From Seeds to Growth: Tu B’Shvat Lessons in Chinuch
Rebbetzin Zemira Ozarowski
Rav Kook: Chibat Haaretz
Rabbi Aaron Goldscheider
Beracha upon Returning Tzitzit
Rabbi Daniel Mann
Shagririm Balev
Selectivy and Burn-Out
Aleeza Ben Shalom
Genes Only
Rabbi Gideon Weitzman
These Are My People
Sivan Rahav Meir
The Deeper Significance of Pidyon Haben
Rabbi Jeffrey Bienenfeld
The Y-Files Comic Netanel Epstein
Torah 4 Teens by Teens
Batya Sarna // Avigail Rosensweig
7 Days After Molad: 8 Shevat/ Wed. night Feb. 5 Last Opportunity to Say Kiddush Levana Until: 15 Shevat/Wed. night Feb. 12
IMAGE Photographed by Moishe Rosenberg
This picture was taken in our garden on Eisenberg St. in Rehovot. Before coming to Israel I lived in Kew Gardens New York. I came to Israel for the first time as a volunteer during the 6 day war in 1967. That visit changed me and 2 years later, on August 1969 I came on Aliyah by myself (leaving behind my parents and 6 siblings). I am retired now. I enjoy taking pictures ever since getting my first camera for my bar-mitzvah. The flower is a beautiful one, as is all of Hashems creations. We just must keep our eyes open to realize the beauty surrounding us. Shevach Vehodaya to Hashem.
CANDLE LIGHTING
AND HAVDALA TIMES
AND HAVDALA TIMES
OTHER Z'MANIM
Aza Area (Netivot, Sderot et al)
Beit Shemesh/RBS
JERUSALEM
JERUSALEM
Yerushalayim/Maale Adumim 6:00 5:01 5:55 4:55
Raanana/Tel Mond/Herzliya/K.Saba
Be’er Sheva
Ginot Shomron
/ Zichron
Gush Shiloh
Tel Aviv / Givat Shmuel
Givat Zeev
/ Kiryat Arba
Tzfat / Bikat HaYarden
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) Beshalach Bo Havdala Candles Havdala Candles 5:58 4:43 5:52 4:36
Alon Shvut 5:59 4:59 5:53 4:53
Rabbeinu Tam (Jerusalem): Bo - 6:30PM • Beshalach - 6:37PM
All Times According to MyZmanim (20 mins before Sunset in most Cities; 40 mins in Yerushalyim and Petach Tikva; 30 mins in Tzfat and Haifa)
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Sof Zman Tefila x:xx-x:xx (According to the Gra and Baal HaTanya)
Magen Avraham 8:35-8:33
Sof Zman Tefila 10:06-10:04 (According to the Gra and Baal HaTanya)
Chatzot (Halachic Noon) x:xx–x:xx
Mincha Gedola (Earliest Mincha) x:xx–x:xx
Chatzot (Halachic Noon) 11:52-11:53
Plag Mincha x:xx–x:xx
Mincha Gedola (Earliest Mincha) 12:22-12:23
Sunset (Including Elevation) x:xx–x:xx
Plag Mincha 4:04-4:11
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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, Torah Initiatives, OU Israel | Rabbi Sholom Gold zt"l, Dean, Avrom Silver Jerusalem College for Adults 7 Hartum Street, Jerusalem, 9777507 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
I like to tell people that my brother Moe is my favorite brother. It’s not even a close contest, given that he is also my only brother. But with all seriousness, I love him dearly and take tremendous pride in all he does for the Jewish people and his family. While I have four sisters, and I love them and my brothers-in-law very much, there’s a special bond that I have with my brother Moe.
I mention Moe because a few weeks ago, he invited me to speak to his volunteer group in Yedidim, the organization that assists those with car problems, who might be stuck on the road or just in front of their house. This is a tremendous chesed organization that has helped thousands of people with dead car batteries, flat tires and so on. Yedidim has tens of thousands of volunteers throughout the country who run at the drop of a hat to help those who need it. The entire organization is completely volunteers - they don’t have paid staff. My brother is the head of the “Ariyot”
In loving memory of Hillel Kliers z”l
on his 1st yahrzeit
Aliya Lakever at Eretz Hachayim Cemetery
Thursday טבש
- February 6th 4:15pm
Followed by light dinner and limmud at Beit Knesset Hachoresh Derech Hachoresh 1, Ramot
group which specializes in driving jeeps to help when cars are stuck in mud or other such situations where they need a powerful vehicle to get them out.
I have always admired Moe for his role at Yedidim and his willingness to go and help others at all hours of the day or night. So when he asked me to speak to a group of about seventy volunteers, I knew this was an opportunity to give back to those who give so much to others, and to say thank you to them for all they do.
At the gathering, the stories I heard before I got up to speak were nothing short of amazing. There was story after story of getting calls at all hours, and the real divine providence they received to solve problems and ensure people arrived home safely. The amount of time put in by these volunteers was incredible. Some of these Yedidim volunteers were going out to over twenty calls a week.
As I sat there and listened to the stories of these volunteers, and heard from the CEO of Yedidim, Yisrael Almasi, I realized that maybe the general public does not give adequate hakarat hatov to all that Yedidim is doing across the country. Do we realize that often when a volunteer goes out at night, there is a spouse at home taking care of their children, holding down the fort, saying to their volunteer spouse, “Go and help others, I’ll take care of our home”?
Therefore, in addition to speaking to them about all the great work the OU is doing in Israel, I spent the majority of my speech
thanking the spouses (one of them being my sister-in-law Liat). I shared that in order to be role models for our children, nieces and nephews, students and neighbors, the children need to see the dedication, commitment and passion for the mitzvot and chesed we do. This is especially so when children have multiple role models in this area. For instance, when parents are both committed to acts and roles of chesed as a team, the children naturally see its value and want to follow in their parents footsteps.
I have no doubt that this played its role in inspiring Moe to be who he became, learning from our parents and grandparents how important it is to dedicate ourselves to helping others. It inspires me that three of my own sons are involved in Yedidim. Recently, one of my sons went on a call to boost someone’s car whose battery died, and he brought along his two younger siblings. When I saw how excited they were to go on the call and to help in any way they could, I knew that Moe was inspiring not just his own children, but his nieces and nephews as well.
When I spoke at Yedidim I shared experiences from OU Israel. We have so many examples of the crucial role a spouse can have on our volunteers and staff. In our Teen Centers across the country, for example, we have psychologists and counselors who are committed to answering calls and dealing with crises at nights and at times when they would normally be home. If their spouses decided they wanted them home, and wanted them to stop going out to help others when they are needed by their family, our staff wouldn’t be able to do the important things they do for these teens. Their spouses are really the linchpin to our success, and we
need to constantly express our hakarat hatov to them for their own mesirat nefesh.
So in these pages, let me thank not only the Yedidim spouses for their commitment and
contributions to this amazing chesed, but also thank all the spouses of the OU Israel staff. We would not be able to do all the things we do for the Jewish people without their support.
A few days after I spoke at that event, I had the honor of sitting down with the CEO of Yedidim, Yisrael Almasi, and Chaim Pelzner, OU Israel Teen Centers Director. We spoke about how OU Israel and Yedidim could partner in different ways. Doing joint ventures with other organizations is always nice, but with organizations like Yedidim, the sum is often greater than the parts, and we can do so much more together.
One of the discussions we had is how we could involve our Teen Centers in the volunteer work at Yedidim. It was obvious to me how valuable this could be for our teenagers and how much help this could be for the Jewish people throughout Israel in such a concrete way. We have heard from the teens in our Teen Centers how much they want to help others, and our goal is to help them turn from receivers into givers.
We work very hard in our Teen Centers to turn our teenagers from receivers to givers, from those that are taken care of by others, to those that contribute and help society. Therefore, our policy with our teens is not to buy
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them ready-made food, but to buy them the ingredients and give them the ability to prepare food for themselves and their friends. That is why we have kitchens inside our Teen Centers. Therefore, this match with Yedidim and the idea of creating Yedidim teams of our teens is something we believe is fully in line with our ideology and helps teens think of themselves as young adults that are influencing the country - whether in the army, national service or in their local communities.
May we merit to see our next generation taking upon themselves more responsibility. As the needs of the Jewish people continue to grow we will rely on them more and more.
Wishing you all an uplifting and inspiring Shabbat,
Rabbi Avi Berman Executive Director, OU Israel
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FROM THE DESK OF RABBI MOSHE HAUER
OU EXECUTIVE VICE PRESIDENT
Chein Ha’am: Despised, Pitied, or Admired?
Earlier this week, the world commemorated International Holocaust Remembrance Day, a day established by the United Nations to ensure that the memory of the Holocaust and its victims is preserved for and conveyed to future generations, and to help prevent future acts of genocide.
Over the years, the value of Holocaust memorials and museums and of the philanthropic investment in them has become clearer to me. The event that impacted me most was a particular visit to the US Holocaust Memorial Museum in DC when I spent much of the time following through the exhibit a non-Jewish visitor, someone who had not grown up on the Holocaust like I had. I watched as her horror grew into audible sobs as she saw what human beings did to other human beings. I do not know how many Jews this visitor knew, and I do not think it was a particular concern or admiration for the Jews that moved her. It was the simple horror of seeing the evil that human
The OU Israel family wishes Mazel Tov to
Avi & Becky Katz and family on the birth of their grandson
Son to Yoni & Danielle Katz
beings are capable of perpetrating. How did humanity descend to those depths, to destroy and torture other human beings? Her own sense of humanity and ethical correctness were genuinely and deeply upset by seeing not only the destruction of the Holocaust’s victims, but by the moral self-destruction of the rest of humanity, both the perpetrators and the onlookers.
Holocaust memorials and commemorations that encourage that kind of reflection and that kind of ethical correctness have some value and can play a role in motivating others to prevent future horrors. And while there is little we can confidently expect from sympathetic allies after seeing the world’s horrifying reaction to the horrors of October 7th, whatever support we have seen has come from those who have responded with disgust to both the events of that day and to the surge in hate and antisemitism that followed.
However, Klal Yisrael must aspire for much more than protection afforded by the humanitarian impulses of others. Core to our mission is for us to be a “goy gadol”, a nation that is truly great, admired for our relationship with G-d as seen both in our wisdom and in our divinely guided destiny (see Bereishit 12:2 and Devarim 4:7-8).
The Talmud (TB Avodah Zara 65a) tells a
story of the sage Rava who deeply impressed a Roman dignitary known as Bar Sheishach. As they were taking leave of each other, Bar Sheishach declared, “The eye that yearns to see the misfortune of your people should burst,” to which Rava responded “Amen”. Ultimately, the Talmud notes, Bar Sheishach’s own eye burst! Clearly Bar Sheishach’s gut was not free of antisemitism. Nevertheless, his admiration for Rava led him to recognize that the success and well-being of the Jews was a very good thing.
This idea is brought out significantly in our own Parsha. When the Egyptians are finally about to relent and allow the Jews to leave, the Torah (Shemos 11:3) notes: “Hashem granted the people favor in the eyes of the Egyptians. Moshe too was held in high regard in the land of Egypt among both Pharaoh’s officials and the people.” Ramban comments that rather than feeling resentment towards the Jews for all the plagues they had suffered, the Egyptians instead recognized how evil they themselves had been and developed a growing love and appreciation for the Jews and their worthiness in the eyes of G-d. This feeling was even more so for Moshe, despite his leading role in bringing the plagues upon them.
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!
That is redemption. For the Jewish people it is insufficient for the nations to collapse or cower before our miraculous or military powers, for them to treat us well for their self-interest, or for them to have mercy out of a humanitarian impulse. To truly meet redemption, we must be worthy of the world’s sincere admiration.
To conclude, when you buy your Tu B'shvat fruit this year, don’t search for those dried apricots and banana chips imported from Turkey. Rather, head over to the fresh produce and buy yourself some nice juicy Kedusha-filled Jaffa oranges and thank Hashem for bringing you to this land in order to be able to הבוטמ
There is no museum or day that will create that. That is our job as a people each and every day.
, imbibing that Kedusha in every bite that you take!!
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Aliya-by-Aliya Sedra Summary
Rabbi Reuven Tradburks
RABBI REUVEN TRADBURKS
RCA Israel Region
RCA ISRAEL REGION
In memory of Evelyn Rivers a”h
Mother of Reuven Tradburks
PARSHAT BO
The 8th and 9th plagues occur. Before the 10th, death of the first born, the mitzvot of Korban Pesach and of Matzah are given. The first-born die. The Jews are sent out of Egypt. Mitzvot are given to commemorate the momentous event of the Exodus from Egypt.
