OU Israel Center Torah Tidbits - Parshat Va'eira 5785
New Under the Sun?
MIDEI CHODESH
Rabbi Shmuel Goldin
Page 20
B'CHODSHO
Our Holy Mission
Is This Any Way to Introduce a Hero?
BY RABBI Faculty, OU Rabbi Emeritus, Torah, Englewood
Rebbetzin Dr. Adina Shmidman
Page 56
With the month of Nissan upon us, we return to the story of our nation’s birth, as Moshe rises to leadership and the exodus again unfolds.
Moshe’s yearly introduction in the text, however, is cause for pause. For some reason, the Torah chooses to introduce the birth of the greatest leader we have ever knownin the most innocuous way possible.
“And a man went from the House of Levi and he took a daughter of Levi. And the woman conceived and gave birth to a son.”
Questions abound:
Why does the Torah depart from its usual mode of describing an individual’s birth?
What does the seemingly superfluous phrase “and a man went…” indicate?
Why does the Torah omit any mention of Moshe’s lineage- to the point where even the names of his parents are deliberately omitted?
Above all, is this any way to introduce a hero?
Compounding these questions is the fact that the omitted information concerning Moshe’s lineage is ultimately included in the
Parsha that follows given at that particular of another article).
If the information eage is eventually the first place?
Numerous commentaries sues before us…
Working within Ibn Ezra suggests birth, the Israelites Egypt. Through went,” the Torah Amram “went” other in order to
Perhaps the Ibn that Yosef’s plan Egypt has, by this inally meant to Egyptians in the ites are assimilating
The Ramban, Ibn Ezra’s interpretation, rah would have cerning a journey city to another. Instead, maintains lalachet, “to go,” when a new and be taken. By stating, man went,” the ram’s courageous spite of Pharaoh’s
The Ramban’s
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Meir
IMAGE Photographed by Yair Sredni
My name is Yair Sredni. I live in Moshav Hemed. My family made Aliya back in 1990 from Palo Alto, CA. I will be turning 41 this month, and I have just finished my 3rd Miluim period up North. This photo was taken last month while I was in Miluim patrolling the North border near Mt. Hermon. The photo shows
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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
Shortly after my family moved to Givat Ze’ev, we were standing in our garden. As a housewarming gift, my brother-in-law brought us a grapefruit tree (or what would become a grapefruit tree), and we all planted it together in the garden. We had a ceramic planter that had broken and all that was left was the neck of it, which we decided to put around the tree. I reflected that now we can fit this planter over the tree because the tree is so small. Yet, if we water it properly and make sure it gets enough sun, it will grow and soon enough we won’t even be able to imagine how we got this tiny planter around its trunk. Fast forward to today, and the tree is gigantic. The planter is long gone. Since we put the necessary work into it, the tree has grown to tremendous heights, and it produces tons of grapefruits for us to enjoy every single year.
I take this philosophy into work with me every day. I see the fruits of the hard labor of the incredible OU Israel staff in all the amazing programming that we run. Sometimes,
In loving memory of our beloved mother
Debbie Kali, Shoshi Meerkin Schlissel and family
as Executive Director of OU Israel, I have to make very tough decisions. One of those tough decisions, which I made together with our Camp Dror team in May, was to cancel Camp Dror for the summer of 2024. It was not an easy call by any means, but there were many safety concerns at the time, especially for a camp that takes place in the north while the war against Hezbollah was still ongoing. Because we knew that many kids, parents, and staff literally look forward to it all year long, the Camp Dror team spent many hours meeting and discussing this decision, in order to make sure it was the right one. In the end, I believe that canceling camp that summer was the right decision.
As I sat in these meetings, I couldn’t help but think back to my visit to Camp Dror in the summer of 2023 with Rabbi Dr. Josh Joseph, OU Executive Vice President and COO. We met so many people at camp that told us how much Camp Dror meant to them. We were both extremely impressed at the quality of the camp, from the values and Torah being imparted at the camp, to the tremendous amount of fun everyone was having.
There were two experiences I had at that time that were on my mind when we discussed the camp’s closing for 2024. One was how moved we were by all those who came over to us to request that Camp Dror be extended for a longer amount of time than the 2.5 weeks it currently was. Even a few more days, to stretch it to a full 3 weeks, was something that would be significant to them.
JANE MEERKIN
The second was how people asked us for more staff focused on ruach, bringing more passion and energy to the camp, for the following year. As I thought about these two requests in the decision to cancel camp for 2024, I decided that when camp comes back, we need to fulfill these two requests.
That is why I am so proud to announce that Bezrat Hashem this summer Camp Dror will be coming back, greater than ever. Instead of 17 days, it will be a full 3 weeks, 21 days. Our staff will expand, with staff dedicated to bringing so much great spirit to camp. B’ezrat Hashem, this will enhance camp in so many ways and make it even better than before.
OU Israel knows that the informal education of summer camps are crucial for our childrens’ social and spiritual growth. I’m sure those of you who went to summer camp have stories, memories and experiences that stick out in your mind that made camp so memorable. This summer we will Bezrat Hashem be running six OU Israel camps. Besides Camp Dror, there will be two NCSY Chai summer programs - one for girls and one for boys, also for three weeks. In addition, for the first time ever, Yachad Israel has expanded to three summer programs: Yachad’s Nofesh camp for adults with special needs, a two week camp on the Camp Dror campus, Amichai Vocational Integration, and Nofesh L’Noar, a five-day pilot program also on the Camp Dror campus. These programs are meant to give their participants, as well as their families, the summer that they so desperately need. We know how important it is to plan the
opening of camp as far in advance as we can, so that participant families can be settled in their own plans for the summer. Therefore, under the tremendous leadership of Esti Moskovitz, Director of Anglo Engagement and Programming in Israel, the programming has been put together in a beautiful organized fashion. I’d like to take the opportunity to thank Cindy Weisel as well as the NCSY staff and the Yachad staff, for the hard work they are putting in during the year for not only the regular programming they do, but also a special shout-out for all they are doing to put together the summer programs to take place this coming summer.
I also want to take the opportunity to thank Chaim Pelzner, who ran Camp Dror for so
In loving memory of our father
Meyer “Mike” Weitz z”l
Toba Goldberg, Gary Weitz, Joclyn Stern
number is 157,600. The total count of the army age men is 603,550 without the tribe of Levi.
many years. He has decided to put his focus on the Teen Centers we have throughout the country, as well as the Chaverim Makshivim hotline, enabling thousands of teenagers across Israel to be helped and inspired on a daily basis to be contributing members of the State of Israel. Chaim, we appreciate all of your help and everything you are doing, especially helping our Camp Dror team transition. I know that the values that you brought to Camp Dror will continue to inspire campers and staff for many more decades.
The people travel and camp with the Mishkan in their midst. Physically and metaphorically. We travel our history with G-d in our midst. While the distinct feeling you get in the detailed description of where each tribe encamped is the feeling of an army encampment, there is another layer of meaning. Yes, regimented. Specific. Detailed. Organized. But an army for which purpose? To fight the anticipated foes in the Land of Israel? Or to be the army of Hashem? A fighting army with its G-d in its midst? Or both?
The message of the grapefruit tree is so important. When you plant the seed, the small tree, and you work hard, digging and watering and caring for it, the investment you put in will produce tremendous fruits for the future. The time and care we put into our children, to educate and to guide them, will tangibly result in a better future for us all.
descendants of Levi, son of Yaakov. Their lineage, at quite some length, is given in the next aliya.
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I look forward to seeing everyone at camp. I encourage everyone to sign up as soon as possible, as space is limited!
To learn more about each camp and to register:
Camp Dror: campdror.com
NCSY Chai Girls: chaigirls.ncsy.org
4th aliya (3:1-13) Aharon’s sons’ names were Nadav, Avihu, Elazar and Itamar. Nadav and Avihu died without children. Elazar and Itamar serve as Kohanim with Aharon. Take the Leviim: they are to serve Aharon. The Leviim are responsible for the Mishkan: to support the Kohanim and the people, to facilitate the running of the Mish kan. The Leviim shall take the place of the first-born, who became obligated to me when saved in Egypt.
NCSY Chai Boys: chaiboys.ncsy.org
Yachad: Contact Aviyah at Atkina@o
5th aliya (3:14-39) Count the tribe of Levi by households, from 1 month and older: the households of Gershon, Kehat and Merari, the sons of Levi. The sons of Gershon, Kehat and Merari are listed. Gershon’s family, from a month and above, is 7,500. They camp to the west of the Mishkan. Their task was to transport and be responsible for the curtains and coverings. Kehat numbered 8,600, camping to the south. They were responsible for the vessels: Aron, Menorah, Table, altars. Merari numbered 6,200, camping to the north. Responsible for the structure of the Mishkan; the walls, supports and beams. The total of the tribe of Levi is 22,000. On the front side, the east of the Mishkan, Moshe and Aharon and families camped.
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Wishing you all an uplifting and inspiring Shabbat,
Rabbi Avi Berman
There are 2 groups mentioned here: Kohanim and Leviim. The lineage of the Kohanim is given. It just doesn’t take much room. Because Aharon is a Kohen and his sons. But he only has 2. So the entire lin eage of the Kohanim is 3 people. The Leviim, on the other hand, are an entire tribe,
Executive Director, OU Israel aberman@ouisrael.org
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And Merari the structure of the building. 6th aliya (3:40-51) Count all the firstborn of the age of a month and above. The Leviim are to replace the firstborn. There were 273 more
Rabbi
FROM THE DESK OF RABBI MOSHE HAUER
OU EXECUTIVE VICE PRESIDENT
Integrity and Geulah
Personal integrity is a basic value to which our Sages attached great value, even referring to it as mi’yesodei hanefesh, a foundation of the soul (Shaarei Teshuva 3:184). Our parsha demonstrates that it is also the foundation of our national destiny.
Why were we redeemed from Egypt? Why should one group of oppressed slaves be singled out from all others for miraculous redemption? As our Parsha makes clear (Shemos 6:4-5), it is only because G-d keeps His word. “I established My covenant with them to give them the land of Canaan… and I heard the cries of the Jewish people whom the Egyptians are enslaving, and I remembered My covenant.” As Rashi further underscores, G-d was telling Moshe that as long as the promise he had made to the Jewish people remained unfulfilled, He was not measuring up to His own signature quality of truth. G-d’s integrity,
His commitment to keep His word, is the key to the fulfillment of the destiny of our people.
Yet it may be our integrity that is no less key to that fulfillment. G-d invokes His promise in response to Moshe’s expression of frustration that ever since he had embarked on his mission to redeem the Jewish people in G-d’s name, things had instead gone from bad to worse. Moshe felt compelled to live up to the promise that he had made to the Jewish people, and it was his commitment to keep his word that aroused G-d to fulfill His own promise. Our commitment to keep our word will move G-d to keep His.
This may shed light on a classic Talmudic passage which describes a period of history, ikveta d’meshicha, a pre-Messianic period when one can already hear the redemption’s approaching footsteps. This period is characterized by serious moral failings and associated difficulties, including the absence of truth (Mishna Sotah, 9:15). Evidently our lack of integrity delays redemption and the fulfillment of our destiny.
In 13th Century Spain, Rav Moshe of Coucy (Sefer Mitzvos Gadol, Positive Mitzvah no. 74) offered an even more basic and sobering reason for our failures of integrity to delay redemption. His words are critical and relevant and should inform our own communal values and perspective.
I have exhorted the exiles of Yerushalayim found in Spain and other Western nations that as we experience this prolonged period of exile, it is incumbent upon us to discard the
is reluctant to send Yishmael away and Yitzchak seeks reconciliation with Yishmael and seeks to bless Esav.
falsehood of the world and to instead firmly uphold G-d’s signature attribute of truth. They must not lie to either Jew or non-Jew nor mislead them in any way even when technically justified, as it is written (Tzefanya 3:13): “The remnant of the Jewish people shall neither commit injustice nor speak lies; deceitful speech will not come from their mouths.” If they behave in this way then when G-d will come to redeem them, the nations will recognize why, as they are a people of truth who share a Torah of truth. If, however, they interact with non-Jews deceitfully, the nations will instead say: “Have you seen what G-d has done, making thieves and swindlers His chosen?!” … G-d dispersed us in our exile to attract converts to our belief system, but who would be attracted to us if we are dishonest in our dealings with them?!”
6th Aliya (25:1-11) Avraham marries Keturah; they have 6 sons. All that Avraham has goes to Yitzchak; these are sent eastward with gifts. Avraham dies at age 175; he is buried by Yitzchak and Yishmael in Ma’arat Hamachpelah. Yitzchak is blessed by G-d: he lives in Beer L’chai Roi. The transition from Avraham to Yitzchak is complete. While G-d has been a silent partner in this parsha, here He completes the generational transfer – He blesses Yitzchak. The Jewish people will be Yitzchak and not Yishmael.
7th Aliya (25:12-18) The generations of Yishmael are enumerated. Yishmael dies. His descendants dwell from Egypt to Assyria. Yishmael’s story is brief. He has numerous and powerful offspring. The brevity
All of us can and should stand strong in making honesty and integrity the foundation of our individual lives and of our communal values, serving as an example to the world and opening the door to G-d fulfilling for us His magnificent promise of redemption.
