to Sefer Chafetz Chaim), making the guarding of our tongue, shemirat halashon, essential to building peaceful togetherness. Towards this end, in our parsha (Devarim 24:9) we are given the central mitzvat aseih, positive commandment of shemirat halashon, as we are instructed to remember that when Miriam spoke negatively of Moshe she was struck with leprosy and had to be isolated from the community. Revisiting that story provides three specific positive directions that can directly impact our personal
Condolences to Tirtza Jotkowitz and family on the passing of her MOTHER
relationships and our current communal dynamics.
First, we can engage in speaking to each other rather than about each other. As described in the original narrative (Bamidbar 12:1), Miriam had spoken b’Moshe, about Moshe. Had she chosen instead to share her concern directly with Moshe the issue would have generated connection rather than isolation, triggering a discussion between them about the Torah basis for his choice. Our Sages taught that instead of using the tongue to speak negatively about others we should use it to engage with them in Torah study (Avodah Zara 19b), as in that context even arguments lead to mutual love and respect (Kiddushin 30b). We should not speak negatively about people whom we only know about and with whom we have not directly and meaningfully engaged.
Second, look at others with an eye to identifying their strengths. We are prone to severely misjudge the people whom we criticize, lowering them to be within striking distance of our disdain. Miriam’s attack on Moshe began with the assumption that they were prophets on equal footing. “Is it only to Moshe that God spoke?! He has spoken to us as well!” She had failed to see the greatness of Moshe that is a core principle of our faith, that he was in a league of his own whose prophesy was qualitatively different than anyone else’s, lo kam b’Yisrael k’Moshe. Thus Magen Avraham (OC 60:1) cites the Kabbalistic teachings of Rav Yitzchak Luria,
the Arizal, who suggests that we should recall Miriam when in the bracha before the shema we speak of Hashem’s bringing us close to Him, “so that we can be grateful to (Him).”
“We were created to be grateful rather than to speak negatively.” The story of Miriam reminds us that anytime we speak of other individuals or a different segment of Klal Yisrael we should begin by clearly identifying their strengths, the areas we can appreciate in them and where we can learn from them.
I was privileged to learn this value from years of having the responsibility to deliver eulogies. The maspid in instructed to speak positively and generously about the deceased while avoiding exaggeration (Yoreh Deah 344:1). Though some might consider this impossible in some cases, it has been the experience of many that given the responsibility to uncover the good in others, we can easily see how every person – even those with meaningful flaws - has unique strengths and praiseworthy qualities that we can easily identify when we are charged with doing so, even though left to our own devices we will usually focus on the negatives.
Third, identify strongly with those whom we speak about. The dynamic of lashon hara and of sinat chinam is predicated on an assumption of “us vs. them” that immediately evaporates when we stop and recognize that we are each other’s flesh and bone. When Miriam spoke against her brother Moshe and contracted leprosy as a result, Aharon helped Moshe bring her back to health by having him see her illness as his own, that her suffering was as if half of Moshe’s own flesh had been consumed. Instead of striking back at Miriam or meeting her words with a stony silence, Moshe instead used his power
of speech to pray to Hashem for Miriam to be healed. We all can make that choice, when faced with “others” we may be tempted to put down and criticize, we can instead see them as ours and pray and work for their betterment.
We can take steps to bridge our gaps if we engage in speaking to each other rather than about each other; look at others with an eye to identifying their strengths rather than their flaws; and if we identify strongly with those about whom we speak and instead of putting them down, pray for them to be uplifted.
Condolences to the family of Giselle Cycowicz a”h on her passing
and our next step will be to plant a fruit tree. I never thought of myself as being the agricultural type, but the feeling of settling and planting a portion of Eretz Yisrael, has been truly euphoric. Iy”H, when we plant our tree, and eat the fruits that will grow one day, I think we will be able to truly appreciate that unique Kedusha found in the fruit of Eretz Yisrael!
To conclude, when you buy your Tu B'shvat fruit this year, don’t search for those dried apricots and banana chips imported from Turkey. Rather, head over to the fresh produce and buy yourself some nice juicy Kedusha-filled Jaffa oranges and thank Hashem for bringing you to this land in order , imbibing that Kedusha in every bite that you take!!
Aliya-by-Aliya Sedra Summary
RABBI REUVEN TRADBURKS
Rabbi Reuven Tradburks
RCA ISRAEL REGION
RCA Israel Region ALIYA-BY-ALIYA
PARSHAT KI TEITZEI
The parsha contains 74 mitzvot, the most of any parsha in our Torah. It is the last of the 3 parshiot of mitzvot that are the middle section of Sefer Devarim.
Moshe began his long address in Sefer Devarim with narrative, reviewing the central experiences of the desert and their lessons; his intent was to ensure success in the entry to the Land. He then switched to speaking not about entering the Land, but how to live in the Land; the building of the Jewish nation. In Re’eh and Shoftim, he outlined Jewish National society; an ethical monotheistic society. An ethical monotheistic society requires the laws of avoiding idol worship, the centrality of what would be Jerusalem and laws of generosity, of sharing with others. He then moved on from the principles of ethical monotheism to Nation building; the judiciary, the executive and the legislature.
And now in Ki Teitzei, he focuses on personal mitzvot. Nation building requires checks and balances on government and courts. But government does not make a great nation; it regulates behavior within certain broad frameworks. Greatness will lie in the day-to-day life of the people; living lives of holiness, fidelity to our G-d, how we treat each other, help each other, what we say and what we give, how we live with kindness and generosity in day-to-day life. That is where
the greatness of the Jewish nation will lie. Perhaps said differently: Parshat Shoftim will produce headlines. The court system, the king, the wars. Now those make good headlines. Parshat Ki Teitzei will never make the headlines: returning a lost object, paying wages promptly, healthy relationships in marriage. Regard for others doesn’t make great headlines, but it does make great nations.
1ST ALIYA (DEVARIM 21:10-21)
Captive Woman: One may not marry a woman captured in war until 30 days have elapsed and the passion subsided. First born: The rights of the first born to a double portion shall not be diverted to the first born of a more favored wife. Ben Sorer Umoreh: a boy entering adulthood who is brazen and gluttonous shall be judged on the fear of future more egregious behavior.
The soldier is able to marry the non-Jewish woman captured in war; but only after a month of seeing her daily in an unkempt manner. However, what is left unsaid is far more important: war is accompanied by rape and pillage of women. Women are viewed as the spoils of war. Not in the Jewish army. The permission granted to marry this non-Jewish woman after a month screams out the far more basic war ethic: war should never ever be seen by the Jewish army as license for abuse of women.
2ND ALIYA (21:22-22:7)
Burial: Do not allow the body of one sentenced to death to be hung.
He is to be buried immediately. Returning Lost Property: Don’t look away from lost property; return it to its owner. Help up an overly burdened animal who has buckled; don’t look away. Do not cross dress. Send a mother bird away before taking the eggs or chicks.
There is an implied ethic in the mitzvah of burying the one put to death. A person sentenced to death has committed the most serious of sins. Nonetheless, human beings never lose the right to dignity. Even one sentenced to death is a human being; their body is not to be left hanging, but to be buried immediately. Human beings may sully their dignity by terrible crimes deserving of death; but they never forfeit their essential human dignity.
A further implied ethic is contained in the return of lost property. Laws are to protect: legal ethics can only regulate that I do not damage your property. But Jewish ethics mandates that we go much further; I need to jump to help your property. There can be no innocent bystanders; we need to jump to save lives of others and property of others.
3RD ALIYA (22:8-23:7)
Build a fence on your roof to prevent accidents. Do not: plant vines and grain together, plow with ox and mules together, wear wool and linen together. A man shall not: slander a new bride claiming her not to be a virgin, nor commit adultery with a married woman, nor with a betrothed bride, nor rape a single woman. One may not marry a mamzer, nor a male from Amon or Moav.
In this aliya we have mitzvot about the most basic of daily life: our homes, our fields or livelihood, our clothes and our
relationships with our partners. Each one of these regulates the basic aspects of our lives. In this lies the profound meaning of this parsha; the Torah infuses our lives with meaning. Our relationships, our homes, our food, our clothes; all these things take on meaning when regulated by mitzvot. Rav Soloveitchik called this redemption, or geula; man’s mundane life is redeemed from vulgarity and emptiness by mitzvot. Suddenly, the trite and trivial, the banal life we live becomes meaningful, an expression of loyalty to our Creator and His love of us by commanding us.
4TH ALIYA (23:8-23:24)
One may marry one from Edom or Egypt. Military encampments shall be treated with a degree of cleanliness; bathroom facilities shall be outside the camp. Since G-d’s presence goes with you, your camp has holiness. Shelter a runaway slave. Do not engage in prostitution, nor accept its gains as offerings. Do not exact loan interest. Do that which you vow; do not delay its fulfilment.
The charging of interest on a loan is not permitted. This is a Torah legislated type of welfare. When a person is in trouble and needs a loan, he is vulnerable to loan sharking. If he needs money and is desperate, what better recipe for milking him for all he is worth. The Torah forbids preying on misfortune. Find another way to profit; not off the misfortune of others.
5TH ALIYA (23:25-24:4)
Harvesters may eat grapes or grains while harvesting. Divorce: Divorce need be done through a bill of divorce (a Get). If the woman marries another man, she may subsequently not return to remarry the first husband.
Allowing the worker to eat that which he is harvesting is the introduction of employer ethics. Being an employer comes with responsibility; people’s lives are in your hands. Allowing the worker to consume what he is harvesting is merely an example of sensitivity to the feelings of employees. Worker’s rights have their basis in these verses.
Divorce is accomplished through a Get, or a document of divorce. While the creation of a marriage is called kiddushin and has holiness, this holy union may be dissolved through divorce. While we view marriage as holy, it is holiness in the difficult realm of human interactions, which sometimes sour. The Torah’s permission to dissolve a marriage is an expression of the recognition of the complexity of life. While marriage is holy, allegiance to the marriage does not require one to live a life of misery.
6TH ALIYA (24:5-13)
First year marriage: Do not go to war in the first year of marriage: bring joy to the new bride. Kidnapping is a capital offense. Remember Miriam’s Tzaraat and keep its laws. Collateral may be taken, but only with the owner’s cooperation. If the owner needs this collateral, return it to him nightly.
If I lend you money and am concerned that you will not pay me back, I may secure my loan with collateral. That makes sense. But the granting of collateral, while fair, should be fair to the borrower as well. Monetary laws are all the balancing of conflicting interests. That which benefits the lender disadvantages the borrower. And benefitting the borrower, has a cost to the lender. The Torah alerts us to be sensitive in all monetary dealings; an action that benefits one, hurts the other.
Balancing the needs of both is the message of the rules of the taking of collateral.