1ST ALIYA (10:1-11)
The eighth plague: locusts. Moshe and Aharon come to Paro: locusts will swarm, eating all vegetation left from the hail. They leave. advisors warn him that Egypt is heading to destruction. Moshe and Aharon are brought back. Paro says: go and serve your G-d. Who is going? Moshe replies: young, old, men, women, animals. Paro refuses: only men. And sends them out. The plagues have patterns. One pattern in these last plagues seems to be a reversal of creation. The order of creation was: day 1, light. Day 2, heavens. Day 3, land and vegetation. These last plagues reverse that pattern: plague 8, locusts eat and destroy the vegetation. They swarm from the sky. Plague 9, darkness, no light. As if the world of Egypt is unraveling back to chaos.
2ND ALIYA (10:12-23)
The east wind brings in the locusts. They darken the earth, eating all vegetation. Paro quickly calls Moshe
and Aharon: I have sinned to G-d your G-d. Pray to remove this death from me. Moshe does. The wind brings the locusts back to the sea. Paro does not send the people out. The 9th plague: 3 days of darkness. There is light for the Jews.
There are more patterns to the plagues.
The plagues rise – from water (blood, frogs), to land (wild animals and their death) and to the sky (hail, locusts, darkness). As if to say: He rules over all.
And though the ultimate plague is death of the first born, all the plagues involve death. The water turns to blood and all the fish die, creating a putrid smell. The frogs all die, again with a horrible smell. The animals are smitten with a plague and die. The hail kills all who are in the field, man, animal and vegetation. And the locusts consume all that remains in the field of the vegetation. Through the plagues death comes to living things in the water, living beings on the land and vegetation. The only thing left is humans and the death of the first born.
Even plagues 3,6 and 9, though not death, are creeping humiliation and debilitation of man: lice, boils, and darkness that freezes man.
And, the plagues are educational. They are to teach fundamental principles of belief in G-d. Moshe states that to Paro in plagues 1, 4, and 7. Plague 1: that you may know that I am G-d. Plague 4: that you may know I am G-d in the midst of the land. Plague 7: that you may know that there is none as I. These
are the 3 core ideas of belief in G-d that we say in the Shema – there is a G-d, He is ours (connected to this world) and He is One.
3RD ALIYA (10:24-11:3)
Paro calls Moshe: Go serve G-d, even your babies. Just leave the animals behind. Moshe replies: we need to take them – we don’t know what to offer until we get there. Paro: don’t ever see me again or you will die. G-d tells Moshe that after the next plague they will go free. And the Egyptians will equip the people with gold and silver.
Justice is a central theme of the Torah. The injustice of the slavery must be righted – hence the promise that the Egyptians will give gold and silver, a small righting of the wrong of the slavery.
4TH ALIYA (11:4-12:20)
Moshe tells Paro of the impending plague of the first-born. Your people will plead with us to leave. Moshe leaves angrily. G-d tells him that Paro will not listen. Moshe and Aharon are given the instructions for the Korban Pesach: on the 10th of the month take a lamb for the family, guard it until the 14th, the entire Jewish people shall offer it, consume it at night roasted with matzah and maror, with your staff in your hand, shoes on your feet. Meanwhile I will smite all first born at midnight. This day and its celebration will be marked eternally. 7 days eat matzah; no chametz shall be eaten for 7 days.
Matzah is to be eaten by the people in their homes on the night of the exodus , waiting for the moment they will be freed. But I thought we eat matzah because of the haste of the exodus? That doesn’t happen until tomorrow. Rav Menachem Liebtag points out that the seder on the night of the exodus
is an anti-Egypt dinner. Animals are sacred to Egypt – we roast one. And bread that rises is a proud Egyptian development. All bread in these parts is flatbread – pitas, laffa. Bread in fancy bread molds is Egyptian. The seder night in Egypt is a finger in the eye of Egypt. Your sacred animals? We’ll roast them. And your fancy Egyptian bread? Not impressed – pass me the matzah.
5TH ALIYA (12:21-28)
Moshe instructs the people in the Pesach offering, including marking their doors with its blood. You are not to leave your home on that night. This holiday will be observed forever; when you get to the Land, observe it. Your children will ask you why; tell them because G-d passed over our homes. The people hearing these instructions bow and go and do exactly as G-d commanded Moshe and Aharon.
Imagine the faith necessary to follow these instructions. Ok, G-d has promised that the first-born Egyptians will be smitten on the 15th at midnight. And with that, we will go free. But for slaves to brazenly prepare to slaughter the sacred animals of Egypt and to roast it? It may not be cooked in water or in the oven – it must be roasted. Why must it be roasted on an open fire? I don’t know, I speculate, but, well, you can’t hide the smell of a barbecue. The whole neighborhood enjoys it. The Jews are commanded to celebrate, unashamed, on full display, burning what is sacred to the Egyptians, right in their faces – before they go free!
And to magnify the confidence, the faith, the assurance, know that you will observe this forever. Before the exodus happens, they are planning to celebrate it forever. That is confidence. Faith.
When Moshe instructed the people, they did exactly as G-d commanded. Wow.
6TH ALIYA (12:29-51)
At midnight, all the first-born in Egypt died. Paro calls Moshe and Aharon and orders them to leave to serve G-d. Quickly, so all of Egypt is not smitten. 600,000 adult men were amongst the Jews who left Egypt. The dough was baked as matzah as they could not wait for it to rise. The sojourn in Egypt was 430 years. G-d tells Moshe and Aharon the rules of the Pesach offering: only circumcised slaves, not employees, the whole people, don’t take it out of the home, one rule for all the people.
The Exodus from Egypt is a core belief: that G-d shapes Jewish history, with a Yad Chazaka and an outstretched arm. And since it is such a core belief, we have a bunch of mitzvot to keep reminding us of it. To get it to sink in. Because. Belief in an all-powerful G-d who Created the world is one thing. And Who gave us the Torah. But Who, in addition, is active in our history? That is hard to see. G-d’s Hand in history is just hard to see. We live in a foggy world, where ebbs and flows of our history seem random. Our 2,000 years of exile was a time where the belief in a G-d active in our history was, well, was very difficult. Challenging. Culminating in the darkest eclipse of them all in the Shoah. G-d’s Hand in history has too often, in fact most often, been obscured from our view. Where is He leading us, how is He guiding us? If belief in His Hand in history were easy, we wouldn’t need all these exodus from Egypt reminders. We have them because we need them. But for us it is a bit different. We, the privileged generation, oh, how privileged, we, who have returned to our Land, we are truly
privileged; because when we read of His Yad Hachazaka and His Zroa Netuya, His strong hand and outstretched arm – we can give a nod, yes, affirm, that He does guide our people, does intervene in our history. For us, He has made it easier.
7TH ALIYA (13:1-16)
G-d commands: all first-born people and animals of the Jewish people shall be holy to Me. Moshe tells the people: remember this day, for on it, G-d took you out of slavery with a strong Hand. When you come to the Land of Israel, observe this: eat matzah for 7 days, rid the house of chametz, tell your children that it is for this that G-d took us out of Egypt. And bind them as a sign on your arm and remembrance between your eyes. Every first-born animal is a dedicated offering. When your child asks what is this?, tell them that G-d took us out of Egypt. Bind this as a sign on your hand and a guide between your eyes, as G-d took us out with a strong hand.
With the Exodus, the entire emphasis of the Torah has changed. We have moved from narrative, from a story of our history, a history of the actions of our people and the actions of G-d, to mitzvot. We now are a people not just of faith in the promises, not just a people with a unique bond with our Creator, but a people commanded. With mitzvot.
In fact, the narrative of the Exodus was itself broken by the introduction of mitzvot. Instead of going right through the 10 plagues, including death of the first born, the Torah pauses before the last plague and gives us the mitzvot of Pesach – the offering, its rules, matzah, the holiday. As if to say: this Exodus will usher in a new era for our people, the era of mitzvot. You are leaving Egypt not for a life of freedom
but a life free to observe My Mitzvot.
Narrative is being replaced by Mitzvot.
YIRMIYAHU 46:13-28
This week’s Torah reading is well known for its dramatic description of the devastation of the Egyptian nation. We learn about the final three of the Ten Plagues. In the haftorah, we learn about the terrible punishment that the Almighty brought upon Egypt centuries later. These were experienced through the hand of Nevuchadnezzar, King of Babylon.
Hashem conveyed his message through a prophecy of Yirmiyahu. The navi Yirmiyahu describes Egypt’s helplessness and the hardships and suffering that it will incur at the hands of the Babylonians.
The haftorah concludes on an uplifting note. Hashem assures the Jewish people that they need not fear. Although they will experience periods of punishment in the exile, in the end they will be redeemed.
The following verse articulates this lofty and most comforting Divine promise: “You fear not, O Jacob My servant, and be not dismayed, O Israel! For behold, I will redeem
A SHORT VORT
you from afar,and your children from the land of captivity, and Jacob shall return and be quiet and at ease, and there shall be none who disturbs his rest.”
STATS
15th of 54 sedras; 3rd of 11 in Sh’mot. Written on 205.67 lines in a Torah, 24th. 14 parshiot; 8 open, 6 closed. 106 p’sukim - rank: 29 (7th in Shmot) tied with Toldot & Vayigash; but larger than each one, otherwise.
1655 words - ranks 21st (5th in Shmot). 6149 letters - ranks 20th (6th in Shmot). Rise in rankings results from Bo’s pesukim being much longer than average for the Torah (longest in Sh’mot).
1558 words - ranks 24th. MITZVOT
20 mitzvot; 9 positive, 11 prohibitions. Last four sedras of Devarim, all of B’reishit (12 sedras), Sh’mot & Va’eira have a total of 5 mitzvot (.8%). The other 36 sedras (2/3 of the Torah) have the other 608! (99.2%).
“And G-d spoke to Moshe and Aharon…This month shall be for you...” (12:1-2)
Why does this command stress the word “this” in deciding which will be the beginning of all the months of the year?
Rashi (1040-1105) explains that the word “this” implies that G-d showed Moshe the new moon when it was new and explained that “when the moon becomes new again, like this, it will be for you the beginning of the month.
The Talmud (Sukkah 29a) describes that the Jewish calendar is based upon the lunar cycle whereby a month corresponds to one revolution of the moon around the earth. The gentile’s calendar is based upon the solar arrangement, whereby a year represents one revolution of the earth around the sun.
The Sefat Emet (Rabbi Yehuda Leib Altar 1847-1905 Chassidic Gur) extrapolates from this Talmudic quote, a major contrast of the nature of the gentile’s world to that of the Jewish people. The gentile nations thrive only as long as they continue to succeed. When the sun sets, their culture collapses, witnessed over the centuries. However, the People of Israel will develop and bloom even during the era of national darkness. Even during dismal times while facing tragedies, their beacon of hope and success will shine brightly, just like the radiance of the moon’s glimmer on an otherwise dark night. This was G-d’s message to Moshe.
- Shabbat Shalom
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
What Did They Do to Deserve That?
There are questions that people ask when they have experienced great disappointment. One such question, a theological one, is, “What did I do to deserve this? What sin have I committed that warrants such a painful punishment?”
In situations where such questions are asked in reaction to truly tragic circumstances, they are quite poignant, even heartrending. “What have I done to deserve such punishment? Haven’t I been a good person? Why did God do this to me?”
There is a parallel set of questions that can be asked in response to happy events such as great professional accomplishments, successful recovery from illness, and family celebrations. Such questions include, “What did I do to deserve such success? Why am I being rewarded so marvelously? How can I thank God for such blessings?”
But those questions are seldom asked.
As we read the recent, current, and upcoming weekly Torah portions, the thoughtful student cannot help but ask both sets of questions. First, “What did the children of Israel do to deserve the harsh punishment of centuries of slavery? What horrible sins kindled God’s
wrath and resulted in such brutal suffering?”
And second, perhaps more puzzling, are the parallel questions: “What did the enslaved people do to cause God to finally remember them? What, after years of unbearable bondage, earned them, in the end, their glorious freedom?”
Many have raised these questions, and some have found no answer except to defer to the inscrutable plans of the Almighty, who, long before the exile in Egypt, promised Abraham that his descendants would spend time as strangers in a land not theirs, and suffer slavery and torture, but eventually would be remembered and redeemed.
In his excellent overview of the works of the great traditional Torah commentaries, Binah B’Mikra, Rabbi Issachar Jacobson surveys several approaches to the second set of questions, all addressed to describing the transformations of the enslaved people that earned them their ultimate redemption.
I will confine this column to one of these approaches as presented by Rabbi Jacobson in his overview of this week’s Parashat Bo (Exodus 10:1-13:16).
It is in this week’s parsha that we read of Korban Pesach, the sacrifice of the paschal lamb, and the consumption of its meat in the context of a festive meal, celebrated by groups of family and neighbors, and subject to various rules and regulations. This was the Pesach Mitzrayim, the Passover ritual followed once in history, by the yet enslaved children of Israel. It is also the precursor of
the Pesach Dorot, the Passover ritual for all future Jewish generations, which we know today as the Passover Seder.
