Israel delegation to attend ceasefire talks
BY DAVID SAFFER
by Mossad Director David Barnea are set to take part in ceasefire negotiations in Doha today. Hamas is
according to reports, have identified
first phase of negotiations. It is unclear what Israel will offer.
CIA Director Bill Burns, Qatari Prime Minister Sheikh Mohammed bin Abdel-Rahman Al-Thani and Egyptian Intelligence Director Abbas Kamal are expected to attend the talks.
Mediators have called for all hostages to be released in exchange for Palestinian prisoners in Israeli jails.
Continued on page 3
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But in an increasingly complex situation
US Secretary of State Antony Blinken on Tuesday pulled out of his latest diplomatic trip where he would have participated. And Iranian officials, according to latest reports, have stated that Iran will attack Israel if ceasefire talks fail.
Regarding a possible deal, Prime Minister Benjamin Netanyahu’s office refuted reports he had toughened his stance after Hamas claimed Israel had brought ‘new conditions and demands’.
His office noted: ‘Hamas is preventing an agreement. Israel neither changed nor added any condition to the outline. Hamas has demanded 29 changes and has not responded to the original outline. Israel stands on its principles according to original outline of maximising the number of living hostages, Israeli control over the Philadelphia Corridor and preventing the passage of terrorists, weapons and ammunition to the northern Gaza Strip.’
The IDF, meantime, remain on high alert and are ready for a possible strike by Iran and its proxies following the recent assassinations of Ismail Haniyeh and Fouad Shukr.
IDF Spokesman Rear Adm. Daniel Hagari told reporters there were no changes to emergency guidelines for civilians, despite global media reports of an imminent Iranian attack. “We are on high alert and have increased patrols over Lebanese airspace to identify and neutralise any threats,” he said. “We are attacking constantly and removing threats. We will
inform the public as early as possible, but without giving our enemies an intelligence or operational advantage.”
Minister of Defense Yoav Gallant has held intelligence briefings this week.
After meeting Head of the IDF’s Northern Command, Maj. Gen. Uri Gordin, he said: “I am aware of the tensions and burden placed on citizens of Israel. We are closely following what is happening in Beirut, Tehran and additional places. Citizens can maintain their routine lives, but must remain vigilant and follow instructions by the Homefront Command.”
Diplomatic discussions continue at the highest level.
Israel’s Ambassador Gilad Erdan criticised the UN Security Council in New York on Tuesday for not condemning Iran and said the IDF takes every measure to minimise “collateral damage” while Hamas uses civilians as human shields.
“Millions of Israelis are preparing for a direct Iranian attack, just as they did in April,” he said, adding, “Iran’s aggression threatens the entire region with war.”
However, Linda Thomas-Greenfield told the Council a broader regional conflict was not inevitable.
“The US’ overall goal remains to turn the temperature down in the region, deter and defend against any future attacks, and avoid regional conflict,” she said.
President Emmanuel Macron, Chancellor Olaf Scholz and Prime Minister Keir Starmer this week jointly called on Iran not to attack Israel.
The White House continues to back Israel and have announced a long-term arms sales worth $20bn.
Israel record Olympics medal tally
BY DAVID SAFFER
The Israeli rhythmic gymnastics team secured a silver medal in the all-around final to extend a record-breaking haul of medals to seven at the Paris Olympics. The previous record was four medals at the Tokyo 2020 Olympics.
Ofir Shaham, 19, Diana Svertsov, 19, Hadar Friedman, 18, Romi Paritzki, 20 and Shani Bakanov, 18, coached by Ayelet Zussman, racked up a combined score of 68.850 in hoops and mixed routines at the Port de La Chapelle Arena. China won gold, Italy bronze.
Despite a below par performance in the qualifiers when the team finished sixth, Israel delivered a polished display to the tune of Echad Mi Yodea.
Israel won gold at last year’s World Championships in the all-around ahead of China and Spain, Olympic silver, however, topped that achievement.
“This is the best thing that’s happened in our lives,” Friedmann told Israel’s Sport5 channel.
Paritzki said the team “fought to the end”, adding: “We had such a great time, the crowd was fantastic. We were so proud to represent the State and to lift it, we’re a strong people.”
Regarding the team, Paritzki said they were “like a family,” adding: “We have crises, we have to compromise, but we were so together and it was worth every second.” Shaham praised a “wonderful team of coaches”, Svertsov noted that waiting for the score was “incredibly emotional”.
Israel’s silver medal was a first podium finish since the category was added to the Olympics in 1996. They had finished sixth on three occasions, most recently in Tokyo.
Prime Minister Benjamin Netanyahu told the gymnasts: “You are fantastic. You have brought pride and honour to the State of Israel on a scale that is hard to describe. Thanks to your talent, effort and being together, your being together with
the country.” He added: “The performance was fascinating. We were riveted. My wife and I watched every second and you amazed everyone. To finish after China, how does one say, there is still something to aspire to, but not much. As far as I am concerned, you are worth gold, each one of you.”
Throughout the games the Israeli delegation had extra security due to death threats
Tom Reuveny, whose brother is fighting in Gaza, claimed a gold medal in the men’s iQFoil windsurfing final in Marseille. Sharon Kantor, 21, of Moshav Avihayil, near Netanya, who won silver in the women’s final, is the first Israeli woman to win a medal in the sport.
Gymnast Artem Dolgopyat, 27, won silver in the floor exercise, following gold at Tokyo in 2021.
