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August 6-7, '21 • `"tyz'd a` mgpn h"k Yerushalayim in/out times for Parshat R'EI (m) 4 6:56PM Plag (earliest) 6:07PM • %32 8:10PM R' Tam 8:48PM For other locales see Z'MANIM link 'd wxt :zea`

Philo-Torah - 1 - All@Once file close enough, whose first op is also Motza"Sh.

Since Menachem Av has 30 days in Shabbat M'vorchim our fixed calendar, Rosh Chodesh Elul Shabbat is Erev Rosh Chodesh Elul. is two days. Elul itself has 29 days. We bench Rosh Chodesh... but we Seuda Sh'lishit don't say the MACHAR CHODESH haftara If Seuda Sh'lishit extends until after dark, there is a dispute as to whether Rosh Chodesh Elul is Sunday and R'TZEI is said in Birkat HaMazon, Monday, August 8th & 9th. because the meal belongs to oFW`x¦ mFiA§ xg¨ n¨ di¤d§ i¦ lEl`¡ yc¤Ÿg W`Ÿx Shabbat, or Yaaleh v'Yavo is said, l`¥ x¨U§ i¦ lM¨ lr© e§ Epi«l¥ r¨ `A¨ d© ip¦ W¥ mFia§ E because it is Rosh Chodesh when you :da¨ Fhl§ are benching (even though you haven't davened Maariv or said The molad is on Sunday, 10h 43m 10p Havdala yet), or both. which is 11:28am Israel Summer Time. Therefore, the proper procedure for WŸlW¨ e¨ mir¦ A¨ x§`© ,oFW`x¦ mFiA§ xg¨ n¨ di¤d§ i¦ cl© FOd© this Shabbat is to end the Third Meal .xw¤ FAA© xU¤ r¤ ix¥g£`© miw¦ l¨ g© dx¨U¨ r£ e§ zFwc© before sunset (or, at least, before In Rambam notation: ctyz:fh '` dark). Then, of course, only R'TZEI is said. The actual (astronomical) molad (a.k.a. New Moon) is SUN 4:50pm L'DAVID Kiddush L'vana The standard practice is to say Psalm 27 - L'DAVID, HASHEM ORI V'YISHI... First op for KL according to MY at the end of Maariv & Shacharit (or (Minhag Yerushalayim) - three days Shacharit & Mincha, depending on after the molad: WED night, Aug 11th. your Nusach) from Sunday night or For strict 7-day after the molad Monday morning, every day, until people, first op is Sunday, August 15. Hoshana Raba, inclusive. For most people, KL is on Motza'ei S'LICHOT Shabbat Parshat Sho-f'tim, Aug 14th. Eidot Mizrach begin saying S'lichot There is also a 7-day after the molad - on 2 Elul (Tuesday, August 10th). Philo-Torah - 2 - All@Once file R'EI Kohen - First Aliya 17 p'sukim - 11:26-12:1 47th of the 54 sedras; 4th of 11 in D'varim [S> 11:26 (3)] After setting down the fundamentals of Judaism (including the 257.8 lines in a Torah (rank: 4th) formative history of the Nation, Aseret 20 Parshiyot - 5 open; 15 closed HaDibrot, Sh’ma, Brachot & Davening, and more) in the first three sedras of 126 p'sukim - ranks 13th (1st in D'varim) D'varim, Moshe Rabeinu proceeds with Same number of p’sukim as Lech L'cha, the "Tachlis" part of the Book - mitzvot. but Lech L'cha ranks 23rd in size, The sedras of R'ei, Shoftim, and Ki compared with 4th for R'ei - Interesting Teitzei contain 170 mitzvot, the greatest concentration for three consecutive 1932 words - ranks 7th (first in D'varim) sedras. They are 3 of the top 6 7442 letters - ranks 7th (first in D'varim) mitzva-sedras of the Torah.

Relatively long p'sukim like most sedras Blessing = keeping the mitzvot; curse = in D'varim (hence, the increase ifn rank not keeping them. These are the from p'sukim to words and letters) simple equations that Moshe presents here and that Yehoshua will again present when the People stand on Har MMMIIITTTZZZVVVOOOTTT G'rizim and Har Eival. SDT: Note the phraseology in the 55 of 613; 17 positive, 38 prohibition opening p'sukim: the Blessing - THAT That's almost 9% of the Torah's mitzvot; you will keep the mitzvot. The Curse - IF only Ki Teitzei & Emor have more you won't... There is an implied "recommendation" (and a hopeful Aliya-by-Aliya assumption) to choose Blessing. (Similarly, "And you shall choose Life" in Sedra Summary Nitzavim.) The Bracha, of course, WHEN [P>] and [S>] indicate start of a parsha you choose it... good things will happen. p'tucha or s'tuma. X:Y is Perek:Pasuk of the The curse, IF (not assumed) you are beginning of the parsha; (Z) is the number of misguided enough not to choose the p'sukim in the parsha. bracha and the path of Torah and Numbers in [square brackets] are the mitzvot... Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI; L=LAV [S> 11:29 (23)] The Nation was born in (prohibition). X:Y is the perek & pasuk from which the mitzva comes. Egypt, had its infancy in the wilderness, and will grow and flourish