7TH ALIYA (24:14-25:16)
Do not withhold wages: workers are to be paid before the end of the day. Do not pervert justice of the foreigner or widow. When harvesting grain, olives or grapes, leave the dropped produce for the needy. No more than 40 lashes shall ever be given. Yibum: a brother shall marry the childless widow of his brother and hence maintain his name. Maintain only accurate weights and measures. Remember what Amalek did to you in attacking the weak when you left Egypt. Erase any memory of him.
In one aliya we have mitzvot of wages, of justice, of kindness, of lashes, of levirate marriage, of honesty in business and of Amalek. The lack of a clear pattern to these mitzvot is itself instructive. Perhaps Moshe is deliberately moving from generosity to justice to business to war. He wants to cover mitzvot in all aspects of our life. Our lives include homes and relationships and work and war and honesty and justice and paying our workers….and on and on.
Moshe is describing our life. And telling us that in all aspects of our lives we have mitzvot; ways to do things nobly and with holiness. And that there is nary a part of life devoid of mitzvot. It is this richness of behavior in our personal life that is truly the necessary ingredient of nation building. The Jewish nation will be built on ethical monotheism, on national institutions that are kept in check; but ultimately a great nation is built in the homes and in the private lives of its citizens. The nation is built on the quiet, private behavior of its people, pursuing meaning and values in all facets of their lives.
54
This week’s haftorah is the fifth of a series of seven “Haftarot of Consolation.” The navi, Yeshayahu, compares the city of Jerusalem to a barren woman devoid of children. Hashem enjoins her to rejoice, for the time will arrive when the Jewish nation will return and repopulate the Holy City. The prophet promises the Jewish people that Hashem has not forsaken them. Although at times Hashem hides His countenance He will certainly gather them from the galut with great mercy.
“For like the waters of Noach shall this be for Me: As I have sworn never again to pass the waters of Noach over the earth, so
A SHORT VORT
)י:אכ(
have I sworn not to be wrathful with you or rebuke you.”
STATS
49th of the 54 sedras; 6th of 11 in Devarim. Written on 212.8 lines; ranks 21st. 44 Parshiyot; 2 open, 42 closed; rank: 1. 110 pesukim; ranks 28th (5th in Devarim). 1582 words; ranks 23rd (5th in Devarim). 5856 letters; ranks 26th (6th in Devarim).
MITZVOT
74 mitzvot - 27 positive, 47 prohibitions; Ki Teitzei has the most mitzvot (both positive and prohibitions) in the Torah.
“When you go forth to battle against your enemies, and G-d delivers them into your hands.” (21:10)
The Shem M’Shmuel (Rabbi Shmuel Bornsztain 1856-1926, the second Sochatchover Rebbe) points out that here the Torah promises immediately after the march into battle is announced, “G-d delivers them into your hands.” However, in Parshat Beha’alotcha (Numbers 10:9) going into battle requires an initial step “You will sound the trumpets and then be remembered by G-d.” Only then, “you shall be saved from your enemies.”
Why is the description of our victory downplayed in Parshat Beha’alotcha compared to here?
Also, why the difference of wording describing going into battle, here it says “Ki Teitzei” in the singular form while in Parshat Beha’alotcha it says “Ki Tavou” in the plural form?
The Shem M’Shmuel answers that the question is the answer. When the Israelites go into battle unified and connected as one person with one heart (singular) then we will merit G-d’s assistance immediately. The Rabbis bring King Achav as proof that even though he was considered an idolator, he was victorious in battle because his people were unified, lacking any internal strife and contention. However, Parshat Beha’alotcha describes the Israelites at a time of being divided and arguing (plural) at which victory can only be achieved if one sounds the trumpets, remembers G-d and earns His mercy. - Shabbat Shalom
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been memorialized in a
Doris Weinberger a"h
Max Weinberger z”l
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 : "Know your own happiness. You want nothing but patience—or give it a more fascinating name: call it hope."
Greatly missed by their children, grandchildren and great grandchildren
Rav Aryeh and Dvora Weinberger
Bernie and Leah Weinberger
Menachem and Hannah Katten
In observance of the Shloshim of our friend Yehuda Leib Berren z"l
Rav Menachem Weinberg will give a shiur in his memory "Heroic Joy"
Monday evening, 23 November/ 8 Kislev
7:30pm
Zoom Meeting: 853 8980 1519
Password: Yehuda
shmuelnathan4@gmail.com
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THE PERSON in the parsha
THE PERSON IN THE PARSHA
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS
The Duty of Civilians in War
It seems that war is one of the most common of all human activities. Study history of the human race, and you will not find many years that were not blemished by warfare. Read the literature of the world, and you will find very few books whose pages are not bloodstained. Study the Jewish tradition, beginning with the Bible itself, and you will find very few narratives that do not contain the images of battle.
When I think back upon my own life, I immediately realize that I was born but several months after Hitler invaded Poland, and that my most outstanding early memories are of the men in my family in military uniform and of the parades celebrating victory at the end of the second world war. The wars of Korea and Vietnam dominated my high school and college years.
Of course, Israel’s many wars, major and minor, preoccupied me and my peers throughout our lives and continue to do so. Ironically, my wife and I arrived in Israel this summer for a long stay, which, up until the time of this writing, has known war almost every day since we arrived, except for several brief periods of uncertain cease-fires
punctuating missile bombardments, ground invasions, and the heart wrenching loss of life which inevitably accompanies warfare.
Reading the Torah portions of the week is no respite from the descriptions of war. Last week’s Torah portion, Parshat Shoftim, contained lengthy paragraphs which could easily have been part of a military manual. “When you take the field against your enemies, and see horses and chariots—forces larger than yours—have no fear of them... When you approach a town to attack it, you shall offer it terms of peace…If it does not surrender to you...You shall lay siege to it...”
This week’s Torah portion, Parshat Ki Teitzei (Deuteronomy 21:10-25:19), begins and ends with themes of war. The opening verse reads, “When you take the field against your enemies...” The closing verses of the parsha enjoin us to remember the surprise attack launched against the Jewish people by Amalek and command us to “blot out the memory of Amalek from under heaven.”
Not only does this week’s Torah portion begin and end with martial themes, but about halfway through the parsha we find the following words: “When you go out as a troop against your enemies, be on your guard against anything untoward...Let your camp be holy; let Him not find anything unseemly among you...”
What is striking about all of these citations is that they are instructions to soldiers, to men who are actively participating in battle. They are the ones who are instructed to
be brave and to follow the codes of conduct mandated to men at war. There is no mention of commands for those not engaged in battle. What is the civilian population supposed to be doing while their brethren are risking their lives on the battlefield?
In the military operation in which Israel is engaged against Hamas at the time that these words are being written, I have been able to witness the extent to which civilians are involved in providing assistance to those who are engaged in the actual fighting. Indeed, those on the homefront who simply go about their business and try to maintain a sense of normalcy also contribute to the morale of those in the military service. As the signs say along Israel’s highways, “A brave homefront ensures a strong battlefront.”
Certainly, those who engage in special prayer sessions, who devote their hours of Torah study and charity activities to the merits of those on the battlefield, also contribute to the war effort and, when victory comes, will be able to say that even as civilians they helped achieve the desired goal.
I must share with you, dear reader, a most inspiring conversation that I read in one of the weekly leaflets available in great variety in every Jerusalem synagogue on the eve of Shabbat. The conversation was between a young woman, who was just a girl when her older sister’s husband fell many years ago in one of Israel’s wars, and her friend. It was at a memorial service for that hero that the conversation was initiated.
“I find it difficult to absorb,” the young woman said to her friend, “that he died so that I could live. Every time I see the pictures in recent newspapers of fallen soldiers, I can’t help but be haunted by the fact they were
willing to die, and actually did die, just so that you and I could live our lives.”
Her friend responded, “I too find it difficult to absorb. It is a simple fact that these young men, only one or two whom I knew even vaguely, gave their lives so that I might live. But I take it one step further. I ask myself whether my life is worthy of that soldier’s ultimate sacrifice.”
She continued: “What disturbs me is that in all honesty, I must say that the life I have been living is far from worthy of his sacrifice. What is my life? Another mall, another insipid television program, another flirtatious relationship. Surely, these boys did not have to die to preserve such an empty life. I find myself searching inwardly in ways that I never had before. I want to redefine my life so that I can somehow justify that soldier’s indescribable heroism.”
The first young woman concurred. And so does everyone to whom I have related this inspiring conversation. There is a growing consensus, and it is a profoundly introspective one, that our lives must change so that we can collectively deserve the kinds of sacrifices we are asking of our young chayalim. They must feel certain that the risks that they are taking are on behalf of a people who are devoted to the highest ideals and who are living lives that are so meaningful and upright that they deserve defending, even at the cost of the tragic losses that we have all painfully witnessed this past month or two.
So civilians have a duty, too—not just soldiers. Civilians have the duty to examine their lives and to improve them fundamentally, so that the soldier on the battlefield can say, “I am fighting to protect and preserve lives which are worth fighting for, and dying for.”
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
Moses commands:
Do not despise an Egyptian, because you were strangers in his land. (Deut. 23:8)
May the learning of these Divrei Torah be תמשנ יוליעל HaRav Ya'akov Zvi ben David Arieh zt"l
Two Types of Hate
It is by any standards a strange, almost incomprehensible law. Here it is in the form it appears in this week’s parsha:
Remember what the Amalekites did to you along the way when you came out of Egypt. When you were weary and worn out, they met you on your journey and attacked all who were lagging behind; they had no fear of God. When the Lord your God gives you rest from all the enemies around you in the land He is giving you to possess as an inheritance, you shall blot out the name of Amalek from under the heaven. Do not forget. (Deut. 25:17-19)
The Israelites had two enemies in the days of Moses: the Egyptians and the Amalekites. The Egyptians enslaved the Israelites. They turned them into a forced labour colony. They oppressed them. Pharaoh commanded them to drown every male Israelite child. It was attempted genocide. Yet about them,
The Amalekites did no more than attack the Israelites once1, an attack that they successfully repelled (Ex. 17:13). Yet Moses commands, “Remember.” “Do not forget.” “Blot out the name.” In Exodus the Torah says that “God shall be at war with Amalek for all generations” (Ex. 17:16). Why the difference? Why did Moses tell the Israelites, in effect, to forgive the Egyptians but not the Amalekites?
The answer is to be found as a corollary of teaching in the Mishnah:
Whenever love depends on a cause and the cause passes away, then the love passes away too. But if love does not depend on a cause, then the love will never pass away. What is an example of the love which depended upon a cause? That of Amnon for Tamar. And what is an example of the love which did not depend on a cause? That of David and Jonathan. (Avot 5:19)
When love is conditional, it lasts as long as the condition lasts but no longer. Amnon loved - or rather lusted after - Tamar because she was forbidden to him. She was his half-sister. Once he had had his way with her, “Then Amnon hated her with intense hatred. In fact, he hated her more than he had loved her.” (II Sam. 13:15). But when love is unconditional and irrational, it never ceases. In the words of Dylan Thomas, “Though lovers be 1. Of course, there were subsequent attacks by Amalek (including, according to tradition, in Bamidbar 21:1) but the decree to obliterate Amalek was issued after their first attack.
lost, love shall not, and death shall have no dominion.”