Reuveny, Kantor and Dolgopyat’s trio
of medals in a day was a first for Israel, adding to the total of 19 medals in its history with judo and sailing being the most decorated sports.
Raz Hershko, Inbar Lanir and Peter Paltchik kept up the juduko legacy.
Hershko and Lanir won silver, Paltchik, claimed bronze
Netanyahu praised juduko coach Oren Smadja, who lost his son Omer in Gaza, for taking charge.
Although Israel enjoyed unprecedented Olympic success the Paris games were the most challenging since the 1972 Munich games.
The 2024 Israeli delegation and President Isaac Herzog attended a memorial ceremony with Olympic officials.
Black September terrorists massacred 11 Israelis, including nine athletes, resulting in global headlines. Five Palestinian kidnappers and a German policeman
died. The German government have accepted responsibility for the botched rescue attempt .
Despite intense security, there were incidents that cast a shadow on Israel’s participation.
The football team experienced jeering during the national anthem before facing Paraguay.
Footage of fans waving Palestinian flags with chants of ‘Heil Hitler’ was reported. Security ejected protesters with a banner stating ‘Genocide Olympics’. French police are continuing investigations.
Before the action began, the International Olympic Committee dismissed calls from the Palestinian Football Association to ban Israel. And 15 Israeli athletes including opening ceremony flagbearer, judoka Paltchik and swimmer Meiron Amir Cheruti received death threats.
The Israeli Olympic Committee were aware trolling would happen and planned accordingly.
The 10/7 massacre was on the minds of not only the Israeli delegation, but other competitors, none more than US wrestling gold medallist Amit Elor, 20, whose father was an Israeli shot put record holder.
Elor, favourite in the women’s 68 kg competition as world champion since 2022, is the younger daughter of Israelis Yair and Elana who immigrated to the US in 1980.
Amit is the youngest of six children, all wrestlers, her siblings Ronny and Orry, won wrestling competitions as teenagers. She told Israeli media: “I was shocked by the October 7 brutal Hamas attack and deeply saddened and concerned about everything that followed.The enormous pain, suffering and loss is unbearable. If my wrestling at the Olympics can bring even just a little joy in Israel, it will make all the hard work and sacrifices worth it and extra special. I am an American proudly wrestling for the US, but in my heart, I am also wrestling for Israel.”
IMOD boosts border communities
BY ADAM MOSES
The Israel Ministry of Defence has partnered with the Tehkumah Authority, IDF and Hof Ashkelon Regional Council to boost security in Gaza border communities.
The NIS 715m pilot program upgrades physical defences, reinforces local rapid-response teams and integrates advanced defence solutions. The pilot in five frontline communities will be extended to key communities in the region. Tehkumah Authority has provided the budget.
The program is a response to the October 7 terror attack and designed to restore safety and confidence to residents returning home.
The security plan has been developed over recent months and deploys state-ofthe-art technologies including drones, command centers and civilian communication network.
The network will link rapid-response teams with regional councils and IDF command centers.
The launch was marked by a simulation exercise on Monday attended by senior officials including IMOD Director General Maj. Gen. (Res.) Eyal Zamir, Maj. Gen. (Res.) Mickey Edelstein, Brig. Gen. Avi Rosenfeld and representatives from the Tehkumah Authority, Home Front Command and IDF.
Zamir said: “We are implementing an operational concept with a strong civilian focus to restore security and trust
among residents. The rapid-response teams, which demonstrated exceptional bravery on October 7, are a cornerstone of this initiative. We are committed to continuing their training and providing them with the most advanced tools and resources.”
Yossi Shelley, Tehkumah Authority acting head, noted: “The launch of this new security pilot is a significant step forward in the region. We remain dedicated to providing the highest level of security for these communities.”
Itamar Revivo, Hof Ashkelon Regional
Council head, added: “The new defence strategy is a vital element of life for those living on the Gaza border. I want to thank members of the local rapid-response teams for their invaluable contributions to this security initiative.”
Israel’s Artem Dolgopyat
PHOTO: AFP
Rioting: The Entirely Predictable Consequence Of Government Failures
BY STEVE WINSTON
Over the past decade, we’ve seen a growing trend of public figures and political elites rushing to condemn far-right extremism, with good reason. The violence and hate spewed by white nationalist groups, neo-Nazis, and others on the far-right fringe are indeed abhorrent and have no place in a civilised society. However, this same sense of moral urgency seems conspicuously absent when it comes to addressing the virulent antisemitism that has been brewing within pro-Palestine movements. The silence is deafening, and the consequences of this selective outrage are now manifesting in ways that are impossible to ignore.
The recent riots across the UK, sparked by the Southport murders and intermixed with anti-immigrant sentiments and Islamist extremism, are not just random acts of violence; they are the logical outcome of a society that has allowed certain forms of hatred to fester unchecked. For months, we’ve witnessed pro-Palestine
hate marches fill the streets, often under the guise of human rights advocacy. These marches all too often feature antisemitic imagery and rhetoric, punctuated by endorsements of Islamist terrorist organisations, along with chants of “From the river to the sea, Palestine will be free,” a slogan that calls for the elimination of the State of Israel.
This failure to address antisemitism, wherever it rears its ugly head including within the pro-Palestine movement, has eroded the social fabric that once held our society together. The rule of law, which should be applied evenly across all forms of hate, has been selectively enforced. The entirely predictable result? A breakdown in civil order that has now led to widespread riots targeting various groups.