The details of the commandment to prepare the paschal lamb are many, but one telling phrase describes the first step of the process with the words “mishchu ukechu lachem tzon lemishpechoseichem, pull out/ extract and take for yourselves sheep for your families.” (Exodus 12:21)
The Mechilta, a midrash halacha, understands the word mishchu as “extract yourselves, detach yourselves” from all the cultural surroundings in which you have been imprisoned. Thus, “Rabbi Yosi of the Galilee translates: Detach yourselves from idolatry and attach yourselves to the Lord’s commandments.”
Were the Hebrew slaves indeed idol worshippers? Nowhere in the biblical selections we have been reading is there any evidence that this was true. But here is the passage in the Book of Ezekiel that supports this errant behavior on the part of the helpless slaves:
“On that day, I (the Lord) stretched out My hand to them to deliver them from Egypt to the land that I have surveyed for them, a land flowing with milk and honey, most precious of all lands. I said to them: Let each of you cast aside the abominations that you witness and do not defile yourselves by the idols of Egypt. I am the Lord your God! But you resisted me and failed to heed me. You cast aside neither your visual abominations nor your Egyptian idols, so that I considered pouring out My wrath upon them, and expending My rage upon them, but to preserve my Name that it not be profaned in the eyes of the nations among whom they dwelled, that I revealed Myself to them, delivered them from the land
of Egypt and led them to the wilderness.” (Ezekiel 20:6-10, my free translation)
Expanding upon this verse, Rabbi Yaakov Tzvi Mecklenberg, Rav of Nikolsberg in the nineteenth century and author of HaKtav V’HaKabbalah, develops the approach which blames idol worship and participation in the decadent culture of ancient Egypt for the duration and extent of enslavement.
The author of HaKtav V’Hakabbalah continues by introducing the concept of teshuvah, abandonment of the sinful and returning to the ways of the Almighty. The phrase mishchu ukechu is now the epitome of the processes of repentance and atonement: “Detach and attach!” Depart from your past, abandon your previous lifestyles, and connect through the Korban Pesach, the Passover ritual so steeped in symbolism; attach yourselves to your Father in Heaven and to all others who
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attach themselves to Him.
Rabbi Mecklenberg emphasizes the risks that detachment posed for the desperate slaves. Collecting and gathering sheep and goats for the korban meant open defiance of the surrounding culture of idol worship which considered these types of animals its deity.
Detachment from the culture at large is typically condemned as betrayal and treachery by the proponents of that culture. The risks of teshuvah are often overwhelming, and the need for courage is supreme.
Thus, besides the lessons of detachment and attachment, intrinsic to the festival of Pesach and all its accompanying practices and festivities is the need for strength. True bravery is paramount. “No gain without pain” becomes an apt motto for Pesach for all of us, and a challenge to our natural reluctance to detach from previous habits.
Equally challenging is attachment to either a previous set of practices that we have wrongfully abandoned and to which we must return with renewed dedication, or to a set of new practices that we must strive to learn and integrate into our religious repertoire.
The central role of heroism in the teshuvah process often is not recognized. To correct that major oversight we must learn to admire those in our community who have heroically detached themselves from parts of their past and attached themselves to Torah and mitzvot. Moreover, each of us, no matter our religious backgrounds, must muster the heroic capabilities that lie deep within us, but which we all possess, as we attempt to free ourselves from the ways of Mitzrayim and attach ourselves to the ways of Yerushalayim.
Pesach is approaching sooner than you think!
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Covenant & Conversation
COVENANT & CONVERSATION
THOUGHTS ON THE WEEKLY PARSHA
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
May the learning of these Divrei Torah be תמשנ יוליעל HaRav Ya'akov Zvi ben David Arieh zt"l
The Necessity of Asking Questions
It is no accident that Parshat Bo, the section that deals with the culminating plagues and the Exodus, should turn three times to the subject of children and the duty of parents to educate them.
As Jews we believe that to defend a country you need an army, but to defend a civilisation you need education. Freedom is lost when it is taken for granted. Unless parents hand on their memories and ideals to the next generation – the story of how they won their freedom and the battles they had to fight along the way – the long journey falters and we lose our way.
What is fascinating, though, is the way the Torah emphasises the fact that children must ask questions. Two of the three passages in our Parsha speak of this:
And when your children ask you, ‘What does this ceremony mean to you?’ then tell them, ‘It is the Passover sacrifice to the Lord, who passed over the houses of the Israelites
in Egypt and spared our homes when He struck down the Egyptians.’ (Ex. 12:26-27)
In days to come, when your child asks you, ‘What does this mean?’ say to him, ‘With a mighty hand the Lord brought us out of Egypt, out of the land of slavery. (Ex. 13:14)
There is another passage later in the Torah that also speaks of question asked by a child:
In the future, when your child asks you, “What is the meaning of the stipulations, decrees and laws the Lord our God has commanded you?” tell him: “We were slaves of Pharaoh in Egypt, but the Lord brought us out of Egypt with a mighty hand. (Deut. 6:20-21)
The other passage in today’s Parsha, the only one that does not mention a question, is:
On that day tell your child, ‘I do this because of what the Lord did for me when I came out of Egypt.’ (Ex. 13:8)
These four passages have become famous because of their appearance in the Haggadah on Pesach. They are the four children: one wise, one wicked or rebellious, one simple and “one who does not know how to ask.” Reading them together, the Sages came to the conclusion that [1] children should ask questions, [2] the Pesach narrative must be constructed in response to, and begin with, questions asked by a child, [3] it is the duty
of a parent to encourage his or her children to ask questions, and the child who does not yet know how to ask should be taught to ask. There is nothing natural about this at all. To the contrary, it goes dramatically against the grain of history. Most traditional cultures see it as the task of a parent or teacher to instruct, guide or command. The task of the child is to obey. “Children should be seen, not heard,” goes the old English proverb. “Children, be obedient to your parents in all things, for this is well-pleasing to the Lord,” says a famous Christian text. Socrates, who spent his life teaching people to ask questions, was condemned by the citizens of Athens for corrupting the young. In Judaism, the opposite is the case. It is a religious duty to teach our children to ask questions. That is how they grow.
Judaism is the rarest of phenomena: a faith based on asking questions, sometimes deep and difficult ones that seem to shake the very foundations of faith itself. “Shall the Judge of all the earth not do justice?” asked Abraham. “Why, Lord, why have You brought trouble on this people?” asked Moses. “Why does the way of the wicked prosper? Why do all the faithless live at ease?” asked Jeremiah. The book of Job is largely constructed out of questions, and God’s answer consists of four chapters of yet deeper questions: “Where were you when I laid the earth’s foundation? … Can you catch Leviathan with a hook? … Will it make an agreement with you and let you take it as your slave for life?”
In yeshiva, the highest accolade is to ask a good question: Du fregst a gutte kashe. Rabbi Abraham Twersky, a deeply religious psychiatrist, tells of how when he was young, his teacher would relish challenges to his arguments. In his broken English, he would
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say, “You right! You 100 prozent right! Now I show you where you wrong.”
Isadore Rabi, winner of a Nobel Prize in physics, was once asked why he became a scientist. He replied, “My mother made me a scientist without ever knowing it. Every other child would come back from school and be asked, ‘What did you learn today?’ But my mother used to ask: ‘Izzy, did you ask a good question today?’ That made the difference. Asking good questions made me a scientist.”
Judaism is not a religion of blind obedience. Indeed, astonishingly in a religion of 613 commandments, there is no Hebrew word that means “to obey”. When Hebrew was revived as a living language in the nineteenth century, and there was need for a verb meaning “to obey,” it had to be borrowed from the Aramaic: le-tsayet. Instead of a word meaning “to obey,” the Torah uses the verb shema, untranslatable into English because it means [1] to listen, [2] to hear, [3] to understand, [4] to internalise, and [5] to respond. Written into the very structure of Hebraic consciousness is the idea that our highest duty is to seek to understand the will of God, not just to obey blindly.
Tennyson’s verse, “Theirs not to reason why, theirs but to do or die,” is as far from a Jewish mindset as it is possible to be. Why? Because we believe that intelligence is God’s
greatest gift to humanity. Rashi understands the phrase that God made man “in His image, after His likeness,” to mean that God gave us the ability “to understand and discern.” The very first of our requests in the weekday Amidah is for “knowledge, understanding, and discernment.” One of the most breathtakingly bold of the rabbis’ institutions was to coin a blessing to be said on seeing a great non-Jewish scholar. Not only did they see wisdom in cultures other than their own, they thanked God for it. How far this is from the narrow-mindedness than has so often demeaned and diminished religions, past and present.
The historian Paul Johnson once wrote that rabbinic Judaism was “an ancient and highly efficient social machine for the production of intellectuals.” Much of that had, and still has, to do with the absolute priority Jews have always placed on education, schools, the Beit Midrash, religious study as an act even higher than prayer, learning as a lifelong engagement, and teaching as the highest vocation of religious life.
But much, too, has to do with how one studies and how we teach our children. The Torah indicates this at the most powerful and poignant juncture in Jewish history: just as the Israelites are about to leave Egypt and begin their life as a free people under the sovereignty of God. Hand on the memory of this moment to your children, says Moses. But do not do so in an authoritarian way. Encourage your children to ask, question, probe, investigate, analyse, explore. Liberty means freedom of the mind, not just of the body. Those who are confident of their faith need fear no question. It is only those who lack confidence, who have secret and
suppressed doubts, who are afraid.
The one essential, though, is to know and to teach this to our children, that not every question has an answer we can immediately understand. There are ideas we will only fully comprehend through age and experience, others that take great intellectual preparation, yet others that may be beyond our collective comprehension at this stage of the human quest. Darwin never knew what a gene was. Even the great Newton, founder of modern science, understood how little he understood, and put it beautifully: “I do not know what I may appear to the world, but to myself I seem to have been only a boy playing on the seashore, and diverting myself in now and then finding a smoother pebble or prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me.”
In teaching its children to ask and keep asking, Judaism honoured what Maimonides called the “active intellect” and saw it as the gift of God. No faith has honoured human intelligence more.
These weekly teachings from Rabbi Sacks zt”l are part of his ‘Covenant & Conversation’ series on the weekly Torah teaching. With thanks to the Schimmel Family for their generous sponsorship, dedicated in loving memory of Harry (Chaim) Schimmel. Visit www.RabbiSacks.org for more.
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PROBING THE PROPHETS
BY RABBI NACHMAN (NEIL) WINKLER FACULTY, OU ISRAEL CENTER
Listen… and Learn
This week we have the unique opportunity of reading a haftarah that includes a nevu’ah of Yirmiyahu that parallels the nevuah of his younger contemporary, Yechezkel., that we read in last week’s haftarah. Both prophets share Hashem’s vision of the devastating defeat that Egypt would suffer in the hands of Bavel, the powerful empire, and her king, Nevuchadretzar. Likewise, both prophets foretell the punishments that would befall the surrounding enemies of Israel with Yirmiyahu focusing upon eleven specific nations, beginning with Egypt.
As both the parshiyot of Va’era and Bo speak of the plagues that Egypt suffered as punishment for their sins, it is understandable that their accompanying haftarot would focus on the ruin and defeat wrought upon Egypt for her sins, hundreds of years later. It
is also interesting to note that Chazal saw yet another connection of this prophetic reading to the weekly parasha, in the fact that Yirmiyahu declares how the Babylonian enemy would overrun the Egyptian empire, being “more numerous than locust”. In similar fashion our parasha opens by describing the plague of locust that swarmed over, and ravaged, Egypt.
In order for us to fully understand this nevu’ah of Egypt’s defeat, we must realize that its roots are found in a battle that took place some years before the prophecy, a battle that deeply impacted the Jewish nation.
In the final years of the righteous King Yoshiyahu, Par’oh N’cho led his Egyptian army to Ashur in order to challenge the Assyrian Empire. In order to do so, he planned to march through Israel, assuring Yoshiyahu that he had no designs against Judea itself. Nonetheless, the Judean monarch ignored Hashem’s word and, instead, followed his counsellors’ advice, leading his army to Megiddo in an attempt to block the Pharaoh’s entry into Assyria. As a result, Yoshiyahu was killed in his battle against the Egyptians, tragically ending the rule of the last righteous king of Yehuda. During the four years of battle between Assyria and Egypt, the nascent Babylonian Empire grew in strength and eventually defeated Par’oh and the Egyptian army. And it was at this time that Yirmiyahu addresses his words of prophecy to both Egypt and Bavel.
Yirmiyahu shares his vision of a panicked
is reluctant to send Yishmael away and Yitzchak seeks reconciliation with Yish mael and seeks to bless Esav.
Egyptian army attempting to flee back to Egypt but being caught and destroyed by the Babylonians. Our haftarah then begins describing the invasion of the Babylonians and the destruction of Egypt-all in repay ment for its killing of Yoshiyahu and its failure to support Judea when she was under siege.