The same applies to hate. When hate is rational, based on some fear or disapproval that – justified or not – has some logic to it, then it can be reasoned with and brought to an end. But unconditional, irrational hatred cannot be reasoned with. There is nothing one can do to address it and end it. It persists.
That was the difference between the Amalekites and the Egyptians. The Egyptians’ hatred and fear of the Israelites was not irrational. Pharaoh said to his people:
‘The Israelites are becoming too numerous and strong for us. We must deal wisely with them. Otherwise, they may increase so much that - if there is war - they will join our enemies and fight against us, driving [us] from the land.’ (Ex. 1:9-10)
The Egyptians feared the Israelites because they were numerous. They constituted a potential threat to the native population. Historians tell us that this was not groundless. Egypt had already suffered from one invasion of outsiders, the Hyksos, an Asiatic people with Canaanite names and beliefs, who took over the Nile Delta during the Second Intermediate Period of the Egypt of the Pharaohs. Eventually the Hyksos were expelled from Egypt and all traces of their occupation were erased. But the memory persisted. It was not irrational for the Egyptians to fear that the Hebrews were another such population. They feared the Israelites because they were strong.
(Note that there is a difference between “rational” and “justified”. The Egyptians’ fear was in this case certainly unjustified. The Israelites did not want to take over Egypt. To the contrary, they would have preferred to leave.
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Not every rational emotion is justified. It is not irrational to feel fear of flying after the report of a major air disaster, despite the fact that statistically it is more dangerous to drive a car than to be a passenger in a plane. The point is simply that rational but unjustified emotion can, in principle, be cured through reasoning.)
Precisely the opposite was true of the Amalekites. They attacked the Israelites when they were “weary and weak”. They focused their assault on those who were “lagging behind.” Those who are weak and lagging behind pose no danger. This was irrational, groundless hate.
With rational hate it is possible to reason. Besides, there was no reason for the Egyptians to fear the Israelites anymore. They had left. They were no longer a threat. But with irrational hate it is impossible to reason. It has no cause, no logic. Therefore it may never go away. Irrational hate is as durable and persistent as irrational love. The hatred symbolised by Amalek lasts “for all generations.” All one can do is to remember and not forget, to be constantly vigilant, and to fight it whenever and wherever it appears.
There is such a thing as rational xenophobia: fear and hatred of the foreigner, the stranger, the one-not-like-us. In the hunter-gatherer stage of humanity, it was vital to distinguish between members of your tribe and those of another tribe. There was competition for food and territory. It was not an age of liberalism and tolerance. The other tribe was likely to kill you or oust you, given the chance. But within two or three generations the newcomers acculturated and integrated. They were seen as contributing to the national economy and adding richness
and variety to its culture. When an emotion like fear of strangers is rational but unjustified, eventually it declines and disappears.
Antisemitism is different. It is the paradigm case of irrational hatred. In the Middle Ages Jews were accused of poisoning wells, spreading the plague, and in one of the most absurd claims ever – the Blood Libel – they were suspected of killing Christian children to use their blood to make matzot for Pesach. This was self-evidently impossible, but that did not stop people believing it.
The European Enlightenment, with its worship of science and reason, was expected to end all such hatred. Instead it gave rise to a new version of it, racial antisemitism. In the nineteenth century Jews were hated because they were rich and because they were poor; because they were capitalists and because they were communists; because they were exclusive and kept to themselves and because they infiltrated everywhere; because they were believers in an ancient, superstitious faith and because they were rootless cosmopolitans who believed nothing. Antisemitism was the supreme irrationality of the Age of Reason.
It gave rise to a new myth, The Protocols of the Elders of Zion, a literary forgery produced by members of the Czarist Russia secret police toward the end of the nineteenth century. It held that Jews had power over the whole of Europe – this at the time of the Russian pogroms of 1881 and the antisemitic May Laws of 1882, which sent some three million Jews, powerless and impoverished, into flight from Russia to the West.
The situation in which Jews found themselves at the end of what was supposed to be the century of Enlightenment and emancipation was stated eloquently by Theodor
Herzl, in 1897:
We have sincerely tried everywhere to merge with the national communities in which we live, seeking only to preserve the faith of our fathers. It is not permitted. In vain are we loyal patriots, sometimes super loyal; in vain do we make the same sacrifices of life and property as our fellow citizens; in vain do we strive to enhance the fame of our native lands in the arts and sciences, or her wealth by trade and commerce. In our native lands where we have lived for centuries we are still decried as aliens, often by men whose ancestors had not yet come at a time when Jewish sighs had long been heard in the country...If we were left in peace...But I think we shall not be left in peace.
This was deeply shocking to Herzl. No less shocking has been the return of antisemitism to parts of the world today, particularly the Middle East and even Europe, within living memory of the Holocaust. Yet the Torah intimates why. Irrational hate does not die. Not all hostility to Jews, or to Israel as a Jewish State, is irrational, and where it is not, it can be reasoned with. But some of it is irrational. Some of it, even today, is a repeat of the myths of the past, from the Blood Libel to the Protocols. All we can do is remember and not forget, confront it and defend ourselves against it.
Amalek does not die. But neither does the Jewish people. Attacked so many times over the centuries, it still lives, giving testimony to the victory of the God of love over the myths and madness of hate.
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.
A NEW YEAR A NEW APARTMENT
PROBING THE PROPHETS
BY RABBI NACHMAN (NEIL) WINKLER FACULTY, OU ISRAEL CENTER
Rejoicing in Minimalism
The first pasuk of perek 54 – the source of this week’s haftarah - is one difficult to understand, both in simple translation and in its underlying message. The navi Yishayahu calls out: “Roni akara-lo yalada”, “Rejoice O barren woman, one who has not given birth”, and explains: “….Ki rabbim b’nei shomema mib’nai b’ulah, amar Hashem”, because the children of the ‘desolate’ woman (will) outnumber the children of the married woman.” The meaning of the verse – what the prophet was expressing with this puzzling opening - can only be understood upon uncovering the essential theme of the haftarah, one that Yishayahu hopes to share with the newly exiled nation.
To begin with, we note how, throughout his book of prophecies, Yishayahu often portrays Israel as an unfortunate, ill-fated woman. In the few verses of this short chapter alone, a chapter of “consolation”, the prophet depicts the nation as being barren (“akara”), desolate (“shomema”), a widow (“alm’nutayich”),
Mazal Tov to Sharon & Roi Blumberg and family on the Bat Mitzvah of their daughter, Moriah
abandoned (“azuva”) and depressed (“atzuvat ruach”). Given these depictions of the suffering nation, the navi’s cry for the “childless”, barren woman to rejoice is especially troubling.
Yes, it is true that the prophet’s subsequent explanation for such joy can be found in Hashem’s promise of a future “explosion” of the Jewish population - one that would surpass that of other nations. Nonetheless, the promise itself is puzzling – hardly comforting.
After all, the Torah itself declares that Hashem’s choice of Israel was NOT based upon her “status” as the most numerous of nations – “for you are the least of all the peoples” [D’varim 7: 7]. If so, if numbers don’t really count (no pun intended), if your chosenness was based upon G-d’s love, why would we rejoice in the knowledge that we will grow in numbers?
The Rav offers a most interesting explanation that, I believe, will also help us uncover the theme that Yishayahu hopes to impart to all future generations. Rav Soloveitchik argues (counter-intuitively) that, indeed, “Roni akara”, the “childless” Jewish nation has much reason to rejoice! The “stunted” growth, their limited number, is actually a source of blessing for them. For, as he writes: “The greatness of its faith… lies precisely in its remaining small…[for] only a select group can be expected to maintain the strictures and responsibilities demanded by our faith”.
So, I suppose, we should be happy and rejoice over our minority status. And yet, Hashem promised our forefathers that their
descendants would be as numerous as the sand on the sea or as the stars of the heavens! And Moshe Rabbeinu blessed Israel that it should increase 1000 fold! Are these NOT blessings? Is this NOT what we should hope for?
I would submit that the words of Yishayahu calling for the “childless” nation to rejoice were words of comfort to the nation who would be confined in the Diaspora for many centuries. To survive as Jews among foreign nations with foreign beliefs requires, what the Rav called “a select group [that] can be expected to maintain the strictures and responsibilities demanded by our faith”. In effect, therefore, retaining a small number of our “tribe” was essential for the continuity of Torah values and, with that, the survival of our faith in Golus.
But that “bracha” would be unnecessary after we leave Golus. The ultimate blessings that Hashem bequeathed to our Avot and that Moshe hoped for Israel were to be part of the definitive redemption, the Geulah. The many reassuring prophecies were not to come about in one year or one era. They would be realized over time. Some marking the beginning of revitalization, some reflecting an ongoing redemption and others predicting the definitive Geulah.
And so, over our long history, there would be times when “barren” Israel might rejoice over her minimalism and times when she would rejoice over her revitalization.
All eras can have reasons for joy – for all moments are but preludes to the greatest of blessings!
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Rabbi Shalom
ROSNER
RABBI SHALOM ROSNER
RAV KEHILLA, NOFEI HASHEMESH
Rav Kehilla, Nofei HaShemesh
MAGGID SHIUR, DAF YOMI, OU.ORG
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ROSH BAIS MEDRASH ENGLISH SPEAKING
Doing One’s Hishtadlut
You shall not see your brother’s donkey or his ox fallen [under its load] on the road, and ignore them. [Rather,] you shall pick up [the load] with him. (Devarim 22:4).
Parshat Ki Teitzei is chock full of mitzvot. One of the mitzvot included in the parsha is cited above. If one sees another person’s donkey has fallen under a heavy load, he is to assist with lifting up the load and the donkey – with him. Rashi highlights that the obligation is to “assist” the owner. If the owner is not actively involved in picking up the fallen load, then the other individual is exempt from doing so as well.
Many raise a question with respect to a
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pasuk in Tehillim, that we recite during the month of Elul.
I have one request from Hashem that I ask (Tehillim 27:4)
The language that Dovid Hamelech uses seems redundant. There is no need for the last words שׁקִבַּא התוֹא – that I ask. At the beginning of the sentence we are told that there is one request, so why at the end of the sentence is there a repetition that this is the request?
Rav Moshe Soloveitchik offers an explanation al pi drush based on our pasuk. We are requesting (as is stated in the next line of the mizmor), 'ה םעִנֹבַּ תוֹזחִלִ
- to be present in the Temple – meaning to be able to engage in the study and practice of Torah and mitzvot. Hashem does not help individuals that register requests and sit by idly expecting the request to be fulfilled. If we want to have אימשׁדֶּ
– we have to do our part. As is stated in our parsha - וֹמעִ םיקִת םקִה. One is only obligated to assist if the owner plays a part. So too, Hashem will only assist if we take the initiative.