It’s important to note that this is not a new phenomenon. The roots of this selective enforcement can be traced back to the aftermath of the October 7 attacks on Israel, when pro-Palestine demonstrations erupted across the UK. Instead of cracking down on the blatant antisemitism on display and open intimidation these protests directed towards Jews,
law enforcement and political leaders largely stood by, either out of fear of being labeled Islamophobic or out of a misguided belief that these protests were legitimate expressions of political dissent. This failure of political will has now come back to haunt us.
When you allow one form of hate to flourish, it’s only a matter of time before others follow. The recent riots, which have seen hundreds arrested and scores more injured, are a direct result of the environment that has been allowed to develop. Islamist extremists, emboldened by the lack of response to their antisemitic rhetoric, have now taken to the streets, clashing with far-right groups who see the state’s inaction as a green light for their own brand of vigilantism.
The political elites who failed to address this issue when it first manifested are now scrambling to contain the fallout. Justice Secretary Shabana Mahmood recently warned that these riots will set back efforts to rebuild Britain’s broken justice system by years. But this is not just about the justice system; it’s about the very fabric of our society. When you allow hate to go unchecked, when you fail to apply
the rule of law evenly, you erode the trust that holds a society together. And once that trust is gone, it’s incredibly difficult to rebuild.
The damage done by this failure cannot be easily repaired. Trust in our institutions has been eroded, and the rule of law has been undermined. The riots we are witnessing today are not just about the issues that sparked them: they are a manifestation of a much deeper rot that has taken hold of our society. And while the political class may now be scrambling to contain the fallout, it’s too little, too late.
Only by confronting this issue head-on can we hope to prevent further erosion of our social fabric. The time for selective outrage is over; what’s needed now is moral clarity and a commitment to the rule of law that transcends political expediency. Anything less is an abdication of responsibility that will only lead to further chaos and division.
OPINION PIECE
Steve Winston is the Managing Director of the National Jewish Assembly
Herzog Tisha B’Av message to Iran and Israelis
BY DAVID SAFFER
President Isaac Herzog gave a special broadcast on the eve of Tisha B’Av at a rally at Hostage Square in Tel Aviv on Monday night.
Herzog had participated in the traditional reading of the Book of Lamentations recounting the destruction of the Temple in Jerusalem, at the Ohel Nechama Synagogue in Jerusalem.
In his remarks, entitled ‘United for Their Return’, after a poignant service, Herzog spoke about the 10 months of pain since Hamas’ terror attack on October 7.
The cries of hostages held in captivity must be heard in “every corner of the globe”, he told the large gathering.
“Families are still torn to shreds, communities are fragmented and divided, an entire nation has a gaping hole in its heart,” he noted.
“Last Tisha B’Av, the winds of division and separation were blowing everywhere, threatening to ignite a war between us, within our own home. The winds of incitement, violence, and outbursts almost brought ruin upon this beloved house, almost set brother against brother. I watch with great concern as these dangerous winds of division return to us even now, threatening our unity, our existence
as one people in one state.”
Herzog said the rally was an appeal for brotherhood and mending the tears.
He observed: “We stand here together, we lament the terrible fractures of the past, of destruction and exile, and the fractures of the present, of the many fallen and the hostages. We mourn together, embrace together, and cry out together for the immediate release of our brothers and sisters from the darkness of captivity, from the horrors in Gaza, from the hands of a cruel enemy. Tonight, we cry out together, bring them home.”
Herzog backed a shared call to advance efforts to free the hostages at a summit this Thursday which he hoped would bring good news.
“It will not be easy, it will not be simple, but the voices of our brothers’ blood cry out to us from the dungeons of Gaza, the living and the dead, civilians and soldiers,” he noted. “We must not break the most sacred bond between us, to bring each and every one of them back to our homeland.
“The duty of a State to its citizens is first and foremost to bring them home from the enemy. With creativity, determination, courage, initiative, and with all fully committed.”
Herzog added: “I will support any deal that brings our captives home and
maintains our security interests. I pledge on behalf of all of us that we will continue to cry out, fight and leave no stone unturned until every one of our loved ones returns home, until we heal and repair, rebuild, and renew all that was been broken in us and for us.”
Herzog addressed complex days that Israel faces regarding Iran and its proxies. Israel’s president had a warning for the regime and its leaders but also a message for Israelis.
“Our enemies in the axis of evil have declared their intention to attack us with great force soon,” he said. “The State of Israel is prepared to face this multi-front threat. We have top-tier military capabilities. We have an air force and advanced multi-dimensional defence systems that are on high alert and ready. We have thorough intelligence. We have emergency and rescue systems, and a home front more prepared than ever before. We have diplomatic
and security alliances and partnerships committed to thwarting any enemy action. Foremost among them, the strongest power in the world, the United States, is committed to our security.
“However, these defence capabilities do not guarantee absolute protection. The home front has a significant role in maintaining national resilience. We must act responsibly, follow instructions, remain calm, and, of course, not hesitate to seek support, even emotional. It is important and appropriate.
“As a nation, we are all in trying times, it is important we stand and succeed together, in partnership, in brotherhood and out of love for Israel.”
President Herzog reading Eicha
PHOTO: SOCIAL MEDIA
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New funding to start a career in Jewish education
The London School of Jewish Studies’ (LSJS) degrees in Jewish Education are now registered with the Office for Students (OfS), meaning that UK students can access support for their course fees via a government loan. This is a significant development, ensuring that those who want to start their career in Jewish education with the LSJS BA, or educators who want to develop their career via the LSJS MA, can apply for financial assistance.
