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Judaism
ASK THE RABBI
Looking for answers? Send your question to Rabbi@RabbiSchochet.com
ELON MUSK AND FREEDOM OF SPEECH
Dear Rabbi
I wonder what you think about Elon Musk taking over Twitter. As a Jew, the idea of him opening up “freedom of speech” frightens me. It will enable Antisemitism to fester and that will spill over into the real world. When the likes of Donald Trump will be welcomed back, we know we have a problem.
Estelle
Dear Estelle
When Iran’s Ayatollah Khomeini is allowed on Twitter, as is the head of the Taliban, the President of Russia and numerous supremacists, but not Donald Trump, then we know we have a problem. Ultimately it smacks more of woke liberals and their programmed bots dictating the agenda based on their political affiliations. For the record, I don’t believe that permanent bans should ever happen. Better policing, yes. Suspensions yes. But never permanent bans unless there is actual illegal activity. And therein lays the point: Freedom of speech has to be offset against responsible speech. There is an inherent paradox between the legality of ‘freedom of speech’ and the illegality of ‘incitement toward hatred.’ Freedom of speech should never be unbridled. There has to be an element of restraint. Otherwise we can have one freedom or the other but not both. The onus is on those at the helm to strike the right balance.
More than anything, a transparent system, both in policy and operations, is the right way to earn trust from the public. Whether Twitter is owned by a company or an open protocol, it doesn’t matter as much as deliberately deciding to be open about every decision and why it was made. It’s not easy to do, but it must happen.
TALKING ABOUT ME IN SYNAGOGUE
Dear Rabbi
I am an avid reader and I can tell you, sometimes your column is the topic of conversation in our shul on Shabbat morning. That is, until one member went over to me last week and said, “I think Rabbi Schochet would be appalled if he knew you were discussing and debating his column in Shul rather than remaining quiet and praying instead. I replied rather cynically, “I’ll write in and ask him.” So here you are.
Jerry
Dear Jerry
I’m flattered – really. I’m also reminded of the time a member of mine, a regular attendee, approached me after shul on Rosh Hashanah expressing his upset about the three men in front of him: “Imagine, they turn up to Shul a couple of times a year and all they talked about throughout prayers is their golf!” I looked to him: “Surely that’s better than had they been on the golf course today, talking about Shul!”
I have always maintained that as long as people connect, they identify in some way, whichever way with the community and that works for me! Jews identify for a myriad of reasons. In the past it was about religion. You identified as a Jew by virtue of your submission to the dictates and mandates of the faith. In later years it became more about culture, the geflte fish on Friday night and the matzah balls on Seder night. For others it was limited to the liberal and fine arts, and in the post Holocaust era for many, Jewish identity became exclusively about Zionism and the State of Israel.
Today, as the Western world becomes more and more focused on finding the perfect niche for every person, and personalising everything from laptops to lattes, many Jews are customising their investment in Judaism, coming up with communities for everything from Jewish vegans, to Jewish pacifists and organisations such as “Kvetchy Kids” to “Jewish Parents in search of Nachas.”
Much like the three Jewish mothers sitting in a restaurant in Golders Green. The first one says: “My son gives me so much nachas. Last winter he gave me an all-expenses paid holiday to the Bahamas. It was a mechayeh. The second mother chimed in: “My son gives me nachas. He arranged for me a new car with a Chauffer at my disposal, to take me wherever I have to go.” The third one pipes up: “You yentes think that’s nachas? My son goes to a psychiatrist once a week at two hundred pounds each time and all he talks about is me!”
We have all been influenced by our own narrative, our own experiences, outlooks and lifestyle.
The bottom line is: Every Jew is valued; every Jew counts. Whether you come indoors or you remain always outdoors; whether you’re going to pray or you’re a JFK – that’s, “Just for Kiddush” kind of person, regardless of your affiliation or none; whatever your niche, it’s not “how” you identify or “why” you come to shul, but “that” you identify and “that” you come to shul.
To be sure, you don’t want to disturb others praying, and you do want to get some prayers in as well, but otherwise, if talking about me and my column is what makes Shul interesting for you, so be it!
Follow Rabbi Schochet at: RabbiSchochet.com Twitter: @RabbiYYS Facebook: facebook.com/Rabbiyys.