The pasuk is to be read as follows: תחִא ”ה תאמ
– I have one request;
– and I will do what I can to seek the result as well. Once one does his hishtadlut, only then does Hakdosh Baruch Hu do His part.
During the month of Elul we should take measures that illustrate that we are moving in the right direction so that Hashem will assist us with achieving our goal.
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In the readings after our daily davening, we include a section in which we remember six significant historical events that transpired with our forefathers: the Exodus from Egypt, the Revelation at Sinai, Amalek, the Golden Calf, Miriam, and the Shabbat. Why is it important to remember what Hashem did to Miriam when we came out of Egypt? What is it about this event that we must take heed of and apply to our own experience?
Rashi understands this as wise advice to prevent us from speaking negatively about others. The Sabba of Slobodka in Ohr Hatzafun notes the incongruity of recalling Miriam after mentioning what Amalek did to the Jewish people in the desert. How can one juxtapose the two? Miriam was a righteous woman and Amalek epitomizes evil! He posits that we can learn a powerful lesson regarding the importance of respecting and honoring others with consideration. In commenting on her brother Moshe’s personal life, Miriam meant no malice and Moshe Rabbeinu was not hurt by her words yet, she was severely punished with tzara’at. Every person is created in Hashem’s image and therefore deserves to be treated with thoughtfulness and esteem; speaking negatively about another is demeaning and
impinges on his G-d given dignity.
Rav Meir Chodosh in Meir Netivot quotes the Rambam who, in his commentary on this verse, refers to one who speaks loshon hara as “wicked and foolish.” Rav Chodosh explains that one who focuses on the holiness of speech will be careful with what he says and how he says it. He further emphasizes that we all have the capacity to be conscious of the effects of our speech when we contemplate the power and holiness of our words.
Targum Yonatan explains that Miriam’s sin was that she suspected Moshe Rabbeinu of acting without Divine direction. This verse then teaches us to judge others favorably. Rav Kalman Pinsky extrapolates from this perspective that the root of loshon hara is viewing others with a negative or suspicious angle. Isn’t it fascinating that when we do something wrong, we are quick to defend ourselves and justify what we have done but we don’t necessarily use the same barometer when looking at others’ actions! Someone with an “ayin tovah” however, will see goodness in each person and in every situation.
Ramban maintains that this verse is one of the 613 mitzvot; it is not simply a nice suggestion to refrain from speaking loshon hara, it is actually a biblical prohibition. In his commentary to Sefer Hamitzvot, he identifies it as an injunction to say this verse every day. Rav Aharon Kotler zt”l in Mishnat Rebbe Aharon suggests that this
may be a source for the requirement to learn teachings of mussar . The study of moral and ethical principles as it applies to one’s behavior focuses on the spiritual import and impact of one’s actions to achieve refinement of character and love of Hashem. Indeed, recalling Miriam’s deed and the resulting consequence, can inspire us to introspect and further develop our avodat Hashem.
Be’er Tziporah a"h - Bottled Water Gemach
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In loving memory of Yoni’s wife Tziporah a"h, a true Eishes Chayil, always full of chessed, kindness and laughter, and brought life and strength to so many people, that she touched! She was like Aron, who loved peace and pursued peace.
Yoni thanks Hashem for having the opportunity of having Tziporah in his life, to learn of her caring, patience and happiness, to overcome her challenges. May Tziporah's Neshama be a light onto the world, in a time of darkness, and may her Neshama shine to Gan Eden. Yoni misses Tziporah with tears in his eyes, as Hashem gave him a gift, a crown jewel, now he returns her to Hashem. With thanks and Toda. Love, Yoni
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Above, To Victory!
As part of the IDF’s Combat Engineering Corps, the elite Yahalom combat unit has been tasked with the heavy responsibility of locating and destroying terror tunnels, demolishing buildings, sabotaging enemy infrastructure, and handling explosive devices and bombs. This heroic unit was thrust into these tasks in the immediate aftermath of October 7th / Simchas Torah, 5784.
On Leil Shabbos Bereishis (October 14, 2023), the first Friday night of the war, a dedicated ben Torah, a newly married and newly minted Yahalom officer, faced his first ‘non-traditional’ observance of Shabbos. He and his colleagues were immersed in roundthe-clock emergency preparations for the coming ground incursion. Obviously, amid the heightened pikuach nefesh, urgent life-saving activities, all Shabbos prohibitions were canceled for them; anything and everything they needed to do on that Shabbos was in itself an incomparable mitzvah. The soldiers and officers worked on and on throughout the night — their hearts and actions empowered by Hashem’s blessing and the prayers of their families and nation — training, strategizing and readying to enter the deepest, darkest war-zone imaginable.
While he worked, our ben Torah was
reviewing the intricate and complicated categories of Hilchos Shabbos in his mind, in an effort to maintain a sensitivity for the holiness of Shabbos. He contemplated alternative etymological meanings and hints in רֶׁשׁ
and רֶיתמ, the Shabbos prohibitions of ‘tying’ and ‘untying’...‘kosher’ and ‘permitted’... Kosheir meleches uman, kesher shel kayama, “The knot of a skilled person; a permanent bond…”
Since Simchas Torah, events had unfolded so quickly that there was no eiruv set up in their location. With so much on the line, Torah law and the supreme value of saving lives the work had to be done regardless. Still, each time he picked up another weapon to schlep, thought for a moment about the melacha of hotza’ah, carrying an object more than four amos in a public domain outside of Eiruv. “Behold,” he proclaimed with kavanah, “I hereby perform this החִנֹהוֹ
,הרֶיקִעִ, ‘lifting, carrying and placing down’, l’chvod Shabbos Kodesh, in honor of Shabbat, and in defense of Your holy People, Am Yisrael!”
While assembling and taking equipment apart, he reviewed the Biblical and Rabbinic violations of boneh, the melachah of ‘construction’, mosif al ha-binyan, ‘adding to a structure’, and medabek chalakim, ‘combining pieces together’. Suddenly, all the different sugyos he had learned in yeshivah came alive. Is there actual a case of םילִכבַּ
, ‘building of vessels’ here? Are they permanent in nature? Does my expertise in working with explosives count as chizuk v’umanus, ‘strength and craft’
in the process of assembling them? “Baruch Hashem, yes!” he concluded, discovering for himself yet another novel mitzvah: “I am ‘building’ these weapons שׁדֶּוֹקִ
- in honor of the holy Shabbos, for the protection of Am Yisrael, Hashem’s cherished People!”
And so he continued for 16 consecutive Shabbosim, from the יא בַּ צ
מ, ‘army encampment’ to Shabbos after Shabbos - in Gaza City, Jabaliya and Rafiach, sometimes in armored vehicles, sometimes in captured buildings and abandoned terror outposts…“In honor of Shabbos! For the honor of beloved Am Yisrael! For k’vod Shamayim!”
Throughout Sefer Devarim, Moshe Rabbeinu addresses various aspects of a nation at war. The teachings and messages are not theoretical; we are in the continuous throes of eis milchamah, and existential battle being waged on numerous fronts. In describing our advance again our enemies, the Torah promises:
“When you go out to war on your enemies, Hashem your G-d shall deliver them into your hands…” (21:10)
Students of the Baal Shem Tov have pointed out the significance of the phrase
, literally, “upon your enemies”, meaning above your enemies. Rebbe Levi Yitzchak of Berditchev (Kedushas Levi, Parshas Mattos), explains that conflicts and wars that take place in this world reflect that which is taking place in the supernal realm, on a spiritual plane, ‘above’. This enriches our understanding of Moshe Rabeinu’s military command:
you for a campaign, and let them be upon Midian to wreak Hashem’s vengeance on Midian. (Bamidbar, 31:3)
After our fall from grace with the women of Midian, Klal Yisrael were not in a position to be victorious in battle. Therefore, Moshe calls out
“Let troops be picked out from among
, ‘Let them be above Midian!’ This is a call to elevate ourselves and our behavior ‘above’ our attackers, to take ‘the higher ground’ , improve our ways and strengthen ourselves in avodas Hashem. We must engage our enemies from a superior spiritual and ethical standing. When we go out to war as elevated people, driven by a desire for k’vod Shomayim, for the honor of Hashem and His People, for the sake of a mitzvah and with noble intent, we are above, or “upon” our enemies. And thus we are assured that “Hashem shall deliver them” into our hands.
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Our sedra also includes specific regulations to ensure the physical hygiene and spiritual wellbeing in a יאבַּצ הנֹחִמ, ‘military camp’. Chazal derive far-reaching applications of these laws. A series of teachings in Gemara Berachos (22b-26a), sourced in these verses, are applied to the necessary cleanliness of our surroundings and bodies when we engage in tefillah, particularly in Kriyas Shema. The physical conditions through which we approach prayer and don tefillin, and the conditions in which it is appropriate to think and speak words of Torah, are derived from an expansive interpretation of the notion of a יאבַּצ הנֹחִמ. Whether in Gaza, defending the North, in a formal place of worship or the privacy of our own homes, we are charged with the obligation to conduct ourselves in a mechubad way, in order to enable and manifest hashraas haShechinah, the resting of the Divine Presence through our agency. When it comes to living with nobility, awareness of our great spiritual potential and Divine essence, the front lines are everywhere.
In drawing out elevated behavior from the most physical and mundane of human activities, the Sages of the Gemara attest to the potential of every bodily act to be a means of dveikus, a “permanent bond” with the Creator. The Torah demands we experience all of life, including even the unsavory elements, in the context of living with God-consciousness, and sensitivity to kedushah and human dignity. Amid an ongoing existential war against forces of unimaginable sub-human cruelty — and while so many of our brothers and sisters are encamped in literal machaneh tzva’i, surrounded by enemies who seek to dehumanize, degrade and harm us in every
possible manner, God forbid — these verses serve as a reminder: to who we are and who we must strive to be.
We are by nature “above” these enemies, and thus we are promised that the infinitely deep and powerful force of Nishmas Yisrael, the soul of the Nation, will emerge, reborn from within this struggle, greater than ever.
In our days, ‘the nation going out to war’ is not just a metaphor, nor are ‘our enemies’ just a ‘vort’ for Elul about fixing our midos and preparing for the High Holy Days. Day after day we encounter the depravity of evil Jihadists and are faced with women and children, bilti me’uravim, ‘civilians’ in active support of terror on campuses and cities around the world — and here in Eretz Yisrael. Jewish tradition has mined the Hebrew word -לִ-א לִ-וֹ, darshening it as a series of acronyms that shed light on the essence of the special month we are in. In addition to the classic insights mentioned in ancient texts, the renown Mashgiach, Rav Moshe Wolfson, zt’l, in Sefer Emunas Itecha, offers a seemingly unlikely acronym for Elul: בַּרֶחִלִ
“Your enemies shall fall before you by the sword” (Vayikra, 26:8).