Being registered means that LSJS has demonstrated to the OfS that it provides well-designed courses that deliver a high-quality academic experience for all students, supporting them from admission through to completion and ensuring that their outcomes are valued by employers or enable further study. The LSJS BA (Hons) in Jewish Education, which is validated by Middlesex University, is also now accessible to students outside London who can join a distance learning version of the Degree course.
Dr Helena Miller, Director of Degrees and Teacher Training; Senior Research Fellow, said “I am absolutely delighted that our students can now apply for government loans. This will enable more excellent candidates to access our degree programmes.”
The four-year part-time degree offers the flexibility of combining studies with
work, usually in a school, and family commitments and attracts a range of students from recent school leavers to mature students. The degree opens a range of career paths to the graduate, be it as a teacher or other education professional, or as the first step in a range of post graduate courses such law or social work.
Not only will students be taught by experts in the field of Jewish education, but they will benefit from the bespoke care and attention which LSJS provides to all students, as well as studying at a friendly NW London campus with access to the Marc Weinberg Library. Rikki Kupperman, a recent BA graduate, said “I must mention that we all, as students in LSJS, feel that we are always heard and receive personal support in both academic and admin work”.
Joanne Greenaway, LSJS Chief Executive said, “I am thrilled that our degrees are now registered for a student loan, which is something that was available to our teacher training students already. Given the financial challenges facing so many, it is great that this opportunity to get a degree and start a career in Jewish education is now accessible to everyone.” LSJS is still accepting applicants on the BA (Hons) Jewish Education for a September 2024 start.
LJF Celebrates the Launch of New Bus Route 310
The London Jewish Forum (LJF) is delighted that after fifteen years of advocacy on behalf of the community, a new bus route 310 will be launched at the end of August to provide a significant enhancement for our orthodox community to public transport connections between Golders Green and Stamford Hill. This new route, introduced by Transport for London (TfL), was championed by Adrian Cohen and Andrew Gilbert, the founding chairs of the London Jewish Forum as well as by the Board of Deputies of British Jews, the Jewish Leadership Council, and Interlink.
The London Jewish Forum (LJF) has played a crucial role in the realisation of this new bus route. As the representative body for the Jewish community in London, LJF has actively engaged with TfL, local councils, and community members to advocate for improved public transport services that cater to the needs of diverse populations. Over many years, LJF’s involvement included community consultations, gathering feedback, and presenting the case for the new route to
thank all of those who have worked on this for more than 15 years, a lightbulb solution has broken through.”
Dovid Lichtig, Chief Executive of Interlink said: “We would like to extend our sincere thanks to the TfL Commissioner and the Mayor of London for their invaluable support of the Orthodox Jewish community, particularly with the introduction of a direct bus route from Golders Green to Stamford Hill. This new service is a significant step in connecting our communities and ensuring ease of access between these vibrant Jewish areas. The Commissioner’s commitment to improving public transport and enhancing connectivity within London is greatly appreciated,
and this initiative will undoubtedly enrich the lives of many residents”. The London Jewish Forum represents the Jewish community in London, advocating for their needs. We work to ensure that Jewish Londoners’ voices are heard, and their interests are championed across all areas of public life. Through engagement, education, and advocacy, we strive to build a more inclusive and cohesive society for everyone.
UJIA and Wohl Legacy commit £100,000 to ensure community’s future leaders’ connection to Israel
TfL. Our persistent efforts, in particular by founding chairs Andrew Gilbert and Adrian Cohen ensured that the voices of the community were heard, leading to the successful implementation of bus route 310.
Amanda Bowman, Co-Chair of LJF said “This new bus route is a testament to what can be achieved through collaborative efforts and community advocacy. We are incredibly proud to have been part of this project”. Michael Ziff, Co-Chair of LJF said: “The 310 bus will greatly benefit not only the Jewish community but all residents in the area. Reliable and accessible public transport is essential for a vibrant and connected city, and we are thrilled to see route 310 come to fruition.”
Andrew Gilbert, now Vice President at the Board of Deputies of British Jews said: “The Jewish community want to thank Commissioner Andy Lord and Mayor of London, Sadiq Khan for finally making this happen. The Jews of Golders Green and Stamford Hill will now have a direct transport connection that is part of the standard transport network. We want to
UJIA, supported by Wohl Legacy, is proud to announce the launch of the UJIA Gap Year Scholars initiative, committing up to £100,000 for 2024-2025 This groundbreaking programme aims to identify and support the most promising young leaders in the Jewish community, and encourage their participation in a crucial gap year experience in Israel. Together, UJIA and Wohl Legacy will be providing substantial financial assistance - covering up to 50% of the ‘gap year’ programme costs - for a select group of young future leaders. In 2024-2025 up to 10 young leaders will receive financial support up to £10,000 each to invest in themselves and their connection to Israel through a ‘gap year’ programme in Israel.
This initiative embodies the philosophy – shared by UJIA and Wohl Legacy - that as a community we must ensure that for the next generation of leaders Israel plays a central role in their strong sense of belonging to the Jewish people. Research shows us that immersive gap year experiences in Israel are one of the best ways to do this.
UJIA and Wohl Legacy’s commitment goes well beyond just financial support: each Scholar will have access to a range of professional coaching and personal mentoring opportunities, participate in exclusive Shabbatonim and seminars, and continue to engage as a cohort on their return to the UK.