Pirkei Avot
,הָרוֹתַּה תא דֵבַּכְמַה לָכּ ,רֵמוֹא יֵסוֹי יִבַּר תא לֵלַּחְמַה לָכְו .תוֹיִּרְבַּה לַע דָבּכְמ וֹפוּגּ ...לַע לָלּחְמ וֹפוּגּ ,הָרוֹתַּה
Rabbi Yose said: whoever honours the Torah is himself honoured by others, and whoever dishonours the Torah is himself dishonoured by others.
The recipient of the most honour ever given to a human is Moshe Rabbenu, who is still talked about every day by Jews worldwide, thousands of years after his passing. Yet he is clearly described in the Torah as a man who was the most humble man who ever lived! How can that be?
The answer lies in this Mishnah. Moshe Rabbenu never took any credit himself, he always honoured the Torah and Hashem instead. When he was asked by G-d on Har Sinai by the burning bush to lead the Jews out of Egypt he famously spent a week pleading with G-d to find someone else, namely his brother.
In Parashat Vayikrah, we find the small Aleph where Moses was too humble to tell the world that Hashem spoke to him properly in all His glory, rather he wanted people to think that Hashem merely happened upon him and suddenly appeared to him, as signified by the word ‘Vayikar.’
He famously told Hashem to wipe his name out entirely in the Torah and had no problem writing about his sin of hitting the rock for all the world to read about for all eternity. He treated the Torah respectfully for the Torah’s sake not for his own and yet he has been honoured for all eternity. As we hear up on the road towards Shavuot, let’s treat the Torah as it deserves to be treated lishmah.
In Memory of Jacqueline Curzon A’H Perek 4: Mishna 6
Weekly Dvar Torah
FROM ERETZ YISRAEL And Counting
BY RABBANIT SALLY MAYER
In Parashat Kedoshim, we read of the mitzvah of orlah: when we plant a fruit tree, we may not eat its fruits for the first three years. In the fourth year, the fruits are kodesh hilulim laHashem, and they must be eaten in Jerusalem in the time of the Holy Temple, with halachot similar to those governing the fruits of ma’aser sheini (second tithe) – one may redeem their holiness onto coins and, in the time of the Mikdash, bring the coins to Jerusalem to purchase food. What is the reason for this mitzvah? Why must we leave three years’ worth of fruit untouched, bring the fourth year’s fruits to Yerushalayim, and only in the fifth year use the fruits as we wish?
The Ramban suggests that this mitzvah is similar to that of bikkurim: we must bring the first fruits of each tree up to Hashem, to His holy city, just like we bring the first fruits of the seven species of Eretz Yisrael up to Yerushalayim, beginning on Shavuot. The Ramban explains that since the first three years’ fruits are not very beautiful, we wait for the fourth year, when the fruits are worthy to present to Hashem. What results is a cycle of three years of waiting, of preparation, of tending to the tree and helping it to grow (except, of course, during Shemitta), followed by a fourth year which is special and holy. This structure is similar to that of Shemitta, in which we work the land for six years, followed by a year which is special and holy, and its fruits have a special status as well. It also reminds us of the time of sefirat ha-omer, where we find ourselves now: we count 49 days, until we reach the 50th day, Shavuot, which is set aside for Hashem.
What is the nature of these days or years of waiting? Orlah is a time of preparation – it is premature to eat the fruits, or even to bring them to Hashem, but we must create the circumstances in which the fruits will flourish, so that we can offer them to Hashem when they are ready. Similarly, we can take the opportunity of the time period of sefirat ha-omer to prepare to accept the Torah, by redoubling our efforts to learn Torah and to observe mitzvot. Sefirat ha-omer can be a time of introspection, of preparing to receive the Torah anew with greater understanding and commitment. Many people take on a project to learn something new during this time, such as Pirkei Avot, traditionally studied a chapter a week in between Pesach and Shavuot, to remind ourselves of the character traits that are the basis of a Jew’s personality. In fact, the Torah speaks of orlah in another sense as well: u’maltem et orlat levavchem (Devarim 10) – Hashem commands us to remove the orlah (the same term used for the foreskin removed at a brit milah) from our hearts, that which prevents us from listening to the Torah and keeping the mitzvot. If we use the time of the omer to remove this barrier from our hearts, then we will be ready, B’ezrat Hashem, to bring the fruits of our labor to Hashem on Shavuot, ready to accept His Torah again.