The היהשׁ השׁעִמ, the opening anecdote above, is but a snapshot scratching the surface of the infinite heroism and gadlus ha-nefesh, the spiritual greatness of our chayalim. Their essence and actions are lifting our entire nation וֹנֹיבַּיוֹא
, “above our adversaries”, in every way. In the merit of their awesome dedication and sacrifice, may Hashem protect and redeem us all!
In honor of Nachshon Shlomo ben Bluma Malka Gittel, Aharon ben Rachel Bracha — and all our holy soldiers.
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SIMCHAT SHMUEL
BY RABBI SAM SHOR
Program Director, OU Israel Center
BY RABBI SAM SHOR PROGRAM DIRECTOR, OU ISRAEL CENTER
One of the many experiences our family has repeatedly shared, has been the appearance on numerous occasions of birds’ nests on the balcony of our home. Over the years, our daughter’s reaction has matured from excitement, to indifference, to concern for the eggs we inevitably find within these nests
Our Sedra, Parshat Ki Teitzei, contains within it the challenging mitzvah of Shiluach HaKen- the mitzvah to send away the mother bird.
If you happen upon a bird’s nest before you on the road, on any tree, or on the ground, and it contains hatchlings or eggs, if the mother is sitting upon the hatchlings or upon the eggs, you shall not take the mother upon the young..
You shall send away the mother, and [then] you may take the young for yourself, in order that it should be good for you, and you should lengthen your days. (Devarim 22:6-7)
There are many important details contained within these verses. First and foremost, the pesukim describe happening upon the nest, baderech while you are traveling, on the road, on the ground or in a tree ground before you.
According to many poskim, the mitzvah may thus not be performed by shooing away a mother bird from our own porch or yard, rather it is as the pesukim stipulate, if we happen upon the nest in a random place, while traveling outside, away from our own home. In other words, the mitzvah is seemingly
meant to reiterate and condition us to some level of heightened compassion and consideration as we travel away from our own homes, away from our regular routines.
It is one thing to model rachmanut and kindness in our own domain, but how do we conduct ourselves when we travel, when we vacation, when we happen upon a circumstance and opportunity to express compassion when we are baderech, when we are away from our regular routines?
There is an interesting passage in the Tikunei Zohar, which can help us to begin to better understand this mitzvah.
There is an angel appointed over the birds... and when the Jewish people perform this mitzvah, and the mother departs weeping and her children crying, this angel agonizes for his birds, and asks Hashem: “Does it not say that ‘His compassion is on all of His works’? Why did You decree for that bird to be exiled from her nest?” And what does HaKadosh Baruch Hu do? He gathers all of His other angels and says to them: “This angel is concerned for the welfare of a bird and is complaining of its suffering; is there none amongst you who will seek merit on My children Israel, and for the Shechina which is in exile, and whose nest in Yerushalayim has been destroyed, and whose children are in exile under the hand of harsh rulers? Is there no one who seeks compassion for them and will attribute merit to them?” Then Hakadosh Baruch Hu issues a decree and says, “For My sake I shall act, and I shall act for My sake,” and compassion is thereby
aroused upon the Shechina and the children of Israel in exile...
The Lubavitcher Rebbe zy’a, points to this teaching from the Tikunei Zohar, and suggests that this mitzvah of Shiluach HaKen is meant to arouse Hashem’s mercy and compassion on His people and finally take us out of exile.
The Rambam in the Moreh Nevuchim offers a different take on the Torah’s instruction to send away the mother bird.
First, we are concerned about the trauma it might cause to the mother bird if we were to take the eggs or hatchlings within her sight, and therefore we are instructed to send away the mother bird. However the Rambam points out another important idea, our concern for the eggs and hatchlings themselves. The young underdeveloped hatchlings and small eggs are probably not even truly edible or appropriate to be eaten! Despite our hunger, or human inclination, we are required to take the extra step of chasing away the mother bird. This extra step, explains the Rambam, is meant to be an impediment that for most people will result in their letting go of any desire to take the eggs or hatchlings.
The mitzvah of Shiluach HaKen therefore could really be categorized on two levels as a mitzvah kiyumit- a mitzvah which may indeed be fulfilled, but is not obligatory under all circumstances. First, if we do happen upon a bird’s nest while traveling, according to most poskim, we may indeed follow the Torah’s specific instructions, and fulfill the mitzvah of sending away the mother bird, and taking the eggs to eat. However, the Rambam’s insight, perhaps, gives us a different understanding of the mitzvah inherent in these pesukim. Perhaps, the mitzvah opportunity contained within the various details of this scenario, is
specifically, as the Rambam suggests, meant to condition us to rise above any natural inclination to serve our human desire and hunger, and rather channel our innate potential for emulating the compassionate midot of the Ribono Shel Olam.
The Kedushat Levi, Reb Levi Yitzchak of Berditchev zy’a, seemingly agrees with this train of thought. The Rebbe explained:
The mitzvah to send away the mother bird is not solely due to considerations of mercy for the mother bird’s feelings, for if it were so, the Torah did not have to issue such a commandment, for Hashem himself could have taken care either of the mother bird or its young without leaving their fate to our sense of compassion. Hashem has many other ways and means of ensuring these birds’ survival. Rather, the decree was issued to teach us to have compassion for every single one of Hashem’s creatures...
Yehi Ratzon that each of us, during these days of Elul, should merit to take to heart this beautiful idea introduced in the Moreh Nevuchim and echoed by the words of the Kedushat Levi. May we be able to channel the mida of compassion not only when we happen upon a bird’s nest, but also in our interactions with one another, and may we merit to realize that we are worthy of Hashem’s compassion and love.
GEULAS YISRAEL
BY RABBI MOSHE TARAGIN YISRAEL
BY RABBI MOSHE TARAGIN RAM, YESHIVAT HAR ETZION
Tzelem Elokim in the Land of Israel
Sometimes, a transgression is so grave that a death sentence issued by Beit Din is inadequate both as punishment and deterrent. Additional measures are required to underscore the seriousness and detestability of the offense. Two prime examples are blasphemy and idol worship.
Although such crimes are met with stoning or הלִיקִס, further action is taken to highlight the magnitude of the offense. To emphasize the severity of these aveirot, the body is publicly hung after execution.
Yet, the dead body is only displayed for a few fleeting moments. It is raised a few minutes before sunset and lowered immediately after. In explaining this swift ceremony, the Torah notes that hanging a body is demeaning to the image of Hashem.
Since human beings are created in the image of Hashem, disfiguring or dishonoring the human body is seen as an affront to Hashem Himself. Thus, the body is taken down quickly. Protecting human dignity as a reflection of divine nobility is paramount, outweighing
whatever moral message may be conveyed by prolonging the display of the body.
TZELEM
ELOKIM AND RELIGIOUS BELIEF
Respecting the divine image in other human beings is not merely a moral norm but a fundamental principle of faith. For thousands of years, humanity could not conceive of a singular G-d responsible for the teeming diversity of this planet. Additionally, they could not fathom a One G-d responsible for the dichotomy of our world. How could one G-d be responsible for both good and evil, light and darkness, water and fire? This led them to assume the existence of a vast pantheon of gods who resided in heavenly abodes.
Finally, Avraham discovered the first principle of monotheism: from One comes many. Ein Od Milvado.
Even after grasping this foundational concept, it remained difficult for some to imagine that G-d was distinct from the system. The vastness of the universe led them to believe that G-d was part of the system itself.
The notion that Hashem is part of the natural order is not only misguided but fundamentally heretical. He exists wholly beyond and separate from the universe, transcending any aspect of creation. The word “kadosh” or שׁוֹדֶּקִ as it applies to Hashem doesn’t merely signify that Hashem is holy in the sense of a saintly or righteous person; it means that Hashem is different and transcendent. He is distinct from the system, not bound by physicality, and no physical references can be applied to Him. This is the second principle
of monotheism: not only does the One bring forth many, but the One is fundamentally different from the system He created.
Additionally, Hashem endowed humanity with this distinct trait. Just as He is transcendent, He granted a surpassing quality to human beings. While His essence is non-physical and separate from the physical world, we are physical beings closely linked to nature. Our uniqueness, though, lies in what separates us from nature: free will, self-awareness, conscience, creativity, cognitive speech, reason, emotions, and intricate relationships. This constellation of traits constitutes our tzelem Elokim. Our traits of tzelem Elokim echo His own distinctiveness. Recognizing the divine reflection in others acknowledges Hashem’s divine gift to us. Respecting human dignity honors the divine aspect within us.
WE ARE ONE
Tzelem Elokim is not confined to our souls but encompasses our physical forms as well. The Torah emphasizes that the creation of the human body was a deliberate process involving divine calculation:
(Let us make man in our image, after our likeness.)
The phrase “na’aseh,” meaning “Let us,” implies a heavenly discussion. The Midrash elaborates that:
extends to both our souls and our physical bodies, rejecting the dualistic notion of a stark separation between the physical and spiritual realms. Dualistic religions divide existence into opposing categories—body and soul, light and darkness, good and evil—creating a sharp dichotomy.
In contrast, we view experience holistically. (technically the term Monism is the opposite of Dualism). Though some might categorize their lives into ruchniyut (spirituality) and gashmiyut (materiality), our lived experience reveals our indivisible unity, where every aspect of our existence is woven into a seamless, sacred whole. The divine presence is reflected in both our souls and our physical forms.
For this reason, the body of an idolator or a blasphemer is left to hang only for a fleeting moment. To let the body linger, subject to decay, drawn by maggots and flies, or subjected to the curious gazes of passersby, would tarnish the divine image that is woven into the human body. Even in the depths of sin, a tzelem Elokim remains—a sacred reflection of the divine that, though marred, continues to reside in the ephemeral body.
GRAVES OF BEITAR
It is as if Hashem and the Heavenly court deliberated over each limb of the human body.
This heavenly dialogue about each limb underscores that the human form itself embodies the divine image. Tzelem Elokim
In 135 CE, during the Bar Kochba revolt, the Jewish city of Beitar fell, after a brutal siege lasting three and a half years. Furious at the Jewish resistance which had defied the mighty Roman legions, Emperor Hadrian ordered the complete annihilation of the city’s inhabitants—men, women, children, and animals alike. To further demoralize the Jews, he decreed that the bodies remain exposed and unburied.
After several years, Hadrian’s successor eventually allowed the bodies to be interred.
Miraculously, despite the prolonged exposure, the bodies had not decomposed, and they were buried with the honor and respect they deserved. In recognition of this divine intervention and the preservation of the bodies, Chazal instituted the 4th beracha of Birkat Hamazon known as Hatov V’hameitiv, expressing gratitude for the miracle of the bodies being preserved and eventually buried. In one of the darkest periods of Jewish history, as the long exile was about to begin, this miracle served as a powerful reminder of the divine image inherent in humanity. Despite the overwhelming darkness and the severe trials facing the Jewish people, this miracle signaled that they still possessed the divine potential to transform the world and build a better society.