UJIA Chair Zvi Noé said: “Long-term experiences in Israel are highly impactful for Israel engagement and Jewish identity development. These experiences are crucial for sustaining the leadership pipeline
within the Jewish community. They are an opportunity for young leaders to not only develop a strong relationship with Israel but also to develop personally.” These merit-based scholarships are designed for young leaders who have demonstrated exceptional leadership potential. Applicants must demonstrate a commitment to Israel and Zionism as cornerstones of their Jewish identity and excel in the following areas:
• Leadership skills
• Activism
• Personal qualities and traits
• Vision and future plans
To apply you must be a UK resident, a participant on a Masa approved gap-year programme of 4 months or more, have an intention to return to the UK and be an active member of the UK Jewish community.
By reducing the financial burden of gap year programmes by up to half, the UJIA Gap Year Scholars initiative will enable future leaders to partake in these transformative experiences, nurturing a new generation of leaders with a strong Jewish identity and commitment to Israel.
Applications open on 15th August for programmes starting in January 2025 and Autumn 2025. For more information and to apply, please visit: ujia.org/ gap-year-scholars
UJIA will continue to offer means-tested bursaries for all eligible gap year participants, including successful Scholars, to ensure that finance is not a barrier to participation. More information is available on the UJIA website.
ASK THE RABBI
WHAT’S SO SWEET ABOUT A HONEYMOON?
Dear Rabbi,
I come from a religious background though my fiancée does not. She says after we’re married, we should go away immediately on honeymoon. I know the concept exists and I’m always happy to take a holiday. But it made me wonder, growing up I never heard of such a thing and wonder what the Jewish perspective, if any, is.
Brian
Dear Brian
I have often wondered why they call the holidaying period after marriage a “honeymoon.” While many people will have gone on one, I wonder if anyone has ever considered the underlying meaning of the term.
The Oxford English Dictionary suggests the first literary reference dates back to the 16th century, in which an author compared, in cynical fashion, the love of a newly wed couple to a full moon, which is “sweetest as honey before it begins to wane as the moon does.” In other words,
listen up: you’re going to enjoy marital bliss during this new time together, away on some desert island, and then it’s all down hill from there. What a reassuring thought to keep in mind whilst on that honeymoon.
Judaism doesn’t have an official line about honeymoons, but it does put a lot of emphasis on “sholom bayit” – matrimonial harmony. Marital harmony is the melody of two hearts beating as one, creating a symphony of love, respect, and understanding. In the tapestry of marriage, harmony is woven with threads of patience, trust, and unwavering support, creating a bond that withstands the test of time.
In that respect we could use the moon as a good example because it lights up the darkest nights and it waxes and wanes. Even as sometimes it appears to be completely out of sight it re-emerges the next day and grows once more. Every relationship needs to be underpinned by the same principles. Sometimes there’s struggle but so long as both parties are committed to the process new light will always emerge long into their twilight years.
MY FATHER OR YOUR FATHER?
Dear Rabbi, We are expecting our first baby, and we’d like to know about choosing names. We’d like to name our child after deceased relatives. We are disagreeing over whether it is just the middle name that is given after a deceased relative or can the first name be given as well. Can we give two names after two different relatives? Also, should we be giving the Hebrew name or the English name (or both) after relatives? Is it traditional to give the identical Hebrew name to our child as that relative or can we pick any similar Hebrew name? If we can pick a name, then can you suggest where we can get a book of Hebrew names, or a website, as we’re a bit stuck for inspiration. But also, I’ve heard that you can name babies after living relatives. Is this right? I was always under the impression that Judaism doesn’t let you name a child after living relative.
Eleanor and bump!
Dear Eleanor
them lives on within the newborn.
It would seem ‘Bump’ must be kicking hard. Your question sounds frantic and all over the place. Firstly, tell your husband he should never disagree with a pregnant woman – it’s hazardous to his health. Secondly, the famed Kaballist, the Ari z”l observed that whereas we think we are cleverly coming up with a name for a child, in actual fact it is a quasi-prophecy. By definition, a Jewish name is intrinsically linked to the very soul essence of every individual and reflects the characteristics of that soul. As such, heaven inspires you to give the name even as you think it’s your own idea.
You don’t mention whether you are Sephardic or Ashkenazi. The former do name after living relatives which is supposed to be an omen for long life. The Ashkenazi custom is to name only after the dearly departed. In doing so, you are not only further perpetuating the memory of a loved one, but indeed a part of
Finally, I am reminded of the couple who came to their Rabbi: “We are having a big disagreement. My wife wants to name our baby after her father, and I want to name the baby after my father.” The Rabbi turns to the wife: “What was your father’s name?” “Moshe,” she replies. The Rabbi turns to the husband: “And what was your father’s name?” “Moshe,” he replies. “I’ve got the perfect solution,” said the Rabbi. “Why don’t you call the baby Moshe and then he’ll be named after both your fathers!” The husband chimes in: “Rabbi, you don’t understand. My father was an honest, devout and pious man. Her father was a scoundrel and no-goodnik. That’s why it’s important to me that he’s named after my father and not hers!” The Rabbi thought a few moments: “I’ll tell you what. Call him Moshe. And when he’s older, through his own decisions and his own behaviour he’ll demonstrate after which father he’s named.”