A SHORT VORT
and our next step will be to plant a fruit tree. I never thought of myself as being the agricultural type, but the feeling of settling and planting a portion of Eretz Yisrael, has been truly euphoric. Iy”H, when we plant our tree, and eat the fruits that will grow one day, I think we will be able to truly appreciate that unique Kedusha found in the fruit of Eretz Yisrael!
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is to emphasize that the Torah is not as interested in the history of power as in the history of the covenant of G-d with the Jewish people. And that will be told at great length.
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HAFTORAH CHAYEI SARAH 1 KINGS 1: 1-31
The theme of this week’s haftorah echoes the theme in our parsha which mentions both the death of Sarah and Avraham.
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 significant personalities - the High Priest and the commander of King David’s armies - to
BY RABBI CHANOCH YERES
R av, Beit Knesset Beit Yisrael, Yemin Moshe
When Avraham addresses the people of Cheit, trying to acquire a burial spot for his wife, he says “Ger V’Toshav Anochi Eimachem” (23:4) “A Stranger and a Resident am I with you”
This seems to be a contradiction. If one is a stranger than he is not a resident, if he is a resident than he is no longer a stranger. What did Avraham mean?
To conclude, when you buy your Tu B'shvat fruit this year, don’t search for those dried apricots and banana chips imported from Turkey. Rather, head over to the fresh produce and buy yourself some nice juicy Kedusha-filled Jaffa oranges and thank Hashem for bringing you to this land in order , imbibing that Kedusha in every bite that you take!!
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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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 VA’EIRA
Parshat Va’eira is the transition from Divine promises to Divine action. Responding to Paro’s first refusal at the end of last week’s Parsha, G-d assures Moshe that He will release the Jewish people from slavery and bring them to the Land of Israel. After Moshe’s reluctance, Moshe and Aharon are sent to Paro. The first seven plagues occur: blood, frogs, lice, wild animals, animal disease, boils, hail. Paro responds in fits and starts, at times acquiescing then changing his mind.
1ST ALIYA (6:2-13)
In response to the futility of Moshe’s approach to Paro at the end of last week’s parsha, G-d responds firmly and definitively: I am G-d, a name unknown to the Avot. I promised them the Land of Israel. I heard the people’s cries. And I remember the covenant. So tell the people: I, G-d, am taking them out, saving them, redeeming them, bringing them to Me, bringing them to the Land. The people cannot hear due to their burdens. G-d tells Moshe to go to Paro. He objects: the people didn’t hear me, how will Paro?
Mazal Tov to Herby & Debbie Dan and family on the birth of a grandson
In this aliya, G-d establishes the most fundamental of Jewish beliefs: G-d’s direct intervention in Jewish history. Up until now, we know G-d as the One who Promises to Avraham that he will be given the Land of Israel. But we have yet to see this promise become a reality. The promise of the Land has not been granted.
Everything changes now. Now, for the first time, instead of man having to search, to peer behind the scenes for the Divine, He tells us exactly what He is going to do. And it happens immediately. He tells Moshe and the people in vivid Technicolor detail exactly what He is going to do: take them out, save them, redeem them, bring them to Him, bring them to the Land.
We will see this even more vividly in the plagues themselves; He will say what He is going to do today or what He will do tomorrow. And then He does it immediately. That is why there are 10 plagues. He wants to demonstrate over and over that He is controlling the world and hence also, human history.
2ND ALIYA (6:14-29)
The lineage of Reuven, Shimon and Levi is outlined. Including the birth of Moshe and Aharon. These are the Aharon and Moshe who G-d commanded to go to Paro. The ones who speak with Paro. Perhaps Moshe’s lineage is given in order to highlight that he is not a leader by dint of lineage. He is not from the first-born son Reuven. Nor from the first-born son of Levi. Nor even the first-born son of Amram. Moshe
is not a leader by dint of lineage.
3RD ALIYA (6:30-7:7)
G-d tells Moshe to go to Paro. Moshe objects: I am tongue-tied, how will Paro listen? G-d tells Moshe: I am making you Paro’s judge and Aharon your mouthpiece. I will harden Paro’s heart. He will not listen to you.
Here the detail of what will transpire begins. By normal political measures, Moshe knows he will not be successful. He, weak. Paro, powerful. But he is told that he and Paro are but pawns in the Hand of G-d.
4TH ALIYA (7:8-8:6)
The plagues begin. Go to Paro in the morning when he goes to the river. In this you will know that I am G-d; the water will turn to blood. Moshe warns Paro. Aharon hits the water; it turns to blood. The sorcerers do it. Paro does not listen. The 2nd plague: come to Paro and tell him G-d says to let My people go and serve Me. If not, frogs will invade your home, bed, ovens, and slaves' homes. Aharon raises his staff and the frogs invade. Paro calls Moshe and requests he pray for this to stop.
The first 2 plagues, blood and frogs, come from the water. Water immediately makes us think of Creation: the spirit of G-d hovered over the waters. Water is beginnings: in Breishit, the beginning of the world. Here, the beginning of the Jewish people.
And the plagues will start low and ascend. What is lower than ground level? Water, which gathers on lower ground. The first 2 plagues are from the water. 4 and 5, wild animals and animal disease are on the land. And 7, 8, 9, hail, locust swarm and darkness are from the sky.
This too harkens back to Creation: first
there was water. It separated to make the heavens, the sky. And the water was split below to make dry land appear. The plagues target the very things formed in the dawn of Creation.
5TH ALIYA (8:7-8:18)
Moshe prays, the frogs stop, Paro reneges. 3rd plague: Aharon raises his staff; lice invade man and beast. The sorcerers unsuccessfully try to imitate; it is the hand of G-d. Paro does not listen. The 4th plague: Go to Paro in the morning when he goes to the river. Tell him: there will be wild beasts in Egypt but not in Goshen. In this you will know that I am G-d in the midst of the land.
The placement of the end of an aliya is a type of commentary. In our parsha it would make sense to have aliyas end nice and cleanly with the end of one plague – at the paragraph break. But both this aliya and the next conclude similarly: so you will know that I am G-d.
The 1st, 4th and 7th plagues begin with Moshe meeting Paro at the water in the morning. And each repeats the same phrase: so you will know… The 1st is so you will know I am G-d. The 4th, so you will know I am G-d in the midst of the land. And the 7th, so you will know there is none like Me.
These are the 3 pillars of Jewish belief. There is a G-d. He is our G-d, meaning, involved in the world. And He is One.
6TH ALIYA (8:19-9:16)
The plague of beasts happens. Paro agrees to allow the people to leave to celebrate in the desert. Moshe prays for cessation of the plague. Paro changes his mind. The 5th plague: Come to Paro, the animals will be smitten with disease, though
not those of the Jewish people. Paro checked, saw that it was true. But hardened his heart. The 6th plague: Moshe, throw dust in the sky in front of Paro. It became boils and blisters on animals and people. G-d hardened Paro’s heart. 7th plague: Moshe, go to Paro in the morning. With this plague you will know that there is none like Me.
Plagues 4 and 5, wild animals and animal disease attack only the Egyptians, not in Goshen. This is to teach that G-d is involved in the activity of man, distinguishing between evil and good.
Turning water to blood was an attack on the Egyptian god; hence you know that I am G-d. Here the plague distinguishes between people, the Egyptians and the Jews to teach: I am G-d working in the midst of the land. And the last plagues come from the sky – He controls the sky, the powers, the cosmos. None but Him.
7TH ALIYA (9:17-35)
Hail will rain down and kill all in its path. Moshe raised his staff and hail rained down amidst thunder, with fire. Paro called Moshe and Aharon: I have sinned; G-d is righteous. Pray to remove this and I will let you go. Moshe did so. Paro refused to send the people out.
While the plagues have a very clear order, Paro’s reactions do not. He softens, allowing them to leave to celebrate. Then changes his mind. Here, he agrees that he has sinned. This is a very impressive acceptance of
responsibility. He is contrite. And then changes his mind.
While this demonstration of G-d’s involvement in the world is unprecedented, man nonetheless remains stubborn.
The Parsha ends after 7 plagues. The last 3 will be in next week’s Parsha.
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This story is the most noted story in Jewish life. Daily mention in our prayers. In the Shema. In Birkat Hamazon. Mentioned in Kiddush. And the seder. For 2 reasons. 1. Because it represents a radical innovation in religious belief. G-d as Creator is a core belief. G-d as Judge, rewarding and punishing is a core belief. But the notion that G-d intervenes in the world, in shaping human history, in drawing the Jewish people to Him, to bring us to the Land of Israel – the G-d of history is introduced here. We are spoiled in our time, as we see the G-d of history in our return to the Land of Israel. To us it is self-evident. We see it with our own eyes. The G-d of history is introduced to us here in our Parsha. And 2. Because overt perception of G-d is, well, hard for us. G-d’s Hand is hidden in this foggy world of ours. He created it that way – the Hebrew word for world is olam, similar to ne’elam, hidden. But to perceive His Hand as shaping history requires great faith and insight. Oh, how many have chosen in our time, due to the eclipse of His Face, the lack of our ability to see His Hand in our history in the Holocaust, oh how many have abandoned Him. This story of Egypt is as if He says to us: I am going to show you My Hand once. Just once. Pay attention. It won’t happen like this again. But I am doing it because I know how difficult it is for you to see Me. My Hand is revealed in Egypt, in the plagues, in the crossing of the sea. I know all too well
that you, My Jewish people will live in the future in the thick fog of life, when seeing My Hand is oh so difficult – you will refer back, many times, in prayer, in mitzvot to this glorious sunny, clear day of My Hand. And you will know that as my Hand was so clear and obvious then, so too is My Hand, while obscured in the fog of life, nonetheless present now.
HAFTORAH
YECHEZKEL 28:25 - 29:21
This week’s haftorah opens with a reference to the return of the exiles. It spotlights a theme found in the parshat hashavua in which Hashem promises: “I will take you out of the suffering of Egypt.” The prophet Yechezkel continues to describe the destruction that will be brought on Pharaoh and Egypt. This theme is reminiscent of the major theme found in the Torah portion - the devastation that Hashem brought upon Egypt.
Yechezkel describes what will occur at the time of the ingathering of the exiles: “When I gather in the house of Israel from the peoples among whom they have been scattered, and I have been sanctified through them in the
A SHORT VORT
eyes of the nations, then shall they dwell on their land that I gave to My servant, to Jacob. And they shall dwell upon it securely…”
The prophet then continues to convey a prophecy regarding Pharaoh and Egypt in which he describes the fall of the Egyptian empire.
Hashem warns that the land of Egypt will be desolate for forty years. After that time Hashem will return the people to the land to re-inhabit it, but it will no longer be a significant nation that will be a player on the world stage.
STATS
14th of 54 sedras; 2nd of 11 in Sh’mot. Written on 221.8 lines in a Torah; (16th).
16 parshiot; 8 open, 8 closed.
121 pesukim - ranks 20th (4th in Sh’mot) 1748 words - ranks 15th (3rd in Sh’mot).
“We will go for a three-day journey into the wilderness” (8:23) - )גכ:ח(
Why did Moshe distort the true nature of their goal of complete freedom from Egyptian bondage by only asking for a .three-day retreat? Obviously, Moshe wanted to secure the absolute and unconditional release of the enslaved Hebrews Rabbi Moshe Isserles (The Ra’Ma 1530-1572) points out that Moshe adopted G-d’s strategy. This was a way to ensure punishment for Pharoah. If Pharoah would be presented with the unreasonable demand to release all the slaves in one fell swoop, his denial would be understood and justifiable by the masses. Moshe, therefore, was instructed by G-d to request only a three-day excursion to celebrate their G-d, which is a tolerable request. Upon refusal of such a reasonable request, he clearly demonstrated his stubbornness and deserved punishment.
Another idea was given by Dr. Yoshi Firgon that perhaps it was MIddah Knegged Middah. Pharoah transformed the Hebrews from initially, a free people living in Egypt into a people of bondage through stages, stealth and deception. “Come, we must deal shrewdly with them” (1:10). So too, G-d instructed Moshe to use the same strategy to free the Hebrews from bondage, in deception through stages and minor requests for a three-day vacation. Shabbat Shalom
THE PERSON in the parsha
THE PERSON IN THE PARSHA
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS
From Success to Self-Worship
In preparation for this week’s parsha column, I did a search for famous quotes about success. I found hundreds of examples of high-sounding praises of success, ranging from Winston Churchill’s, “Success consists of going from failure to failure with no loss of enthusiasm,” to Benjamin Disraeli’s, “Success is the child of audacity.”
My own experience with successful individuals is based upon both my career as a psychologist and my years as a pulpit rabbi. Long ago, I was part of a mental health clinic in suburban Washington, D.C. The clientele consisted mainly of “high profile” government officials whose identity I am forbidden to disclose to this very day. From those famous, colorful, and, yes, successful clients, I learned much about the downsides of success.