POLLUTING ISRAEL
While cautioning against leaving a body exposed for too long, the Torah asserts that such desecration contaminates the Land of Israel.
society. A culture with no concern for human dignity provides little incentive for change, growth or progress. When life is cheap, suffering is acceptable. When suffering is acceptable, progress is stunted. A society that fails to honor the sanctity of human life, that does not perceive the individual as a reflection of the divine, is destined to fall into chaos and moral decay. The preservation of human dignity is not merely a moral obligation; it is the foundation of a thriving, just, and compassionate society.
However, by emphasizing that the desecration of the divine image taints the Land, the Torah highlights the toxic contamination of the Land itself. Upholding the sanctity of human life is vital not only for societal harmony but also for the purity and integrity of the Land.
The preservation of tzelem Elokim imbues the Land with its sacred quality, just as its desecration defiles it.
By dishonoring tzelem Elokim the Land of Israel becomes polluted, and our presence in this Land is compromised.
Respecting the divine image is fundamental to creating a healthy and forward-moving
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Israel, the soil where Hashem first breathed life into humanity and kindled the divine spark, is especially sensitive. To assault tzelem Elokim within the Land of Israel is to defy Hashem’s will and to desecrate the ground that witnessed the inception of human dignity. The Land cannot sustain those who disregard the sacred image of Hashem in every individual.
THE BATTLE OF IDEOLOGIES
Over the past year, we have been locked in a battle against a culture that scorns the dignity of human life. Their heinous acts—mutilating and burning bodies, leaving the remains of their victims disfigured and discarded in dark caves—reveal a profound rejection of tzelem Elokim. This is a culture devoid of G-d, unable to recognize the divine within themselves or
in others. Such a culture cannot endure on the soil where Hashem first fashioned humanity. The Land will not tolerate them.
By contrast, our own people have displayed heroic commitment to tzelem Elokim and especially to those who were brutally murdered. There were so many silent heroes who identified and buried the victims of the massacre and afforded one final semblance of dignity to the dehumanized bodies which had once cradled human souls.
In providing this honor, many subjected themselves to hideous sights and unforgettable images which will forever mar their inner conscience. These heroes of human dignity paid a steep price in their sacred calling of providing honor to those beyond the veil of life. It is precisely when the dignity of human life is most vulnerable that it must be strongly reinforced.
This heroism has etched us deeply into the Land where human dignity was first bestowed. The Land of Israel will expel those who desecrate human dignity and will be inhabited only by those who uphold it.
Our barbaric foes blight the Land with their brutality, while we elevate it through our sanctity. We will endure. They will fade.
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”
HAFTORAH
BY REBBETZIN DR. ADINA SHMIDMAN INSIGHTS
Strengthening the Stakes
Let’s delve into the pasuk that precedes
לִוֹאֹמשׁוֹ ןימי, for you will burst forth right and left, to gain a deeper appreciation for Yeshayahu’s consoling prophecy. The previous posuk reads, ךְלִהא
, Broaden the space of your tent,and let the curtains of your dwelling be spread, do not hold back; lengthen your cords, and strengthen your stakes. Why the interior decorating project? Who is coming that requires this extension and expansion? And why now?
The Haftorah opens with a prophecy that the barren woman will have so many children that her tent must be enlarged to accommodate them. Notice, however, this is framed as a renovation, not a tear-down. The Navi recognizes that despite the elongated Galus experience with all the pain and suffering, we have gained much as a people.
We did not fade as a people but rather built communities, Torah institutions and shuls. The Pesikta D’Rav Kahana, a collection of aggadic midrash on this Perek cites Rabbi Acha in the name of Rabbi Yochonan who claims: רֶתוֹי
. It produced more Tazddikim in its destruction than it produced while it was built up.
As a young man, my grandfather, Rabbi Dr. Ephraim R. Wolf traveled across the United States recruiting students for yeshivos, building schools and shuls to ensure the continuity of our faith. He would recount that he and his chaveirim would sleep on the benches in train stations and subsisted on raisins and orange juice because they didn’t have the funds to stay in a hotel and they needed to move quickly to accomplish their mission. Their goal was the rebuilding and continuity of Torah and the Jewish people.
The motility of Torah, as highlighted by the metaphor of a tent will not be disregarded when the redemption arrives but rather it is on these foundations that future Torah and spiritual growth will be staked. The Torah will burst forth from its strengthened place to reach all when Hashem will return us to Him,
One of the Torah’s most curious laws is the commandment in Parashat Ki Tetze to shoo away the mother bird before taking her eggs or chicks. The Rambam offered reasons for many mitzvot in his Moreh Nevuchim (Guide for the Perplexed), and regarding this mitzvah he claimed that it is grounded in compassion.
The mother bird has an inordinate love for her young, which extends even to the eggs. Though these inanimate objects bear no resemblance to her, she selflessly devotes herself to them. She roosts on them for weeks, barely eating and drinking herself, keeping them warm all the time, until the day she at long last sees her chicks emerge from their shells. It follows that it must be horrifying for her to witness the object of her devotion taken from her. This explains why the Torah repeats the words “the chicks or the eggs” twice in one verse (Deuteronomy 22:6)— the mother’s love for her young is strong even when they are seemingly lifeless beings.1
says, “If someone says [in prayer] ‘Your mercies reach even a bird’s nest,’ … he must be silenced.”2 According to one opinion in the Talmud, we silence the person “because He makes God’s acts into mercy when they are only decrees.”3 This seems to be telling us not to try to rationalize the mitzvot, because they are beyond the human intellect. They should be performed as the pure manifestation of God’s will alone.
The Rambam in fact codified this law in his Mishneh Torah, and even elaborated on this approach against rationalizing the mitzvot in his commentary on this Mishnah:
One who says this is to be silenced, because he is attributed the reason behind the mitzvah to the Holy One’s mercy on fowl. But this is not so, for were it a matter of mercy, He would not have allowed the slaughtering of animals at all. Rather, it is an accepted commandment that has no reason.4
An obvious difficulty arises: How can the Rambam be following the ruling of this mishnah when he himself suggests a reason for this mitzvah in his Moreh Nevuchim? And how can he suggest the very reason he himself says does not hold water?
Rav Avraham Yitzchak Hakohen Kook offered a clarification that touches on larger
This humane, sensitizing rationale seems to contradict a Talmudic ruling. The Mishnah 1. Moreh Nevuchim, III:48.
2. Mishnah, Berachot, 5:3.
3. Megilah 25a.
4. Perush ha-Mishnah, Berachot, 5:3.
themes. If we pay attention to the context of the aforementioned mishnah, we will see that is referring only to the context of prayer. When a person is studying Torah and engaged in elucidating the essence of the mitzvot, there is ample room to speculate about the rationale for the commandments. Investigation and in-depth analysis is central to Torah study. Prayer, however, is not a time for conjecture and sharp analysis. It demands purity of heart and clarity of mind. When we pray to God our goal should be closeness with our Creator and unconditional devotion to fulfill His will.5
Rav Kook penned the following words expressing this notion:
“Proper prayer results only from the thought that in truth the soul is constantly praying. She longs for and flies to her Beloved without cease...this is the delicacy and loveliness of prayer. She is likened to a rose who opens her beautiful petals to receive the dew or the sun’s rays of light.”6
First, at least ten men need to be attentive to every word of chazarat ha-shatz. If their attention is elsewhere, even on Torah, this requirement is not met. Second, everyone present is obligated to answer amen after each blessing. Finally, even if they make sure ten are paying attention and answer every blessing, fulfilling both criteria, others present might misunderstand and assume that learning is unconditionally permitted.7
To these halachic concerns, Rav Kook would have added another critical point. Engaging in Torah learning during time dedicated for prayer undercuts the very character and goal of prayer. It encroaches on the emotions and spirituality we endeavor to actualize in these moments. Rav Kook cited the following Talmudic dictum that corroborates this thesis: “The time for prayer is separate from the time for studying Torah” 8.)דֶּוֹחִלִ
Torah study and prayer are two of the most natural, powerful, and parallel paths to deepening our relationship with the Almighty. In order to reap their cherished rewards, each requires its own mindfulness and wholehearted attention.
7. Igerot Moshe, Orach Chayim, 4:19.
8. Shabbat 10a.
It is not uncommon to find people, even very observant people, studying Talmud or other texts during prayer. Humorously, some have suggested that chazarat ha-shatz, the repetition of the Amidah, be renamed chazarat ha-Shas, reviewing the Talmud. Rabbi Moshe Feinstein was asked if this common practice is permitted, and he enumerated three reasons why it is not.
5. Ein Ayah, Berachot, 5:104.
6. Koren Rav Kook Siddur, xxv, a translation of Siddur Olat Re’iyah, 1:11.
Rabbi Goldscheider’s most recent OU Press Publication, “Torah United” on the weekly Parsha, can be ordered directly from Rabbi Goldscheider at Aarong@ouisrael.org at a special price for Torah Tidbits readers.
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Hanging and Using Hammocks on Shabbat
Question: I want to buy a hammock and am considering two types. One is attached to two trees, and one is fastened to a frame that sits on the ground. Are there problems, for either type, with hanging them (ohel (canopy/tent-like structure)?) or using them on Shabbat?
Answer: The gemara (Shabbat 155a) says that one may not “use,” including by leaning on, a tree, as well as something that is connected or supported by a tree (e.g., a nail, rope, ladder) on Shabbat. Therefore, it is forbidden to lie on a hammock if it is tied to the tree directly; it is permitted if the hammock is attached to something connected to the tree (Shulchan Aruch, Orach Chayim 336:13). (Many hammocks come with parts in a manner that it is not obvious if it is considered one apparatus connected to the tree, or that one piece is connected to the tree and the main part of the hammock is twice removed and permitted.) Also, the lying on
Rav Daniel Mann
the hammock must not make the tree(s) move (Mishna Berura 336:63).
Hanging a tree-attached hammock, even to something already attached to the tree, will be a violation. Lying in one hung before Shabbat will depend on whether the hammock is tied to the tree, or to something attached to the tree, and on the strength of the tree and weight of the person. These issues are not a problem for a hammock that is attached to a frame.
Is hanging the hammock considered making an ohel? Since a hammock is mainly horizontal, it is a candidate for ohel, which can be forbidden to erect even if it does not connect to a vertical wall (Shulchan Aruch, Orach Chayim 315:1). However, it is permitted to erect a temporary horizontal structure if it is not done to protect that which is below it unless it connects to vertical walls/ boards (ibid. 3; Rama ibid. 7). A hammock connected to mere trees/poles would not have that problem.
A net-style hammock may have another reason to not have a problem of ohel. It is permitted to hang a material that has more “air” than fabric (Tosafot, Eruvin 102a; see R. Akiva Eiger, OC 315:2). This may be the case with a net fabric for a hammock, while on the other hand, the fabric of some hammocks gathers together when no one is in the hammock. In the latter case, it might be more fabric than air.