Philo-Torah - 3 - All@Once file in the Promised Land. "These are the a major league commitment and mitzvot to be preserved in the Land..." schedule would make that difficult. Would such a player at least dream and Note that not all of the mitzvot that aspire to the time when things might follow are Israel-related, yet it is change and allow him to accept the possible to suggest - as the Sifrei, Rashi major league offers? $ and Ramban do (among others), very strongly - that ALL mitzvot were meant Sites, altars, idols, etc. of the nations in to be observed in Eretz Yisrael. Eretz Yisrael are to be destroyed [436, A185 12:2]. However, we must be Furthermore, Sifrei (quoted by commen- careful not to do the same to G-d [437, taries) say: You must keep mitzvot L65 12:4] - this mitzva includes the meticulously in Chutz LaAretz so that prohibition of erasing G-d's Holy they will not be new (unknown) to you Names. upon your return to the Land. This means that a Jew living outside Eretz While their places are to be Yisrael who is totally Shomer Shabbat, eliminated, THE Place (site of the meticulous in observance, tends to be Mikdash) is to be the focal point of machmir in many areas of Shabbat (and Jewish spiritual life and energy. All other mitzvot)... is basically practicing sacrifices and offerings are to be made how to keep Shabbat so that when he there and only there, at the first festival encountered [438, A83 12:5]. comes to live in Eretz Yisrael, he will be It is on those occasions (the Shalosh able to keep Shabbat in the PLACE that Regalim, the three Pilgrimage it was meant to be kept. Festivals) that sacred foods (such as To put it differently... Ma'aser Sheni, Neta Reva'i) are eaten in Jerusalem. Things won't be as "do Why would a very talented baseball your own thing" as they are in the player with the opportunity to play in wilderness. Soon we will be entering the majors, choose to play for a class A the Land for a more "permanent", minor league team? (or even Triple-A down to earth life. team like the New York Fivetowners) Especially when he is major league level where the salaries (reward) are MMMIIITTTZZZVVVAAAnotes amazingly greater than the minors. There is a fairly common situation Carrying the analogy a bit further, let's among the Torah's mitzvot, of a positive say that the player has a strong reason command and a prohibition basically to play in the minors - for example, he saying the same thing. We have a mitzva has elderly parents whom he must be to fast on Yom Kippur and a prohibition close to and help when called upon, and of eating and drinking. Same thing (but Philo-Torah - 4 - All@Once file not really). We may not do Melacha on then he is in violation of the LAV Shabbat and we must abstain from (because three chagim have passed). Melacha on Shabbat. Same thing (but not really). In R'ei, we are commanded to Levi - Second Aliya "cancel" uncollected loans at the end of Sh'mita year. We are forbidden from 18 p'sukim - 12:11-28 collecting loans after the Sh'mita year There (in Eretz Yisrael), a special place has past. Same thing (but not really). will be designated for the bringing of There are many examples of these all offerings. There, spiritual rejoicing "two-sides of the same coin" mitzvot. will take place, and there, we shall And there are reasons for the positive help the Levite and the less fortunate mitzva and a “partner” prohibition. to also have cause to rejoice. It will be forbidden to bring sacrifices any- But let's take a look at another aspect of where else [439, L89 12:13]. All mitzva pairs. Less common than the Korbanot are to be brought only at the perfectly matched positive mitzva and Mikdash [440, A84 12:14] (another prohibition, is the pair of mitzvot that matched mitzva-pair). Only those overlap, but not completely. Take a look consecrated animals that become unfit at [438], the mitzva to fulfill a pledge of for the Altar due to blemishes must be a korban or other donation to the Beit redeemed [441, A86 12:15] (without HaMikdash. There is a partner prohibi- an invalidating blemish, a consecrated tion (in Ki Teitzei) which forbids delaying animal may NOT be redeemed) and the fulfillment of a pledge to the then may be eaten as "regular" meat. Mikdash. These mitzvot do not perfectly The animals' blood, of course, may not align. To fulfill the positive mitzva, one be consumed. must "pay up" by the next Regel. However, one is not in violation of the It is forbidden to eat Ma'aser Sheni prohibition unless three Regalim have outside Yerushalayim, neither of grain past since the pledge. This means that a [442, L141 12:17], nor of wine (or pledge to the Beit HaMikdash made grapes) [443, L142 12:17], nor olive oil (or olives) [444, L143 12:17]; nor to eat during Aseret Y'mei T'shuva, for sacred firstborn animals outside of example, should be fulfilled on Sukkot. If Yerushalayim [445, L144 12:17], nor so, then the person is fulfilling an ASEI the more sacred sacrificial meat and also not in violation of a LAV. If he outside of the Temple courtyard [446, doesn't fulfill the pledge until Pesach, L145 12:17], nor eat the meat of an then he has NOT fulfilled the positive Olah (completely-burnt offering) at all mitzva, but neither has he violated the [447, L146 12:17], nor other korbanot prohibition. If Isru Chag Shavuot comes before their blood is properly and he still hasn't fulfilled the pledge, sprinkled on the Altar [448, L147 Philo-Torah - 5 - All@Once file 12:17], nor eat First Fruits before they korbanot), we may do so anywhere we are placed in front of the Altar [449, choose, but we must properly L149 12:17]. slaughter the animals we eat first [451, A146 12:21]. Deep breath. The previous paragraph lists 8 mitzvot that all come from a SDT: In the pasuk commanding single pasuk (12:17). (We sometimes Sh'chita, G-d says "(slaughter the refer to this pasuk as the Nolan Ryan animal) as I have commanded you." Yet pasuk, since its 8 mitzvot is so many we do not find the details of Sh'chita in more than the next place pasuk, just as the Written Torah. This is one of the Ryan's 7 no-hitters are by far, more than sources for the concept that the Torah any other pitcher's.) Here too is an consists of a written portion and an Oral example of how we would be lost in Law - both the Word of G-d. trying to understand all that this pasuk Non-sacred meat does not have the is commanding us, without the Oral Law. same restrictions as sacred meat (i.e. It is important to remember that this is ritual impurity - yours or the animal's not rabbinic interpretation nor exten- - is not an impediment to eating it). sion that we are dealing with; it is Torah Many other halachot, of course, do as much from HaShem as Matza on the apply. Seder night or Shofar on Rosh HaShana. That which we are taught from the Oral An animal must be killed before its Law - as Torah Law - is part of Torah meat is taken. This is the universal MiSinai, just like the Written Word. prohibition (it is both one of our 613 and one of the 7 Noahide Laws) of All of the above-mentioned foods are "Limb from a living animal" [452, L182 to be eaten where they are supposed 12:23], EIVER MIN HACHAI. Blood to be eaten. Be careful not to forget must be removed from meat before the Levi, the gifts due him, and other we may eat it. forms of help [450, L229 12:19]. Korbanot shall be brought from all [S> 12:20 (9)] "When G-d will expand over (even from outside of Israel) to your borders as promised..." the "Place of G-d's choosing" - the Notice that the Torah speaks of Mikdash [453, A85 12:26]. These korbanot shall be offered on the prosperity immediately following the Mizbei'ach, the blood sprinkled portion about generous charity-giving thereon, the meat (when permitted) to and concern for others. This is G-d's be eaten there. "illogical" promise: the more you give, the more you will have. Be careful to do all that G-d asks, so that things will be good for us and our If and when we desire to eat meat children. (other than the sacred meat of Philo-Torah - 6 - All@Once file Shlishi - Third Aliya The Torah must be very clear and strong in these commands, because it has 22 p'sukim - 12:29-13:19 become second-nature (ideally) for us to [S> 12:29 (4)] Repeat warning: Do not love our fellow, not hate him, and try to get interested in the idolatrous save him. But not in this case. These practices of the nations whom we will mitzvot stand in stark contrast to the replace in the Land, lest we too anger mitzvot from K'doshim (and other G-d and be punished by Him. places) which command love of fellow Jew, not to hate him, to save him from We shall do all that we are com- danger, etc. These mitzvot (from this manded, neither adding to [454, L313 week's sedra) underline the seriousness 13:1], nor diminishing from [455, L314 with which the Torah treats the enticer 13:1] Torah & mitzvot. to idolatry. He is a cancer in our midst that must be removed. [P> 13:2 (5)] If (when) there arises among us a prophet or dreamer - even But rather, the enticer shall be put to one who performs miracles or signs to death by stoning (after trial and back up his words - who prophesies in conviction), the accusing witnesses the name of idolatry, it is forbidden to initiating the execution. And (it almost listen him [456, L28 13:4]. This is to goes without saying that) it is be viewed as a test by G-d of our faith forbidden to entice a fellow Jew to in Him. We must be true to G-d, follow leave G-d and worship idols [462, L16 Him, revere Him, keep His mitzvot, 13:12]. serve Him, and cling to Him. The [S> 13:13 (7)] If we find out that an above-mentioned false prophet shall entire city is being enticed to idolatry, be put to death for his attempts to we must very carefully investigate the turn us away from G-d. We thus matter. This command is generalized uproot evil from our midst. to require thorough examination and questioning of witnesses in all types of [S> 13:7 (6)] If any fellow Jew (even a cases [463, A179 13:15]. If the charges close relative or beloved friend) tries are substantiated, the population of to entice us to idolatry of any type the "city gone astray" is to be killed by (familiar, exotic, or foreign), we must sword, the possessions of the people show no love to such a person [457, are to be burned, and the city itself L17 13:9], nor surpress our hatred of destroyed [464, A186 13:17]. The city him [458, L18 13:9], nor rescue him may not ever be rebuilt [465, L23 from danger [459, L19 13:9], nor speak 13:17] (unless security considerations on his behalf in court [460, L20 13:9] indicate other wise). No one may nor refrain from speaking against him benefit from anything from the city [461, L21 13:9]. [466, L24 13:18] so as not to provoke Philo-Torah - 7 - All@Once file G-d's anger. Proper fulfillment of wild kosher animals (Chayot T’hortot) as these and other mitzvot will find favor gazelle, deer, antelope, ibex, chamois, in G-d's eyes. bison (or wild ox, maybe water buffalo), giraffe. In his footnotes, he brings R'vi'i - Fourth Aliya different opinions about the Hebrew terms for different animals. Rabbi S.R. 21 p'sukim - 14:1-21 Hirsch, on the other hand, translates [S> 14:1 (2)] As "G-d's children", it is very few of the animals and birds forbidden to gash oneself (for mention in this parsha, and leaves all idolatrous purposes or to mourn the the rest in transliteration only. He dead) [467, L45 14:1] nor tear out defends his refusal to translate some of one’s hair in grief [468, L171 14:1]. the animals because a mis-translation (which he considers very likely) can [467] [Mitzva also prohibits factionali- result in someone eating non-kosher. zation of the community when it is detrimental to Jewish unity - two totally [S> 14:9 (2)] Fish with scales and fins different mitzvot attributed to the same are permitted to be eaten; that which source.] has no scales (or fins) is forbidden to us. Scales (that are easily scraped off It is our destiny to be the chosen from without damaging the skin of the fish) among the nations of the earth. determine the kashrut of a fish.

[S> 14:3 (6)] It is forbidden to eat “any [S> 14:11 (11)] We may eat kosher abomination”, defined here as the birds. We are therefore obligated to meat of a korban that had become examine and determine the kosher "disqualified" [469, L140 14:3]. status of a bird we would like to eat The Torah next lists 10 types of [470, A150 14:11] (The corresponding mammals that are kosher (3 domestic, mitzvot for the other types of animals 7 wild), and then gives signs to have been counted as mitzvot from determine a kosher animal (split hoof, Shmini.) cud-chewing). This is followed by four The Torah lists 21 types of birds that examples of animals we may not eat. are forbidden.