6th Aliya (25:1-11) Avraham mar ries Keturah; they have 6 sons. All that Avraham has goes to Yitzchak; these are sent eastward with gifts. Avraham dies at age 175; he is buried by Yitzchak and Yishmael in Ma’arat Hamachpelah. Yitzchak is blessed by G-d: he lives in Beer L’chai Roi. The transition from Avraham to Yitzchak is complete. While G-d has been a silent partner in this parsha, here He completes the generational transfer – He blesses Yitzchak. The Jewish people will
is to emphasize that the Torah is not as interested in the history of power as in the history of the covenant of G-d with the Jewish people. And that will be told at great
HAFTORAH CHAYEI SARAH 1 KINGS 1: 1-31
The haftarah’s message, therefore, was not simply one of Egypt’s defeat and punish ment. Once we understand the background to Yirmiyahu’s words we realize that, under lying the obvious message, lies another: The Egyptian Pharaoh had ignored Hashem’s
The theme of this week’s echoes the theme in our parsha which men tions both the death of Sarah and Avraham.
King David was an older man and a woman was assigned to him to serve him and provide warmth.
Adoniyahu, one of King David’s sons, began to prepare for ascension to his father’s throne. This was despite the fact that King David expressed his wishes that his son Shlomo succeed him.
Adoniyahu convinces two very signif icant personalities - the High Priest and the commander of King David’s armies - to
BY RABBI CHANOCH YERES
When Avraham addresses the people of Cheit, trying to acquire a burial spot for his wife, he says “Ger V’Toshav Anochi Eimachem” (23:4) “A Stranger and a Resident am I with you” This seems to be a contradiction. If one is a stranger than he is not a resident, if he is a resident than he
ash heaps of history while we will survive to return and to rebuild. And all we need to do is listen to G-d’s word.
Rabbi Winkler’s popular Jewish History lectures can be viewed by visiting the OU Israel Video archive: https://www.ouisrael.org/video-l ibrary
The Magid of Dubno (Jacob ben Wolf Kranz 1741-1804) explains that Avraham watched how he spoke in this tense situation in order to, both, state his truth and be able to keep the peace -Shalom Bayit. Avraham said, on the one hand, “I am a Resident’ due to G-d’s promise to receive this Land and on the other hand, I still need your agreement to purchase a plot. In other words, Avraham implied “I am the resident” and you are the “strangers”, while they understood him as saying that “they” are the residents and Avraham is the stranger. The peace was kept, and Avraham remained true to his ideals.
Shabbat Shalom
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The People of the Book
“...and so that you may recount to your children and grandchildren”
At the Seder we are to engage in תאיצי
םירצמ – telling over or recounting the events that transpired when we were freed from slavery as we exited Mitzrayim. The root of the word רפס – can mean to recount, to transcribe (like a sofer- scribe), or can refer to a “sefer” a book.Rav Yosef Dov Soloveitchik explains the connection between these three words:
A sefer (book) written by a sofer (scribe) is something that may be contrasted with an igeret, a letter. An igeret (letter) is not typically crafted with care as it is discarded after being read by its recipient. A sefer is written on parchment and is permanent. It is meant to be read by many and not just by one momentary reader.
When one is mesaper (tells over a story), it is a way serving as a sofer (scribe) and writing history (sefer). When transmitting Jewish history, or words of Torah, one serves as a scribe, writing into the hearts of those being addressed.
When a sofer writes a sefer, he creates something that has permanence, something that will serve future generations, even beyond the time that he is physically present.
Throughout our lives and especially on Seder night every parent and grandparent creates a sefer by being mesaper (transmitting the story). We are each a scribe. We are engraving the messages of tradition on the hearts and minds of each child. If we can succeed in telling our story and instill in our children a feeling as if they experienced it – we can be that sofer who will create something that will last for generations. It will enable us to overcome generation gaps and connect our past to our future.
Recounting Yetziat Mitzrayim is not merely telling a story. The imperative of ךָנבל
– you shall tell your son, has a deeper meaning. It means that the son should be the sefer upon which the father writes. The task of a father is to be a sofer (scribe) to transform his son into a book upon which he writes indelibly, a book that will survive and that the son will impart to succeeding generations. We are known as “the people of the book.” Perhaps it implies not merely that we are a nation that reads books, but rather a nation whose very being is a book. The mitzva of Tzipor Yetziat Mitzrayim means inscribing one’s entire religious consciousness upon the next generation until that generation is ready and able to perform the same task with their children.
Moshe was called the Great Scribe because he inscribed the Torah on the hearts of all of Am Yisrael. May we be able to properly and successfully transmit the tradition and engrave the Torah into the hearts of our children.
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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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A Privilege to Serve
“Vehaya ki tavo’u el ha’aretz … vehaya ki yomru aleichem binchem ma ha’avodah hazot lachem? – When you will come to the land… Your children may then ask you, “What is this service to you?” (Shemot 12:25-26) These words are familiar to us from the Pesach Hagaddah as Chazal note, that this is the question the rasha, the wicked of the four sons, asks. What leads us to conclude that this son is so terrible? The Hagaddah tells us that he says, “to you” and withdraws himself from the collective unity of Klal Yisrael. Yet we find that the wise son uses a similar term, “Mah ha’eidot… asher tzivah Hashem Elokeinu etchem – What are the testimonies … that have been commanded by Hashem to you?” What is the rasha asking that evokes such negativity?
R. Schwab zt”l in Mayan Bet Hasoheva adds, the fact that the child ‘tells’ the parent,
rather than asks, is an indication that he is not looking to grow, only to find fault. The other Pesukim connected to the other sons, all begin ‘when the child asks. A person who has no interest in genuine understanding, is headed in the trajectory of a rasha.
Ohel Moshe quotes the idea that the word ‘avodah’ leads us to our answer. Looking at the service as a burden and not as a merit or privilege will stimulate negative attitudes towards mitzvot. The rasha cannot see what there is to gain from mitzvot, and it seems to him to be just an encumbrance. In contrast, Ohr Hachayim Hakadosh zt”l explains the words of Bilam, “velo ra’ah amal b’Yisrael” the righteous among our nation do not see Torah observance as a hardship, rather as a delight. One should feel that the opportunity to keep Torah and mitzvot is an advantage and a source of joy. “She’ein atah yode’a matan secharan shel mitzvot – for you do not know the reward for mitzvot.” (Avot 2:1) Rav Chayim Volozhiner zt”l explains the mishnah to mean that one does not know how much sechar, how much value each mitzvah has! One should feel as if he should give Hashem payment for the opportunity to connect to Him through mitzvot.
The famous parable told by the Dubno Maggid zt”l illustrates this idea so profoundly. A diamond merchant lost his valise containing a pouch of diamonds. He offered a large reward if it would be found. He sees two people dragging a valise towards him, enthusiastically saying that they found his baggage. “That is not my valise! Mine was much lighter!” he cries. Likewise, one who views Torah as heavy and cumbersome fails to truly appreciate the liberating value of Torah and mitzvot.
Rav Fordsham in Lefanav Na’avod notes that one should contemplate this when he recites the brachah, “shelo asani goy” every morning. As we thank Hashem for making us Jews, we ought to appreciate the special, unique quality of being part of the chosen nation. It is critical, he continues, to inspire future generations with this message, how fortunate we are to be Jewish! We must model joy and pride in our own avodat Hashem to successfully transmit these values to our children.
Children absorb beliefs and ideals from the environment in which they are raised. We must be mindful to present Yiddishkeit as a zechut and blessing, not as an ‘avodah.’ We can either say, “I have to make a brachah,” or we can say, “I have an opportunity to thank Hashem!” One word, ‘avodah,’ one mindset, can change the trajectory of a child’s life.
OU KASHRUT
PAGE BY RABBI EZRA FRIEDMAN Director, The Gustave & Carol Jacobs Center for Kashrut Education Director, The Gustave & Carol Jacobs Center for Kashrut Education
Introduction to Bishul Akum
Terumot and Ma’asrot on Orange and Apple Juice
The prohibition
Gmar malacha as explained in previous articles is the action performed on produce which codifies the obligation of terumot and ma’asrot. In modern times, the gmar malacha of fruit is any action which prepares the produce for distribution or storage. This includes loading fruit into large baskets when picked from the orchards (see Mishpitei Eretz 7:5).
According to Biblical law, food that is completely kosher and cooked by a nonJew is permitted. However, our Sages decreed that such food, even when cooked in kosher utensils, is prohibited for consumption. This prohibition is known as bishul akum. In the coming weeks we will discuss the parameters of this rabbinic prohibition, including the reasons behind the decree, when it applies, and the practical halacha for modern industrial kashrut.
Food is a very connecting element in every society. That is the basis behind the decree of bishul akum. Our Sages were very concerned about close relationships with non-Jews since intermarriage is a very severe transgression. The prohibition effectively limits Jews and gentiles dining with each other, although there is no specific prohibition against dining with a non-Jew per se. (See Rashi on Avodah Zara 31:b.)
In halacha, juices normally have a lower status than the fruit they are squeezed from. Proof of this concept can be seen in the laws of blessings over food. Fruit juice does not receive the same blessing as the fruit itself. There are two exceptions, wine and olive oil. Our Sages ruled, based on different sources, that the liquids used from grapes and olives are considered the essential purpose for growing the fruit. Although there are other reasons brought by early authorities why olive oil and wine are unique, the halacha still stays the same. This point can also be proved from the laws of blessings, as we see that wine has a special blessing and does not have the blessing of other beverages.
Forbidding the non-Jew’s cooking would be enough to create an emotional distance such that families wouldn’t marry into each other.
Rabbeinu Tam (Tosfot Avodah Zara 38:a) and Rambam (Ma’achalot Asurot 17:9)
Today most apples and oranges are used mainly for their juice rather than for the fruit itself. This might have practical applications on the laws of terumot and ma’asrot. This
maintain that the decree is based on this issue of closeness to non-Jews that could lead to intermarriage; this is the opinion of most early authorities. However, Rashi and others attribute a different reasoning to the prohibition of bishul akum, which is that non-Jews might mix non-kosher ingredients into the kosher food. In future articles we will discuss whether the parameters of bishul akum are based on both of these reasons or just one. However, it is clear from numerous sources that the danger of intermarriage is the main reason behind the prohibition (See Torat Habayit 3:7).
article will deal with the laws of fruit juice in relation to removal of terumot and ma’asrot.
THE STATUS OF JUICE TODAY
The question arises in modern times that since the majority of apples and oranges are used for their juice and not the fruit itself, would the gmar malacha change? The Rashb”a (Berachot 38:a), an early and important authority, seems to mention that in a case where fruit is only grown for its juice, halachic tithes should only be taken from the final product and not from the fruit itself. According to Rashb”a, even the blessing on the juice would change. Although the Rashb”a’s insight is quite logical, most authorities do not accept the difference in human consumption as a factor in terumot and ma’asrot (Birkei Yosef YD 331:19). As such, gmar malacha from oranges slated to be squeezed into orange juice should be removed from the fruit itself and not from the final juice product (See Derech Emuna 1:254).
The decree is binding regardless of the reason
TERUMOT AND MA’ASROT ON JUICE AND FRUIT
Regardless of the status of gmar malacha on orange and apple juice, authorities also discuss the obligation of removing terumot and ma’asrot from the juice itself. There is a dispute among early authorities regarding
Since the transgression of intermarriage was the primary concern behind our Sages’ decree, their goal was to powerfully discourage the possibility of developing emotional connections to non-Jews that could lead to intermarriage either in that generation or the next. Accordingly, early authorities discuss whether the prohibition of bishul akum still applies even in situations where intermarriage is not technically possible. For example, Rashba, in his responsa (1:248), examines the case of food cooked by a priest. Being that Catholic priests do not marry nor do they have children with whom to intermarry, is it permitted to eat food cooked by a priest even though the reason for bishul akum seemingly does not apply to
the status of by-products of fruit, such as juice and pulp. Rambam (Ma’achalot Asurot 10:22) writes clearly that any such part of fruit maybe not be eaten without the removal of halachic tithes on the actual fruit.
The OU Israel Gustave & Carol Jacobs Center for Kashrut Education was created to raise awareness and educate the public in all areas of kashrut. Rabbi Ezra Friedman, Deputy Rabbinic Administrator for OU Kosher Israel is the Center's director. him? Rashba answers that we have a rule regarding rabbinic decrees: even when the reason does not apply, the prohibition still stands. This is a necessary element in every rabbinic prohibition. Otherwise, Rashba explains, people could rationalize and find reasons why any decree should not apply in their particular situation. Accordingly, Rashba concludes that even food cooked by a Catholic priest has the prohibition of bishul akum. A similar ruling is made by Ramban (Avodah Zara 35:a) regarding non-Jewish royalty who, because of their stature, are prohibited from marrying Jews. He maintains that the fact that the non-Jews are royalty is irrelevant, and that the decree of bishul akum stands regardless of the reason behind it. Taz (YD 112:1) , Shach (YD 112:4) and Pri Megadim (YD 112:1) cite these rulings as axioms of the laws of bishul akum.
gentiles, even if the ingredients and uten sils are kosher.