Is putting a body or a cloth on a net-style hammock, creating an ohel? Surprisingly, the
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.
gemara (Eruvin 102a) says that if the strands are within three tefachim of each other, it is considered, for the sake of leniency, a case where the ohel pre-exists and one can add on to it (see also Shulchan Aruch, OC 315:2). (It also does not appear that the body of a person lying down can be a forbidden ohel.) Swinging in the hammock will not be forbidden as creating an ohel in a new place, as it is permitted to move an existing ohel to a new place (Piskei Teshuvot 315:2). (Why, then, it is forbidden to use an open umbrella is a good question beyond our scope.) In any case, we saw that due to the lack of vertical walls or need to protect that which is below, a hammock is not a forbidden ohel. Still, we cannot give broad permission to hang hammocks on Shabbat because the potential of other problems exists. In some models, there is a need or a likelihood of tying forbidden knots. Attaching the hammock to different types of frames can potentially be forbidden due to boneh or tikkun kli (different forms of forbidden building). Various parameters determine when an attachment is forbidden, and some of the major factors are: the connection’s strength, the expected or standard duration of the connection, and whether it is attached to something that is attached to the ground (see our Ask the Rabbi column for Va’ethchanan 5784). These can depend on the model and on how an individual makes and uses it. We would therefore expect someone (unless he is capable of working out the halachic calculations of his
specific case) to put up the hammock before Shabbat if he will want to use it. It will then be permitted to use it in most cases (as we explained above).
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Real Life Rescues
Volunteer EMT Resuscitates
Elderly Person After Fall
EMT Saves Baby from Severe Allergic Reaction
Following First Taste of Tahini
On Sunday morning, a man in his 90s lost consciousness after a fall in his house in Ramat Gan. His foreign caretaker immediately called emergency services. United Hatzalah volunteer EMT Eitan Felheimer was home preparing to go to work when he received the alert on his communications device dispatching him to the emergency. He immediately ran to his electric bike and raced to the scene, arriving first at the scene in under 90 seconds.
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.
United Hatzalah volunteer EMT Shalom Klein, alerted to the emergency through his proximity alert system, sprang into action as the first responder on the scene. Arriving promptly, Shalom was confronted with a distressing sight - a baby boy with swollen lips and tongue, struggling to breathe, and covered in a worrisome rash.
Recognizing the symptoms as indicative of an anaphylactic shock, the volunteer knew immediate intervention was crucial. Without hesitation, he administered a life-saving EpiPen injection, delivering a dose of epinephrine to counteract the severe allergic reaction. The powerful medication quickly took effect, and the infant's breathing became less labored. The swelling in the lips and tongue began to subside, providing much-needed relief to the child.
There, Felheimer found the man on the floor, unresponsive, not breathing, and without a pulse. He immediately reported the situation to dispatch and initiated chest compressions. For three long minutes, the EMT performed CPR on his own until the intensive care ambulance arrived.
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."
The paramedic attached a heart monitor and administered medication. Thankfully, due to their efforts, the man’s pulse was restored, and he was transported to the hospital for further treatment.
“It’s the most amazing feeling I can think of,” reflected Felheimer. “I’ve been part of successful CPRs before, but to initiate it myself, perform chest compressions alone for over three minutes, and restore the patient’s pulse—it’s truly incredible. It shows just how important it is for first responders to arrive quickly to emergencies.”
Shagririm Asks Aleeza
Meir asks: What can I do if I found my friend a match and I think it really has potential, but my friend declined it?
Aleeza responds: When someone says “no” to a match, it could mean a definite “no,” or it might just be a “no, not now.” Either way, it’s important not to push the match at that moment. Don’t try to convince them or force it to work. Instead, get curious about the reasons behind the “no.” Ask questions like, “What doesn’t feel right for you about this match?” or “Is there something specific that made you hesitate?”
Curiosity creates a pathway for understanding, and sometimes that “no” could shift later once you have more insight into what they’re looking for. By listening to the other person’s needs, values, and concerns, you show them that you care about making
a match that’s truly aligned. This builds trust, which is essential in creating a lasting match.
Most importantly, it’s important to distinguish what the issue is - something physical, a personality clash, or differences in values. Understanding whether it’s a surface-level issue or something deeper can help you navigate whether the match could work with adjustments or if it’s truly not the right fit.
Timing is also key. If you believe in the match but the other person isn’t ready, it’s okay to let it go for now. Give it a month, maybe two or three, and then circle back. This is because time allows for reflection and the person may realize that the reason they had written off the match isn’t actually an issue. Alternatively, what someone desires in a partner might shift over time, so while a match might not have felt ideal initially, it’s possible that down the road, that person could align more closely with what they’re now looking for.
When you revisit the match later, you can say, “I’ve learned more about you and the situation, and here’s why I think this match
might work now. Would you be open to reconsidering?” By then, they may be in a different space, and your patience will show them that you value their process. In the end, matchmaking is about more than making a suggestion. It’s about respecting the other person’s timing, staying curious, and genuinely listening to their needs. The goal is to create a match that feels right for both people, and sometimes that requires patience, understanding, and a willingness to let the process unfold naturally.
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Finding Strength This Elul
With the month of Elul we start to say chapter 27 of Tehilim ’ה ארֶיא
and we continue to add this perek to the tefila until Hoshana Raba
Of all the perakim in Tehillim this is not necessarily the obvious choice. It does not seem to deal with the theme of Teshuva as we would expect. There are a number of reasons given for why we say this particular perek. One reason given is that each word in the first pasuk is connected by Chazal to each of the Tishrei Holidays.
Another reason given is that the name of G-d is found 13 times in the perek reminiscent of the 13 attributes of G-d and this is the beginning of the season of rahamim ,mercy, that these attributes bring. An additional reason
given is that the word אלִוֹלִ that appears hints to the month of לִוֹלִא. All of these reasons are hints but do not seem to be connected to the actual content of the perek.
When we read the perek it seems that there are two parts to the perek each with its own tone. The first part speaks with a confidence of complete faith in Hashem that he will protect and save us from all of our enemies. I have faith that G-d will protect me. However in the second part the tone is different. It calls to G-d to listen to our cries, to not hide Himself and not to forsake us. A much less confident tone.
Rav Soleveitchik explains that the first part is a top down approach that represents Rosh Hashana. G-d reveals his glory and we confidently crown Him as king. That is to say He comes down to us. The second part is “bottom up” that represents Yom Kippur. We come to Him and ask for Him to forgive us and accept us as his people.
Teshuva is not just about asking for forgiveness and changing our ways. Teshuva is about identity. Where do we stand? Do
we choose to be on the side of purity and holiness ? Do we strive to be on the side of G-ds will ? What are the things that are truly important in our lives? These are not issues that we necessarily think about in our daily lives. Usually as we approach Yamim Noraim we reexamine these issues.
This year Am Yisrael has been confronting a time of crisis. We were dealt a terrible blow and yet it is telling how the Jewish People have dealt with this. In this war we have seen a tremendous amount of Torah learning amongst our soldiers while at war. We have seen a huge demand for tefillin and tzitzit. Our poskim are bombarded with an unprecedented amount of halachic questions that come from chayalim at the front lines. Clearly Am Yisrael is clarifying and strengthening their identity.
The teshuva that this perek conveys is not about a particular mitzvah or aveira that we did but the teshuva that is about defining where we stand. How do we see ourselves, where do our loyalties lie and what do we strive for?
In the 21st century issues of identity have become increasingly complex. In Israel we had a very tense year before the current war that the country was split on the issue of our core identity. In the diaspora the issues of identity for many Jews can be even more complex and confusing. This current war has cut through some of the confusion and compelled many to take a stance. Who do we identify with? This is the very thing that we do every year in Elul and this is perhaps another reason why this perek is said in Elul .
In the current war we have seen many acts of great heroism by our soldiers. Great acts of bravery that require soldiers to act without
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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.
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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 echoes tions woman and began father’s that his icant the
regard to the consequences those actions can have on them personally. To do this requires focusing on the greater good. This cannot be done without a strong identity as part of Am Yisrael and the understanding that there is something bigger than our personal lives. This connection to something greater than ourselves, is exactly the type of teshuva that we need to be thinking about in Elul.
A SHORT VORT
BY RABBI R av, Beit Knesset
When Avraham addresses the people of Cheit, trying to “Ger V’Toshav Anochi Eimachem” (23:4) “A Stranger and This seems to be a contradiction. If one is a stranger than is no longer a stranger. What did Avraham mean?
The Magid of Dubno (Jacob ben Wolf Kranz 1741-1804) this tense situation in order to, both, state his truth and be said, on the one hand, “I am a Resident’ due to G-d’s promise need your agreement to purchase a plot. In other words, Avraham “strangers”, while they understood him as saying that “they”
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The peace was kept, and Avraham remained true to his Shabbat Shalom
LEAH FEINBERG
OU ISRAEL FACULTY
Torah Tidbits is honored to present a monthly Dvar Torah highlighting the OU Women’s Initiative Nach Yomi program.
Roots of Destruction
During the month of Elul, Nach Yomi will cover the initial thirty-two perakim of Yirmiyahu. While throughout these perakim Yirmiyahu severely admonishes the entire nation for their transgressions, he is especially harsh in his critique of the Jewish leadership. In one of his earliest prophecies, Yirmiyahu castigates the leaders: “The Kohanim did not say,’Where is Hashem?’ The Tofsei HaTorah, those who grasp the Torah, (whom Rashi identifies as the Sanhedrin), did not know Me; the shepherds, (as he terms the kings), sinned rebelliously against me.”1The leaders themselves, who are assigned the task of facilitating the special relationship between Hashem and His people, rendered themselves incapable serving as the role models they were meant to be.