Wishing you a healthy pregnancy (try to relax a little more), an easy birth (write to me and let me know the name), and lots of nachas well into the future. Oh, and as I always say, don’t wait too long before the next one!
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Living with Emunah When the Light Fades (part 3)
BY RABBI SHMUEL REICHMAN
Emes is the root, the starting point and anchor of everything, but our connection and relationship with it is often fleeting. Emes is like a flash of lightning, a spark of inspiration. A powerful speech, an inspiring moment, or a profound idea can change our whole perspective on life. Suddenly, we see everything so clearly, we realign our goals, and everything falls into place. However, the very next day, we often find ourselves right back where we were before, as if nothing ever happened. What happened to the clarity of that emes, the power of that vision?
This is the challenge of emes. It is powerful, but it is fleeting. It fades almost as quickly as it appears. The moment you stop thinking about the emes, that truth disappears from your consciousness. As we have explained before, the spark of inspiration is there to help you experience the goal, the destination. It’s a taste of what you can, and hopefully will, ultimately accomplish. But it’s not real; it’s given as a gift, and is therefore an illusion. It serves only as a guiding force, but it cannot compare to the genuine accomplishment of building something yourself. It is therefore taken away to allow for the second and most important stage, the stage of emunah: this is the phase of building, of undergoing the work required to attain this growth in actuality, to work for the perfection that you were shown. A gift is not real; something chosen and earned is. We are in this world to choose, to assert our free will, and to create ourselves. Now that we have tasted the first stage, the emes, we know what we’re meant to choose — what we can build. The third stage, achieved through the hard work of the second stage, is the completed rebuilding of the original perfection. While this stage may appear the same as the first, it is fundamentally different. It’s real, it’s earned, it’s yours. The first stage was a gift, a spark of emes, but an illusion. The third is the product of the effort and time you invested through the stage of emunah.
TWO STAGES OF HISTORY: EMES AND EMUNAH
The process of emes and emunah plays out through the progression of history as well. During the first stage of history, Hashem revealed Himself openly, and the world was replete with miracles, prophecy, and clarity. Little effort was required to find Hashem or to connect to that which is higher. This was the time of emes. We then lost that ideal, as nevuah and avodah zarah were excised from the world, the Beis Hamikdash was destroyed, and a cloak of darkness fell over existence. We are now in the second stage, the stage of emunah, attempting to rebuild toward the original goal, the transcendent ideal. There
is no longer open revelation with its accompanying prophecy and clarity. However, it is precisely for this reason that we can choose to witness the truth and depth of the world, to see Hashem in everything, and to connect to the Divine in all that we do. In a darkened world, we are uniquely able to cast our own light, living faithfully according to the ideals of emes until we eventually reach our ultimate destination.
THE TRANSITION OF MOSHE’S DEATH
While the entirety of Jewish history is split between the two stages of emes and emunah, with the first phase reflecting emes and the second emunah, there are microcosms of this idea throughout history as well. Moshe’s death and the last eight pesukim in the Torah represent a smaller scale transition from emes to emunah, from Moshe to Yehoshua. In the unique relationship between Moshe and Yehoshua, Moshe represents emes, and Yehoshua embodies emunah. Moshe was the greatest prophet to ever live, as Hashem Himself attested to (Bamidbar 12:6–8). Moshe reached the absolute highest level of spiritual greatness, meriting to receive the Torah from Hashem and to teach it to the Jewish People. While Yehoshua was an extraordinary Jewish leader as well, he was on a lower spiritual level than Moshe. Moshe led the Jewish People through the miracles of yetzias Mitzrayim and k’rias Yam Suf, and then carried them through the midbar where they subsisted on mann and witnessed constant miracles. Yehoshua led the nation into Eretz Yisrael, where the Jewish People transitioned to a life of hishtadlus, having to find the miraculous within the natural. (See Netziv, Haamek Davar 20:8, where he discusses how the transition into Eretz Yisrael was the transition from the miraculous to the natural.)
Tehillim (92:3), “V’emunascha ba’leilos.”)
THE TRANSITION OF TORAH
This theme of transitioning from emes to emunah, from first stage to second, and from sun to moon underlies not only Sefer Devarim but the entire Torah.
The Beis Halevi (Derush 18) explains that the original Luchos were a transcendent, other-worldly form of Torah. The entirety of Torah — both Torah She’bichsav and Torah She’baal Peh — were contained within these tablets, and all of Torah was clear and accessible. (According to several opinions, this was the level of Torah that Rabbi Akiva, Acher, Ben Azzai, and Ben Zoma experienced when they entered the Pardes [Chagigah 14b].) After the cheit ha’egel, Klal Yisrael lost access to this transcendent level of Torah, and the second set of Luchos contained a relatively limited form of Torah. This set of Luchos, carved by Moshe instead of Hashem, inspires us to loyally work our way back to the original perfection of the first Luchos. The first Luchos were emes; the second were emunah.