NOTE that in Sh'mini, the first place (Don’t confuse the term species with where kosher and non-kosher animals type. Torah types do not necessarily are presented, only non-kosher animals conform to modern taxonomy.) are named. The characteristics of kosher and The kosher domesticated animals are non-kosher birds are NOT mentioned in very familiar to us: Cow, Goat, Sheep. the Torah (unlike those of mammals and Rabbi Aryeh Kaplan z"l identifies the 7 fish). The Gemara gives us guidelines to Philo-Torah - 8 - All@Once file distinguish between kosher and meat-in-milk mixtures, it is not counted non-kosher birds. Practically speaking, as a separate mitzva, but is included in neither the list nor the guidelines are the prohibition of eating M-in-M from Ki what determine which birds we eat. Tisa. We have three p'sukim that each MASORET (tradition) does. Basically, we teach a prohibition - cooking, eating, do not trust ourselves to be able to benefit - but in counting mitzvot, properly identify the birds named in the Meat-in-Milk is not counted as one Torah (modern Hebrew sometimes does mitzva or three, but as two of the 613 - not match Biblical or Mishnaic Hebrew - one prohibition to cook meat and milk this is one problem). If we have a together, and one prohibition that tradition in our communities that a forbids eating and/or deriving benefit particular type of bird is kosher, then we from meat and milk that has been will eat it. Otherwise we take the cooked together. (It is the third cautious position of SAFEK (doubt) and occurrence that "links" us to the choose to be strict with ourselves. A teaching from the Oral Torah, that Masoret for some partridge and benefit is also forbidden - in contrast to pheasant species have been recently most other forbidden foods that are confirmed. These birds now join only forbidden to eat but one may derive chicken, duck, goose, (some pigeon and other benefits from them. Hence the dove) on the kosher birds list. Note, third pasuk.) however, that some of the 'new masoret' (it's not the oxymoron that it Chamishi 5th Aliya seems to be) have not yet been accepted by some kashrut organiza- 8 p'sukim - 14:22-29 tions. [P> 14:22 (6)] (Approx. 2% of the yield It is also forbidden to eat non-kosher of a crop is given to a Kohen as locust and other winged insects [471, T'ruma. One tenth of the remainder is L175 14:19]. separated as Ma'aser to be given to a Levi.) One tenth of what is left is Even though we may eat meat, it is separated as Ma'aser Sheni [473, A128 forbidden to eat of an animal that died 14:22], which remains the possession other than by sh'chita. This is the of the owner but is sacred and must prohibition of N'VEILA [472, L180 be brought to Yerushalayim and eaten 14:21]. Benefit may be derived from (t)here in a state of ritual purity. If the N'VEILA but not from milk-meat amount of Ma'aser Sheni is great, a mixtures (when cooked together). person is permitted to redeem the Although this third occurrence of produce for fair market value plus a fifth (i.e. 1/4 is added, that amount BASAR B’CHALAV teaches the prohibi- becoming 1/5 of the total). If one tion of benefit from cooked together Philo-Torah - 9 - All@Once file redeems the Maaser Sheni of his If the Jewish People follow the Torah neighbor, no one adds one fifth. and mitzvot properly, we will be blessed by not having poverty among (This is not a loophole that takes us. We will also dominate among the advantage of the Torah's intent; rather nations of the world. it is an.) [S> 15:7 (5)] However, when we are The proceeds of the redemption are to confronted with poverty, we must not be spent on food and drink in Yeru- hold back generous support of those shalayim. Again the Torah reminds us in need [478, L232 15:7]. Rather it is a to care of the Levi, who has no great mitzva to give tzedaka and property of his own. (Ma'aser Sheni support those less fortunate than applies in years 1, 2, 4, 5 of the Shmita ourselves in a giving and dignified cycle.) manner [479, A195 15:8]. Be especi- [S> 14:28 (2)] In the 3rd (& 6th) year ally careful not to withhold loans to of a Shmita cycle, the second tithe is the poor because the Shmita year is to be given to poor people [474, A130 approaching [480, L231 15:9]; if the 14:28]. This generous act of tzedaka poor person cries out to G-d, He will will be rewarded by G-d’s blessings. hold you accountable for not helping. (Note the ratio of years of Maaseir Be generous in areas of tzedaka and Sheni and Maaseir Oni. And the Chessed, thereby meriting blessing order.) from G-d. Poverty will be a "fact of life" under normal circumstances; give Shishi - Sixth Aliya tzedaka freely. 18 p'sukim - 15:1-18 Although a lender must void a debt after Shmita year passes (unless he has [S> 15:1 (6)] If Shmita year passes, executed the PROZBUL document, by repayment of personal loans may not which he is considered to have turned be demanded [475, L230 15:1]. This over his debts to a Beit Din for rule applies when both lender and collection, in which case Shmita does borrower are Jewish. Loans due from not terminate such loans), the borrower a non-Jew must be collected [476, may/should - offer to repay the loan. A142 15:3], but it is a mitzva The lender is obligated to tell the (required) to cancel the personal debt borrower that the loan has been of a fellow Jew following the Shmita canceled by Shmita, and the borrower is year [477, A141 15:3] supposed to say that he would like to (Again we see an example of a positive give the money back to the lender mitzva and a prohibition that say the anyway (as a gift). The lender can accept same thing). the repayment in that case, and the borrower is considered to have acted in Philo-Torah - 10 - All@Once file a proper Jewish manner. The borrower eaten by the kohen and his family who “takes advantage” of the Shmita- after being brought as a korban - voiding of a debt is considered to have within a year, unless "unfit for the behaved in an improper and un-Jewish Altar", in which case they are the manner. Kohen's property, to do with as he pleases. [S> 15:12 (7)] If a Jew becomes an indentured servant to a fellow Jew, he [P> 16:1 (8)] Preserve the spring shall work no more than six years and month and bring Korban Pesach. This he shall be freed in the seventh. One is a reiteration of the mitzva to adjust must not send the freed EVED IVRI the calendar when necessary, by away empty-handed [481, L233 15:13] adding a month - a second Adar - to but rather he shall be given a keep Pesach in the spring. generous allotment upon discharge Chametz is forbidden on Erev Pesach [482, A196 15:14] (again, a double- afternoon [485, L199 16:3]. This is a sided mitzva). We are to remember separate prohibition, and of a lesser that we were AVADIM in Egypt and status (based on comparing punish- that G-d redeemed us and expects us ments for violation), to the prohi- to be sensitive to those less fortunate bition of Chametz on Pesach itself. than ourselves. If the EVED IVRI does not want to be released, his ear is The Chagiga cannot be left over ceremonially pierced and he remains beyond two days [486, L118 16:4]. KP in his master's service until Yovel. Do cannot be brought on a private altar not be stingy with the servant, for he [487,* 16:5]. has served you hard and long. *This mitzva is not on Rambam’s list - Sh'VII Seventh Aliya the ONLY mitzva on the Chinuch’s list that Rambam does not count. The other 22 p'sukim - 15:19-16:17 shoe drops in Haazinu. [S> 15:19 (5)] Firstborns of cow, goat [P> 16:9 (4)] Count seven weeks until and sheep - if they are male - are Shavuot; this is the OTHER Omer sacred (if unblemished); they may mitzva (in addition to counting 49 neither be worked [483, L113 15:19] days - it's why we count days & nor benefited from [484, L114 15:19], weeks). Next, a mention of Sukkot and such as shearing the wool for personal then the command to rejoice on the use. They are to be given to a Kohen Festivals [488, A54 16:14]. Appear in as one of his Torah-granted gifts (after the Mikdash and bring korbanot on taking care of the animal for its first Chagim [489, A53 16:15]; do not 30 or 50 days of age, depending upon appear there empty-handed [490, the type of animal). They are to be L156 16:16]. Philo-Torah - 11 - All@Once file Author of Bringing the Prophets to Life (Gefen Publ.) Haftara 12 p'sukim This week's haftara is a selection Yeshayahu 54:11-55:5 taken from the 54th and 55th p'rakim of Sefer Yishayahu and is the One of the shortest haftarot shortest of the seven haftarot of Note that the haftara would have been consolation (and the shortest haftara pre-empted by MACHAR CHODESH (the of all the parshiyot in Sefer B'Midbar special haftara when the Shabbat is and Sefer D'varim). Together with Erev Rosh Chodesh), but the Haftarot of that fact, I would add that it is Nechama take priority. arguably the most difficult of all (When Shabbat is Rosh Chodesh Elul these haftarot to understand. (not this year), then the Rosh Chodesh ANIYA SO'ARAH LO NUCHAMA, the haftara is read, because it is also from haftara opens with a description of the Nechama section of the book of the "afflicted, tempest-tossed, Yishayahu, and the bumped haftara is unconsoled nation who is comforted read as a continuation of the haftara of with Hashem's promise that He Ki Teitzei, which it follows in the Navi.) would lay their foundation on pearls We have the hopeful message that G-d and rubies. Struggling to understand will take back the exile-afflicted Yishayahu's portrayal of the glorious people of Israel in great splendor. It is rewards awaiting this "afflicted" also a prophecy of a time when our enemies will not succeed against us. nation, our meforshim explain that Spiritual thirst and hunger will be the comforting response of the tended to and all will be good for us... prophet is to be found in his description of Y'MOT HAMASHIACH, IF we will listen to G-d. There it is. The the events and rewards that await same deal as in the sedra. A deal Israel in the future Messianic Era. If repeated over and over again. A deal that is so simple, we should only be so, this certainly is a proper choice able to exercise our free will and keep made by Chazal for these weeks of our end of the covenant. consolation. The difficulty that I have when Bringing the studying these prophetic promises - a difficulty that I confront each time I Prophets to Life prepare these messages - is that I Weekly insights into the Haftara cannot imagine these words as by Rabbi Nachman (Neil) Winkler foretelling events from the distant Philo-Torah - 12 - All@Once file future and NOT ones that apply to people? When in history was there an our time, as we see these assurances international court, a court that coming to fruition before our very includes representatives of nations eyes. How else can I understand who passively watched the murder of Yishayahu's prediction (54:13) 6,000,000 innocents that then V'CHOL BANAYICH LIMUDEI attempted to prevent the descen- HASHEM, that there will be a time dants of those martyrs from protect- when our children will be "students ing the surviving remnants? of G-d", unless I am blind to the So, you see, this is my difficulty. I unprecedented explosion of Torah cannot understand the prophet's study in the Yeshivot, in the Batei words without seeing them come Midrash and even on the web? There alive in our time. Perhaps I would be has NEVER been, in all of our history, misleading my readers. Perhaps I am a time when so much Torah was being seeing only what I want to see. learned by so many people. NEVER a Perhaps I am wrong. time when we have had so many LIMUDEI HASHEM! Perhaps. And how could I not understand But perhaps not. o Yishayahu's cry (54:17) KOL K'LI YUTZAR ALAYICH LO YITZLACH, "any weapon sharpened against you shall not succeed", if not as one referring to Israel's miraculous success in defending her population from her many enemies by defeating their massive military and their powerful weapons. And should I ignore the navi's claim (ibid) V'CHOL LASHON TAKUM ITACH LAMISHPAT - TARSHI'I, that any tongue raised against you in court will be condemned, when we read today of the constant attempts to criminalize the most moral army in the world for the sin of defending its