As a rabbi, I would often wish success, or hatzlacha, to individuals who sought my blessing in their professional careers or for personal projects. I cannot tell you how many of those individuals returned to me with the following complaint: “Rabbi, I credit you with the success I have achieved, but you failed to warn me of the challenges that inevitably accompany the achievement of success.”
In this week’s Torah portion, Va’era (Exodus 6:2-9:35), we encounter the Pharoah of ancient Egypt, a very successful and extremely powerful man. With his success
came the cruel arrogance and unbending stubbornness which eventually led to his downfall.
The Midrash Rabbah (section 8, paragraph 3) informs us that so great was his success that he declared himself to be a god and indoctrinated his subordinates to worship him as a deity.
He went so far as to convince others that he was beyond human bodily needs and that the River Nile, the ultimate symbol of Egyptian religion and culture, was his own creation.
The great Mussar Master, Rabbi Chaim Zeitchik, of blessed memory, waxes eloquent in his description of the moral and psychological flaws of those who are inebriated by their success in life. I should mention that Rabbi Zeitchik was a student of the Novardik Yeshiva in pre-Holocaust Eastern Europe, a disseminator of its teachings who spent the Holocaust years as a prisoner in Siberia and who left behind a treasure trove of brilliant moralistic essays. Many of those essays are included in a collection entitled Ohr Chadash.
He reflects upon the above midrash as follows:
“The humans who made gods of themselves were drunk with success, crazed by their astounding achievements in life and by the extent of their capabilities. Their reign was so effective that they began to believe in their own powers and became certain
that they were unique individuals, unlike all others. They experienced themselves as messengers from above, as possessors of hidden knowledge. They were convinced that they were granted divine authority and magical abilities to rule the world.”
Rabbi Zeitchik apparently had a thorough mastery of midrashic literature, for he can draw from a wide reservoir of such sources to prove his major thesis: Success breeds arrogance and self-centeredness, which surprisingly transmute into literal self-worship.
Thus, he cites the Midrash Yalkut Ezekiel, chapter 28 item 367, which enumerates four historic figures who made gods of themselves and were harmed in the process. Besides the Pharoah of Egypt mentioned earlier, the list includes Hiram king of Tyre, Nebuchadnezzar of Babylon, and Yehoash king of Judah. He comments elaborately on all four of these self-proclaimed deities, but I found his analysis of Yehoash’s illusion of grandeur particularly insightful.
You may recall from your study of the Book of Kings that Yehoash was confined as a youth in no less a secret hiding place than the Holy of Holies, the inner Temple sanctuary which was off limits to all but the High Priest on Yom Kippur.
Yehoash had a mentor, Yehoyada, whose tutelage he followed punctiliously, always doing what was correct in the eyes of the Lord. But the midrash relates that upon Yehoyada’s death, the princes of the tribe of Judah gathered about Yehoash and declared him divine. They insisted that all who entered the Holy of Holies were punished by death, but that he hid therein for several years and survived. They, therefore, concluded that he must be a god.
Tragically for all involved, Yehoash concurred with their conclusion and accepted the mantle of the divine god. Rabbi Zeitchik maintains that we need not be astonished that a disciple of Yehoyada who kept all the Almighty’s mitzvot impeccably would suddenly revert to blatant, and senseless, idolatry and declare himself a god.
We can understand this seemingly inexplicable transformation of Yehoash, argues Rabbi Zeitchik, if we consider Yehoash’s life experience from his childhood until his mentor’s death. It was a life of success, indeed miraculous success. What greater success can a person enjoy than survival in the attic of the Holy of Holies, a chamber even more sacred than the Holy of Holies itself? Such success could easily have gone to Yehoash’s head and led him to affirm that he had divine powers and could be called a god.
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We can, nevertheless, wonder about his compliance with his royal advisors. Are we not to assume that his teacher Yehoyada, who taught him all there is to know about the sin of idolatry, had also instructed him not to make a god of himself?
To answer this question, Rabbi Zeitchik refers us to a work by Rabbi Yonasan Eybeschutz, an outstanding Torah scholar of the eighteenth century. The work is a commentary on the haftarot entitled Ahavat Yonasan and can be found in the haftarah for Parshat Shekalim.
There, Rabbi Eybeschutz explains that of course Yehoyada taught his royal pupil all about the prohibitions of worshipping false gods. But Yehoyada could not imagine in his wildest dreams that a person could come to think of himself as God. He could not imagine
that a normal human being could be foolish enough to become so crazed, so possessed by the demon of excessive success, that he would come to consider himself a god.
Little did Yehoyada know that there are indeed such individuals, people so drunk by their mundane successes that they consider themselves godlike. He could not conceive of flesh and blood humans who feel that they are immune to error and need never consult others for advice and who identify as quasi divine beings to whom we all owe unquestioning loyalty and total obedience.
Whereas the midrash only identifies four such individuals, history and current events indicate that success can overwhelm reason and result in people in power who think of themselves as gods and demand that others assent to their delusions.
A fascinating glimpse into our historical journey can be gained from a study of Takanot.
This study can also powerfully inform our own experience. Allow me to explain…
With the month of Nissan upon us, we return to the story of our nation’s birth, as Moshe rises to leadership and the exodus again unfolds.
law, in several critical ways:
Parsha that follows (why the information is given at that particular point is the subject of another article).
Gezeirot are universal and permanent. Takanot can be limited by time and place.
The instituting of Gezeirot ceased shortly after the redaction of the Talmud. Takanot are mandated to this day.
If the information concerning Moshe’s lineage is eventually shared, why is it left out in the first place?
Numerous commentaries address the issues before us…
Torah Sheb’al Peh, Judaism’s oral law, features a number of discrete sections. Populating one of these sections are Takanot, rabbinic edicts designed as “course corrections,” within the law. The very title of these laws emerges from the Hebrew term l’takein, to “correct” or to “fix.”
Most importantly, Gezeirot are based upon Torah laws seen by the rabbis as in need of protection.1 In contrast, Takanot are not necessarily based on existing Torah law, at all. Their topics are wide ranging and varied, indicative of needs perceived by the rabbis of the time.
Moshe’s yearly introduction in the text, however, is cause for pause. For some reason, the Torah chooses to introduce the birth of the greatest leader we have ever knownin the most innocuous way possible.
“And a man went from the House of Levi and he took a daughter of Levi. And the woman conceived and gave birth to a son.”
Simply put, Halacha authorizes the rabbis of each generation to mandate Takanot, new laws, based on communal need and changing circumstance.
Questions abound:
Why does the Torah depart from its usual mode of describing an individual’s birth?
Takanot are distinguished from Gezeirot, laws created by the rabbis to protect Torah
What does the seemingly superfluous phrase “and a man went…” indicate?
MAZAL TOV to the parents
Why does the Torah omit any mention of Moshe’s lineage- to the point where even the names of his parents are deliberately omitted?
Hadasa & Zev Montz on
Working within the realm of pshat, the Ibn Ezra suggests that, at the time of Moshe’s birth, the Israelites lived in many cities in Egypt. Through the phrase, “And a man went,” the Torah is simply informing us that Amram “went” from one Egyptian city to another in order to marry Yocheved.
Perhaps the Ibn Ezra intends to emphasize that Yosef’s plan for his family’s descent into Egypt has, by this point, broken down. Originally meant to remain separate from the Egyptians in the land of Goshen, the Israelites are assimilating into their surroundings.
That is why the study of Takanot provides a captivating glimpse into Jewish history. Through a review of these laws, we can begin to understand the ever- changing needs of Jewish communities across the ages. Takanot reflect the issues that the rabbis of a particular era, in a particular place, felt the need to address. The challenges facing the Jews of that time and place are thus mirrored in the mandates of their teachers and leaders.
The Ramban, however, takes issue with the Ibn Ezra’s interpretation, arguing that the Torah would have no reason to inform us concerning a journey taken by Amram from one city to another.
Sometimes, however, Takanot can speak to us of constancy rather than change.
Many phenomena repeat themselves in our history; reflecting the observation of King Shlomo in Kohelet “There is nothing new under the sun.”
Above all, is this any way to introduce a hero?
the birth of a son and to the grandparents
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Compounding these questions is the fact that the omitted information concerning Moshe’s lineage is ultimately included in the
Instead, maintains the Ramban, the verb lalachet, “to go,” is often used in the text when a new and difficult step is about to be taken. By stating, Veyeilech ish, “And a man went,” the Torah underscores Amram’s courageous willingness to marry in spite of Pharaoh’s harsh decrees.
A startling and deeply tragic example of this historical repetition is reflected in one of the earliest Takanot recorded in the Mishna:
1. The laws of Muktza , for example, are rabbinic Gezeirot designed to protect the proper observance of Shabbat.
The Ramban’s approach connects to a
Captives may not be redeemed for more than their value, to ensure the betterment of the world.
How striking! In one fell swoop, the rabbis severely limit the application of one of the most important commandments of the Torah: the mitzva of Pidyon Shevuyim, redemption of captives. Apparently, to avoid bankrupting the Jewish community, and to avoid the encouragement of additional hostage–taking, a reckoning must be made. Captives will not be redeemed if the demanded ransom exceeds the value of the captives, themselves.
This Takana , however, puts us in an impossible position. How are we supposed to determine the “value” of a captive? After all, the rabbis themselves proclaim that each individual is a “whole world;” that every individual is of inestimable value?
Centuries after the redaction of the Mishna, our own experience shows that the tension created by this Takana is precisely the point. A situation can be so complicated as to elude one “right answer.” All sides of such a situation must be carefully explored, with an awareness of the merit that each side possesses. Then a difficult decision must be made, with the true hope and prayer that the path chosen will prove to be benefit to those involved.
Today, in Israel and throughout the Jewish world, our hearts and minds are torn in two.
On the one hand, the price that Israel is paying for the current ceasefire agreement with Hamas is unbearably high. Countless unrepentant terrorists are being released from prison. Hamas is claiming victory and will try to use the lull
in the conflict to regain its strength. Close to one hundred Israeli hostages remain in cruel captivity. We are stopping short of the “full victory” initially promised by Israeli leaders at the onset of the conflict.
On the other hand, we remain glued to the powerful scenes of reunion between the newly freed Israeli hostages and their families. Who can help but be moved by the loving embraces of parents and children, of sisters and brothers, of countless friends; embraces that they feared might never be experienced again? The freedom of every hostage is priceless, and we rejoice powerfully in their return. How could we not sign an agreement that set at least some of the hostages free?
Faced with an insoluble dilemma, the leaders of the Jewish State have made their decision. Only time will tell how that decision will play out.
We can perhaps gain solace, however, in the recognition that we are not alone. Over the course of our turbulent history, before and after the Takana of Pidyon Shevuyim was tearfully recorded in the Mishna, our people have faced deeply painful decisions, again and again.
We have persevered over the generations in the face of uncountable, near-paralyzing,re dilemmas. With God’s help, we will surely do so again.
Rabbi Goldin is the author of the OU Press volumes "Unlocking the Torah Text," and "Unlocking the Haggada."
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May the learning of these Divrei Torah be
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Freedom and Truth
Why did Moses tell Pharaoh, if not a lie, then less than the full truth? Here is the conversation between him and Pharaoh after the fourth plague, arov, “swarms of insects”1:
Pharaoh summoned Moses and Aaron and said, “Go, sacrifice to your God here in the land.” But Moses said, “That would not be right. The sacrifices we offer the Lord our God would be detestable to the Egyptians. And if we offer sacrifices that are detestable in their eyes, will they not stone us? We must take a three-day journey into the wilderness to offer sacrifices to the Lord our God, as He commands us.” (Exodus 8:21-23)
Not just here but throughout, Moses makes it seem as if all he is asking for is permission for the people to undertake a three-day journey, to offer sacrifices to God and then (by implication) to return to Egypt. So, in their first appearance before Pharaoh, Moses and Aaron say:
“This is what the Lord, the God of Israel, 1. Some say the arov was a plague of wild animals.
says: ‘Let My people go, so that they may hold a festival to Me in the wilderness.’”
Pharaoh said, “Who is the Lord, that I should obey Him and let Israel go? I do not know the Lord, and I will not let Israel go.”
Then they said, “The God of the Hebrews has met with us. Now let us take a three-day journey into the wilderness to offer sacrifices to the Lord our God, or He may strike us with plagues or with the sword.” (Ex. 5:1-3)
God even specifies this before the mission has begun, saying to Moses at the Burning Bush: “You and the elders of Israel will then go to the king of Egypt. You must tell him, ‘The Lord, God of the Hebrews, revealed Himself to us. Now we request that you allow us to take a three-day journey into the desert, to sacrifice to the Lord our God’” (Ex. 3:18).
The impression remains to the very end. After the Israelites have left, we read:
The king of Egypt received news that the people were escaping. Pharaoh and his officials changed their minds regarding the people, and said, “What have we done? How could we have released Israel from doing our work?” (Ex. 14:5)
At no stage does Moses say explicitly that he is proposing the people should be allowed to leave permanently, never to return. He talks
of a three-day journey. There is an argument between him and Pharaoh as to who is to go. Only the adult males? Only the people, not the cattle? Moses consistently asks for permission to worship God, at some place that is not Egypt. But he does not speak about freedom or the Promised Land. Why not? Why does he create, and not correct, a false impression? Why can he not say openly what he means?