Kesef Mishna (Ibid) and Chazon Ish (Ma’asrot 7:1) rule that although one is certainly obligated to have terumot and ma’asrot removed from juice, the obligation is rabbinic and thus less of an obligation than on the fruit itself. However, Kiryat Sefer (Ibid) and Pri Migadim (OH 202:18) disagree. According to their understanding of the Rambam , fruit juice has the same level of obligation of terumot and ma’asrot as the fruit itself. The practical application of this dispute relates to a case where someone has a dozen oranges and forgot to remove terumot and ma’asrot from the oranges themselves. If juice was squeezed from only some of the oranges, would it be halachically acceptable to remove terumot and ma’asrot from the juice in order to exempt the rest of the fruit?
Other examples
Later authorities discuss similar cases where the logic behind bishul akum may not apply. Responsa Shevet Kehati (6:273) rules that even food cooked by a non-Jewish child is considered bishul akum, despite the fact that the chances of marriage seem remote. The same is true for food cooked in a faraway country where Jews cannot travel -- bishul akum still applies.
In summary:
Our Sages prohibited food cooked by
According to the opinion that the obligation to remove terumot and ma’asrot from juice is a lesser one than on the fruit itself, one may not remove terumot and ma’asrot from juice and include fruit. This is because there is a rule in the laws of terumot and ma’asrot that the act of removing the tithes must be done on produce that has the same level of obligation. Although according to the second opinion this should be permitted, the accepted ruling of poskim is that it is always preferable to remove tithes from the
The reason cited by most authorities is the risk of intermarriage.
Even in cases with virtually no risk of intermarriage, the food is still prohibited, including non-Jewish royalty, priests, young children, and non-Jews from distant lands.
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fruit itself (Har Tzvi, Zerai’im 2:77). Yet in an ex post facto case, one may take terumot and ma’asrot from juice and include fruit as having fulfilled the obligation (Hilchot Ha’aretz 6:13).
In a case where someone used the fruit only for juice and did not remove terumot and ma’asrot from the fruit, the ruling as well is that, ex post facto tithes may be removed from the juice (Hilchot Ha’aretz, Ibid).
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RABBI JUDAH
Mischel EXECUTIVE DIRECTOR, CAMP HASC
Executive Director, Camp HASC
Author of Baderech: Along the Path of Teshuva (Mosaica 2021)
AUTHOR OF BADERECH: ALONG THE PATH OF TESHUVA (MOSAICA 2021)
Mi k’Amcha Yisrael!
Reb Shlomo Freifeld, zt’l, the beloved Rosh Yeshivah and founder of Yeshivah Sh’or Yashuv, was a unique talmid chacham, legendary educator, and larger-than-life Torah personality who enjoyed particularly close, honest and personal relationships with his students. One morning at Shacharis, a close talmid of Reb Shlomo observed him laying tefillin. After wrapping the tefillin shel yad around his arm, Reb Shlomo stopped, and with his eyes closed, was seemingly lost in thought. Only after a few lengthy moments of reflection, did the Rosh Yeshivah continue wrapping his tefillin shel rosh.
After davening, the student approached his Rebbi and asked why he had delayed placing the tefillin on his head, inquiring if the pause did not possibly constitute a hefsek, an interruption in the mitzvah. Reb Shlomo smiled and related a story from the Gemara (Berachos, 30b): One day, Rebbe Yirmiya was ‘excessively’ joyful. When Rebbe Zeira inquired as to why, Rebbe Yirmiya replied with wonder: Ana tefillin manachna, “I am putting on tefillin!”
“The act of wrapping tefillin ought to fill the heart with joy,” explained Reb Shlomo, zt’l. “Today, I just didn’t feel it, so I paused to reflect upon what was holding me back from feeling
happy. Only once I felt simchah shel mitzvah did I continue laying my tefillin shel rosh.”
Our sedra this week culminates with the mitzvah of tefillin:
“...And it shall be a sign upon your arm, and for totafos between your eyes, for with a strong hand Hashem removed us from Egypt.” (13:16)
From this pasuk, the Midrash (Mechilta) extrapolates an important halacha regarding the sequence of laying tefillin on our arm and head: once we have tefillin shel yad on our arm, tefillin shel rosh must be placed on our head. Thus, first we put on the tefillin shel yad, and then we put on the tefillin shel rosh. When removing our tefillin, first we take the tefillin off of our head and then the tefillin off of our arm. The sages of the Midrash draw this teaching from the defining moment in history when we stood at Har Sinai and declared Na’aseh v’nishma, “We will do and we will understand.” “We will do” refers to tefillin of the arm, symbolizing action, while “We will understand” refers to tefillin of the head, placed above the brain. The covenantal relationship with Hashem that we forged at Matan Torah is based on our acceptance of the commandments, and our commitment to actively fulfil them whether or not we understand them intellectually.
Yiddishkeit is based on first doing and then seeking premise, purpose or reasoning.
Actions precede questions that deepen our intellectual understanding. The foundation of na’aseh must be firmly in place before we can build upon it a tower of authentic nishma.
Few mitzvos represent our tradition and activate our Jewish identity and pride as does laying tefillin. This tactile experience of fusing head and heart, intellect, emotion and action, literally binding our body and mind with physical ‘signs’ expresses our deep faith in Hashem’s love, support and strength.
We wear tefillin which house the parshiyos of the Shema, proclaim our praises of Hashem for His kesher, His intimate connection with us (Elokeinu, ‘Our God’) and His Unity (Echad). Rabbi Chiya bar Avin (Berachos, 6a) says that the tefillin ‘worn’ by HaKadosh Baruch Hu proclaim His praises for our kesher with Him (am’cha, ‘Your People’), and our unity: דחא יוג לארשי
ץראב, “Who is like Your People Israel, a nation ‘of oneness’ (echad) upon the earth!” Tefillin are called pe’er, ‘splendor’ and pride, as they reveal the glorious beauty of Am Yisrael: ראפתא ךָב רשא לארשי, “Yisrael in whom I shall take pride”. In short, tefillin nonverbally express the mutual love, connection and pride between the Master of the World and His beloved nation.
Indeed, in the wake of October 7th / Simchas Torah & Charvot Barzel, both in Eretz Yisrael and around the world, public demonstrations of national oneness, of pride, identity, faith and connection with Our God, created a powerful loop of protective connectivity and strength. Untold numbers of Jews put on tefillin for the first time, or for the first time in years, celebrated with authentic simcha shel mitzvah. While we strive for
more, the Torah’s vision has become more and more tangibly revealed and fulfilled: וארו
“And all the nations of the earth shall see that the name of God is called upon you, and they shall fear you” (Devarim, 28:10). This pasuk is a reference to the tefillin shel rosh (Menachos, 35b). When the nations intuitively ‘see’ the name of the Creator inscribed upon our head tefillin, and our indelible covenant and bond, they will be instinctually struck with awe, fear and respect.
One morning, Reb Levi Yitzhak of Berditchev, zy”a, saw a Yid accidently drop his tefillin while wrapping them up at the end of davening. The fellow quickly bent down, picked up the black box that had fallen, brushed off the bayis, gathered up the straps, held the tefillin tenderly against his heart and kissed it over and over. The moment moved Reb Levi Yitzhak deeply and the tzadik lifted his tear-filled eyes to Heaven, crying out, “Ribbono Shel Olam! Master of the World! Look at your children! When a Yid’s tefillin fall to the floor, he immediately picks them up, embraces and kisses them. Are we, Knesses Yisrael, not Your beloved tefillin? We have fallen; we too are on the floor! The time has come to pick us up, to restore the kavod of Your tefillin — the Jewish nation — to brush us off, hold us tight and give us the ‘kisses’ we are so desperately waiting for!”
May we renew and support our personal practice and national experience of donning tefillin with simcha shel mitzvah, great joy and wholehearted unity, and in this merit may we awaken the full Divine compassion and favor, bringing eternal victory, glory and elevation to all of Klal Yisrael!
SIMCHAT SHMUEL
BY RABBI SAM SHOR
Program Director, OU Israel Center
BY RABBI SAM SHOR DIRECTOR, TORAH INITIATIVES, OU ISRAEL
Parshat Bo introduces us to the mitzvah of the Korban Pesach. In the pesukim, which follow the detailed instruction to take and prepare the Korban Pesach, we read:
offers a fascinating explanation as to why the Baal HaHagada chose this particular verse to describe specifically the proverbial Wicked Child:
And when you enter the Land that Hashem will give you, as promised, you shall observe this ritual. (26) And when your children ask you, ‘What is the significance of this ritual for you?’ (27) you shall say, ‘It is the Pesach offering to Hashem....
Ma HaAvoda HaZot Lachem- What is the significance of this ritual for you?-These words are familiar to each of us as the question asked by the Hagada's proverbial Wicked Child, the Rasha. The Hagada text goes on to suggest that since this wicked child seems to detach himself from this fundamental mitzvah, and asks What is the significance of this ritual for you, the child has separated himself , and deserves a harsh response.
The Avodat Yisrael of Kozhnitz zy'a,
"Our Master the Holy Ohr HaChaim taught that anytime the word v'haya is used (as it is in the beginning of our verse), it connotes simcha- joy. But what possible joy could there be when the child seems to articulate his desire to absent and remove himself from ritual? The fact that he verbalizes and expresses his questions rather than holding it all inside and allowing those doubts to fill his heart, means that since he shares and expresses his struggles, we can help to answer his questions, and heal his heart....."
In a stirring teaching, the Ohalei Yaakov, Rebbe Yaakov Friedman of Husiyatin zy'a, points to this verse to offer commentary on the apparent lack of spiritual awareness among many of the younger generation that were engaged in building Medinat Yisrael, both in the years leading up to the establishment of the State, and in the subsequent early formative years of the State of Israel. In a powerful sicha offered in 1942, the Rebbe shared these words to his community in Tel Aviv:
The Midrash in the Mechilta explains our verse - And it shall be when your children ask you what is the significance of this ritual for you. The verse stipulates that even if the children declare and question - what do the mitzvot mean to you, as if to suggest they have no significance for themselves, even so the verse still teaches us that they remain
our children, and they remain Hashem's children....
To our great dismay, many of the younger generation in Eretz Yisrael today, if we ask them why do you not safeguard the sanctity of Shabbat, why do they eat prohibited foods, why do they stray from holiness and modesty, they will answer us, either directly or with similar words, Ma HaAvoda HaZot Lachem...However the Mechilta teaches us, that these children remain our children, and we need to look to see their endearing qualities which remain. Indeed our youth demonstrate many good character traits, they are concerned for one another, they welcome refugees into their tiny homes, they give of their soul for the sake of their fellow Jew and for the sake of the Jewish people, these fine qualities are a sign, that Hashem's promise that the Jewish people will return to the Land, and return unto him, will indeed come true...
Yehi Ratzon may the Rebbe's beautiful words serve as a source of chizuk for each of us, may we be inspired to see the good in every single member of Klal Yisrael, and may we see the fulfillment of Hashem's promise, that his children will indeed return to the Land, to the ways of Torah and mitzvot, and to Hashem Yitbarach.
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RAM YESHIVAT HAR ETZION
MAGGID SHIUR ALL PARSHA AND ALL DAF, OU.ORG
DIVINE PROMISES
Bo: Slaves Become Celebrities
We had endured the crushing weight of brutal Egyptian repression for nearly two centuries. Over the final eighty years, the persecution became even more savage, marked by relentless torture and the murder of our children. Yet, as the night of redemption drew closer, the winds of deliverance began to stir. In preparation for the climactic events—makkat Bechorot, the first Pesach in history, and yetziat Mitzrayim—Hashem instructed us to make a bold and remarkable request.
We were to approach our former Egyptian taskmasters and ask for gifts: gold and silver vessels, as well as fine, elegant clothing. This extraordinary command is recorded three times in the Torah: once when Hashem predicts it to Moshe during the early stages of the redemption, once when Hashem instructs Moshe to relay it to the people, and once during the Exodus itself, as the Torah reports that the instructions were fulfilled. Why was this seemingly minor act so vital? Amidst the frenzy and chaos of our hurried liberation from Egypt, why did requesting these gifts demand such attention that the Torah mentions it three times?
Part of the significance lies in the fact that this compensation was embedded into the fabric of Jewish history. Hashem had promised Avraham that at the conclusion of galut, his descendants would leave with great wealth. True to His word, Hashem instructed to ensure that this aspect of the covenant was fulfilled, emphasizing the sacred value of honesty and the imperative of keeping our word.
Even amid the grandeur of the redemption from Egypt, it was equally vital for Hashem to demonstrate His unwavering reliability. His intervention in history was not just about miraculous displays of power but about proving that His promises are eternally binding. The term "Emet", which describes Hashem and forms one of the thirteen attributes of mercy, underscores His absolute faithfulness.