Philo-Torah - 13 - All@Once file where in its neck to shecht it)The camel, on the other hand, is Xed out, indicating that it is a b'heima t'mei'a The desert locust has 'Yes, but...' above Solutions of last week's Unexplaineds it, because some types are kosher, others are not, (the desert locust is Eikev considered kosher) and most Jews do  and two Unexplaineds not have a tradition as to how to identify  IKEA logo is for D'varim 10:1 - At that the kosher kindPastrami on rye with a time, God said to me, 'Carve out two pickle, represents meat that we are stone tablets like the first ones, and allowed to eat (as opposed to sacred come up to Me on the mountain. Make meat of korbanot, which is very strictly yourself a wooden ark. regulated, and as opposed to meat we may not eat - EIVER MIN HACHAI,  Bowl of whipped cream. In Hebrew, N'VEILA, T'REIFA, B'HEIMA T'MEI'A, whipped cream is KATZEFET. The root nonkosher fish, non-kosher birds...)In of that word - KUF-TZADI-PEI shows up addition to the prohibitions of non- a number of times in Eikev. kosher food, we have a positive command to check for the kosher signs R'ei of our food. Since the mitzva counted in Upper-left is a chabad.org picture of R'ei relates to birds, the bird-watcher Har G'rizim and Har EivalNegated was chosen to represent this mitzva. plus/minus is the prohibition of adding Checking the kashrut of food we buy to or subtracting from the Torah - Bal and restaurants we eat in, is within the Tosif and Bal Tigra Negated eraser is spirit of these mitzvotThe hand the prohibition of erasing any of G-d's taking money from a wallet represent namesThe slice of bread with a clock the mitzvot related to lending money to face could be LECHEM HAPANIM, our fellow JewsThe stalk of wheat except that there is no mention of it in represents the mitzvot related to R'ei. Here it represents the time in the agricultural produce. That it is standing morning of Erev Pesach that is the straight up is meant to resemble the deadline for eating Chameitz - which numeral 1. With the dot before the one does fit in R'eiTzedaka box is for the we have .1 or one tenth, 10%, mitzva of giving tzedaka and for several representing Maaser Sheni, one of the other related mitzvot from R'eiCI = mitzva-topics in R'eiThe burning tree R'EI ANOCHI. C=see, I=ANOCHI The represent the destruction of AVODA giraffe gets two thumbs up for chewing ZARA which we are commanded to do in its cud and having split hooves. It is Eretz YisraelThe sword is used to kill kosher (and yes, we do know exactly the people of an IR HANIDACHAT, a city Philo-Torah - 14 - All@Once file that goes over to idolatrySymbols of p"rl the three Regalim, as presented in the sedraThe smiley is for the mitzva of dix` cec x"a iav awri axd SIMCHA on Yom TovSuper attorney l"f Matlock, his assistant and his Rabbi Jonathan Sacks l"f investigator represent the mitzva to meticulously examine and cross- examine witnessesThe newborn lamb Defining Reality represents the mitzva of B'CHOR B'HEIMA T'HORA, the firstborn (male) of One of the gifts of great leaders, and a kosher domesticated animal, i.e. cow, one from which each of us can learn, is goat, sheepVampire bat is in the that they frame reality for the group. ParshaPix because it is the ATALEIF, They define its situation. They specify one of the non-kosher birds (flying its aims. They articulate its choices. animals) AND because of the repeated They tell us where we are and where we mention in the sedra of the prohibition are going in a way no satellite navigation of eating bloodKiddush cup is a KOS, system could. They show us the map which is one of the non-kosher birds and the destination, and help us see why The right triangle with the right angle we should choose this route not that. marked C... C = see = R'EI. The Hebrew That is one of their most magisterial for perpendicular or right-angled (also roles, and no one did it more powerfully vertical) is ANACHI, spelled the same as, than did Moshe in the book of D'varim. and sounding similar to ANOCHI... Here is how he does it at the beginning Hoopie bird, DUCHIFAT, one of the of this week's parsha: non-kosher birds on the Torah's list (and the national bird of Israel) See, I am setting before you today the Former prime minister and president of blessing and the curse - the blessing if Israel, Shimon Peres a"h - only person to you obey the commands of the Lord serve as both - PERES is one of the birds your God that I am giving you today; the listed in the sedralower-right is the curse if you disobey the commands of blue marlin, determined to be kosher, as the Lord your God and turn from the opposed to the swordfish which is not way that I command you today by kosheran old Indian head nickel with a following other gods, which you have buffalo on the back (a kosher not known (11:26-28). animal)and one Unexplained Here, in even more powerful words, is how Moshe puts it later in the book:

See, I set before you today life and the good, death and the bad… I call Heaven Philo-Torah - 15 - All@Once file and Earth as witnesses today against This is not because of our merits. "It is you, that I have set before you life and not because of your righteousness or death, the blessing and the curse. your integrity that you are going in to Therefore choose life, so you and your take possession of their land" (9:5). We children may live (30:15,19). are not more righteous than others, said Moshe. It is because our ancestors - What Moshe is doing here is defining Avraham, Yitzchak, Yaakov, Sarah, reality for the next generation and for Rivka, Rachel and Leah - were the first all generations. He is doing so as a people to heed the call of the one God preface to what is about to follow in the and follow Him, worshipping not nature next many chapters, namely a but the Creator of nature, not power but systematic restatement of Jewish law justice and compassion, not hierarchy covering all aspects of life for the new but a society of equal dignity that nation in its land. includes within its ambit of concern the Moshe does not want the people to lose widow, the orphan and the stranger. the big picture by being overwhelmed Do not think, says Moshe, that we can by the details. Jewish law with its 613 survive as a nation among nations, commands is detailed. It aims at the worshipping what they worship and sanctification of all aspects of life, from living as they live. If we do, we will be daily ritual to the very structure of subject to the universal law that has society and its institutions. Its aim is to governed the fate of nations from the shape a social world in which we turn dawn of civilisation to today. Nations even seemingly secular occasions into are born, they grow, they flourish; they encounters with the Divine Presence. become complacent, then corrupt, then Despite the details, says Moshe, the divided, then defeated, then they die, to choice I set before you is really quite be remembered only in history books simple. and museums. In the case of Israel, We, he tells the next generation, are small and intensely vulnerable, that fate unique. We are a small nation. We have will happen sooner rather than later. not the numbers, the wealth, nor the That is what Moshe calls "the curse". sophisticated weaponry of the great The alternative is simple - even though empires. We are smaller even than many it is demanding and detailed. It means of our neighbouring nations. As of now taking God as our Sovereign, Judge of we do not even have a land. But we are our deeds, Framer of our laws, Author of different, and that difference defines, our liberty, Defender of our destiny, once and for all, who we are and why. Object of our worship and our love. If we God has chosen to make us His stake in predicate our existence on something - history. He set us free from slavery and some One - vastly greater than our- took us as His own covenantal partner. Philo-Torah - 16 - All@Once file selves then we will be lifted higher than What has this to do with leadership? The we could reach by ourselves. But that answer is that the meaning of events is demands total loyalty to God and His never self-evident. It is always subject law. That is the only way we will avoid to interpretation. Sometimes, out of decay, decline and defeat. folly or fear or failure of imagination, leaders get it wrong. Neville Chamber- There is nothing puritanical about this lain defined the challenge of the rise to vision. Two of the key words of D'varim power of Nazi Germany as the search are love and joy. The word "love" (the for "peace in our time". It took a root ALEF-HEI-BET) appears twice in Churchill to realise that this was wrong, Sh'mot, twice in Vayikra, not all in and that the real challenge was the Bamidbar, but 23 times in D'varim. The defence of liberty against tyranny. word "joy" (with the root SHIN-MEM- CHET) appears only once in B'reishit, In Abraham Lincoln's day there were any once in Sh'mot, once in Vayikra, once in number of people for and against Bamidbar, but twelve times in D'varim. slavery, but it took Lincoln to define the Moshe does not hide the fact, though, abolition of slavery as the necessary that life under the covenant will be step to the preservation of the union. It demanding. Neither love nor joy come was that larger vision that allowed him on a social scale without codes of to say, in the Second Inaugural, "With self-restraint and commitment to the malice toward none, with charity for all, common good. with firmness in the right as God gives us to see the right, let us strive on to Moshe knows that people often think finish the work we are in, to bind up the and act in short-term ways, preferring nation's wounds." He allowed neither today's pleasure to tomorrow's happi- abolition itself, nor the end of the Civil ness, personal advantage to the good of War, to be seen as a victory for one side society as a whole. They do foolish over the other but instead defined it as things, individually and collectively. So a victory for the nation as a whole. throughout D'varim he insists time and again that the road to long-term I explained in my book on religion and flourishing - the 'good', the 'blessing', science, The Great Partnership, that life itself - consists in making one there is a difference between the cause simple choice: accept God as your of something and its meaning. The Sovereign, do His will, and blessings will search for causes is the task of follow. If not, sooner or later you will be explanation. The search for meaning is conquered and dispersed and you will the work of interpretation. Science can suffer more than you can imagine. Thus explain but it cannot interpret. Were the Moshe defined reality for the Israelites Ten Plagues in Egypt a natural sequence of his time and all time. of events, or Divine punishment, or Philo-Torah - 17 - All@Once file both? There is no scientific experiment Within every family, every community, that could resolve this question. Was and every organisation, there are tests, the division of the Red Sea a Divine trials and tribulations. Do these lead to intervention in history or a freak arguments, blame and recrimination? Or easterly wind exposing a submerged does the group see them providentially, and ancient riverbank? Was the Exodus as a route to some future good (a an act of Divine liberation or a series of "descent that leads to an ascent" as the lucky coincidences that allowed a group Lubavitcher Rebbe always used to say)? of fugitive slaves to escape? When all Does it work together to meet the the causal explanations have been challenge? Much, perhaps all, will given, the quality of miracle - an epoch- depend on how the group defines its changing event in which we see the reality. This in turn will depend on the hand of God - remains. Culture is not leadership or absence of leadership that nature. There are causes in nature, but it has had until now. Strong families and only in culture are there meanings. communities have a clear sense of what Homo sapiens is uniquely the culture- their ideals are, and they are not blown creating, meaning-seeking animal, and off-course by the winds of change. this affects all we do. No one did this more powerfully than Viktor Frankl used to emphasise that Moshe in the way he monumentally our lives are determined not by what framed the choice: between good and happens to us but by how we respond to bad, life and death, the blessing and the what happens to us - and how we curse, following God on the one hand, or respond depends on how we interpret choosing the values of neighbouring events. Is this disaster the end of my civilisations on the other. That clarity is world or is it life calling on me to why the Hittites, Canaanites, Perizzites exercise heroic strength so that I can and Jebusites are no more, while the survive and help others to survive? The people of Israel still lives, despite an same circumstances may be interpreted unparalleled history of circumstantial differently by two people, leading one to change. despair, the other to heroic endurance. The facts may be the same but the Who are we? Where are we? What are meanings are diametrically different. we trying to achieve and what kind of How we interpret the world affects how people do we aspire to be? These are the we respond to the world, and it is our questions leaders help the group ask responses that shape our lives, and answer, and when a group does so individually and collectively. That is together it is blessed with exceptional why, in the famous words of Max De resilience and strength. Pree, "The first responsibility of a leader is to define reality." Philo-Torah - 18 - All@Once file QUESTIONS (around the Shabbat table) people - to pay special attention to the convert, to make him feel at (1) Why did Moshe decide to give the people the "big picture" of Judaism home, to help him acclimate to a new at this point in their journey? life, to make him part of the family.