The commentators offer various explanations. Rabbi Shmuel David Luzzatto (Italy, 1800-1865) says that it was impossible for Moses to tell the truth to a tyrant like Pharaoh.
Rabbi Yaakov Mecklenburg (Germany, 17851865, Ha-Ktav veha-Kabbalah) says that technically Moses did not tell a lie. He did indeed mean that he wanted the people to be free to make a journey to worship God, and he never said explicitly that they would return.
The Abarbanel (Lisbon 1437 – Venice 1508) says that God told Moses deliberately to make a small request, to demonstrate Pharaoh’s cruelty and indifference to his slaves. All they were asking for was a brief respite from their labours to offer sacrifices to God. If he refused this, he was indeed a tyrant. Rav Elhanan Samet (Iyyunim be-Parshot Ha-Shevua, Exodus, 189) cites an unnamed commentator who says simply that this was war between Pharaoh and the Jewish people, and in war it is permitted, indeed sometimes necessary, to deceive.
Actually, however, the terms of the encounter between Moses and Pharaoh are part of a wider pattern that we have already observed in the Torah. When Jacob leaves Laban’s house, with all his family, we read: “Jacob decided to go behind the back of Laban the Aramean, and did not tell him that he was leaving” (Genesis 31:20). Laban protests this behaviour: “How could you do this? You went behind
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my back and led my daughters away like prisoners of war! Why did you have to leave so secretly? You went behind my back and told me nothing!” (Gen. 31:26-27)
Jacob again has to tell at best a half-truth when Esau suggests that they travel together after the brothers’ reunion: “You know that the children are weak, and I have responsibility for the nursing sheep and cattle. If they are driven hard for even one day, all the sheep will die. Please go ahead of me, my lord” (Gen. 33:13-14). This, though not strictly a lie, is a diplomatic excuse.
When Jacob’s sons are trying to rescue their sister Dina who has been raped and abducted by Shechem the Hivite, they “replied deceitfully” (Gen. 34:13) when Shechem and his father proposed that the entire family should come and settle with them, telling them that they could only do so if all the males of the town underwent circumcision.
Earlier still we find that three times Abraham and Isaac, forced to leave home because of famine, have to pretend that they are their wives’ brothers not their husbands because they fear that otherwise they will be killed so that Sarah or Rebecca could be taken into the king’s harem (Gen. 12, Gen. 20, Gen. 26).
These six episodes cannot be entirely accidental or coincidental to the biblical narrative as a whole. The implication seems to be this: Outside the promised land Jews in the biblical age are in danger if they tell the truth. They are at constant risk of being killed or at best enslaved.
Why? Because they are powerless in an age of power. They are a small family, at best a small nation, in an age of empires. They have to use their wits to survive. By and large they do not tell lies but they can create a false impression. This is not how things should be. But it is how they were before Jews had their own land, their one and only defensible space. It is how people in impossible situations are forced to be if they are to exist at all.
No-one should be forced to live a lie. In Judaism, truth is the seal of God and the essential precondition of trust between human beings. But when your people are being enslaved, its male children murdered, you have to liberate them by whatever means are possible. Moses, who had already seen that his first encounter with Pharaoh made things worse for his people – they still had to make the same quota of bricks but now also had to gather their own straw (Ex. 5:6-8) – did not want to risk making them worse still.
The Torah here is not justifying deceit. To the contrary, it is condemning a system in which telling the truth may put your life at risk, as it still does in many tyrannical or totalitarian societies today. Judaism – a religion of dissent, questioning, and “arguments for the sake of heaven” – is a faith that values intellectual honesty and moral truthfulness above all things. The Psalmist says:
“Who shall ascend the mountain of the Lord and who shall stand in His holy place? One who has clean hands and a pure heart, who has not taken My name in vain nor sworn deceitfully.” (Psalms 24:3-4)
Malachi says of one who speaks in God’s name: “The law of truth was in his mouth, and unrighteousness was not found in his lips” (Malachi 2:6). Every Amidah ends with
the prayer, “My God, guard my tongue from evil and my lips from deceitful speech.”
What the Torah is telling us in these six narratives in Genesis and the seventh in Exodus is the connection between freedom and truth. Where there is freedom there can be truth. Otherwise there cannot. A society where people are forced to be less than fully honest merely to survive and not provoke further oppression is not the kind of society God wants us to make.
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
Consolation Before Destruction
To better understand this week’s haftarah, a selection from the 28th and 29th chapters of Sefer Yechezkel, we look back to the prior p’rakim, starting from perek 25. It is there that the navi begins his prophecies of doom and destruction, directed to the surrounding nations, the neighbors of Judea and Shomron.
The prophetic predictions that continue throughout p’rakim 25 to 32, foretell the fall of Ammon, Mo’av, Edom, Philistia and the Phoenician capitals, Tyre and Sidon. Yechezkel’s primary focus, however, is found in the final four chapters of these prophecies of doom and destruction, centering upon the empire of Egypt - and that begins in our haftarah (chp. 29).
The prophetic reading for Parashat Va’era connects closely to the Torah reading, that describes the first seven plagues visited upon the Egyptian nation that would, eventually, bring the downfall of the great empire. Similarly, the haftarah tells of the approaching punishments that would befall the mightyand haughty-Egyptian Empire in Yechezkel’s era, including the prediction of the Kingdom’s collapse. Especially telling, and
that which Chazal undoubtedly regarded as significant, is that the nevu’ah concentrates upon “Y’or’echa”, “Your-[Pharaoh’s] rivers”, referring, of course, to the Nile and her tributaries. Clearly, the “significance” is the fact the very first two plagues sent by Hashem, as the parasha describes, were the plagues of Blood and Frogs, directed on the Nile itself. It is well-known that the Nile is the very life-blood of the economy of Egypt, a land that is primarily desert. It was (and is) the Nile Delta that kept the empire alive and flourishing. It was considered, therefore, as a god. Choosing the river as His first “target, Hashem drove home that there is only one G-d who controls all else-including natural resources that the inhabitants might have regarded as “divine.” Indeed, this was the ultimate purpose of these plagues-to teach the Pharaoh who, at first, declared “I know not of ‘Hashem’ “(“Lo yada’ti et Hashem”), Whom the true G-d is (“L’ma’an tedah ki Ani Hashem”). And now, many centuries later, there arises another Pharaoh who proclaims “Li y’ori va’ani asitini”-“The river is mine and I have created it (for myself)”. Once again, a haughty Egyptian king ascends to power claiming that divinity is his alone –and once again, he will be humbled by G-d.
But perhaps the most important message of our haftarah, one subtly underscored by Chazal, is the message of consolation and comfort for Israel. Certainly, Yechezkel’s promise of the eventual collapse of Israel’s enemies, Hashem’s guarantee that runs
beneath all of the nine p’rakim (25-33) of cautionary notice to Judea’s neighbors is a source of solace to the nation. But our ancient scholars assured that the message would be understood by beginning our haftarah NOT at the beginning of perek 29, the chapter promises the fall of Egypt, but two verses earlier, promising the return of Israel to Eretz Yisra’el where she would rebuild the land, live securely, as G-d executes His judgements against Israel’s oppressors.
But why NOW? Why before depicting the fall of ALL the persecuting nation?
A careful read will explain. Chapter 29 that speaks of the fall of the great empire is introduced by the date of when the prophecy was given to Yechezkel. “On the twelfth day of the tenth month of the tenth year (of the reign of Tzidkiyahu)”…the twelfth of Tevet that year was exactly two days after Nevuchadnezzar, Emperor of Babylonia, began to besiege Yerushalayim (Asarah b’Tevet!!!) which led to Churban Bayit. The prophet’s generation, smarting from the terrible news of the siege, needed words of comfort – and Yechezkel gave them just that!
Mighty empires who have tormented G-d’s people were-and will yet be-defeated and humbled. As happened to Egypt will happen to the others…including the attacking Babylonians.
Such was Hashem’s message to the nationand so did Chazal make sure that all future generations would remember and be comforted.
Rabbi Winkler’s popular Jewish History lectures can be viewed by visiting the OU Israel Video archive: https://www.ouisrael.org/video-l ibrary
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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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Life is Like A Wedding
In a fascinating passage in the Talmud (Eruvin 54a) we find the following statement:
יל” – You are sanctified to me. If there is no marriage vow, then all the aforementioned activities taking place are meaningless.
Shmuel said to Rav Yehuda: Keen scholar, grab and eat, grab and drink, as the world from which we are departing is like a wedding feast.
Shmuel is counseling his student Rav Yehuda to hurry and eat for the world is like a wedding. What type of comparison is Shmuel insinuating by comparing life to a wedding? Rashi and several other commentators suggest that one should enjoy life with legitimate pleasures, as life is short. Like a Chuppa which is assembled and quickly disassembled. The wedding party does not last forever. Some of us tend to put off enjoying life’s bounties, saving for a rainy day. We ought to enjoy the time allotted to us in this world.
Yet there is an alternative Hassidic interpretation of this passage. All the world is a wedding! At a wedding, there is much going on. Food is eaten, drink is imbibed, L’chaim is exchanged, people dance to music, couples are photographed and floral arrangements are admired. However, all of this is meaningful only if there is a bride and groom present and the groom states “תשדוקמ
So it is with life itself. Life is filled with all kinds of diverse activities. People work, shop, socialize, build families, travel, smile and cry. These activities make sense only if there is an ultimate purpose that gives them meaning and inspiration. Without a purpose, we go through these motions in an incoherent, insignificant manner.
Rabbi Norman Lamm in Drashot L’Dorot explains that the ultimate purpose in life is similar to marriage. It requires – תא ירה יל תשדוקמ– sanctification and essentially a betrothal to Hashem. As stated in Hoshea (2:19) םלועל יל ךיתשראו – I betroth you to Me forever. The wedding of God and the Jewish people, through the study of Torah and fulfillment of mitzvot is the true purpose in life. If that purpose exists, then all that we do somehow fits into the picture of a meaningful life. Absent that purpose, our life is like a wedding without the presence of a bride and groom. Torah is not just a religious doctrine, it binds all the rest of our existence together into a meaningful whole, that makes life purposeful.
In this week’s parsha, we read the four “leshonot of geula”. The first three ,יתאצוהו יתלאגו ,יתלצהו depict physical and spiritual liberation. I will take you out, I will save you and I will redeem you. The fourth is of a different nature. יתחקלו – I will take you. As the Kli Yakar points out, the term "חק" to take, in Torah is often used in the context of marriage
. God is stating that he will “marry” us. The relationship between Am Yisrael and Hashem is compared to that of a bride and groom throughout Tanach.
Let us remember that all the world is a wedding. That our activities and achievements are meaningful and enduring only if they are geared to an ultimate purpose – that of dedication to Torah and mitzvot.
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Emphasizing Emunah
We find the Ten Plagues front and center in the process of Geulat Mitzrayim, the Redemption of the Jewish people from the tyranny of Egyptian slavery. Every aspect of the makot was engineered to teach both the Egyptians as well as the Jews powerful lessons regarding Hashem’s existence and the way He relates to our world.
The ten plagues can be divided into three groups: group one – blood, frogs and lice, group two – wild animals, pestilence, boils, group three – hail, locusts, darkness, death of the firstborn. Before the first plague in each group Hashem tells Moshe the mission, what the upcoming plagues are meant to achieve. Moshe stands before Paraoh and declares mission one, “Ko amar Hashem, bezot teida ki ani Hashem, hinei anochi makeh bamateh asher beyadi al hamayim asher ba’yeor venehefchu le’dam – Hashem now says, ‘Through this you will know that I am Hashem!’ I will strike the water of the Nile with the staff in my hand and [the water] will turn to blood.” (Shemot 7:17) Mission two, “Hineni mashliach becha… et ha’arov…lema’an teida ki ani Hashem bekerev ha’aretz – I will send swarms of harmful creatures [to attack] you… You will then realize that I am Hashem, right here on earth!” (Shemot 8:17-18) Mission three,
“Vayomer Hashem el Moshe neteh et yadcha al hashamayim vihi barad bechol eretz Mitzrayim…lema’an teida ki la’Hashem ha’aretz – Hashem said to Moshe, “stretch out your hand toward the sky, and there will be hail throughout all of Egypt… You will then know that the whole world belongs to Hashem!” (Shemot 9:22-29) These three statements, notes Rav Yosef Albo, reflect three fundamental elements of faith, namely Hashem exists, Hashem is involved in the details of the world, and Hashem is all powerful.
The Tosher Rebbe zt”l in Avodat Avodah explains that these principles must resonate continually within our own personal experiences. The many mitzvot we have that recall the Exodus from Egypt and the structure of our tefilah that abounds with praise and adulation for Hashem’s daily wonders and miracles, directs us to strengthen and deepen our awareness of Hashem, and in turn strengthen our emunah as well.