As Rashi highlights in his commentary on the opening of Parashat Va'era, the "Shem Havaya" , represented by the name Yud Kei Vav Kei, signifies Hashem's reliability. The Avot, however, did not fully witness the fulfillment of Hashem's promises. They lived with profound faith, trusting in divine assurances that remained unrealized during their lifetimes. In contrast, yetziat Mitzrayim became a transformative moment when Hashem’s promises to Avraham were fulfilled in their entirety, manifesting His absolute reliability and unwavering fidelity to His covenant.
COMPENSATION
On a moral level, we were undoubtedly owed compensation for our years of labor and suffering. Justice demanded that this debt be settled before our departure. Moreover, had we not been instructed to request this restitution, we might have taken it by force. While these wages were rightfully ours, seizing possessions through coercion is no way to lay the foundation of a nation committed to moral integrity and ethical living.
The chaotic environment of such an act could easily have spiraled into violence, looting, and acts of revenge. A fledgling nation, destined to embody higher ideals, could not begin its journey with a descent into lawlessness. Hashem, therefore, commanded us to approach our Egyptian neighbors—those who had once been our oppressors—and respectfully request what was owed. In doing so, He guided us toward a nobler path, demonstrating that even during overhauls of history, we must uphold dignity, justice, and moral restraint.
A SURGE IN POPULARITY
However, it seems that something far greater was unfolding. The Torah does not depict this episode merely as our begrudgingly demanding compensation and the Egyptians reluctantly relinquishing their wealth out of obligation or fear. Instead, it highlights a remarkable shift in perception: "םירצמ
- Hashem granted the Jewish people favor in the eyes of the Egyptians.
Additionally, Moshe himself rose to extraordinary prominence, admired even by members of Pharaoh's court—those typically loyal to the throne. His leadership and moral stature captivated the Egyptian elite, leaving IR DAVID REAL ESTATE ..make your dream come true..
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Pharaoh increasingly isolated as his own support crumbled. By the time the plague of the firstborn struck, Pharaoh stood utterly alone, abandoned by his subjects.
This growing admiration for our people and for Moshe Rabeinu underscored a larger divine plan: not just the liberation of our nation, but the transformation of how we were perceived by our oppressors. Without this dramatic shift in Egyptian opinion, our redemption could not have fully unfolded. Redemption is not a narrow, self-contained event aimed solely at the salvation of the Jewish people. It is a universal moment, designed to awaken humanity to the grandeur of Malchut Hashem—God’s sovereignty.
Hashem, in His wisdom, grants humanity free will and does not impose His dominion by force. Instead, He seeks to inspire humanity to recognize and embrace His presence willingly. Among the instruments He uses to influence human perception is the redemption of our people. Our deliverance from Egypt was meant to inspire the world to greater awareness of divine justice and purpose.
As the Egyptians witnessed the unfolding events, their growing admiration for the Jewish people and Moshe was no accident. It was a deliberate step in shaping a global awareness of Hashem’s presence. Our geulah served not only as an act of liberation but as a beacon to humanity, guiding the world toward recognition of Malchut Hashem.
To inspire Egypt to Malchut Shamayim It was crucial that they not view us as a mere band of renegade slaves who overthrew their masters to escape bondage. Instead, they had to endorse our departure. Through witnessing the supernatural makkot—especially noting how we were spared—they
came to admire and support us.
This shift became undeniable during the plague of Choshech. While Egypt was shrouded in total darkness, the Jewish people in Goshen experienced not only the absence of affliction but the presence of radiant, supernatural light. The contrast was striking and transformative, amplifying the Egyptians’ growing respect for the Jewish people.
GIFTS
The request for gifts solidified this dynamic. When the Egyptians freely offered their gold, silver, and fine clothing, they became emotionally and materially invested in our future. These gestures were more than transactions; they symbolized a collective endorsement of our journey.
We were no longer perceived as mere fugitives fleeing oppression. Instead, we emerged as a vindicated nation, supported by the overwhelming majority of the Egyptian populace. This material endorsement carried profound implications: Egypt, the superpower of the ancient world, did not resent our redemption but instead validated and even contributed to it. The ripple effects of this seismic shift would resonate far beyond Egypt, shaping how the world viewed the divine hand in history.
PURIM AND POPULARITY
Not surprisingly, a similar phenomenon unfolded during our second redemption. This redemptive journey began with King Cyrus, who was divinely inspired to authorize the rebuilding of the Mikdash. The Jewish communities in Babylonia and later Persia initially enjoyed broad support, bolstered in part by the prominence of figures like Daniel the navi. However, as decades passed, this admiration waned, and the
Jewish people’s prestige diminished in the eyes of the Persian populace.
If our geulah was meant to serve as an international beacon, inspiring the entire world, then our people’s standing needed to be elevated once again. This resurgence in popularity was achieved during the Purim story. Mordechai, like Moshe before him, became a figure of immense influence and esteem:
As Mordechai’s stature grew, so too did the popularity of the Jewish people. The narrative of Purim reveals how the citizens of the vast Persian empire came to sympathize with and support the Jews, fostering widespread goodwill.
The events in Shushan were not merely about our survival; they paved the way for us to reclaim their dignity and inspire the broader world. Only a few years after these dramatic events, the full second geulah began, underpinned by the elevated status of the Jewish nation.
BROKEN WORLD
We stand at the threshold of our long and arduous final geulah. History remains fractured and ruptured, and in this imperfect world, we have not yet reached the stage where our redemption garners broad and universal support. While many nations proudly champion our return to our ancestral homeland, there are still those who vehemently oppose it. Tragically, some even resort to violence in their futile attempts to obstruct the unfolding of Hashem’s will.
This reality will not last forever. Just as it was in Egypt and Persia, the world will one day be mended, its moral fabric restored.
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Jewish redemption will become a source of admiration, embraced and celebrated by humanity at large. In that future, the world will recognize the divine hand guiding history. Inspired by the Jewish people and the miracle of their redemption, nations will acknowledge Hashem’s role and the unique mission He entrusted to His people: to be a beacon of hope and inspiration for all of humanity.
We will once again become wildly popular in the eyes of the entire world. Our geulah will be a beacon.
Jewish history is cyclical; what happened before will happen again.
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INSIGHTS
Facing Our Fears
YIRMIYAHU 46:13-28
Fear and despair are closely related emotions, often forming a progression in response to challenges and suffering. Fear is an immediate, visceral reaction to a perceived threat—rooted in concern for what may occur in the future. Despair, however, develops when fear becomes prolonged and overwhelming, leading to a sense of helplessness or hopelessness in the present. Essentially, despair arises when a person feels trapped in a situation they believe they cannot change, often losing faith in their ability to cope or overcome the challenge.
In the context of exile and suffering, this relationship between fear and despair is particularly poignant. The Jewish people, enduring a long and bitter exile, could naturally progress from fear—of being forgotten by Hashem or permanently severed from their homeland—to despair, believing that redemption is unattainable. The prophet Yirmiyahu addresses this emotional progression, offering divine reassurance to prevent fear from evolving into despair.
The verse, קעי ידבע ארית־לא
, And you, do not fear, My servant Yaakov, speaks directly to this inner turmoil. It acknowledges the fear of prolonged exile and the uncertainty it generates, while simultaneously providing
BY REBBETZIN DR. ADINA SHMIDMAN
DIRECTOR, OU WOMEN’S INITIATIVE
a promise of redemption designed to prevent that fear from transforming into despair. The Jewish people, observing how Egypt experienced a relatively brief exile and rapid return, might have felt abandoned. Exiled to distant lands and enduring millennia of suffering, they could have feared that they would never return home, allowing despair to take root. Hashem’s message through the prophet aims to uproot this despair at its core: “Do not fear, My servant Yaakov.”
The Navi reassures the exiles by addressing the very progression from fear to despair.
, For I will save you from afar. Fear of the geographic and temporal distance of exile—the perceived impossibility of return—is countered with the certainty of Hashem’s salvation. Though the exiles’ situation may appear insurmountable, they are reminded that Hashem is not constrained by distance or time. By reinforcing their sense of divine protection, the prophecy interrupts the cycle from fear to despair, anchoring the people’s hope in Hashem’s promise.
The message of “Do not fear, My servant Yaakov” transcends time, addressing the Jewish people even today. It acknowledges the natural progression from fear to despair, offering us Divine reassurance to interrupt that cycle and replace it with faith and hope. By reminding us that our destiny is guided by Hashem, Yirmiyahu transforms our fear into trust and despair into resilience, ensuring that even in the darkest moments of exile, the light of redemption remains visible.
The words of the Haftorah resonate deeply with the recent release of the hostages: ־תאו םיבש ץראמ ךָערז, your offspring from the land of captivity. The return of the captives who endured over 450 days of imprisonment has gripped us all. Their steadfast refusal to succumb to despair, despite the unimaginable fear and uncertainty they faced, serves as a profound source of inspiration. It reminds us that even when situations appear hopeless, our faith can prevail. Let their resilience illuminate the path for us all: we must not fear, nor despair, for Hashem is with us, guiding us through challenges and toward redemption.
REBBETZIN ZEMIRA OZAROWSKI
DIRECTOR OF OU ISRAEL WOMEN’S DIVISION
From Seeds to Growth: Tu B’Shvat Lessons in Chinuch
One day, a man named David decided to plant a Chinese bamboo tree. He carefully planted the seed in the ground, expecting it to begin growing within a couple of months. For an entire year, he diligently watered and fertilized the seed every single day. Yet, nothing sprouted. Another year passed, and he continued to care for it, but still, there was no sign of growth. A third, fourth, and fifth year came and went, and still nothing. Finally, after the fifth year, the tree began to sprout—and within six weeks, it shot up an astonishing 96 feet!
How long would you say it took for the bamboo tree to grow? One might answer that it took six weeks, but that wouldn’t be accurate. It was the five years of constant care and nurturing that enabled the tree to develop deep roots underground, capable of supporting its enormous growth when it was finally ready to emerge.
As we enter the month of Shevat and approach the holiday of Tu B'Shvat, there are profound lessons in parenting that we can draw from the planting and growth of trees. Rav Shlomo Wolbe discusses these ideas in depth in his book, Zeriah U’Binyan B’Chinuch Planting and Building: Raising a Jewish Child.
Rav Wolbe explains that if we want our
children to grow up embodying Torah values, we must plant those seeds when they are very young. Just as a farmer must identify the precise moment to plant his crop—when the season, sun, and soil are perfectly aligned—a parent must discern the right time to introduce specific values and middot to their child. Planting too early or too late may lead to failure. Moreover, a farmer ensures that his seeds are of high quality and suitable for the desired crop. Similarly, parents must thoughtfully consider the values they are instilling, ensuring these lessons are transmitted clearly and with integrity. Only through deliberate and careful planting can both the farmer and the parent achieve their desired outcomes. Once the correct seeds have been planted at the correct time, parents must learn to be patient and wait. It can take years before the fruits of their efforts fully emerge. During that time, the parents’ responsibility is to "water" the seeds daily. This watering is the expression of their love.
Rav Wolbe writes:
Similarly, a child, after this initial planting, requires "rain" to nourish and support their
growth. For a child, this rain consists of the warm atmosphere of the home, the loving relationship with their father and mother, and, most importantly, the living example set by their parents. Just as plants depend on consistent care to thrive, children flourish through love, warmth, and the role models their parents provide every day.
In an article entitled Vehigadita L’Vincha, Rav Mordechai Willig reinforces this idea, writing:
"When bringing up my own wonderful, sometimes rambunctious children, of whom my wife and I are exceedingly, and I hope rightfully, proud, I would repeat over and over again—patience. Rav Wolbe’s words, which we heard then on tape, confirmed this idea: 'Chinuch hu litvach aroch' Chinuch is a long-range project.”
I personally have witnessed this process with my own children. One of them used to get extremely upset about the many bookshelves of sefarim in our home. They felt the books were taking over the house and couldn’t understand why anyone would possibly need so many. My husband and I were a bit disheartened. Torah learning was such an important value we were trying to instill, but it seemed to have fallen short. Now, eight years later, that same child is an avid Torah learner who is constantly asking to buy more sefarim. So often, we expect immediate results. We want our children to embrace the values we instill as soon as we teach them. But the world of agriculture teaches us that growth requires patience. Trees don’t sprout up overnight. However, if we remain steadfast—serving as role models for the values we wish to impart and continuing to shower our children with love — with Hashem’s help, those seeds will
eventually take root. In time, they will grow taller and stronger than we ever imagined.
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“The Nazir” of Yerushalayim, Rabbi David Cohen, one of Rav Kook’s most illustrious students, once noted that it is not a mere coincidence that many of the most beautiful statements concerning chibat Ha’aretz, loving the Land of Israel, are found in tractate Ketubot. Indeed, it is this particular tractate of the Talmud that focuses on the bond of marriage and the singular relationship between a husband and wife. In a similar way, the Land of Israel is the one place on earth where Am Yisrael links with her partner.