(2) What is the "big picture" of Judaism The Sefer HaChinuch adds that we according to Rabbi Sacks? should learn from this mitzva to be concerned and friendly to others who (3) How does Moshe's ability to define have also left 'everything behind'. reality for the people show us that This would apply to an Oleh Chadash, he was a great leader? who can fell disoriented in his new jexa exkf idi surroundings and in the new life that he has chosen for himself. It can similarly apply to a BT (Baal T'shuva) who often has distanced PT-DT himself fromhis family and friends Philo-Torah D'var Torah and his way of life. We must show The Spirit of a Mitzva compassion to these people too. In last week's sedra (Eikev) there was It can go without saying, that all this a mitzva - VAAHAVTEM ET HAGEIR, applies to a CHAYAL BODEID, a lone and you shall love the GEIR (true soldier. And it can easily apply to an convert to Judaism). This is a partner individual or family who have moved mitzva of a prohibition we've had into a new neighborhood. before of not paining a GEIR. We can say, without much hesitation, The mitzva is repeated elsewhere in that G-d was showing us the way to the Torah, a number of times, and is all these kinds of people, by in addition to V'AHAVTA L'REI-ACHA commanding Love of the GEIR, and KAMOCHA, the mitzva to love your letting us learn from Him the proper fellow Jew. behavior and attitude towards others in similar insecure, uncertain, situa- Mitzva-commentators explain that tions. the GEIR left his former life - family, culture, birthplace - and came to be Love of the convert is the letter of under HaShem's wing (so to speak). It the law; the rest is in the spirit of the behooves us - and makes us better mitzva, and is no less important.

Philo-Torah - 19 - All@Once file an animal or fish before eating it. In Parshat R'ei, we find the prohibi- tions of Bal Tosif and Bal Tigra - not For example, if a person is fishing at a to add to or subtract from, the Torah. lake and catches a fish he is The letter of the law would forbid a unfamiliar with, he must examine it person from adding a rose to his for the proper kind of scales the bundle of Lulav, Hadasim, and determine the kosher status of a fish. Aravot, to be taken with the Etrog, That's the letter of the law. for the sake of the mitzva. Similarly, a person whose Aravot blacken, wilt, Checking the kashrut certification of and fall of their branches and has no a product or eatery, is within the replacement available, cannot take spirit of this mitzva. One who eats a the other three species for the food or in a restaurant without mitzva. checking first, might turn out to be fortunate that the food or the restau- Once we are taught that adding to or rant was actually kosher, but he has subtracting from the Torah is forbid- not behaved within the spirit of the den because it distorts the Torah - mitzva. the word of G-d, we them can see other things, more subtle, that can be The fisherman who did not check the within the spirit of these miztvot. fish before he grilled it and ate it is in violation (non-fulfillment) of the These include treating a Rabbinic law Torah law. as a Torah law and vice versa. There is a warning that goes along Or treating a CHUMRA (a strict with an attempt to define something practice) as if it were required by as being in the spirit of a particular halacha, and vice versa. mitzva. Same with a custom. One should not Let's say that a person reads about treat it, nor teach hi children (and the prohibition of Shaatnez and others) that it is a requiremnet of decides that he won't wear garments Judaism. And vice versa. containing wool and cotton, in All these examples might not be what addition to avoiding wool and linen the Torah is commanding, but they mixtures. definitely fit the spirit of the mitzva. This time - not at all within the spirit Another example from R'ei is the pos- of the mitzva. Not a chumra. Not a itive mitzva to check the kashrut of praiseworthy act. Pure foolishness. Philo-Torah - 20 - All@Once file So is trying to redeem a first born their special status if they didn't fill puppy. Absolute folly. That mitzva the table. So, not only did I keep applies only to a donkey. many stringencies never considered by Rav Kook Z"L, but there was a So how do we know? Instinct or gut D'var Torah at each meal. So much feeling can work sometimes, but not for leniencies and loopholes. Even the always. Logic is good - but only up to officers were intimidated by these a point. guys. We need to seek proper advice and So, now we're preparing for another guidance, when we attempts to enter SH'MITA. I can tell because every into the realm of the spirit of the bookstore I pass is featuring books mitzva. on SH'MITA. Who needs calendars? The ultimate goal is to act and to And, of course, this week's Torah refrain from acting according to reading features another aspect of HaShem's Will. SH'MITA - Our parsha states: Every seventh year you shall practice remission of Walk through the Parsha debts (D'varim 15:1). We call this Mitzva SH'MITAT K'SAFIM, and with Rabbi David Walk requires the cancellation of all private loans at the end of the The Needy Among You SH'MITA cycle. Since, it doesn't My first SH'MITA in Eretz Yisrael include public debts (sorry, if you're coincided with my induction into the behind on your taxes), individuals can Israel Defense Forces. I had been transfer their debts to a BEIT DIN, preparing for the experience by through a legal instrument called studying the Laws of Sh'mita with an PROZBUL (from a Greek word eye towards all sorts of leniencies meaning 'deliver'). This ingenious and loopholes, because I assumed process was devised by Hillel, being in the army would limit my because too many wealthy people SH'MITA options. So, of course, at my weren't lending money as SH'MITA first meal on base, I was approached approached. by a nice graduate of Merkaz HaRav The ingenuity of Hillel was necessary, asking me to eat at the Mehardrin but very sad. The Torah is very clear: table, because they might not keep If, however, there is a needy person Philo-Torah - 21 - All@Once file among you, one of your kinsmen in Rav Shimshon Raphael Hirsch was any of your settlements in the land intrigued by the fact that our verses that HaShem your God is giving you, continually refer to the poor as do not harden your heart and shut ACHICHA, your sibling (6 times in 10 your hand against your needy verses). It's like that wonderful Israeli kinsman. Rather, you must open your usage of calling total strangers, hand and lend him sufficient for ACHI, my brother. Maybe that's the whatever he needs. Beware lest you key item in this equation. When we harbor the base thought, "The consider the poor within the Jewish seventh year, the year of remission, nation as our family and our is approaching", so that you are mean responsibility, then we have the to your needy kinsman and give him chance to eliminate poverty. It's nothing. He will cry out to HaShem relatively easy for many people to against you, and you will incur guilt know about suffering strangers, but (verses 7-9). few of us can see family in need without reacting. A funny thing happens on the way towards these important social Rav Hirsch goes on to observe: Every mores. In verse 4, it states, 'There Jew must regard himself as the shall be no needy among you.' administrator of a charity fund, large However, in verse 11, it declares, 'For or small, that has been entrusted to there will never cease to be needy his care by God and consecrated to ones in your land.' God. Hence, one is pleased when finding an opportunity to do a good Nu, which is it? deed with these assets, which are not The Ramban immediately explains really his, but have been entrusted to the seeming contradiction. There will him for charitable purposes. be no needy if the nation observes It's easier to feel that way when we the Torah diligently. However, the feel connected to the indigent, not so sad reality is that there are often much when we view them as those who don't fulfill the Torah, strangers. I think that point is critical therefore the needy will persist, and to the equation. must be cared for. The Ramban further notes that this promise of The Ohr HaChayim similarly notes: universal prosperity is only proffered Why does the Torah have to write for those living in Eretz Yisrael. "among you" in addition to writing