In the final chapter of Tehillim, David Hamelech proclaims, “Halleluhu ke’rov gudlo – Praise Him as befits His abundant greatness!” (Tehillm 150:2) We can also interpret this to mean that every person praises Hashem according to his own understanding of Hashem’s Greatness. However, if one lives attuned to Hashem’s great, abundant kindness, then his appreciation will grow, and his praise will become greater yet. In the Ashrei prayer we affirm, “ve’legedulato ein cheker –and His greatness is beyond investigation,” (Tehillim 145:3) there is no limit to the depths
of which we can fathom Hashem’s Greatness!
Praising Hashem strengthens our emunah and connection to Hashem and subsequently we are able to accept whatever happens as coming from Hashem who loves and cares for us. Yosef Hatzadik modeled this unwavering connection. Even when he was in the worst possible circumstance, thrown into jail, accused of a crime he didn’t commit, the Torah uses a particular word to describe how he was taken to Paraoh, “Vayeritzuhu min habor – They rushed him from the dungeon.” (Bereisheet 41:14) Although ‘vayeritzuhu’ means ‘rushed,’ it is related to the word ‘ratzoy, pleasing.’ It seemed as though his situation could not be worse, but Yosef Hatzadik was in a state of complete contentment, he knew that wherever he was, that was exactly where Hashem wanted him to be at that moment. Such serenity is the product of very strong emunah.
The Tosher Rebbe then adds two very powerful points. Accepting whatever happens with equanimity can sweeten Hashem’s judgement and open a pathway to receive tremendous blessing and goodness. Further, when Hashem sees that one is working to develop and reinforce his emunah when things are challenging, Hashem will give him enormous resources beyond his present level. Just as Hashem hardened Paraoh’s heart when He saw which path he chose, Hashem can intensify and enhance one’s heart for the good, when this is what he chooses.
Let us internalize the message – “Ein od mi’lvado -there is none besides Hashem!”
Let us integrate these beliefs, Hashem is all powerful, Hashem supervises, and above all, Hashem cares about every detail because His love for us is infinite.
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
When Do Products Require Terumot and Ma’asrot
The prohibition
Two essential elements of the Mitzvah of terumot and ma’asrot are onat hama’asrot and gmar malacha. Onat hama’asrot is the point during the growth of the produce where halachic tithes may be taken. This article will focus on the halachic concept of gmar malacha.
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.
Biblically, produce is only obligated in terumot and ma’asrot once it has been “prepared” for consumption. This term is called gmar malacha and it relates to a specific action which displays that the owner is finished growing the produce.
maintain that the decree is based on this issue of closeness to non-Jews that could lead to intermarriage; this is the opinion of most early authorities. However, Rashi and others attribute a different reasoning to the prohibition of bishul akum, which is that non-Jews might mix non-kosher ingredients into the kosher food. In future articles we will discuss whether the parameters of bishul akum are based on both of these reasons or just one. However, it is clear from numerous sources that the danger of intermarriage is the main reason behind the prohibition (See Torat Habayit 3:7).
The decree is binding regardless of the reason
the action of gmar malacha there is a dispute amongst early authorities. The ruling is that ex post facto, the produce may be consumed (Derech Emuna, Terumot 5:48). Gmar malacha does not need to be performed by the owner of the fruit or with his or her consent. If gmar malacha was performed by someone else the fruit becomes obligated in terumot and maasrot even if the owner did not plan on doing so at that point in time (Kedushat Ha’aretz 7:16).
GMAR MALACHA IN FRUITS & VEGETABLES
As will be explained, there are different types of gmar malacha based on numerous factors. Although biblically one may consume fruit without terumot and ma’asrot so long as there hasn’t been gmar malacha our Sages limited this consumption. As Rambam (Ma’aser 3:5) explains, our Sages were concerned that people would consume large amounts of produce without taking halachic tithes and leave only a small amount to perform terumot and ma’asrot after gmar malacha (see Derech Emuna 3:7).
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.)
Forbidding the non-Jew’s cooking would be enough to create an emotional distance such that families wouldn’t marry into each other.
BASICS OF GMAR MALACHA
Terumot and ma’asrot should only be taken from produce once gmar malacha has been performed. If tithes were taken before
Rabbeinu Tam (Tosfot Avodah Zara 38:a) and Rambam (Ma’achalot Asurot 17:9)
Since the transgression of intermarriage was the primary concern behind our Sages’ decree, their goal was to powerfully discourage the possibility of developing emotional connections to non-Jews that could lead to intermarriage either in that generation or the next. Accordingly, early authorities discuss whether the prohibition of bishul akum still applies even in situations where intermarriage is not technically possible. For example, Rashba, in his responsa (1:248), examines the case of food cooked by a priest. Being that Catholic priests do not marry nor do they have children with whom to intermarry, is it permitted to eat food cooked by a priest even though the reason for bishul akum seemingly does not apply to
The Mishna brings numerous actions which represent gmar malacha, however most of these actions are not performed in modern times. As such, poskim ruled that today the most common action for gmar malacha is once produce is piled up. For example, most fruit picked for selling are put in boxes in the field, the insertion in boxes would be considered gmar malacha, with vegetables the same applies (see Eretz Ve’hilchoteiha 10:1). Certain leafy vegetables like lettuce and scallions require barbing, based on this, poskim rule that only after leafy vegetables have been trimmed and packaged can terumot and ma’asrot be removed (Kedushat Ha’aretz 7:22).
WINE AND OLIVE OIL
Grapes and olives like other fruits are obligated once gathered together. However, grapes grown for wine and olives used to make olive oil have a different phase of gmar malacha. Our sages ruled that since the main purpose of growing these two products is not for the fruit itself rather the liquid i.e. wine and olive oil, gmar malacha is only after the beverage or oil is prepared.
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.
In regard to wine, gmar malacha is after the grapes have fermented and the liquid has been filtered from the grape peels and pits. Gmar malacha for olives made for olive oil is the phase at the end of the oil process when the final liquid is being pressed from the olive paste. Grapes meant for wine production which had terumot and ma’asrot removed from the fruit and not the wine is not halachically binding and terumot and ma’asrot must be removed again from the wine itself. The same ruling relates to terumot and ma’asrot from olives meant for olive oil (Kedushat Ha’aretz 7:39-46).
Other examples
Poskim agree that if olives and grapes which were grown and picked to be consumed as fruit, in a case where tithes were taken and then the owner decided to use the grapes or olives for wine or oil there is no need to take terumot and ma’asrot a second time (Hilchot Ha’aretz 11:13).
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 --
gentiles, even if the ingredients and uten sils are kosher.
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.
Our Sages prohibited food cooked by
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Living With the Times
Two Jews in a train station were waiting on the platform for their scheduled journey. A “Maskil” stood reading the daily newspaper, while his fellow traveler, a Chasidishe Yid was engrossed in a sefer. The two exchanged respectful pleasantries, and began to chat.
“You haven’t looked up from your book for the whole while we have been here!” said the Maskil. “What are you reading?” “I’m learning Chumash, the Five Books of Moses.”
“Really, why? That’s thousands of years old! Too bad you waste so much time on things that have no relevance to what’s going on in the world. Here, take my newspaper, please. See this? There’s such a thing as current events, and politics, economics, fashion, the arts! This is what’s actually happening.”
“Ah, shkoyach, thank you,” sighed the Chasid. “But why do you think I’m not up-to-date on what is happening? I’m maavir sedrah — I review the Torah portion each week, and so I’m completely current! What you’re reading in the news today will soon be old and stale, and tomorrow your paper will be used to wrap fresh fish. What I’m learning is eternally relevant, and will always be current events!”
Shovavim is an acronym for the parshiyos of the Torah read during this period of six weeks: Shemos - Va’era - Bo - BeshalachYisro - Mishpatim. This progression of parshiyos traces our development from a family of individuals to our becoming a nation. It begins with our descent into slavery, being mired in the depths of tumah in Mitzrayim, then being baderech to becoming a Nation, receiving the Torah, discovering our purpose, and manifesting as a free people.
Throughout Shovavim, we live the story of Klal Yisrael’s slavery by considering how we may have fallen into subtle servitude to our yetzer. It is a period of reflection and teshuvah, an opportunity to journey from our personal galus toward geulah. As Am Yisrael cries out, witnesses plagues, achieves freedom and declares Naaseh v’nishma, entering a covenant with Hashem, we too cry out in prayer and prepare for liberation by opening ourselves to deeper levels of transformational Torah study and closeness with the Ribbono shel Olam.
The Gemara (Chagigah, 15) relates the heartbreaking ma’aseh of “Acher”, Elisha ben Avuya, the teacher of the great Tanna, Rebbe Meir. Tragically, he lost his bearings and drifted far from observance — and from himself. As a result of his rebellion and fall from grace, Elisha ben Avuya became known as Acher, ‘the Other’, ‘the Alienated’.
Rebbe Meir pleaded with him and davened that he would return, but his mentor was so mired in despair and self-alienation,
he began to think it was too late to do teshuvah. His brokenness led to self-delusion: When hearing a bas kol, a Heavenly voice, calling out the words of Yirmiyahu haNavi: Shuvu banim shovavim, “Return, My wayward children,” Acher believed that the voice concluded, …chutz meAcher, “except for Acher!” He had given up on himself and ‘decided’ that he had gone too far, that the gates of tikun were closed.
The tzadikim assure us that Lo yidach mimenu nidach , “No Jew is ever lost to Hashem’s People” — every Yid, regardless of how far one has strayed, is always welcome to come back. There is no such thing as ‘too late’ or ‘too far’. Acher’s teshuvah would have been accepted if he had only had the humility, self-confidence and faith in Hashem’s love, to try.
Each day, that very bas kol emanates from Har Sinai, calling out to each of us, Shuvu banim shovavim, “Return, wayward children!” The Ribbono shel Olam, our beloved Father and benevolent King, is beckoning us to return, to start over again. This Divine call can be heard from within in the form of our own conscience, our inner voice summoning us, implicitly asserting that we will be welcomed back. Like a Divine ‘wifi signal’, during the weeks of Shovavim this bas kol connects us to the truth of who we are and empowers us to ‘log in’ to our personal teshuvah process.
Through poignant contrast, the painful story of “Acher” hints that the Shovavim period invites us into fully restored con nectivity specifically when we have made choices that distance us from Holiness. During this unique and elevated time, we are encouraged to restore our spiritual
health, strengthen our emunah in Hashem’s commitment to us as His children, and be welcomed into a life of deeper kedushah and exclusive loyalty to Hashem.
This weekend (24 Teves) marks the Yahrtzeit of Reb Shneur Zalman, the Ba’al haTanya, or ‘Alter Rebbe’ of Lubavitch, zy’a. The Alter Rebbe declared that it is incumbent upon each of us to “live with the times” (Men b’darf leben mit der tzeit), and draw life and inspiration, guidance and insight, for our personal journey from the weekly sedra — to live with the parshah. Our goal is to attach ourselves to the life force of the Torah that is being revealed each moment, and to live with the particular parshah of the day, in such a way that our inner world is shaped by the spiritual lessons, blessings and challenges that unfold in the current narrative.
Shovavim is an eis ratzon, an opportune ‘time of favor’ for us self-forgetful,“wayward” children to hear and answer the bas kol — to believe in our covenant and ‘family ties’ with Hashem and one another. May we take advantage of this special time to reflect on the power of Nishmas Yisrael, the Collective Soul of the Jewish People, and enjoy renewed health, happiness and revealed holiness and connectivity!
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BY RABBI SAM SHOR DIRECTOR, TORAH INITIATIVES, OU ISRAEL
In our Sedra this week we read of the first seven plagues that Hashem brought upon Mitzrayim. Each of these plagues not only brought fear and destruction to Egypt, but also defied the laws of science and nature.
One particularly telling example of this is the plague of barad ,hail. Not to be confused with today's barad- the sweet slushy
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icy drinks that our children find refreshing on a hot summer day - the makka of barad was an intense and unusual downpour of heavy, icy hail.
The Torah spells out that this was no ordinary ice storm, by any stretch of the imagination.
The hail was very heavy—fire flashing in the midst of the hail — such as had not fallen on the Land of Egypt since it had become a nation.
What is the significance of this supernatural occurrence, of ice forming around a fiery core, and both the ice and fire continuing to remain-the ice did not melt, and the flame was not extinguished?
Driven by the immense velocity and pressure of the descending hailstones. The heat generated in the atmosphere resulted in unnatural sounds being heard everywhere.
Rashi, based on an insight of the Midrash Rabba, offers a particularly insightful comment:
A miracle within a miracle! Fire and hail mingled, although hail is water! But in order to perform the will of their Creator, they made peace one with the other.
The Siftei Chachamim, offers an interesting interpretation of Rashi's words:
Driven by the immense velocity and
pressure of the descending hailstones, the heat generated in the atmosphere resulted in unnatural sounds being heard everywhere.
Seemingly based on this interpretation, the fire was not necessarily contained within the hailstones, rather was generated as a result of the intensity with which the hail descended.
What is the significance of this supernatural occurrence, of ice either forming around a fiery core, or simply both the ice and fire existing simultaneously-the ice did not melt, and the flame was not extinguished?