Rabbanit Sally Mayer serves as Rosh Midrasha at Ohr Torah Stone’s Midreshet Lindenbaum in Jerusalem. She is a member of the Mizrachi Speakers Bureau (www.mizrachi.org/speakers).
Kedoshim Sidra Summary
“When you reap the harvest of your land, you shall not complete your reaping to the corner of your field… for the poor and the stranger shall you leave them” (Vayikra 19:9-10)
1ST ALIYA (KOHEN) – 19:1-14
Kedoshim contains many mitzvot, a selection of which has been included here. We are commanded to revere our parents and to observe Shabbat. It is prohibited to worship and make idols. Temple offerings need to be eaten within their designated time. When harvesting one’s field or vineyard, certain produce needs to be left over for paupers to take free of charge. Stealing, making false oaths and lying are all prohibited. Hired workers must be paid on time. One may not place a stumbling block in front of a blind person. Point to Consider: Why is revering parents juxtaposed to keeping Shabbat? (see Rashi to 19:3)
2ND ALIYA (LEVI) – 19:15-22
A judge is not allowed to favour any litigant. It is forbidden to harbour hatred or to seek revenge. You shall “love your fellow as yourself”. One is not allowed to plant a field with mixed seeds, nor wear clothes with a mixture of wool and linen.
3RD ALIYA (SHLISHI) – 19:23-32
Eating the fruit of a tree during the first three years of its growth is forbidden. In the tree’s fourth year, the fruit has to be eaten in Jerusalem. It is forbidden to cut one’s skin in mourning. There is a mitzvah to stand up in the presence of a Torah scholar and an elderly person.
4TH ALIYA (REVI’I) – 19:33-37
One must treat converts to Judaism with love and sensitivity. It is imperative to have accurate scales, weights and measures.
5TH ALIYA (CHAMISHI) – 20:1-7
There was a severe prohibition against giving one’s children over to an ancient cult called ‘Molech’. It was also forbidden to turn to sorcerers, two types of which
are mentioned specifically by name – ov and yideoni.
6TH ALIYA (SHISHI) – 20:8-22
Cursing one’s parents is forbidden. The punishments for the forbidden relationships detailed in the 6th aliyah (Shishi) of Acharei Mot are listed.
7TH ALIYA (SHEVI’I) – 20:23-27
The nation is warned not to follow in the ways of the nations who occupied the Land before its conquest. The Land of Israel is referred to as “flowing with milk and honey”. Keeping the laws of kashrut will enable us to remain a distinct and distinguished nation.
HAFTARAH (AMOS 9:7-15)
The prophet Amos rebukes Israel for being no better than the Pelishtim (Philistine) nation. Those who were particularly sinful will suffer the harshest punishment. But once they have died by the sword, the Davidic kingdom will return and the Land will be rebuilt.
24 JUDAISM
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Yom Ha’atzmaut: Jewish History Under Construction
BY RABBI MOSHE TARAGIN
Redemption comes in many varieties. Sometimes it is a rapid swell and sometimes a gentle flow. Sometimes history is overhauled in a heartbeat and other times its revolutions are gradual. Though redemption is often compared to a sunrise, in Psalms chapter 18, King David compares it to the construction of a fortress, reminding us that, often, it is a drawn-out project.
So far, we have witnessed three phases of this “project”:
CHAPTER 1 “DIVINE RESTORATION”
In 1948 we experienced the first wave of modern redemption. It is difficult to determine why we merited divine intervention or whether that generation was “deserving” of redemption. However, one fact is unmistakable: the Holocaust was the darkest moment of Jewish history since the destruction of the second Temple. For two thousand years, we faced seemingly endless discrimination, hatred, pogroms and expulsions, but nothing compared to the systematic attempt to rid the entire world of Jews. Our previous enemies aimed to cleanse their own countries of Jews, but Hitler conceived of global genocide- to the point that he maintained a list of 200 Albanian Jews in his personal bunker. In the nightmarish world of the Holocaust, it was difficult to discern the presence of G-d. 1945 marked the darkest period of human history in two thousand years.