While Moshe is compared to the sun, Yehoshua is compared to the moon (Bava Basra 75a; Bamidbar 27:20). Just as the moon receives its light from the sun, a true talmid receives wisdom from his rebbi and loyally reflects that light outwards. When the light of the sun fades and darkness creeps in, it is the light of the moon that must shine. Though not as bright as the sun, the moon’s light radiates with something equally powerful: hope and loyalty, reminding us to create light within the darkness. (As David HaMelech wrote in
This pattern of emes and emunah continues throughout the progression of the Torah. The Maharal and Vilna Gaon explain that Sefer Devarim is fundamentally different from the first four sefarim of the Torah. The first four sefarim were written by Hashem, the giver, while Moshe served purely as a channel of transmission. As Chazal put it, “Shechinah medaberes mi’toch grono shel Moshe — [Hashem] spoke through the throat of Moshe,” placing the words in his mouth (Ramban, Devarim 5:12). Moshe became a pure vessel for Torah, a perfect receptacle. Devarim, however, was different; it was Moshe’s creation. He took everything that came before and expressed it through his unique lens. The Maharal and Ohr Hachaim describe this process as Moshe’s transformation into a normal Navi, one who expresses Hashem’s nevuah through their own unique, personal lens. Instead of Hashem speaking through Moshe’s throat, Hashem spoke to Moshe and then, at a later point, Moshe expressed this to Klal Yisrael in his own words. As a result, Sefer Devarim possesses the “style” of Moshe. The Malbim elaborates on this point, explaining that once Moshe uttered his own words, Hashem then ratified them as part of Torah. In other words, Hashem commanded Moshe to write Sefer Devarim as a documentation of what Moshe himself had already said of his own accord. Furthermore, the very content of Sefer Devarim is not new
but a repetition of everything that occurred in the first four sefarim of Chumash expressed through Moshe’s lens (Tosafos, Gittin 2a). Thus, the first four books of the Torah are a stage of relative emes, as they were spoken by Hashem and given straight to Moshe, while Sefer Devarim is a sefer of emunah, representing the transition to the human mission of faithfully expressing and embodying emes.
In addition to the transition from the first four sefarim of Torah to Sefer Devarim — a transition of emes to emunah — Sefer Devarim itself contains a similar transition as well. While Moshe wrote Sefer Devarim, the last eight pesukim in the Torah are a transition from Moshe to Yehoshua, written b’dim’ah, through a combination of Moshe and Yehoshua. This represents the transition, the “passing of the torch” from Moshe, the rebbi and receiver of Hashem’s original light, to Yehoshua, the loyal talmid, the moon. This transition continues with the shift from Torah to Neviim and Kesuvim, the prophetic works included within the canon of Tanach. While the Chumash was written on a fundamentally higher level of prophecy from the rest of Tanach, the works of Neviim and Kesuvim were written during the times of the Beis Hamikdash when prophecy still existed. Within that time period, it was a stage of emunah relative to the first stage of Torah, but relative to the world we live in today, one void of prophecy and transcendent clarity, Nach is the light of emes as well. (This is the key to understand: Every stage of emunah becomes the stage of emes relative to the next stage down. Thus, relative to Torah, Nach is emunah, but relative to nowadays, both Nach and Torah represent the stage of emes, albeit different levels.)
OUR STRUGGLE
This is our struggle: We live within the stage of emunah, of being faithful to the first stage of clarity and light. Before entering the stage of darkness, we are equipped with the tools and perception necessary to be successful in our journey as we rebuild the original spark of inspiration. When it feels dark and all inspiration seems lost, remember the first stage, remember that spark. If you can’t find the light in the darkness, create it.
Rabbi Shmuel Reichman is a bestselling author, international speaker, and the CEO of Self-Mastery Academy. He has lectured internationally on topics of Torah thought, Jewish medical ethics, psychology, and leadership. He authored a bestselling book, The Journey to Your Ultimate Self. After obtaining his BA from YU, he received Semicha from YU’s RIETS, a master’s degree in education from Azrieli Graduate School, and a master’s degree in Jewish Thought from Bernard Revel Graduate School. He then spent a year studying at Harvard as an Ivy Plus Scholar.
V’Etchanan
1st Aliya (Kohen) – DEVARIM 3:23-4:4
Moshe recalls that after defeating Sichon and Og in battle (see Devarim 2:31-3:11), he prayed to be allowed to enter the Land of Cana’an (see Rashi). G-d refused Moshe’s request, allowing him only to see the Land from afar. Moshe tells the people to observe the mitzvot, which will allow them to inherit the Land and he reminds them of the punishments they witnessed when the nation strayed after the idol of Pe’or (see Bamidbar 25:3).
Point to Consider: What is an example of the prohibition of “not adding to the words” of the Torah? (see Rashi to 4:2)
2nd Aliya (Levi) – 4:5-40
Moshe tells the people that studying
Torah and keeping the mitzvot will raise their stature in the eyes of the other nations. He warns them not to forget the historic revelation at Mount Sinai, in which G-d Himself spoke the Ten Commandments from the midst of the fire. Moshe adds that they must not make any idols, and warns them against worshipping the sun, the moon or the stars. He warns them that failure to heed this will result in exile from the Land. However, G-d will never abandon His nation; they will always be able to return to Him.
3rd Aliya (Shlishi) – 4:41-49
Moshe sets aside three cities to the east of the Jordan River. These cities are to provide refuge for a person who has killed accidentally and is fleeing from the relatives of the deceased.
4th Aliya (Revi’i) – 5:1-18
Moshe again stresses that the people stood “face to face” with G-d at the time of the giving of the Torah at Mount Sinai. Moshe recalls the Ten Commandments:
1. Faith in G-d’s existence 2. Prohibition of idol worship
3. Prohibition of taking G-d’s Name in vain
4. Remembering Shabbat to keep it holy and refraining from ‘melacha’ (creative labours)
5. Honouring one’s parents 6. You shall not murder 7. You shall not commit adultery
8. You shall not steal
9. You shall not bear false testimony
10. You shall not covet what others have
5th Aliya (Chamishi) – 5:19-6:3
Moshe recalls that the heads of the tribes and the elders asked him to relay G-d’s commandments to them; they feared they would die if they continued to hear the commandments directly from G-d. G-d agreed to their request.