Perhaps we can come to better understand this phenomena based on the words of the Ohr HaChaim HaKadosh zy'a :
Though water and fire are opposites, one of which is bound to prevail over the other in any encounter, in this instance they demonstrated the ability to co-exist. This was possible since both were performing Hashem's will by doing so.
Rabbi Gamliel Rabinowitz, shlita, based on these insightful comments of Rashi, Siftei Chachamim and the Ohr Hachaim, suggests that the makka of barad actually is communicating an important eternal message for all of us. If two seemingly polar opposing forces such as fire and ice can miraculously mix and be joined together, then we as human beings should be able to push aside our conflicts to make peace with one another in order to better serve HaKadosh Baruch Hu.
Yehi Ratzon, may we be blessed to heed this sacred message, and find ways to heal the world together.
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Restoring Jewish Pride
The ten makkot that struck Egypt were far more than mere "plagues" sent to punish Pharaoh for decades of oppression and slavery. They were not simply demonstrations of force to break the spirit of a defiant tyrant. These ten supernatural "events" possess multiple layers of meaning. This is why the Torah refers to them by a variety of terms: makkot (blows), moftim (wonders), mageifot (afflictions), otot (signs), and shefatim (judgments).
To reduce these divine interventions to "plagues" diminishes their broader significance. Each term for the "makkot" illuminates a different facet and a different function.
RESTORING WOUNDED PRIDE
A vital aspect of the ten makkot was their role in restoring Jewish pride and rebuilding our shattered identity. Only a few weeks after our miraculous liberation from Egypt, we would stand beneath a mountain cloaked in smoke and thunder to receive the Torah. Torah isn’t just a covenant for individuals—it is a divine law delivered to a chosen nation, encompassing numerous mitzvot that can only be fulfilled within a collective, national framework.
However, centuries of enslavement had eroded our sense of peoplehood, reducing
us to a fragmented and oppressed population. Without a revived national identity, it would have been nearly impossible for us to grasp the concept of a Torah given to a chosen nation. Before leading us to Har Sinai, Hashem first healed our broken spirit and rebuilt the communal bond between us that years of bondage had so deeply scarred.
Remarkably, even amidst the turmoil and terror, much of our national identity had endured. Chazal highlight that despite widespread assimilation into pagan practices, several pillars of Jewish cultural identity remained intact: we preserved our names, language, and distinctive dress. This underscores the ability of a strong national identity, to serve as a foundation upon which to rebuild religious consciousness and commitment.
Yet, this lingering sense of Jewish identity was diminished and frail. To be a Jew in Egypt was synonymous with being a slave—nothing more, nothing less. It echoes an observation once made by Natan Sharansky, who recalled growing up in the Soviet Union with little understanding of what it meant to be Jewish, apart from the hatred and discrimination he faced. His identity was reduced to the stigma of being despised.
In Egypt, our national identity was similarly defined by oppression. The question then arises: what could restore our pride and revive a sense of national strength and purpose? What could reframe our identity from subjugation to dignity.
DEVER, DEBUNKING AND DEPRIVING
Like the other makkot, dever or the event of animal pestilence, served multiple purposes, one of which was to dismantle the Egyptian pantheon of gods. The Egyptians worshipped a variety of deities, including the sun and the Nile River, but they also revered cattle as sacred. This reverence for livestock explains why the Egyptians avoided eating alongside Jews, who consumed meat. By annihilating the Egyptian cattle, Hashem continued the process of undermining Egyptian theology.
Beyond its theological impact, dever also struck a devastating blow to Egypt’s economy and food supply. Earlier plagues- dam and tzefardei’a- had already crippled Egypt’s water resources, rendering the Nile a lifeless sewer of blood. These two blows also decimated the fish population of the Nile, a primary source of protein in a society that largely avoided animal meat. Kinim compounded the food crisis by infesting the land, as every mound of dirt teemed with vermin, disrupting agricultural activity.
Dever deepened this economic and agricultural collapse. Egypt, once the breadbasket of the ancient world and a nation capable of feeding others during times of famine, was rapidly descending into starvation. With their cattle wiped out by an invisible plague, the Egyptians were left with no livestock to sell, consume, or trade for other foodstuffs. This once-mighty empire, known for its abundance and prosperity, found itself paralyzed by economic despair, food shortages, and theological disarray.
JEWS ARE SPARED
Yet, dever served an additional, pivotal function—it was the first plague explicitly
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described in the Torah as affecting only the Egyptians while sparing the Jewish people:
"And Hashem will make a distinction between the livestock of Israel and the livestock of Egypt, and nothing will die of all that belongs to the children of Israel... And all the livestock of Egypt died, but not one of the livestock of the children of Israel died."
(Shemot 9:4-6)
This distinction is emphasized both in the announcement of the plague and in the Torah's account of its unfolding. While Egyptian fields became graveyards for their livestock, the Jewish people awoke to find their animals healthy and strong. Their livestock, untouched by devastation, stood as a vivid testament to divine protection.
Imagine the scene the day after the dever catastrophe: the land of Egypt strewn with carcasses, the stench of death heavy in the air, and Egyptians mourning their economic collapse. In stark contrast, the Jewish stables were bustling with life. Our animals were untouched by the plague, reflecting Hashem's protective hand. While acknowledging Hashem's hashgachah, we couldn’t help but look with pride at our own success in safeguarding our livestock.
WE WERE ONCE SHEPHERDS!
This moment of realization sowed seeds of pride. We successfully safeguarded our animals in the midst of calamity. As we tended to our thriving flocks, a powerful wave of memory likely washed over us, stirring echoes of our ancestral heritage. Once, we were renowned as skilled shepherds, and now, that national identity was triumphantly restored.
Throughout generations of brutal slavery, stories of our ancestors lingered in our
collective consciousness. These were tales of forebears who had been free, proud, and skilled shepherds—Avraham, Yitzchak and Ya'akov, and their descendants, who had excelled in tending flocks. At bedtime grandparents in Egypt shared stories about great men and women who tended flock in Israel. Dever rekindled these ancient memories and restored this ancient identity. We were not merely slaves, broken and powerless; we were the descendants of proud shepherds, inheritors of a noble history.
Through dever, we reconnected with this lost heritage. It became a bridge to our ancestral pride, a step in rebuilding our collective sense of self-worth. Only by reclaiming our sense of nationhood could we stand with confidence at Har Sinai.
OUR CURRENT RESTORATION
We are entering a transformative chapter in Jewish history. For two millennia, Jewish pride has been battered by subjugation and suppression, culminating in the Holocaust—a catastrophe that drained our spirit, leaving us grappling with the weight of unimaginable devastation. Thankfully, with our return to Israel and to sovereignty, Jewish pride is being restored, echoing the process which occurred in Mitzrayim, where a shattered people reconnected with their identity and heritage.
REVIVING THE PAST
By rediscovering and celebrating our past, we are reviving dormant elements of Jewish identity. For example, the resurgence of interest in agriculture in Israel evokes the time when we tilled this land, nurturing its fertility and shaping its landscape. Similarly, the field of Israeli archaeology uncovers the layers of our past, allowing us to appreciate
the rich and dynamic world we once built on this Land of Hashem. This is why our enemies so desperately attempt to deny our historical presence in this Land. Their fabrications are not merely political ploys; they are calculated efforts to weaken our collective sense of belonging and to erode Jewish pride.
MODERN ISRAELI CULTURE
Yet, alongside these historical reconnections, new horizons for Jewish pride and spirit have emerged. In Israel, Jewish culture flourishes with unparalleled vibrancy, expressed through music, art, and literature. This renaissance reflects a creative interplay between Western influences and profound Jewish roots.
For some, especially within religious circles, the Jewish essence in these cultural expressions is difficult to recognize since these expressions don't conform to traditional frameworks. It takes a deeper understanding of Jewish national identity to appreciate these modern manifestations of Jewish creativity and vitality. Like the restoration of ancient traditions these newer cultural voices represent the renewal of our collective spirit. Jewish pride and identity are being rebuilt both through the recovery of our past and the exploration of new cultural landscapes.
THE SYNTHESIS
This restoration and revival of Jewish culture is creating ideological crosswinds. Unlike our ancestors in Egypt, though, who lacked established foundations for Jewish pride, we are blessed with an extraordinary legacy spanning two thousand years. In contrast to the Jews of Egypt, who abandoned their faith and religious practices, we not only preserved our traditions under duress, but also enriched and elevated them. The last two millennia
have been nothing short of an anthropological miracle, as we survived exile and built a flourishing Jewish world centered on halachic observance and Torah study. This vibrant legacy has sustained our identity and pride, even when we were uprooted from our Land and disconnected from indigenous Jewish culture. This remarkable achievement presents a profound challenge in modern Israel. How do we craft new forms of expression that honor our ancient heritage while remaining deeply rooted in the masorah of the past 2,000 years? How do we rejuvenate and reimagine Jewish identity through modern creativity while preserving the eternal foundations of Torah and mitzvot that sustained us through exile?
For those who place little value on broader Jewish identity, these questions hold no relevance. They remain focused solely on the world of Torah and mitzvot, without recognizing or validating anything beyond it.
For those who perceive in these new and restored voices the echo of the enduring Jewish spirit, this question emerges as a daunting challenge. Will the revival of broader Jewish expression dilute our connection to the cherished masorah lovingly nurtured throughout generations of exile?
These are complex and delicate questions, and those living in Israel grapple with them daily, navigating the tension between renewal and tradition.
Living through redemption is not as easy as it looks.
Rabbi Taragin’s newest sefer entitled “Reclaiming Redemption Deciphering the Maze of Jewish History (Mosaica)” is now available at: www.reclaimingredemption.com and in bookstores.
attribute of Emet, truth in Yaakov. And above all, G-d valued their commitment to passing on these valued attributes to their descendants. That is why He ‘chose us from all the nations.’
Our chosenness has nothing to do with high intelligence. It has to do with Midot, character traits. At the end of the day, this is what we are all about. The central challenge to us is working on our personal Midot. The Vilna Gaon said that the reason we are here in this world is to improve a Midah, which we have thus far not perfected. Therefore, we must always work on this, for if we do not improve our Midot while we are here, what is the purpose of life? We must instill this concept in our children and grandchildren that bringing home a Report Card with all “A’s” on academic subjects will bring them a reward but getting all “A’s” on the Midot side will bring even a greater reward.
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INSIGHTS
Our Holy Mission
YECHEZKEL 28:25-29:21
As individuals, we carry a profound responsibility to sanctify Hashem’s name in our everyday lives. A Kiddush Hashem moment can happen anywhere—in the grocery store, gas station or the library. Whether speaking with integrity, extending kindness to a stranger, or showing patience in difficult situations, each interaction is an opportunity to message Hashem’s values and spread His presence in this world.
The opening of this week’s Haftorah expands this idea on a national scale. Yechezkel shares a vision of redemption: ־תא יצבקב
, when I gather the House of Israel from the nations where they have been dispersed, I will be sanctified through them in the eyes of the nations (Yechezkel 28:25). Rav Yonason Eibshitz in his work Ahavas Yehonasan observes that this redemption was not simply about the physical return of the Jewish people to their land during the time of the second Beit HaMikdash; it was about the sanctification of Hashem’s name—v’nikdashti b’ammi.
The Navi Chaggai describes the Second Temple as greater than the First - היהי לֹודג
The glory of this latter house shall be greater
BY REBBETZIN DR. ADINA SHMIDMAN
DIRECTOR, OU WOMEN’S INITIATIVE
than that of the former, says Hashem, Master of Legions (Chaggai 2:9). And yet, the Gemara (Yoma 21b) explains that there were five features that the Second Beit HaMikdash lacked - the Aron Kodesh, its cover and cherubs, the heavenly fire on the Mizbeach, the Shechina, Ruach HaKodesh, and the ability to receive Divine guidance through the Urim V’Tumim. How then was the Second Beit MaMikdash greater, given its spiritual deficiencies?
Rav Yonason Eibshitz explains that the Second Beit HaMikdash surpassed the First in one critical way: its impact on the broader world. During the First Beit Hamikdash, the miracles and Divine presence were internal, known only to the Jewish people. The nations around them remained largely unaware. In contrast, during the Second Beit HaMikdash era, nonJews traveled to Yerushalayim, witnessing firsthand the rebuilding of the Jewish nation and marveling at Hashem’s hand in history. This is the meaning of Yechezkel’s words: “I will be sanctified through them in the eyes of the nations.” The sanctity of the Second Temple was not limited to internal holiness; it extended outward, inspiring belief and reverence among the nations. This Kiddush Hashem was not simply a product of miracles but of the collective actions and presence of the Jewish people, who reflected Hashem’s presence to the world around them.
This principle carries profound relevance for us today. While we may not live in a time of open miracles, we are obligated to make Hashem’s presence known through our
actions. Every choice we make—to act with kindness, honesty, and refinement—creates a Kiddush Hashem. These moments, however small they may seem, bring holiness into the world and fulfill our role both as individuals and as a nation to illuminate the Divine. May we rise to this responsibility and merit to see the ultimate fulfillment of this vision with the final redemption.