Yirmiyahu later includes the prophets in his rebuke: “The prophets prophesy falsely, the priests govern according to their direction and my nation loves it!”2Those who are spiritually sensitive and could have achieved true prophecy chose instead to capitulate
1. Yirmiyahu 2:8, Rashi ad loc 2. Yirmiyahu 5:31
to corruption, and the priests followed suit. Throughout most of the sefer, the Kohanim continued to perform the awe-inspiring rituals of sacrifice and atonement while at the same time condoning and even committing acts of spiritual corruption. This inculcated in the people a false sense of security, even invincibility. In consequence of these behaviors, the leaders are singled out for extraordinary punishment. Their bones will be exhumed at the time of the Churban3 and King Yehoyachin and his mother will be degraded.4 Yirmiyahu berates the corruption of Yehoyakim, who oppressed the poor and perverted justice to serve his own ends, and prophesies that he will be dragged to his grave like a donkey, unmourned and discarded without even a eulogy.5 Tzidkiyahu is sharply reprimanded for his evil oppression and unscrupulousness, and threatened with pestilence, famine and sword, with Hashem Himself leading the forces of Nevuchadnezzar in the conquest and total destruction of Yerushalayim. This prophecy echoes the terminology of the exodus from Egypt, implying a complete reversal of that miraculous and defining moment in Jewish history.6
The Sochatchover Rebbe, in his sefer Shem MiShmuel7, comments on the failure of Jewish leadership that led to the destruction of
3. Yirmiyahu 8:1
4. Yirmiyahu 13:18
5. Yirmiyahu 22:13-19
6. Yirmiyahu 21:1-22:9
7. Shem MiShmuel to Parashat VaEtchanan 5679. Many thanks to Rabbi Shmuel Klammer for bringing this piece to my attention.
the Beit HaMikdash, noting that not only did this failure cause the destruction of the First Temple, but the second as well. It is taught that the Second Temple was destroyed due to baseless hatred among the Jewish people.8 The Sochatchover posits that the roots of this hatred were planted among the leaders during the First Temple era, allowing spiritually destructive forces to enter the hearts of the nation and resulting in the pervasive sinfulness of that generation. Hatred is rooted in the self-centeredness for which Yirmiyahu repeatedly reprimanded the kings, priests and prophets of his time. In order for Hashem’s Shechinah to be manifest among the Jewish people, we have to be unified, acting individually for the greater good of the whole. No single Jew can fulfill all 613 commandments; some are intended only for priests, some only for those who live in the Land of Israel and many only when certain conditions apply. Only as a unified people can we possibly observe the entire Torah, and it is for the breakdown of this system that Yirmiyahu berates the leadership, having foreseen its catastrophic consequences. The Shem MiShmuel further explains that the beginning of the Geulah will be characterized by a reunification of the hearts of the people of Israel, whose
hearts will be filled with inexplicable love in place of the baseless hatred that caused the destruction. May we soon merit to experience the realization of this vision.
Mrs. Leah Feinberg is a master educator who taught at the SKA High School for Girls in Hewlett for twenty-one years, also serving as Tanach Department chairperson and New Teacher Mentor. Leah is currently on the faculty of the OU Israel Center and has taught in all three cycles of the OU Women’s Initiative Nach Yomi program
In the OU Women’s Initiative Nach Yomi series, currently in its third cycle, women scholars deliver a daily shiur on the books of Prophets (Neviim) and Writings (Ketuvim) at the pace of a chapter a day. Shiurim are geared toward learners of all levels who would like to participate in the twoyear Nach Yomi study cycle. Visit the OU Women’s Initiative to register for additional content.
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8. Yoma 9b
THE DAILY PORTION
THE DAILY PORTION
BY SIVAN RAHAV-MEIR
BY SIVAN RAHAV-MEIR
International Bible Quiz Champions Speak
International Bible Quiz Champions Speak
Our Youth Have Spoken
Much excitement has surrounded nah Cohen and Neta Lax winners of the annual International Bible Quiz. Yesterday I interviewed them and heard their story.
the first time?' Yet I simply forgot it. I thought afterwards that HaShem caused me to forget the answer in order to remind me that I do not know everything, that I am human and not perfect."
enthusiastic girls. One was in the middle of asking me for a selfie when her friend gently whispered, “Not now in the middle of Selichot,” before returning to her heartfelt recitation of the ancient prayers.
the first time?' Yet I simply forgot it. I thought afterwards that HaShem caused me to forget the answer in order to remind me that I do not know everything, that I am human and not perfect."
Much excitement has surrounded nah Cohen and Neta Lax winners of the annual International Bible Quiz. Yesterday I interviewed them and heard their story.
It turns out that they studied long hours together and were confident they would be the leading competitors. " on winning together," Emunah revealed. "We thought both of us would answer every question correctly so that we would both be champions, tied for first place.
But in the end Emunah won. "They made a big deal about our big hug after I lost," Neta said. "But it was the easiest thing to share in her happiness. Besides, we were just relieved that the competition was finally over."
I was just at the Kotel for Selichot. To my surprise, the majority of those attending these nightly services at the Kotel, throughout Israel, and around the world are young people. I looked around, expecting to see the iconic elderly figure, the grandfather who would go from house to house, lantern in hand, knocking on doors and rousing people with the cry of, “Selichot, Selichot.” But that image is long gone. Now it’s his great-grandson summoning the public — not with a knock but through TikTok…
"The more you learn," Neta said, "the easier it gets. When you learn a lot of Tanach (Bible) you simply see how everything connects to your life. I truly felt that what I learned accompanied me wherever I went. It made
It turns out that they studied long hours together and were confident they would be the leading competitors. " on winning together," Emunah revealed. "We thought both of us would answer every question correctly so that we would both be champions, tied for first place.
But in the end Emunah won. "They made a big deal about our big hug after I lost," Neta said. "But it was the easiest thing to share in her happiness. Besides, we were just relieved that the competition was finally over."
In the course of the entire contest, Emunah made only one error. "I knew the answer to the question: 'When did King David cry for
Already, at the start of Elul, the winding streets of the Old City are overflowing, creating what looks like a human traffic jam! The women’s section is packed with young,
In the course of the entire contest, Emunah made only one error. "I knew the answer to the question: 'When did King David cry for
"The more you learn," Neta said, "the easier it gets. When you learn a lot of Tanach (Bible) you simply see how everything connects to your life. I truly felt that what I learned accompanied me wherever I went. It made
In closing, Neta declared: "The two of us will continue to study the Tanach. There were parts of the Tanach that were not in the material covered by the quiz, and it's important for us to learn them too."
And Emunah had this recommendation: Study the Bible for 5 minutes every day. Not for school, not for the Bible quiz, but just for how much fun it will be."
In closing, Neta declared: "The two of us will continue to study the Tanach. There were parts of the Tanach that were not in the material covered by the quiz, and it's important for us to learn them too."
And Emunah had this recommendation: Study the Bible for 5 minutes every day. Not for school, not for the Bible quiz, but just for how much fun it will be."
It’s worth noting that Selichot is not like Shabbat or kashrut; there is no halachic obligation for young girls to be standing here at midnight, reciting ancient liturgical poems and holy words and pleading for mercy with tears in their eyes. This is simply a generation that loves our customs and is excited about our traditions and Jewish identity. Lifted by these words of consolation and hope, they leave with glowing faces.
There is no organization responsible for bringing these young people here from all over Israel. But clearly, something is happening here. Hearts are stirred and it’s impossible to sleep.
Elul 5784. You’re invited, too.
Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North America. Sivan lectures in Israel and overseas about the media, Judaism, Zionism and new media. She was voted by Globes newspaper as most popular female media personality in Israel and by the Jerusalem Post as one of the 50 most influential Jews in the world.
Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North America. Sivan lectures in Israel and overseas about the media, Judaism, Zionism and new media. She was voted by Globes newspaper as most popular female media personality in Israel and by the Jerusalem Post as one of the 50 most influential Jews in the world.
Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North America. Sivan lectures in Israel and overseas about the media, Judaism, Zionism and new media. She was voted by Globes newspaper as most popular female media personality in Israel and by the Jerusalem Post as one of the 50 most influential Jews in the world.
Rav Hirsch in his introduction to Horeb, explains that Hashem specifically chose to not write the reasons behind most mitzvot in Chumash. Instead, each person can develop a personal bond with each mitzvah. Sometimes we do mitzvot not because we connect to them, but because we know it is “the right thing to do”. Yet when we connect to mitzvot more personally, we are also enhancing our deep love for Hashem by doing them.
In Parshat Ki Teitzei we have the mitzvah of
חִוֹלִישׁ- sending away the mother bird before taking her eggs from the nest. A Mishna in Brachot writes: “One who recites ‘Your mercy is extended to a bird’s nest’... you should silence him.” The Gemara explains that a person should not understand the reason behind this mitzvah as mercy on the mother bird. Despite this, most commentators believe
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that the root of this mitzvah is about mercy. How can this be?
Although sending the mother bird away may not give relief to her, this act resonates deeply within our understanding of mercy.
This year we can relate to the desire of not wanting to always see the news. Obviously, we cannot ignore what is going on around us, yet we all understand needing moments of inner “mercy”. Sending away the mother bird teaches us about the moments of compassion in the wake of tragedy.
Elul is a time where Hashem is close, and we can develop our personal relationship with him; He is the “King in the field”. Just like with the mitzvah of ןקִה חִוֹלִישׁ, let us use this Elul make our mitzvot personal and transform our relationship with Hashem.
OMETZ SHMIDMAN
12TH GRADE, ALON SHVUT
CITY OF REFUGE
Hypothetically, if someone גְּגְּוֹשׁבַּ
, what do we do with him? We send him to תוֹלִגְּ, and the םדֶּה לִאוֹגְּ, has a right to kill him. There are םיטלִקִמ that the גְּרֶוֹה can go to that will keep him safe from the םדֶּה לִאוֹגְּ, and he stays there
.
In our parsha, we learn about תוֹקִלִמ. When giving the תוֹקִלִמ, there are 3 main roles, one of them being the person who actually gives the תוֹקִלִמ. Now, if he gave one extra hit then he was supposed to, and the guy who’s being punished dies, then the person who gave the
goes to תוֹלִגְּ. That’s understandable.
While we’re on the topic of תוֹלִגְּ, these לִקִמ םיט, where are they? The םיוֹוֹלִ הנֹחִמ! So here is a question; what if a יוֹלִ needs to go to תולג? Well, the Gemara in Makkot 12b explains, Ben-Levy, גְּגְּוֹשׁבַּ גְּרֶהשׁ, goes from area to area, as in he needs to go to a different טלִקִמ than the one he is in currently.
What if A Ben-Yisrael had the unfortunate luck, and גְּגְּוֹשׁבַּ גְּרֶה twice. Once in his hometown, and once later in the טלִקִמ he’s in. What does he do? He can’t leave the טלִקִמ, and at the same time, he needs to be הלִוֹגְּ. So, what does he do? He’s הלִוֹגְּ into a neighborhood inside the טלִקִמ that is NOT where he was until now.
This whole תוֹלִגְּ concept, what’s behind it? I believe that תוֹלִגְּ is there for self-reflection. We do things everyday with little thought to them, never thinking twice. I need wood? Chop down a tree! Was there any thought of what happens when the tree falls? Probably not. What if it hits someone? Too busy thinking about where all his guests are going to sleep, to think about that!
The moment you hear you are going to תוֹלִגְּ, suddenly there is a huge realization that all your day-to-day business is gone because you are going somewhere else, an area you cannot leave. That’s when you start reshaping your lifestyle. What choices you make and the thought you put into every decision you make then onwards.
The lesson is, watch your every move with great care!
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The global project to unite the Jewish world and honor the memory of the 1200 souls lost on October 7th and the hundreds since.
Together we will commemorate the eternity of the Jewish people and remember those we lost, by 1,500 Torah scrolls being covered with an identical beautiful Torah Cover in memory of the 1,500. One name for every Torah. And on Simchat Torah following the dictum of King Solomon ‘A time to mourn, a time to dance’ we will dance with tears in our eyes.
So far hundreds of shuls in thirty countries across the world have signed up, join them as we remember everyone we lost.
To sign your community up please register www.thesimchattorahproject.org
Deadline to register your shul: Friday 20th September