In the closing passages of Ketubot, the Talmud tells a number of incidents about the intense love the sages had for the Land. The following are three stories found there (Ketubot 112a-b):
from their seats to move from the sun to the shade and from the shade to the sun, in order not to complain about the heat or cold of Israel.
3. Rabbi Abba used to kiss the rocks of Acco.
The Maharal of Prague beautifully commented that these three examples accentuate the holiness which saturates every domain of the Holy Land: her rocks, her air and even her dust. Rabbi Abba kissed the rocks: “Holiness of the Land.” Rabbi Ami and Rabbi Assi moved from the sun to shade: “Holiness of the air”. Rabbi Chiya rolled in the dust: “Holiness of the dust.”
The Maharal elaborates: the Land itself has holiness because simply by walking on the earth of Israel, just four cubits, one receives the World to Come. The dust has a unique kedusha in that one who is buried in the dust or soil of Israel will be given life (resurrection), and the air increases wisdom by simply breathing the air of the Holy Land. (Maharal, Chiddushei Aggadot, end of Ketubot)
1. Rabbi Chiya bar Gamda rolled himself in the dust of the Land, for it is said in Tehillim (102:15), “For her servants take pleasure in her stones, and love her dust.”
2. Rabbi Ami and Rabbi Assi used to rise
Rav Kook’s philosophical thoughts often drew from the teachings of the Maharal. Therefore, it is interesting to note that Rav Kook noted another integral lesson about the holiness of the Land to be derived from this same passage.
Rav Mordechai Gifter zt”l
Rav Kook found particular meaning in the fact that Rabbi Abba pressed his lips specifically to the stones. Had he kissed the earth, we might have thought that he was enamored by those mitzvot that are outgrowths of the soil, such as bringing first fruits to the Temple or separating tithes from fruits and vegetables. The holiness of the Land relates only to mitzvot that depend on the Land. But a gesture of love to the rocks cannot possibly carry this meaning.
Rabbi Abba’s love for the Land was unconditional and based on an essential holiness which is embedded in the Land. This is what it means, in a most literal sense, when we refer to Israel as the Holy Land. (Raz, Angel Among Men, p.272)
RAV KOOK’S DATE OF ALIYAH
One who visits the burial plot of Rav Kook on the Mount of Olives will find it noteworthy that the date of his aliyah to the Land of Israel is also etched into his tombstone. The Hebrew date engraved is the 28th of Iyar 5664 (1904). This, of course, was a significant day in his life.
Amazingly, on that same date, 63 years later, the city of Jerusalem would be reunited as a result of the miraculous Six Day War.
BRIT MILAH AND THE LAND OF ISRAEL
In Rav Kook’s commentary to the siddur (Olat Reiyah vol. 1 pp. 398-399), in the section of prayers for a Brit Milah, we find a very unusual comment. Rav Kook quotes from a little known work, Sha’ar Hechatzer (siman 152) who quotes from the work, Tuv Ha’aretz, that the elevated holiness of the Land of Israel is on par with the elevated holiness of Brit Milah. A hint to this is found in the four names given for the Land of Israel: Eretz Chaim, Eretz Tzvi, Eretz Yisrael,
Eretz Hakedosha. The sofei tevot, the final letter of each word, spells out the word mila. Rav Kook then states, “he humbly would add” that the rashei tevot, the first letter of each word, spells out the name Yitzchak (Yisrael, Tzvi, Chaim, Kedusha). Yitzchak was the first to have a brit milah at its proper time and thus represents the covenant of circumcision in its perfection.
Rav Kook does not further explain the precise meaning behind the above enigmatic illusions. However, on a basic level, perhaps we can suggest the following: Both Brit Mila and the Land of Israel share the distinct and elevated status that they are “covenant.” Unlike other mitzvot, a covenantal represents a foundational component which lies at the heart of the very essence of Judaism.
In this context, it is also worth noting that the only patriarch to be born in the Land of Israel, never to leave, was Yitzchak. Hashem actually restricts Yitzchak from leaving the Land (Bereshit 26) and it is in this chapter that Yitzchak demonstrates his deep connection to the Land.
It is also of particular interest that the Brit (covenant) of the Land of Israel and the Brit of circumcision are given by Hashem in conjunction with one another in Bereshit chapter 17 (Rashi makes this point in his comment on Sh’mot 6:4).
EVERY JEW’S LONGING FOR THE LAND
One of the Torah’s most exquisite descriptions of the beauty of the Land of Israel is found in its’ final book (Devarim 8:8): “A Land of wheat, barley, grape, fig, and pomegranate; a Land of oil-olives and [date] honey.” The Torah repeats the word “land” twice. Rav Kook was intrigued by the double
occurrence of the word “land.” He explained that there are, in essence, two “lands.” The first is the Land of innate sanctity which has its open complement of mitzvot. This is the “Land of wheat, barley, grape, fig, and pomegranate,” the five elements corresponding to the five books of the Torah. Individuals of the highest spiritual stature love the Land for this reason. The second idea is that it is a place of refuge and prosperity, to which Jews can flee and live free. This corresponds to the “Land of oil-olives and [date] honey.”
(Ain Ayah, Berachot, 6:40)
With this perspective in mind, we can see clearly how Rav Kook perceived the immense value in every Jew’s return to the Land, no matter their intentions. He saw holy yearnings even among those whose return to the Land was not spiritually motivated. The aspirations of the Zionist movement, he felt, are indeed noble and stem from a place of sanctity: “The roots of Zionism are rooted in the holiest ideals…it is not only a movement that has been constructed on the notion of a hated nation searching for refuge from her enemies. Rather, we are a holy nation, unique among the nations, a roaring lion that has been awakened from her long slumber, now returning to her inheritance.” (Igerot ha-Re’iyah, 2:208-209)
GEDOLEI TORAH AND THEIR LOVE FOR THE LAND
We often think of Rav Kook as a rabbinic leader who passionately loved the Land of Israel. It is worth noting other giants of Torah who also possessed a singular love and passion for the Land of Israel. Often and for various reasons this aspect of their lives are less well known. A striking example of such a personality
in contemporary times was the great Rosh Yeshiva of Telz in Cleveland, Rav Mordechai Gifter. He moved to Israel to lead a new branch of the Yeshiva in Telz-Stone, just outside of Jerusalem. With 14 bachurim and four kollel fellows, Rav Gifter headed to Eretz Yisrael to fulfill his dream. (Rav Gifter, Spero, Artscroll, p. 87)
He felt that he was able to grasp more profound concepts and deliver much deeper insights simply because of the fact that he was living in Israel. “His soul was swept up in ecstasy; the combination of Torah and Eretz Yisrael had, in a sense, transformed his soul from the physical to the divine.” (Ibid. p.89)
Rav Gifter was called back to his Yeshiva in Cleveland. When the illustrious Rav Baruch Sorotzkin, who served as the Rosh Yeshiva, passed away, the leadership of the Telz Yeshiva felt that they needed Rav Gifter to fill the vacuum. Rav Gifter was very hesitant to leave. He finally relented. In the biography about his life it is reported “...that he was heartbroken. Indeed, his health would never be the same.” (Ibid., p.92)
Upon his return to the U.S. he decided to live in an apartment in the yeshiva dormitory, instead of the house they had left two years ago. The reason for this is astounding. Rav Gifter said, “I cannot live in a permanent home anymore in chutz la’aretz [outside of Israel] I can’t!” He knew that he truly wanted to be in Eretz Yisrael, but was just biding his time until Mashiach arrived. (Ibid. p. 92)
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Beracha upon Returning Tzitzit
Question: I take off my tzitzit to play ball. When I put my tzitzit back on (still daytime) should I make a beracha?
Answer: Two gemarot regarding similar mitzvot are instructive. One (Menachot 43a) asks about Rav Yehuda’s consistency regarding tzitzit. He had his wife wear tzitzit because he saw it as a non-time-based mitzva (i.e., it applies 24/7), but he made a beracha on them every morning, as if each day were a new mitzva! The gemara answers that he posited that one who takes a break in an ongoing mitzvot makes a new beracha when resuming it. The source is Rabbi’s opinion (Sukka 46a) that one makes a beracha on tefillin each time he puts them on. The latter gemara tells of Rava making a beracha on tefillin every time he left the bathroom and those who made a beracha each time they “handled” them.
The Tur (Orach Chayim 8) understands the gemara about making a beracha upon handling tefillin as referring to a case where it slipped totally out of place, which made a beracha necessary upon its return. At first, he equated that case to one removing his tallit and returning it. However, he concludes that when one purposely removes tzitzit or tefillin
with the plan to promptly return it relatively soon, he does not make a new beracha. The Beit Yosef (OC 8) argued based on the gemara about making a beracha on tefillin after the bathroom, despite the intention to return them soon, showing that after any break in the performance of tefillin or tzitzit, we need a new beracha (see Shulchan Aruch, OC 8:14; OC 25:12).
For Ashkenazim, the ruling is more complicated. The Rama (Darchei Moshe, OC 8:6) dismisses the proof from the beracha on tefillin after the bathroom, because the fact that it is forbidden to wear tefillin in the bathroom magnifies the break in the mitzva. In contrast, since one may wear tzitzit in the bathroom, and fundamentally even a tallit, the break for a bathroom visit does not require a new beracha. The Rama (OC 8:14) accepts a different distinction. If one takes his tallit off but keeps his tzitzit on, the mitzva continues sufficiently to make a new beracha unnecessary; if he takes both off, he needs a beracha. According to this, if one takes off his tzitzit (with no tallit on), then even if he returns it relatively quickly, he would seem to need a new beracha. Many have difficulty with this distinction, considering that the beracha on each garment is independent and that regarding tefillin the Rama (OC 25:12)
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.
does not require a beracha even though no tefillin remain on (see Nachalat Tzvi 8:14).
Despite the positions of the Shulchan Aruch and Rama, most Sephardi and Ashkenazi Acharonim (see Mishna Berura 8:37; Aruch Hashulchan, OC 8:21; Yalkut Yoself, OC 8:52) say that if one is planning to put tzitzit back on relatively soon, he need not make a new beracha. This is to a great extent because, given that there are respected opinions not to make a beracha, we say safek berachot l’hakel (in a doubt whether to make a beracha, we refrain from it).
The remaining question is at which point the break is so long that a new beracha is needed. (If the plan was for a long break, it does not help if he ended it faster, and if the break was long, it does not help that he planned for shorter – Mishna Berura ibid.).
The Beit Yosef (ibid.) posits that the time between Shacharit and Mincha is definitely too long but does not say what the cutoff is. The Shulchan Aruch Harav (8:23) also says that a few hours is too long, without giving a
clear cutoff. Yalkut Yosef (ibid.) says the cutoff is half an hour. Most Ashkenazim assume it is longer, and while an exact cutoff is elusive (see Dirshu 8:52), something like two hours seems to be around right. The Be’ur Halacha (to 8:14) suggests that one can make a new beracha clearly appropriate by intending when originally putting on the tzitzit that the beracha’s efficacy will end with a sizable break, but people rarely remember to do so. You could (not required to) aid the approach of not making a beracha by putting the tzitzit on for a short time in the midst of the break.
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Refuah Shleima to Yishayahu Yosef ben Bluma
Selectivy and Burn-Out
Avi asks: I guide several single men nearing 40. I notice them becoming more selective and less willing to put in effort as time goes on. Should I be pushing harder or backing off?
Aleeza answers: Avi, your question is really two questions in one. First, how can we best guide single men nearing 40 who seem more selective and less willing to put in effort? Second, when is it helpful to push, and when should we back off? Both questions reflect your genuine care for their journeys toward finding meaningful connections, and they deserve thoughtful answers.
As singles age, their dating perspectives can shift, sometimes for better and sometimes in ways that unintentionally close doors. Here are several insights to consider when working with this age group:
UNDERSTAND THE SOURCE OF SELECTIVITY
Many singles become more selective
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because they’ve accumulated more life experience and have a clearer idea of what they want—or, more accurately, what they don’t want. However, this can morph into perfectionism. Help them distinguish between essential values and negotiable preferences.
ACKNOWLEDGE FATIGUE
After years of dating, burnout is real. It’s not always laziness but often emotional exhaustion that looks like a lack of effort. Addressing this head-on and helping them reset their energy can make a world of difference. Perhaps they need a dating detox or time away from dating so they can come back to it with a fresh perspective.
EXPLORE THEIR MOTIVATION
Are they still motivated by a deep desire to build a home and partnership? Or have they grown complacent in their singleness? Often singles say they would rather be alone if they can’t find exactly what they want. Help suggest people he would be interested in or perhaps don’t make a suggestion. Twisting someone’s arm or giving them a lecture isn’t likely to motivate them to a yes.
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and what hasn’t. This can open their eyes to blind spots and help them approach dating differently, even in the area of look preferences.
TAILOR YOUR PUSH
If you push too hard, he’ll shut down. If you back off completely, he may stagnate. Strike a balance by offering encouragement with a bit of challenge. For example, “I believe in your ability to step out of your comfort zone and try something new this week, would you be open to meeting her?”