The Midrash (Bereshit Rabah 1:4) lists six items that God created prior to creating the world. After enumerating a few examples (i.e. Torah, God’s Throne of Glory), the midrash shares the striking opinion that “the thought of creating [the people of] Israel preceded everything else.”
Although these ideas are shrouded in mystery, the midrash appears to be conveying the basic notion that these esteemed items are foundational to the world. The particular statement that the people of Israel preceded everything else suggests that the nation of Israel, in some way, is more essential than even the Torah itself.
INTRINSIC HOLINESS OF THE NATION
Rav Kook teaches that the entire Jewish people have a single soul, which is merely divided among every individual in our nation.
This notion is highlighted in a nuanced comparison of two comments made by Rashi. When God gave the Torah at Sinai, Rashi took note of the singular verb, vayichan, when describing the entire Jewish people. Famously he explains that the Jewish people were like a single entity, “like a single person with a single heart.”
However, when discussing the unity of the Egyptians in hot pursuit of the Children of Israel on the shores of the Red Sea, Rashi used a similar term, yet it was reversed to, “with a single heart like a single person.”
What accounts for the difference? Why are the Egyptians called, “like a single heart in a single person,” whereas the Jews are described as, “like a single person with a single heart”?
It is quoted in Rav Kook’s name the idea that the Egyptian goal of recapturing the Jews unified them. They had a common goal, and as a result they were unified, ke-ish echad, as a single unit.
This was not the case for the Children of Israel. The Jewish people have an inherent unity which exists regardless of personal beliefs and interest. We are a family, and a family has an unbreakable bond. We are above all a single unit. (The Night That Unites Haggadah, pp. 129-130)
SPLITTING THE BABY IN HALF
In Rav Kook’s classic work Orot (Orot Hatechiya 20) he cites the well known story in Tanach of King Solomon’s call to split the baby to dramatize the lesson of Jewish unity. To briefly retell the story: Two women who recently gave birth were living together. One of the babies died overnight. They come before King Solomon, each claiming that the baby who has survived is theirs. King Solomon calls for a sword to split the baby in half so that each one would receive half, not knowing who to believe. When one of
the women calls out, “Do not split the baby” King Solomon in his wisdom is sure that this is the true mother! The mother who loves her child would not bear to see it divided and die.
Rav Kook applies this striking episode to counter the stance of some in the religious community who would opt to separate themselves from those Jews who do not live according to the mitzvot of the Torah.
Rav Kook writes that this position is unacceptable: “There is no end to the physical and spiritual evils of dividing the nation into sectors…”. He adds, that in truth this is not even a possibility: “...total separation as imagined by those who cruelly operate is impossible and will never be.” He makes a final dramatic declaration: “This is really a thought of general idolatry, which we are promised will not be fulfilled.” (translation Naor, Orot, p.180).
Rav Kook goes so far as to compare an endeavor to split the nation to an act of avodah zara, idol worship practice. Perhaps we can understand this seemingly audacious statement in the following light: that the nation of Israel is to be regarded as an extension of God's presence on this earth. To split apart the nation is to upend the very manifestation of God in this world.
CLINGING TO THE NATION IS RIGHTEOUSNESS
Rav Kook, in the passage quoted above from Orot, also argued that the religious community which often calls out the wickedness of the irreligious community fails to see one particularly righteous element that they possess: “...with all of their wickedness, as long as they cling with their heart’s desire to the collectivity of the nation [they] are referred to (by the verse), “Your people are all righteous.”
In other words, the act of bearing the burdens of a nation and sacrificing to help build up the people of Israel in her Land, has immense significance as well. Their contribution and their attachment to the nation as whole should never be undervalued.
ACTING ON ACHDUT
The Sages of Yavneh popularized a motto which helped inspire the people to see the goodness in others and feel more connected as one whole:
“I, who learn Torah, am God’s creature and my counterpart who engages in other labor is God’s creature. My work is in the city and his work is in the field. I rise early for my work and he rises early for his work. Just as he does not presume to do my work, so I do not presume to do his work. Lest you say: “I engage in Torah a lot, while he does so very little;” it has already been taught: One who brings a substantial amount and one who brings a little, as long as he directs his heart towards Heaven.” (Berachot 17a)
Rav Kook points out that a person of greater wisdom and mitzvah observance will often feel superior to one who has accomplished less. But this is a mistaken way of viewing things for the following reason. God’s approval of a person rests not on the level of the person's Torah learning or one’s deed’s, but rather on one’s sincerity and purity of heart. We cannot know what lies in the chambers of one’s heart. There are some whose natural abilities and circumstances limit what they can achieve, yet their hearts and efforts, judged by God, attain the highest standards. By contrast, there may be Torah scholars, blessed with intellectual gifts and resources, who fall short of their true potential. (Ain Aya, Berachot 2:59)
Rav Kook teaches an incredibly important insight which can aid each of us to more readily and sincerely feel a sense of achdus with one another. Every individual, even those graced with the greatest wisdom and social standing, should regard all others as equals, extending to them genuine respect and honor.
RAV KOOK’S IMMENSE LOVE OF THE NATION
The following moving account, shared by the tzaddik ,Rabbi Aryeh Levin, illustrates the deep and whole hearted bond Rav Kook felt towards the nation of Israel.
“This will I recall with holy trembling: those moments that cause all the strands of my heart to quiver. This memory remains carved in my heart: how I accompanied Rav Kook on the nineteenth of Menachem Av 5689 (1929) to Hadassah Hospital to learn by telephone about the welfare of our brothers in Hebron. When he learned of the death of the supernal holy and pious ones, he fell back onto the ground and fainted. Afterwards, when he recovered, he wept bitterly and tore his clothes for the house of Israel and for the nation of God that had fallen by the sword. He rolled in the dust and said, ‘Blessed is the true Judge.’
And for a period of time after that, his
bread was the bread of tears and his drink was tears as well, and he did not put a pillow to his head. From that time forward, old age overtook him and he began to feel terrible suffering, and this caused the illness from which he did not recover.”
In a similar vein, Rabbi Betzalel Jolti (former chief rabbi of Jerusalem) recalled:
“My teacher and rabbi, Rabbi Yechezkel Sarna, head of the yeshiva in Hebron, once told me: ‘Come and see to what extent Rav Kook’s love of Israel reached. When the students of the Yeshiva of Hebron were tragically murdered in the Hebron pogroms, I was one of the yeshiva’s heads, and I knew the students well. When the bitter news reached me, I was literally stunned. My heart contracted in pain and it was too great to bear—but with all that, I did not faint. But when Rav Kook heard what had happened in Hebron, he fainted and fell to the ground. His pain was deeper than mine and his shock was greater. (Malachim Kivnei Adam, Rabbi Simcha Raz).
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Bishul Akum on Food that Is Improved by Cooking
Question: I learned that there is no bishul akum (the Rabbinical prohibition on food cooked by a non-Jew) for foods that can be eaten raw (ne’echal chai) because it is considered bishul only if it accomplishes something truly significant. Does this exemption apply even when the food’s improvement through cooking is significant enough to change the beracha to a “higher” one?
Answer: The most basic exemptions from the prohibition of bishul akum are when the cooked food is not fit for fancy settings and when the food was fit to be eaten before the cooking (Avoda Zara 38a). The general logic for both is likely, as you said, that the prohibition is only when the cooking reaches the bar in importance, thereby heightening the danger that the association between a Jew and non-Jew will go further than it should (see Tosafot ad loc.). While your understanding of the rationale of the halacha of ne’echal chai is correct, when looking for rulings on whether a food belongs to the prohibition or the exemption, that rationale is not nearly as important as the Talmudic parameters.
The gemara ’s language is: “All that is [fit to be] eaten the way it is, raw” is not
included in bishul akum . There is an opinion that edibility is measured by the practices of the one who wants to eat, but the accepted approach is that it follows a cross-section of people of one’s society (see Chelkat Binyamin 113:5). In any case, the poskim (see Ritva ad loc.; Shach, Yoreh Deah 113:19) agree that it does not have to be equally good or customary to eat the food raw; it just must be a viable option. Accordingly, even if the cooking is important, the prohibition of bishul akum may still not apply because the food could have been eaten beforehand.
The parameters are very different for berachot on such foods. For vegetables that are clearly preferred cooked or not cooked, respectively, the beracha for the preferred manner is Borei Pri Ha’adama and for the less preferred is Shehakol (Shulchan Aruch, Orach Chayim 205:1). This “favoritism” in berachot is even when either option is fully viable, just that the “demotion” comes when there is a “change for the worse” relative to the classic option (Rama ad loc.).
The comparison between bishul akum and berachot is apt not to a change of beracha but to the cancellation of a beracha. The Shulchan Aruch (OC 202:2) says that regarding a food that generally receives a
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beracha, if an individual piece of that food is “unfit to eat even al y’dei hadechak (if there is a need to eat it),” then there is no beracha. If such a food could be remedied by cooking and a non-Jew did so, it would indeed be forbidden as bishul akum.
It is unclear whether the cutoff point is the same in the two areas. The Shulchan Aruch (YD 113:12) cites two opinions as to whether a food that is “edible” raw only al y’dei hadechak is subject to bishul akum. If it is permitted in that case, then both areas are similar in that we draw the line at totally not edible. In borderline cases, there is logic to distinguish between berachot and bishul akum. In the former, the fact that one is eating it raw can be an indication that it is edible (achshevei), whereas the fact one is cooking can slightly strengthen the outlook that cooking was needed.
Regarding bishul akum, poskim deal with apparent contradictions on borderline edibility. The gemara (ibid.) says that if a Jew cooked food until ma’achal ben drusa’i,
then further cooking by a non-Jew does not forbid it. This is difficult for the stringent opinion above because after the first stage, it is edible only al y’dei hadechak. The Bach (YD 113) answers that bishul akum applies even to marginally edible food, but if it was brought to that point in a permitted manner, the prohibition does not apply. There is also an apparent contradiction in the Shulchan Aruch, as despite the two opinions above, he outright forbids eggs and bitter dates cooked by a non-Jew (YD 113:14, 15), even though they could be eaten beforehand al y’dei hadechak! The Taz (ad loc. 14) distinguishes between levels of dechak.
David asks: I set up my friend and he asked me a tough question, I hope you can help.. He wants to be honest with the girl he’s dating about something that bothers him, but doesn’t want to heart her feelings.. He feels like she doesn’t read the room enough and asks his friends questions that are too personal. What’s the best way to go about this?
Aleeza answers: Navigating honesty in dating can be a delicate dance. Here’s how he can tackle the situation while being both honest and respectful.
First, it’s important to choose the right time and environment for this conversation. Opt for a calm, private setting where both of them feel comfortable. This creates a safe space for open dialogue. Timing is crucial; he should ensure that they’re both in a relaxed mood, away from distractions.
Next, he should start with a positive note.
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Compliment her on something he genuinely appreciates about her. This sets a warm tone and reassures her that his intention is not to criticize but to foster understanding. For example, he might say, “I really enjoy our time together, and I appreciate how curious you are about my friends. It shows you care.”
Then, he can gently introduce the concern. Using “I” statements can be effective here. Instead of saying, “You always ask my friends personal questions,” he might say, “I feel a bit uncomfortable when personal questions come up, especially early on. It makes me worried about how my friends might feel.” This approach focuses on his feelings rather than pointing fingers, making it less likely for her to feel attacked.
After expressing his feelings, it’s essential to invite her perspective. He can ask, “How do you feel about that?” This demonstrates that he values her input and is open to dialogue. It also allows her the opportunity to reflect on her behavior and respond constructively.
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If she seems unaware of the impact of her questions, he might gently suggest alternative topics that are more universally comfortable. For example, he could say, “Maybe we could focus on lighter topics or shared interests during gatherings. What do you think?” This not only addresses the issue but also provides a solution.
Ultimately, honesty in dating is about fostering a deeper connection, and sometimes that requires navigating challenging conversations.
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On the other hand we need to realize who someone is and it could be that this is not something that this person can learn or change. While your friend may have the right words to communicate the issue the solution may be acceptance on his part if he wants to move forward. It may be that this behavior won’t change.
May he find the balance between honesty, compassion, and acceptance and make the right decision as he learns more.
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JULY 8-28, 2025
RABBI GIDEON WEITZMAN
Machon
Puah for Fertility and Gynecology in Accordance with Halacha
Justice for Sofia?
A recent court decision has attracted a lot of attention and raised numerous questions. The case in question is Sofia’s case, the little girl who was born after a mistake in the fertility clinic.
To recall the case; a couple underwent a successful in-vitro fertilization in an Israeli clinic, but during the pregnancy a birth defect was observed in the baby’s heart. The doctors suggested that the woman undergo an amniocentesis and the fetal genetic material was retrieved and analyzed. It was at this point that a terrible reality revealed itself. The unborn girl was not genetically related to either of the parents.
There had been a horrific mistake and the wrong embryo had been implanted. It was suspected that the embryo came from another couple who had been treated in the clinic on the same day. The couple carrying the baby chose to continue with the pregnancy, and, if necessary, hand the child over to her rightful parents.