That desecration of Hashem’s presence demanded a proportionate response – an event which would restore His presence to His world. The return of His people to their ancient homeland, though in no way “compensating for”, or justifying the Holocaust, restored Hashem’s presence in human history. The first wave of our redemption reintroduced Hashem to the world stage.
Beyond the restoration of G-d’s presence, 1948 also solved the Jewish refugee crisis. Homeless Jews had been ported across the globe, repeatedly being denied entry into host countries. By 1948, we finally had a safe-haven of return, even if the majority of our people didn’t return home.
Bizarrely, even geopolitical dynamics contributed to the foundation of our state. The state of Israel was confirmed by a UN vote driven by a two thirds majority. A two thirds majority was unimaginable during a Cold War era characterized by antagonism and animosity between the West and the Communist-dominated Eastern bloc. Who could imagine both blocs voting in unison to approve the state of Israel? Yet, miraculously diplomatic realities were realigned, as our path “home” was blazed by the hidden hand of Hashem operating within history.
CHAPTER 2 - THE RETURN TO “HISTORY”
Nineteen years after our initial return, we experienced the second wave of redemption. In 1948 when Jews returned to Haifa and Tel Aviv the world didn’t shudder. Our return in 1948 “solved” the practical refugee crisis and soothed the world’s guilty post-Holocaust conscience. When Jews returned to Jerusalem and to the hinterlands of Judea and Samaria, the world took notice. 1967 announced that we had been restored to the historical stage, and that history was beginning to hurdle forward. Some nations celebrate our return while others are violently opposed. Either way, Jewish presence in Jerusalem isn’t a “neutral” event. When G-d’s chosen people return to the city in which humanity originated and in which, history will conclude - the entire world “notices”.
However, it wasn’t just the international community which took notice. Between 1948 and 1967, limited waves of Jews voyaged to the fledgling state. The Six-Day war and our return both to Jerusalem and to the surrounding “Biblical corridor”, stoked the Jewish imagination. Both Aliyah and large-scale Jewish tourism to Israel became popular after 1967. Just as importantly, millions of Russian Jews, whose religious identity had been emasculated by the Communist regime, rediscovered their Jewish heritage and turned their rejuvenated hearts toward their homeland. In 1967, the second wave of redemption heralded the return of our people to history and beckoned worldwide Jewry back to their homeland.
CHAPTER 3- THE PAST 30 YEARS
About thirty years ago, the third wave of redemption began. Despite the supernatural interventions of 1948 and the historical revitalization of 1967, the state remained small and vulnerable - more pitied than respected. Over the past thirty years, Israel has emerged as a military superpower, developing both a powerful economy, and robust democracy. These formidable achievements are even more impressive given the endless hostility we face. Despite our perpetually perilous security situation, we have fashioned an emergent economy, a stable democracy and a society which preserves the dignity of life and the sanctity of human liberty. The vision of the people of G-d demonstrating the values of a G-d-like lifestyle, is beginning to materialize.
All these achievements have caught the interest of the international community which is beginning to take great interest in the affairs of this tiny, previously
insignificant country. We are starting to attract attention, and for good reason. Intrigued by our people and our unique history, other countries are quickly discovering the deep-rooted mission of Judaism which has, once again, blossomed in Israel.
There are two “underrated” emergent sectors in israel which will deeply impact the future. Having discovered off-shore gas reserves, and exploring the prospects of an underwater pipeline to Europe, we are poised to become a major worldwide supplier of energy. The carnage in the Ukraine is tragic, but in the aftermath of the war, Israel will likely be positioned to provide energy to a European continent weaning itself off of Russian energy dependence. This may lend literal meaning to our long-standing role as ‘ohr la’goyim’- a light for nations. We will literally provide light, heat and energy to the modern world.
Additionally, Israel is currently spearheading a dramatic revolution in medical technology and in cutting-edge medical procedures. This revolution will radically alter worldwide medical treatment in the coming decades. Fueling human progress and curing human illness is an integral component of our calling as Jews. The third wave of redemption has seen our state rise to prominence and discover the technologies to advance human prosperity.
The book of redemption is still being written. Who knows what future chapters hold?
The writer is a rabbi at Yeshivat Har Etzion/Gush, a hesder yeshiva. He has smicha and a BA in computer science from Yeshiva University as well as a masters degree in English literature from the City University of New York.