6th Aliya (Shishi) – 6:4-25
The paragraph of Shema Yisrael is stated, in which the Jewish people are enjoined to believe in the Oneness of G-d, to love Him, to teach Torah, to wear tefilin and to affix mezuzot to their
doorposts. Moshe warns the people not to allow the material attractions of the Land to cause them to neglect their service of G-d, nor to test Him like they did in the desert.
7th Aliya (Shevi’i) – 7:1-11
When the Israelites come into the Land of Cana’an, they will successfully overcome seven great and mighty nations. Moshe warns them not to enter into a covenant with these nations, nor to intermarry with them. Israel is G-d’s chosen nation, whom He lovingly brought out of Egypt.
HAFTARAH
NACHAMU (YESHAYA 40:1-26)
Taken from the book of Yeshaya, this is the first of the seven ‘haftarot of consolation’ read after Tisha B’Av. It starts with G-d’s instruction to the prophets to “Comfort, comfort My people” (Nachamu, nachamu, ami) and goes on to prophesy that G-d will return to Jerusalem and bring an end to the exile.
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Family FunV’ETCHANAN
Parshat Va’etchanan is a continuation of Moshe relating the highlights – and low points – of the Jewish people’s journey through the desert over the 40 years. He opens by relating the 515 prayers that he said in order to be granted entry into the Holy Land, to no avail. Hashem had decreed that he would not be able to enter the land but instead appoint Yehoshua as his successor.
Moshe reminds the nation how they must be very careful to remove all vestige of idol worship from the holy land and certainly not manufacture nor own any forms that may be associated with idol worship. We are also introduced to the concept of not adding or subtracting from Mitzvot.
When Jewish people keep to the Torah and perform its Mitzvot the nations of the world admire them and exclaim how
wise and understanding this people are. Who truly is so great – explained Moshe – a nation which Hashem is close to whenever we cry out to Him?
We are warned that if we get too used to the Holy Land and begin serving idols, then Hashem will have us expelled from the Holy Land and scattered around the world. This unfortunately came true and throughout our close to 2000 years in exile, we have been scattered all over the world. Thankfully, wherever we have been there have been those who remained loyal to our Torah, which itself has brought much flavour to our religious practice, with Jews from Argentina able to relate to the same Torah as Jews from Algeria, Jews from Ireland able to compare notes with Jews from Iraq and Jews from Canada bringing a certain
Parasha Stats
different flavour to Mitzvah observance than Jews from China.
Moshe reviews the Ten Commandments and reminds the Jewish people how special they are –“Has any other nation heard Hashem Himself talk to them?” It was not an individual “prophecy” that we are told to believe; it was an entire nation who heard Hashem communicate with us and with Moshe. We are warned to never forget the day on which we all stood at Har Sinai to receive the Torah.
As we learned in a previous Sidra, there were to be cities of refuge set aside for one who killed unintentionally (G-d forbid). Although Moshe himself was not going to be entering the Holy Land he was still keen to fulfil a Mitzvah and therefore separated three cities on the east of the Jordan to be designated
for this purpose.
The Parsha contains the first passage of our declaration of faith – Shema Yisrael and Ve’ahavta. It is noteworthy how many Mitzvot are contained in this relatively small section of the Torah which we are privileged to read twice a day!
Moshe reminds the Jewish people –Hashem did not choose you over other nations due to your strength in number – there are plenty nations with far more people. Rather, you were chosen from the love Hashem has for you and in keeping with His promise to our forefathers to redeem you from Egypt.
The Parsha ends with another fundamental principle of Judaism –Hashem rewards those who are loyal to Him and, sadly, punishes those who are not.
Facts about Parashat V’etchanan
Number of Verses - 122
Number of Words - 1,878
Number of Letters - 7,343
Jewish Riddle
Last week’s answer: What is the shortest word in the Torah?
The answer is: The word is “ha.” It is one letter, and appears in the book of Devarim 32:6. In most texts of the Chumash the masoretic note in the margin reads “Hey rabasi, v’hee teiva l’atzma” - “large hey, and it is a word unto itself.”
Well done to Manny Aronson, age 12 from Temple Fortune!!
This
week’s
Question:
Two characters in Tanach: one’s name makes him sound as though he’s his own uncle, and the other’s would have him appear to be his own grandfather. Who are they?
Tangram Challenge!
Using all the shapes, can you make the shape on the right?
Word Wheel
The goal of a word wheel puzzle is to create as many words possible with the letters in the word wheel. Each word must contain at least three letters. You can only use each letter once and every word must have the letter in the centre of the wheel.
Last edition’s words
Here are some words you may have found from last week – you may have found more!
T E G T D R A U
Use the area below to write the words you have found.
Jokes
Q: What side of a chicken has the most feathers?
A: The outside of course!
Q: Where do kings keep their armies?
A: In their sleevies!
Q: Where do baby cows eat?
A: In the calf-ateria!
Q: Why do bicycles fall over?
A: Because they are two-tired!
Riddles
1. I can be cracked, I can be played. I can be told, I can be made. What am I?
2. If you lose me you cause people around me to lose me too. What am I?
3. I am so fragile, saying my name will break me. What am I?