However, when the baby was born it was discovered that the other couple were also not the parents, and so the baby was left without knowing who the genetic parents were. The clinic wanted to discover the identity of the genetic parents and 22 couples were viewed as possible candidates. There was then a legal debate as to whether it was the best to leave the situation as it was or to continue to test these couples.
In the meantime, the couple who had carried the pregnancy and delivered the baby, related to her as their own daughter, they gave her a name, Sofia, and raised her as their daughter.
Eventually, the genetic parents were located and tested and then ensued a legal battle that lasted for two years as to whether the birth couple had to give the girl to the genetic parents or not. Recently the courts decided that, two years after they had given birth and raised the child, Sofia must be handed over to the genetic parents.
Many will claim that justice has been delivered; the genetic parents are the true parents and they alone have jurisdiction over the child. But this ignores the first two years of the child’s life, and the potential trauma that this could cause the child. The judge does mention this in his decision and observes that it is very important that the parents share with Sofia the details of her birth and her special situation.
What is worthy of debate is the reasons given for the court’s decision.
More on this next time.
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THE DAILY PORTION
THE DAILY PORTION
BY SIVAN RAHAV-MEIR
BY SIVAN RAHAV-MEIR
Why Do We Care?
International Bible Quiz Champions Speak
International Bible Quiz Champions Speak
Why are we so concerned about Romi Gonen? What connects us to Emily Damari? And why does Doron Steinberger’s situation stir such strong emotions right now?
Much excitement has surrounded Emunah Cohen and Neta Lax, the two fresh winners of the annual International Bible Quiz. Yesterday I interviewed them and heard their story.
the first time?' Yet I simply forgot it. I thought afterwards that HaShem caused me to forget the answer in order to remind me that I do not know everything, that I am human and not perfect."
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 extent of the love and caring that we have discovered within ourselves since Simchat Torah are beyond comprehension. Rabbi Shmuel Pollak expressed a compelling idea: Why wait for people to be kidnapped, injured, or God forbid, killed, in order to feel this bond? To awaken the deep Jewish spark in our hearts?
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.
Most of us have never met them. They appear to be complete strangers. Yet that’s precisely the point; they are not strangers — they are our sisters. The bonds that unite the Jewish people are invisible but incredibly strong. Notice that even those who warn against the deal do so from a place of profound concern and sensitivity for the lives of fellow Jews.
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.
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."
"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."
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."
Whether it’s a neighbor or someone I encounter at work, we share the same eternal, holy connection. Let’s start to embrace this perspective from today, extending greater love and solidarity to all, even if they haven’t been kidnapped, thank God...
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."
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
It’s so clear and self-evident that we seldom stop to appreciate its power: Jewish children in Australia spent over a year praying for Romi, the daughter of Meirav; elderly residents of Jewish nursing homes from New York to Haifa mourned fallen soldiers they’d never met, and prayed for the healing of wounded soldiers they never knew.
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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This is also why the retrieval of Oron Shaul’s body, which was held in Gaza for a decade, elicited a collective sigh of relief from millions around the world.
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And Emunah had this recommendation: "Study the Bible for 5 minutes every day. Not for school, not for the Bible quiz, but just for how much fun it will be."
Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North America. Sivan lectures in Israel and overseas about the media, Judaism, Zionism and new media. She was voted by Globes newspaper as most popular female media personality in Israel and by the Jerusalem Post as one of the 50 most influential Jews in the world.
Sivan
Sivan Rahav-Meir is a media personality and
Rahav-Meir is a media personality and
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Reward yourself by buying this book on Amazon to reveal a new way of perceiving current events.
Author is a resident of Har Nof and an historian.
OU-JLIC
OU-JLIC
OU-JLIC
Orthodox Union Heshe and Harriet Seif
Jewish Learning Initiative on Campus
Orthodox Union Heshe and Harriet Seif Jewish Learning Initiative on Campus
Liana Katz
Liana Katz
Hometown:
Liana Katz
Hometown:
Hometown:
New Rochelle, NY
subverting their idolatrous beliefs and highlighting G-d’s control over life and creation.
MESSAGE FROM A FROG
New Rochelle, NY
New Rochelle, NY
Community:
Community:
harm. Tzaraat is known to be a highly contagious affliction, and the Kohen must diagnose it quickly in order to prevent it from spreading to others.
Rabbi Idan Rakovsky
JLIC Jerusalem
Community:
harm. Tzaraat is known to be a highly contagious affliction, and the Kohen must diagnose it quickly in order to prevent it from spreading to others.
harm. Tzaraat is known to be a highly contagious affliction, and the Kohen must diagnose it quickly in order to prevent it from spreading to others.
JLIC Jerusalem
JLIC Jerusalem
I am currently a student at the Hebrew University of Jerusalem studying Biomedical Science.
Director, JLIC at Ben Gurion University
I am currently a student at the Hebrew University of Jerusalem studying Biomedical Science.
Growing Together:
Growing Together: The Kohen’s Role in Community Development
Growing Together:
The Kohen’s Role in Community Development
The Kohen’s Role in Community Development
The Midrash calls sefer Vayikra “Torat HaKohanim”, the Law of the Kohanim. It is the Kohen who brings korbanot and is active in the daily functioning of the Mishkan and Beit Hamikdash. This all amounts to a common theme of the Kohen handling activities of purification. In Parashat Tazria, however, we see that the Kohen is responsible for the entire process of tzaraat, starting from the diagnosis and declaration of impurity throughout the purification process. While the Kohen’s role in purification is clear, his role in pointing out the impurities in the metzora is peculiar.
The plague of frogs offers profound lessons about power, control, and divine justice. The Torah recounts that Aaron stretched out his hand, causing frogs to swarm across Egypt, yet the Egyptian magicians inexplicably added to the chaos (Shemot 8:2-3). Why would they exacerbate their own suffering? Rashi suggests that there was one large frog, but when struck, it multiplied, demonstrating how futile attempts to suppress divine will only amplify its impact.
I am currently a student at the Hebrew University of Jerusalem studying Biomedical Science.
On the other hand, in Masechet Arkhin (15b), it states that the Kohen who diagnoses tzaraat is actually performing a mitzvah, as it says in Vayikra 14:2, “This shall be the law (הרות) of the metzora on the day of his purification”. The Talmud explains that the word “torah” in this passuk can also mean “teaching” or “instruction,” and thus the Kohen’s role in diagnosing tzaraat is really providing instruction to the person on how to improve themselves and become pure again.
The Midrash calls sefer Vayikra “Torat HaKohanim”, the Law of the Kohanim. It is the Kohen who brings korbanot and is active in the daily functioning of the Mishkan and Beit Hamikdash. This all amounts to a common theme of the Kohen handling activities of purification. In Parashat Tazria, however, we see that the Kohen is responsible for the entire process of tzaraat, starting from the diagnosis and declaration of impurity throughout the purification process. While the Kohen’s role in purification is clear, his role in pointing out the impurities in the metzora is peculiar.
The Midrash calls sefer Vayikra “Torat HaKohanim”, the Law of the Kohanim. It is the Kohen who brings korbanot and is active in the daily functioning of the Mishkan and Beit Hamikdash. This all amounts to a common theme of the Kohen handling activities of purification. In Parashat Tazria, however, we see that the Kohen is responsible for the entire process of tzaraat, starting from the diagnosis and declaration of impurity throughout the purification process. While the Kohen’s role in purification is clear, his role in pointing out the impurities in the metzora is peculiar.
Rasha”r Hirsch explains that the magicians, rather than alleviating the plagues, unwittingly worsened them, symbolizing the arrogance of human effort when it opposes G-d’s plan. Their attempts to "counteract" Aaron’s act resulted in even more frogs spreading across the land. This teaches that resistance to divine decrees only magnifies the consequences.
The Ramban, in his commentary on Vayikra 13:2, explains that the Kohen’s role in diagnosing the metzora is a preventative measure aimed at protecting the community from
The Ramban, in his commentary on Vayikra 13:2, explains that the Kohen’s role in diagnosing the metzora is a preventative measure aimed at protecting the community from
The Ramban, in his commentary on Vayikra 13:2, explains that the Kohen’s role in diagnosing the metzora is a preventative measure aimed at protecting the community from
The plague of frogs is thus a powerful reminder: all human efforts to oppose divine will are ultimately futile, and those who misuse their power are undone by their own arrogance. G-d's justice is precise, overturning false G-ds and reaffirming His sovereignty over creation. This was true for our enemies then, and it is definitely true for our enemies now.
On the other hand, in Masechet Arkhin (15b), it states that the Kohen who diagnoses tzaraat is actually performing a mitzvah, as it says in Vayikra 14:2, “This shall be the law (הרות) of the metzora on the day of his purification”. The Talmud explains that the word “torah” in this passuk can also mean “teaching” or “instruction,” and thus the Kohen’s role in diagnosing tzaraat is really providing instruction to the person on how to improve themselves and become pure again.
On the other hand, in Masechet Arkhin (15b), it states that the Kohen who diagnoses tzaraat is actually performing a mitzvah, as it says in Vayikra 14:2, “This shall be the law (הרות) of the metzora on the day of his purification”. The Talmud explains that the word “torah” in this passuk can also mean “teaching” or “instruction,” and thus the Kohen’s role in diagnosing tzaraat is really providing instruction to the person on how to improve themselves and become pure again.
The Sfat Emet on this parsha similarly suggests that the Kohen’s role in the tzaraat process is not merely to identify the problem but to offer an opportunity for self-reflection and growth. The Kohen helps individuals recognize their weaknesses and enables them to grow and improve. This concept is also discussed in Mishna Avot chapter 6, where it states that true gratitude is acquired through the attribute of “Ohev Et HaTochechot”loving rebuke. This means that individuals should not deny their faults but should recognize them as an opportunity for growth and development.
STUBBORNNESS: A TRAIT OF DESTRUCTION OR RESILIENCE?
Chaya Bracha Gordon, Medical Student, Ben Gurion University
Fascinatingly, the plague’s symbolism strikes at the heart of Egyptian mythology. Frogs, embodied by the Egyptian Goddess Heqet, were icons of fertility and life. Egypt, which sought to destroy the Jewish people’s commandment to multiply by throwing all baby boys to the Nile, was punished measure for measure. The creatures they revered became instruments of their humiliation,
The Sfat Emet on this parsha similarly suggests that the Kohen’s role in the tzaraat process is not merely to identify the problem but to offer an opportunity for self-reflection and growth. The Kohen helps individuals recognize their weaknesses and enables them to grow and improve. This concept is also discussed in Mishna Avot chapter 6, where it states that true gratitude is acquired through the attribute of “Ohev Et HaTochechot”loving rebuke. This means that individuals should not deny their faults but should recognize them as an opportunity for growth and development.
The Sfat Emet on this parsha similarly suggests that the Kohen’s role in the tzaraat process is not merely to identify the problem but to offer an opportunity for self-reflection and growth. The Kohen helps individuals recognize their weaknesses and enables them to grow and improve. This concept is also discussed in Mishna Avot chapter 6, where it states that true gratitude is acquired through the attribute of “Ohev Et HaTochechot”loving rebuke. This means that individuals should not deny their faults but should recognize them as an opportunity for growth and development.
In Va’eira, Pharaoh's stubbornness sets a cycle in motion: A request, refusal, plague, plea, and relapse. His steadfast inability to change ultimately leads to the destruction of Mitzrayim. It’s easy to dismiss this trait of stubbornness as purely negative, but in Judaism, we embrace the concept of shvil ha’zahav, recognizing most traits as neither wholly good nor bad.
According to Rav Soloveitchik, we must oscillate between the extremes of each middah and apply them appropriately. What, then, can we learn from this middah of stubbornness?
Stubbornness can transform into resilience when utilized correctly. For instance,
the Jewish people are called an am k’shei oref—a stubborn nation—which, as the Kuzari explains, is precisely why Hashem chose us and how we have continued to stay strong through difficult times.
Last week in Shemot, Moshe arrived with a donkey to tell B’nei Yisrael that there would be a geulah. Does it really make a difference whether Moshe traveled by subway or donkey? Yes, it does. Rashi teaches us that this donkey was used by Avraham by Akeidat Yitzchak, created during bein hashmashot, and it will one day be the donkey of Moshiach. Perhaps this donkey, a symbol of resilience, was meant to serve as a reminder to the Jewish people: Stay strong and hold fast to your ideals, for the geulah will come. Making aliyah to Israel required a great deal of resilience, and JLIC has provided me with some of the strength I’ve needed to thrive in our beautiful home, Israel.
The OU’s Jewish Learning Initiative on Campus (JLIC) is creating and nurturing vibrant religious communities in Israel to support English-speaking college students and young professionals. JLIC Israel’s goals include: building a warm and welcoming Jewish community for students and young professionals; providing engaging and dynamic Jewish education; providing a supportive home environment for Olim; providing resources for personal and religious growth, including personal mentoring, Aliyah support, religious guidance and leadership development. Current JLIC programs in Israel include: Reichman University - Herzliya; Bar Ilan University - Givat Shmuel; Tel Aviv University; Tel Aviv for Young Professionals; and Jerusalem. Contact: Rabbi Jonathan Shulman, Director of OU-JLIC in Israel shulmanj@ou.org