Philo-Torah - 22 - All@Once file "any of your brothers"? Perhaps verses as our Torah giants have. This Moshe was alluding to what we coming SH'MITA is a great time to learned in Bava Batra (10a), where the start. p Talmud says that the reason God chooses to afflict some people with economic hardship in this life is to Walk thru afford their wealthier fellow Jews the opportunity to help such destitute David HaMelech's people support themselves with T'hilim dignity. The words "a destitute person among you" may be read to with Rabbi David Walk mean "the poor on your account", i.e. it is for your sake that there will be a Shir shel Yom Shishi destitute person. The Torah writes "any of your brothers" to remind you DAY SIX: not to evaluate people on the basis of CLOTHES MAKE THE MAN their economic prosperity. The fact Perek 93 that he is destitute does not make him a lesser person: he still is your Finally, it's Friday, TGIF! You don't brother … Sometimes the portion that have to be Jewish to love Friday. is the due of the poor person has There are so many great Friday been entrusted by God to a wealthy quotes, but one of my favorites is: person instead, and all his wealth is in Every Friday I like to high-five myself truth a collection of what originally for getting through another week on was allocated to the poor person. If little more than caffeine, willpower the rich man keeps this in mind, he and inappropriate humor. Thank you will never begrudge any support he Nanea Hoffman, whoever you are, for extends to the poor person, as he is expressing how I feel many Fridays. only giving to the poor person what Of course, she's leaving out my was rightfully his in the first place. anticipation of Shabbat, but you get the idea: Fridays are cool. Wealth is indeed a great blessing. Our verses are teaching us that this great We observant Jews express our blessing is also an amazing opportun- sentiments about YOM SHISHI in our ity. According to our verses, the rich SHIR SHEL YOM, which is Psalm 93. among us can literally end Jewish It's very short, which also makes me poverty. It's just about reading these happy. According to the famous Philo-Torah - 23 - All@Once file Talmudic list of the daily Psalms: On Biblical Hebrew has no synonyms, the sixth day of the week, the Leviyim and, therefore we ask, 'What's the would recite the psalm beginning: difference between BEGED and HaShem reigns, He is clothed with LEVUSH?' majesty (T'hilim 93:1), because on It's been said (by Rav Moshe Shapiro that day He completed His labor and and others) that BEGED comes from ruled over all of creation in full glory 'treachery' (like BAGADNU, 'we have (Rosh HaShana 31a). With a com- rebelled'). A BEGED, therefore, often pleted Creation activated, God dons will hide the real nature of the person the splendid mantle of Cosmic Ruler. wearing the garment. Like BIGDEI That's a wonderful image. God's Day KAHUNA, hide the fact that these Six garments are Friday finery. This is mere humans are serving in the Beit cool, and I have no idea what it's HaMikdash like angels serve in talking about. How do God and heaven. LEVUSH, on the hand, clothing work? And why is HaShem enhances the reality of the wearer. clothed twice (LAVESH LAVESH)? Some clothes hide who we really are; What can it possibility mean for us others bring out our true nature. mortals? The completed universe gave us a The Ohr HaChayim explains that the glimpse of God's true glory. On YOM doubling of God's raiment on Friday SHISHI, as we prepare and dress for can be understood like the double Shabbat, we should feel a certain GA'O GEI'EH ('glory') from the Song power surging through us. We are of the Sea. God's 'glory' increased as sloughing off our weekday worries, a result of this momentous event. and ready ourselves to allow our Similarly, God's completion of Crea- spiritual reality to shine through. The tion increased the Divine clothing real us emerges as we adorn ensemble. Perhaps, because the ourselves with our best clothing. completed magnificent Universe, in Most importantly, there should be some way, bedecks the Creator. two separate projects developing. First, the physical reclamation Again, can we apply this image to enterprise of our Shabbat appear- ourselves? I believe strongly that we ance emerging from our weekday can. But first allow me a technical drab chrysalis, the first LAVEISH. aside. We have two major terms for Then, comes the full butterfly effect clothing in Hebrew: BEGED and as we endeavor to allow our LEVUSH. We normally assume that Philo-Torah - 24 - All@Once file NESHAMA to assume control of our succeed in instilling a sense of God's personality, with the advent of our glory, which Shabbat is about. And Shabbat NESHAMA YETEIRA (double hopefully the singing provides the dose spiritual identity), the second KOLOT ('thunder', especially Psalm LAVEISH. 29, 'The voice of HaShem is over the When I consider this transformation, waters; the God of glory thunders, I think of the great Kabbalists of HaShem, over the mighty waters. Tzfat. As the sun dipped behind Verse 3). Mount Meron, they would wrap Then we actually celebrate Shabbat, themselves in garments of white and which is beautifully described in our go out to greet the Shabbat Psalm's final verse: Your decrees are Queen/Bride. I have this powerful indeed enduring; holiness befits Your image of a dual transformation. One house, O LORD, for length of days happening as they slip into the white (verse 5). Those 'decrees' are called robes; the other as they witness the EDOTECHA, Your testimonies. Those simultaneous exit of the week and are Mitzvot which bear witness to the glorious entrance of Shabbat. God's great deeds, like Pesach. Here Boy, do I wish that I could report that our Shabbat observances testify to this describes my personal Friday our perfect faith in God the Creator, afternoon. But I cannot tell a lie. and our appreciation of the wonder- Usual my Friday is hectic, and I'm ful world provided. And that's what rushing to get to shul in time. I'm we'll describe next in the Shabbat neurotic about punctuality, which Psalm. exacerbates my Friday issues, and annoys those around me. Rav Kook However, the end of the Psalm comes Torah by Rabbi to the rescue. The penultimate verse Chanan Morrison • www.ravkooktorah.com declares: Above the thunder (KOLOT) of the mighty waters, more majestic Searching for than the breakers of the sea is HaShem, majestic on high (verse 4). the Temple Site Even if my Friday transformation left Surprisingly, the Torah never spells something to be desired, the out exactly where the Beit HaMik- Kabbalat Shabbat experience in shul dash is to be built. Rather we are and then Kiddush at home often Philo-Torah - 25 - All@Once file instructed to build it “in the place to be offered here.”] that God will choose”: Rambam (Guide to the Perplexed III: “Only to the place that the Eternal 45) suggested that Moshe wisely your God will choose from all your chose not to mention Jerusalem tribes to set His Name — there you explicitly. Had he done so, the shall seek His dwelling place, and go non-Jewish nations would have there.” (D'varim 12:5) realized Jerusalem’s paramount importance to the Jewish people and Where is this place “that God will would have fought fiercely to prevent choose”? What does it mean that we it from falling into Israel’s hands. should “seek out His dwelling place”? Even worse, knowledge of Jeru- The Hidden Location salem’s significance could have led to The Sages explained that the Torah is infighting among the tribes. Each commanding us, under the guidance tribe would want the Beit HaMikdash of a prophet, to discover where the to be located in its territory. The Beit HaMikdash should be built. King result could have been an ugly David undertook the search for this conflict, similar to Korach’s rebellion holy site with the help of the prophet against Aaron’s appointment to the Sh'muel. position of Kohen Gadol. Rambam reasoned that this is why the Torah Why didn’t the Torah explicitly state commands that a king be appointed the location where to build the before building the Beit HaMikdash. Mikdash? Moshe certainly knew that This way the Temple’s location would the Akeida took place on Mount be determined by a strong central Moriah in Jerusalem, and he knew government, thus avoiding inter- that Avraham had prophesied that tribal conflict and rivalry. this would be the site of the Beit HaMikdash. "Between His Shoulders" In any case, David did not know [After the Akeida, it says: “Avraham where the Beit HaMikdash was to be named that place, ‘God will see'; as it is built. According to the Talmud said to this day: ‘On the mountain, God (Z'vachim 54b), his initial choice fell will be seen'” (B'reishit 22:14). Rashi on Ein Eitam, a spring located to the explains: “God will choose and see for south of Jerusalem. Ein Eitam Himself this place, to cause His Divine appeared to be an obvious choice Presence to dwell there and for sacrifices since it is the highest point in the Philo-Torah - 26 - All@Once file entire region. This corresponds to the trouble”. What was this trying labor Torah’s description that that David felt was a special merit, a significant life achievement for which “You shall rise and ascend to the he wanted to be remembered? place that the Eternal your God will choose” (D'varim 17:8). The psalm continues by recounting David’s relentless efforts to locate However, David subsequently consid- the place of the Beit HaMikdash. ered a second verse that alludes to David vowed: the Temple’s location. At the end of his life, Moshe described the place of “I will not enter the tent of my house, God’s Divine Presence as “dwelling nor will I go up to the bed that was between his shoulders” (33:12). What spread for me. I will not give sleep to does this mean? my eyes, nor rest to my eyelids — until I find God’s place, the dwellings This allegory suggests that the of the Mighty One of Jacob.” (T'hilim Temple’s location was not meant to 132:3-5) be at the highest point, but a little below it, just as the shoulders are David and Doeg below the head. Accordingly, David decided that Jerusalem, located at a What was the crux of the dispute lower altitude than Ein Eitam, was the between David and Doeg? Doeg site where the Beit HaMikdash was reasoned that the most suitable site meant to be built. for the Mikdash is the highest point in Jerusalem, reflecting his belief that Doeg, head of the High Court, the spiritual greatness of the disagreed with David. He supported Mikdash should only be accessible to the original choice of Ein Eitam as the the select few, those who are able to place to build the Mikdash. The Sages truly grasp the purest levels of noted that Doeg’s jealousy of David enlightenment — the kohanim and the was due to the latter’s success in spiritual elite. discovering the true location of the Beit HaMikdash. David, on the other hand, understood that the Mikdash and its holiness The story of David’s search for the need to be the inheritance of the site of the Beit HaMikdash is alluded entire people of Israel. The kohanim to in one of David’s “Songs of are not privy to special knowledge; Ascent”. T'hilim 132 opens with a they are merely agents who influence plea: “Remember David for all his and uplift the people with the Philo-Torah - 27 - All@Once file Mikdash’s holiness. The entire nation of Israel is described as a “kingdom of kohanim” (Sh'mot 19:6). The Power of Free Choice The Waters of Ein Eitam Even though Ein Eitam was never The Torah states in Parshat R'ei, "You sanctified, it still retained a special are a holy nation to Hashem, your G-d; connection to the Beit HaMikdash, as G-d has chosen you from all the nations its springs supplied water for the Beit of the earth to be His own treasured, HaMikdash. The Talmud relates that special nation" (D'varim 14). Rashi explains that your holiness comes to on Yom Kippur, the Kohen Gadol you from your forefathers; but also, G-d would immerse himself in a mikveh on has chosen you. In other words, not only the roof of the Beit HaParva chamber did G-d choose our ancestors, but each in the Mikdash complex. In order for and every one of us as well, as we say in the water to reach this roof, which the b'racha before the Sh'ma, "...G-d was 23 amot higher than the ground chooses His People Israel with love." floor of the Temple courtyard, water was diverted from the Ein Eitam All of us, the entire Jewish People, according to our various streams, down springs, which were also located at through the generations past, present this altitude. and future, belong to this unique Rav Kook explained that there exists holiness. We were born that way. a special connection between Ein However, it is not just a matter of our Eitam and the Kohen Gadol’s purifi- having been born Jews and our having cation on Yom Kippur. While the Beit been chosen by G-d. Each and every one HaMikdash itself needs to be of us has a duty to choose the path by accessible to all, the purification of which we will be able to elevate the the Kohen Gadol must emanate from goodness of the soul from the level of the highest possible source. Yom potential to actual. Kippur’s unique purity and power of This idea is alluded to by the atonement originate in the loftiest juxtaposition of the verses that we are realms, corresponding to the ele- "a holy nation" (D'varim 14) and the vated springs of Ein Eitam. Mitzva, "Do not eat any detestable thing." Sapphire from the Land of Israel. Adapted from Sh'mu'ot HaRe’iyah What is the connection between these (B'ha’alot'cha), quoted in Peninei HaRe’iyah, verses? The Baal Haturim explains that pp. 273-274,350-351. Sh'mona K'vatzim I:745 Philo-Torah - 28 - All@Once file by the act of eating, we demonstrate them too to become numb to the our free choice in being able to put into magnitude of the Zechut of being our mouth whatever we want. This is a here. tangible expression of how we exercise our free choice. Not just food to nourish This point is well illustrated by a the body is an option for us, but also well-known story told in the Sifri on spiritual foods, which are the Mitzvot Parshat R'ei (80). The story is told of which nourish the G-dly soul. a number of Talmidei Chachamim who had planned to travel to join We must be proud of the fact that we are the Chosen People. G-d chose us their teacher: "Rabbi Elazar ben lovingly from among all of the nations to Shamu'a and Rabbi Yochanan be for Him a special people. We have to HaSandlar were leaving Eretz Yisrael recognize our own special worth to be, in order to study Torah with Rav in the words of Yishayahu, "a light unto Yehuda Ben B'teira in Nitzivim. When all the nations". they reached Sidon they remembered Eretz Yisrael. They lifted their eyes up to the heavens, their tears flowed, CHIZUK ! IDUD they tore their garments and recited Divrei Torah from the weekly sedra this pasuk (from this week's parsha) with a focus on living in Eretz Yisrael "And you shall possess it (the Land) Chizuk for Olim & Idud for not-yet-Olim and you shall possess it and dwell R'ei therein, and you shall meticulously observe all the statutes and Dedicated readers of my attempts ordinances, which I set before you L'CHAZEIK UL-ODEID know that as this day" (D'varim 11:31-32). And they part of my attempt L'ODEID, to said: YESHIVAT ERETZ YISRAEL encourage people to make Aliya, I SH'KULA K'NEGED KOL HAMITZVOT often make mention of how those SHEBATORAH - living in Eretz Yisrael living abroad may lose sight of the is equal to all the mitzvot combined. spiritual importance of living in Eretz CHAZRU U'BA'U LAHEM LIMKO- Yisrael. However, truth be told, this MAM, "They turned around and point should be included under the returned to their place (Eretz category of CHIZUK, as well. Even Yisrael)." those who have already made Aliya, can benefit from periodical reminders These Rabbis understood from the of the importance of life here, as the sequence of these two p'sukim that effects of habituation may cause Yeshivat Eretz Yisrael, is not 'just