Ultimately, the decision to push or back off isn’t one-size-fits-all. It’s about discerning what each person needs at the moment, being sensitive to their challenges while keeping them accountable to their goal of meeting the one. May you be blessed with wisdom and compassion to guide him with strength and sensitivity.
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Machon Puah for Fertility and Gynecology in Accordance with Halacha
Genes Only
Last time we presented the recent court decision that Sofia, the girl who was born after a mix-up in the fertility clinic. The court decided that she should be taken from her birth parents and be handed over to her genetic parents.
The judge, Oved Elias, wrote in his decision that this is a unique case in which there are no legal precedents that determine what should be done. In Israel, when the courts find no previous case to rely on, they are supposed to investigate and cite Jewish law. Unfortunately, the court did not do so and relied on an assumption that genetics is the only determining factor of motherhood. The judge suggests that this is intuitive and that the clear definition of motherhood is genetics. The only question is to whether it is ethical to remove a child from their environment to return them to their parents.
But, the judge declared, since the genetic
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parents are the “sole parents”, and the birth couple have no claim to the child, clearly the only correct thing to do is to return the child back home. True, to a home that she has never seen and never experienced, but nevertheless, her rightful place.
The judge does open by saying that originally it would have been preferable that all of the four people involved, the genetic parents and the birth parents, had come to some arrangement, but they had not been able to do so. This in itself is an interesting observation, since it undermines the previous paragraph. If the best scenario would have been that they all got along and had some interaction with the child, then it is clear that the birth parents have some claim to parenthood. Otherwise, this possibility would not have been suggested at all.
Consider a case in which a child was abducted from the hospital, and was subsequently located and returned to their parents. Would the abducting parents have any sort of claim to visitation rights to the child? The answer is clearly not, since they are not the parents. The fact that the judge entertains the notion that all four adults have some connection with the child suggests that parenthood is more complicated than originally was suggested.
Some have claimed that the reason that the judge did not seek Jewish sources is that they have no conclusive answer and therefore are not relevant. But this is not really the case.
More on this next time.
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International Bible Quiz Champions Speak
These Are My People
Shavua tov from Canada.
International Bible Quiz Champions Speak
I would like to share one powerful moment:
On Shabbat morning, I was sitting in the women’s section at Shaarei Shomayim Congregation in Toronto, when I overheard a woman whisper to the woman next to her, “What’s happening with the hostages?”
Much excitement has surrounded Emunah Cohen and Neta Lax, the two fresh winners of the annual International Bible Quiz. Yesterday I interviewed them and heard their story.
Much excitement has surrounded Emunah Cohen and Neta Lax, the two fresh winners of the annual International Bible Quiz. Yesterday I interviewed them and heard their story.
It turns out that they studied long hours together and were confident they would be the leading competitors. "We planned on winning together," Emunah revealed. "We thought both of us would answer every question correctly so that we would both be champions, tied for first place.
“I don’t know,” the woman replied, “but I prayed for them all night - I almost finished reciting the entire Book of Tehilim.”
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."
We are one people —and after all the confusion and worry, the pride and humiliation, the excitement and trepidation, our deep connection to each other is a source of strenth.
How can we apply this tremendous feeling of unity to our day-to-day lives?
the first time?' Yet I simply forgot it. I thought afterwards that HaShem caused me to forget the answer in order to remind me that I do not know everything, that I am human and not perfect."
"The more you learn," Neta said, "the easier it gets. When you learn a lot of Tanach (Bible) you simply see how everything connects to your life. I truly felt that what I learned accompanied me wherever I went. It made my heart feel good."
"The more you learn," Neta said, "the easier it gets. When you learn a lot of Tanach (Bible) you simply see how everything connects to your life. I truly felt that what I learned accompanied me wherever I went. It made my heart feel good."
Here is a suggestion that I have shared in this space before that has helped people to shift their attitude towards those around them: Let us transfer this tremendous love that we feel for every one of the hostages, all the worry and caring, to those who have not, thank God, been kidnapped.
It turns out that they studied long hours together and were confident they would be the leading competitors. "We planned on winning together," Emunah revealed. "We thought both of us would answer every question correctly so that we would both be champions, tied for first place.
“I’m so worried about them. If only they will come back alive…” said the first woman in a trembling voice.
Here were two women living 9,000 kilometers away from Israel and had never even met the hostages, who can’t sleep at night because they’re worried about them and want to do everything in their power to help them.
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."
But why is this the case?
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
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."
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."
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."
Think about the people we meet over the course of our day - we know that if they were kidnapped, God forbid, we would be so worried about them that we would almost feel physical pain. So, take a good look at the people around you and appreciate that they too are part of the amazing phenomenon known as the Jewish people and worthy of our love.
May we hear good news.
Sivan Rahav-Meir is a media personality and
Sivan Rahav-Meir is a media personality and
In the course of the entire contest, Emunah made only one error. "I knew the answer to the question: 'When did King David cry for
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Think about the answer for a moment because it touches at the very core of what it means to be a member of the Jewish people: The bonds that bind us are invisible but unbreakable. Only a few minutes after this conversation took place, the following verses were read from this week’s Torah portion: “And I will take you to be My people, and I will be your God, and you shall know that I am the Lord, your God.”
as most popular female media personality in Israel and by the Jerusalem Post as one of the 50 most influential Jews in the world.
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.
RABBI JEFFREY BIENENFELD
OU ISRAEL FACULTY
GUEST DVAR TORAH
The Deeper Significance of Pidyon Haben
This week’s Parsha concludes (13:1-16) with the mitzvah of Pidyon Haben which requires the father to redeem his maternal first born from the kohen on the 31st day of his life. While the details of this mitzvah are discussed in the Codes (Yorah De’ah 305), there is one halacha, among many, that begs for an explanation. If, as the Torah states (13:15), that every Egyptian firstborn died in the 10th Plague - whether of the father or motherand as a consequence of this scourge, the Jewish firstborn were to be sanctified to HaShem, why then do Chazal require only the maternal firstborn to be redeemed? Intriguing answers are offered by Rav S. R. Hirsch and the Avnei Shoham (ad loc), but Rav Soloveitchik suggests an approach which also warrants our careful consideration. (Festival of Freedom, pp. 136-148)
In ancient times, the role of the bechor (firstborn) often assumed the responsibilities of the father. “The oldest child is, of course, the strongest of the children in the household. The oldest son is capable [as a surrogate father] of exercising authority over his younger siblings.” In short, the Egyptian bechor occupied a position of power within the family structure. Once this authoritarian biological class in Egyptian society was annihilated in the
final plague, Paro – himself a bechor - finally succumbed and capitulated to HaShem’s command to emancipate the Jewish people.
In our theology, however, the bechor “was never interested in power.” Rather, he enjoyed a special status of holiness: “Sanctify to Me every firstborn who opens the womb.” (13:2) And that kedusha, HaShem granted to the maternal bechor, a sanctity which was defined by a different task assigned to himthat of a teacher, a role far more sublime and everlasting than the domineering personality of the Egyptian firstborn.
And how was that role to be implemented? The Rav: “The teaching is accomplished by osmosis, by imitation… The bechor sets an example for the other siblings and contributes to their growth and spiritual development.” Indeed, this is precisely why Gd has declared the Jewish People as his firstborn (Shemos 4:22). Our mission vis-à-vis the nations of the world was never meant to be realized through power, dominance, or control. Rather, we were called upon to be a “light unto the nations,” (Yishayahu 49:6) to teach the world - primarily by example – of the preeminence of the Divine norm and its ethical value system; in a word, to be a kiddush HaShem - to act in such a way that our deeds
sanctify and glorify Gd’s greatness!
The Rav asserts that this mission of the bechor was assigned to the maternal firstborn, hence, the bechor which “opens the womb” for the first time. Perhaps a source for this can be found in the Talmud (Niddah 30b) which depicts the womb as a beit midrash in utero where the fetus is taught the entire Torah. And while it is certainly true that this portrayal applies to all pre-borns, could it be that in this regard, the first baby boy sets the precedent and becomes the model for all his younger siblings. He, already a student at birth, already spiritually impregnated with the teaching norm, now assumes his primary task as the bechor in the family. And all this, originating in the mother.
In another aspect of this mitzvah, the actual ceremony of the Pidyon HaBein appears somewhat strange. Why, the Shemen HaTov (Bo, p.104) wonders, should the sanctity of the bechor be redeemed at all. After all, shouldn’t the status of kadosh be highly prized – and retained - rather than removed and forfeited through an act of redemption?1
To this question, the Shemen HaTov2 makes a startling observation. Insofar as the bechor is concerned, there are essentially two types of kedusha. The first is innate, a holiness automatically granted by the Almighty to the firstborn. The bechor had nothing to do with the bestowal of this sacred gift. No effort was expended, no merit deserving of reward. The second kind of holiness is not intrinsic, but extrinsic. It speaks to the measure of sanctity that is acquired, not inherently born with; a holiness attained and earned by dint of
1. See Aruch HaShulchan, Yoreh Da’eh 305:37 for an additional and ingenious answer
2. See also Darchei Mussar, Bo, p.111
diligent effort and unstinting resolve.
In the mitzvah of Pidyon HaBen, when the father “purchases” back his son with the token five selahs, the transaction is a conditional one. “Yes,” says the kohen, “you may lift away and nullify the innate kedusha from your son via this halachic mechanism of pidyon, but you may only have him back if you – the parents - resolve to restore and replace his kedusha. How? To ensure that this time, his kedusha will be acquired and attained by your commitment to fill his young spiritual neshama with an overflow of Torah, by your mission to instill within him the desire to toil in studying Torah so that its kedusha becomes an integral part of his Jewish identity. And even more, your determination to expose your son’s impressionable personality to your middos tovos, concretized in behaviors of good deeds. If you – the father, and by extension, the mother as well – can promise me this, then you may have your firstborn son back!”
Indeed, as the Sefer HaChinuch avers (Bo, Mitzvah 18), that which is most precious to us, that which we tirelessly labor for so long, that first culmination of our most fervent prayers - it is that that must be given over to Gd, for all that we possess belongs to Him. “The earth and its fullness is Gd’s, the world and those that live in it.” (Tehilim 24:1) And when the Almighty, in His merciful grace, allows us to enjoy these priceless gifts, we do so only as His loyal stewards. We must thus demonstrate, through the good of our actions, that we are deserving and so blessed to have been chosen to be the recipients of His wonderful beneficence.
And to think that all this, taught to us in the deeper meanings of the mitzvah of Pidyon HaBen!
TORAH 4 TEENS
BY
TEENS
BATYA SARNA MADRICHA
FEELING HASHEM’S PRESENCE
NCSY ISRAEL
As the end of the makkot approaches, Hashem makes the Egyptian opinion of bnei Yisrael and Moshe more favorable. Bnei Yisrael is at a climactic point; the Egyptians have been ridiculed and punished over and over again. Why, then, is it important to Hashem that they feel positively towards the Jewish people?
The Ramban answers this by explaining that this made clear that the makkot came from Hashem and not Bnei Yisrael. The Mitzrim must have said to themselves, ‘We too have acted destructively, but it is clear that Hashem is on Bnei Yisrael’s side’.
The era of the makkot was very different from the times we are living in now, as Hashem’s hand is not as obvious to us now as it was during our glorious escape from Egypt. We must remember, especially during these times, that we are here carrying out the direct orders of Hashem. Whether or not we tangibly feel His presence, regardless of what other nations think of us, it is this knowledge that will help us through the darkness.
AVIGAIL ROSENSWEIG 9TH GRADE, RAANANA
A POLISHED GEM
In Parshat Bo, we read about the last three plagues that G-d brings down upon Egypt. One of those plagues is the plague of darkness.
In גכִּ קוספ ,י קרפ, which reads: שיא ואר-אל
לארשי ינב we get a descrip, tion of how the plague was for both the Jews and the Egyptians.
According to ןי’זירמ לארשי ’ר, the part of the pasuk that says רוא היה לארשי
"םתבשומב isn’t talking about actual light that you can see. It is talking about the Divine light that each person of the Israeli nation has inside them, and we see it more or less based on the person’s position, spiritually, physically, and emotionally, hence the phrasing “םתבשומב”.
He compares it to precious gems. You don’t realize their worth and beauty when they’re covered in dirt and grime, only when they’re surrounded by gold and silver.
What לארשי ’ר is trying to teach us here is that when a person is going through a hard time, they’re covered in sadness, and sometimes, we don’t see their worth for what it actually is, so we mock them. What we should be doing is helping them find the light inside them, because once you find that spark of Divine light, it shines through the
darkness.
That is why לארשי םע had light during the plague of darkness. Because they finally began to find hope again.
During this war, many of us are also going through a very rough time, and are struggling to fend off the darkness that is sorrow and sadness. That is why we must all do our part to help others around us find hope again.