Philo-Torah - 29 - All@Once file another' one of the Mitzvot, but Thus, with the impossibility of rather a Mitzva par excellence. conducting a full Torah life in Eretz Yisrael they had set out for Nitzivim. The intriguing question, though, is Nonetheless, these two great figures what had changed? In the Talmudic regretted their actions and retraced parlance: MEI'IKARA MAI KASAVAR? their steps. - What had been their initial thoughts, and what exactly led them Geography lovers would be inter- to change this first position? The ested in knowing where exactly the story contains few details. As we are story took place. Did these Rabbis told, Yerida was only ever contem- actually leave Eretz Yisrael and then, plated as a means to study Torah. upon reconsideration, return from They had never entertained the Chu"l, or did they turn back upon thought to do something wrong - in reaching the border before they Hilchot Melachim (5:9) The Rambam actually crossed over it? Is Sidon mentions Talmud Torah as one of the located inside or outside the borders Heterim for Yerida. of Eretz Yisrael? The answer per Rashi (in his commentary to Talmud [Today, though, one would be Avoda Zara 13a) is that Sidon is hard-pressed to justify Yerida for this considered to be part of Chutz reason, since dedicated and qualified La'aretz. Bnei Torah abound in Eretz Yisrael. I should add that B'not Torah abound If so, if they had actually left, what here as well! - I well remember my led them to reconsider? Was it beloved teacher of Torah, Prof. something they saw in Sidon? Nechama Leibowitz, telling me that Perhaps their spiritual antennae she annually received many speaking indicated that something was wrong? invitations from all over the world. Chazal leave this question unan- She continually turned them down swered, and yet, in any event, the saying that if they want to learn practical message is clear: As the Torah, let them come to Israel!] Ramabam writes in Hilchot Melachim (5:12) one should "always" dwell in In addition, from what we know of the the land, even in a city populated historical context, theirs was a time mostly by Aku"m (idol worshipers), of great religious persecution. A rather than live in Chutz La'aretz period when public study of the even in a city populated by G-d Torah in Eretz Yisrael had been fearing Jews. Borrowing modern-day outlawed and punishable by death. Philo-Torah - 30 - All@Once file terms, it is deemed better to live in a "Be strong, and let us strengthen Christian city like the populace of ourselves on behalf of our people, and Nazareth or Bethlehem, than in the on behalf of the cities of our God: (and spiritually cozy confines of Lakewood [then] may God do what is good in His or Monsey! eyes)." If so, however, why was this message (Sh'muel Bet 10:12 & Divrei HaYamim Alef 19:13) not clear to these Chachamim before Rabbi Yerachmiel Roness they set out on their journey? I would Ramat Shiloh Beit Shemesh suggest that they too had lost sight; they knew that in their circum- stances they were allowed to go - but only when they actually left the country, did they receive the reminder they needed SHE'EIN K'DUSHA KIKDUSHAT ERETZ Excerpted from Living the Halachic Process YISRAEL, and that YESHIVAT ERETZ by Rabbi Daniel Mann - Eretz Hemdah, with their permission [www.eretzhemdah.org] YISRAEL SH'KULA K'NEGED KOL HAMITZVOT SHEBATORAH. The Gemara in B'rachot says that four Jewish Attitude things 'require Chizuk', the last being Toward Veganism Derech Eretz. The former chief Rabbi R. Avraham Shapira z"l suggested Question: The attached literature that this refers to Eretz Yisrael, the explains why we feel Jewish leaders, including rabbis, should take a leading importance of which is always in need role in promoting vegetarianism and of Chizuk. The Mechilta says, he veganism.1 We await your comments added, that one should always look and feedback, as the rabbinic commun- upon the holy land, and appreciate it ity is relatively silent on the matter. as if it has just been given to you on this very day - and not relate to it like [We, very briefly, will summarize the some 'old thing' inherited from earlier issues that the question included. Readers are invited to learn more at generations. www.JewishVeg.com (a site that was CHAZAK V'NITCHAZEIK B'AD referenced).] The billions of farmed AMEINU V'AREI ELOKEINU... ! animals produce more greenhouse gases than human transportation does,

1. Not using animal products, including milk and eggs. Philo-Torah - 31 - All@Once file contributing to the looming world chances of tragedy by a tiny amount if ecological disaster including flooding, he undergoes a difficult treatment. heat waves, and droughts in places such Although it might be wise for him to as Israel. These animals require enormous take those steps, he is not halachically amounts of water and animal feed, much required to do so. Otherwise, anyone of which could feed starving people. with a serious illness would have to Wasting resources in this way violates expend all of his resources to attempt bal tashchit (the prohibition to waste). to find medical expertise that possibly Jews are not filling their leadership role could help heal him! (In a different of tikkun olam (improving the world). context, our mentor, Rav Zalman Also, most farming of animals is carried Nechemia Goldberg zt"l, has argued out in a cruel manner, thus violating that this is not necessary). On the tza’ar ba’alei chayim.2 Jewish, national level, if the world would follow our lead, we might have an Answer: The scientific consensus obligation to make a significant seems to agree with your basic difference, but we do not think that this premises. However, we lack the is presently the case. However, we still expertise to confirm or reject the feel it is noble to try to advance definitive picture you paint of the ecological concerns along the lines of extent of the danger and the most the Rabbis’ words, “It is not for you to effective ways to act. We imagine that finish the job, but neither are you free to this is a primary reason why many rabbis ignore it.”3 are uncomfortable speaking out, along with the fact that for most people it is There are various steps that we can take difficult to eliminate dependency on to improve the situation, of which animal products. Because we agree that vegetarianism/veganism is but one. waiting until all the facts are crystal These include: supporting “green- clear may doom us, we are responding minded” candidates for office (when it to you in an abridged and theoretical does not conflict with greater con- manner to do our part in advancing cerns); spending money on fuel dialogue within the Jewish community. efficiency (efficient cars, home insula- tion, etc.); investing in companies that Few, if any, of us can make a significant research and develop environmentally impact on world ecology. Thus, the friendly technology; reducing consump- decision each of us has to make about tion of animal products and fuels (adjust his diet is analogous to the following thermostats, walk and take public situation. A person has a serious transportation more often); speak to medical condition. He can decrease the friends and/or write about such steps.

2. Causing pain to living beings, prohibited by the Torah (see Bava Metzia 30b). 3. Avot 2:16. Philo-Torah - 32 - All@Once file animal farming and to improve world We reject the claim that raising ecology and concern for animal welfare. livestock is bal tachshit. Bal tachshit However, this does not mean that an refers to acts that are directly individual Jew or the Jewish people as a destructive, such as ripping items and group need to go as far as to be vegans chopping down trees without positive or vegetarians. gain.4 Allocating resources for a desired, permitted use in a less than ideal manner or inducing collateral damage along the way does not violate the prohibition.

Certainly there are any number of sources that indicate that one is allowed to control the lives of animals and slaughter them so that we can eat them. On the other hand, there are also From the Pen of Rabbi halachot based on the need to be Nachman HaKohen Kahana concerned about our responsibility to animals. A famous example is that one The Unique Singular State of Israel should not eat before feeding his vs the Many "States of Jews" animals.5 Regarding cruelty to animals in livestock farms, although it is unclear A group of youngsters were playing what the exact parameters of proper "hide-and-seek". A little girl was hiding conditions are, it is clear that there are in a bush and crying. When asked why many instances of halachically forbid- she was crying, she replied: "No one is den abuse. We encourage efforts to looking for me." “clean up the industry”, and we support In the challenges we face as HaShem's boycotting companies who are guilty of chosen people, the Creator hides from TZA’AR BA’ALEI CHAYIM. However, us and we have to search Him out. Most while veganism and vegetarianism are people live their lives not searching for noble means to limit abuses by reducing the Omnipotent. However, there are the number of animals born to suffer, it those who long to understand the ways does not eradicate the problem and, in of HaShem despite the impossibility of any event, is not required. the mission; for HaShem's thoughts are In summary, we encourage people to above and beyond the comprehension of take steps to reduce dependence on mortal man. Consider playing a multi- level interconnected chess game

4. See Rambam, Melachim 6:10. 5. Berachot 40a. Philo-Torah - 33 - All@Once file composed of 5 chessboards one above the PA in the liberated areas of Shomron the other, all by heart. and Yehuda. However, this particular video was sent by Yeshiva World News! One of the great intellectual dilemmas The children are attending summer facing the "healthy" religious segment camps affiliated with the Satmar of Am Yisrael is the phenomenon of movement (whose dynastic leadership seemingly important rabbis in the galut was divided between R. Zalman Leib who would rejoice at the dissolution of Teitelbaum of Williamsburg, Brooklyn Medinat Yisrael. Their joy would extend and his brother R. Aharon Teitelbaum of to praising and even visiting Iran, which Kiryas Joel, after their father's death). is close to achieving weapons of mass destruction to be used against the There is in this world only one Jewish Jewish State. state, regarding which the Torah (D'varim 11:12) says: There is a larger presence of rabbis and scholars who adamantly refuse to "It is a land HaShem your God cares for; recognize that the post-1948 Jewish the eyes of HaShem your God are nation will never again revert to the continually on it from the beginning of situation of pre-1948 Jewry. The way the year to its end." HaShem related to His chosen people In contrast, there are many "states of during the 2000-year galut has taken a Jews" dispersed throughout the world. turn from seemingly HESTER PANIM A "state of Jews" has its laws and (concealment or apathy) to GILUI mores which determine who will be PANIM (total involvement) in reconciling accepted as a citizen and who will be with His people Yisrael. rejected. A "state of Jews" can be But these rabbis and scholars and their identified by its absolute conformity to adherents cannot see the very clear all the important features of life: food, handwriting on the wall. dialect, dress, gender control, marriage within the group, conformist education, I would like to relate to this absolute dictatorial leader and elitist phenomenon. self-image. I received a video of hundreds of The Satmar adherents have two children and their instructors at "states" of Jews in New York - one in summer camps, chanting extreme Williamsburg and the other in Kiryas anti-Israel slogans and hurling eggs at a Yoel. Not to be outdone, the Lithuanian car meant to represent the convoy of school of thought has a major "state of Israel's Prime Minister. This scene is Jews" in Lakewood, New Jersey. And repeated every year at the summer there are other "states of Jews" in the camps sponsored by Hamas in Gaza and United States and Europe, not to Philo-Torah - 34 - All@Once file mention a new city right outside of The Medina needs positive forces of Mexico City being built exclusively for love and optimism in our future, forces Chareidim . that join together in defending the land Despite the competitive differences and toiling to strengthen our security, between these "states of Jews", the economy and political independence. one dominant common feature is that The Medina does not need negative, they are all united in their opposition to critical and undermining elements the Jewish State. within the Land that weaken the fabric The Jewish State is different from those of our society. "states of Jews" in every way. Firstly, it The Midrash states that when 80% of exists on the ancient soil of our the Jews in Egypt refused to leave with God-given homeland - Eretz Yisrael. It is Moshe and died during the plague of glaringly diverse, with people from over darkness, Moshe asked HaShem why it 100 lands speaking different languages, was necessary to take all these people preferring different varieties of food, away? HaShem replied that out of the dress, values, speech, marriage outside 80% who died, He left two alive so that of closed group, diversity in education. Moshe would understand the justifica- It is called Medinat Yisrael, and its tion for such an extreme move. The two challenge is to synchronize these "survivors" were the infamous Datan "tribes" into one functioning nation and Aviram, who would "spill" Moshe's dedicated to the advancement of Am blood when opposing every move that Yisrael. Moshe made. Hashem said to Moshe, Although the goals and the challenges "What would you do if I left a million of the Jewish State are far different Datans and Avirams? Then Moshe than those of the various "states of understood what HaShem had done for Jews", each "state of Jews" fulfills an the future of Am Yisrael. important role in shaping the future The various "states of Jews" in the redemption of our people. galut play an important role as catalysts Medinat Yisrael - the Jewish State - has for the future of Am Yisrael in Eretz to unite in finding the common bond YIsrael. They attract the haters of the that exists among the six and a half Jewish State and draw them away from million Jews who have come here to us; thus removing the impurities from carry on Jewish history, so horribly our Land. The Medina does not need severed 2000 years ago with the people who sit on the sidelines and Temple's destruction and the exile. criticize, curse and undermine what we are doing here.

Philo-Torah - 35 - All@Once file These people, citizen's of the galut Verse 28) "...if you do not obey..." - - life "states of Jews" have made their peace will be a curse with the golden lands of the exile, while Verse 26) "Perceive! I am setting before HaShem and the healthy segment of our you today a blessing and a curse" - nation are proceeding in building the when life is a blessing imbedded and infrastructure of the Third Jewish disguised as a curse, as is transpiring Commonwealth. today in front of our eyes. For example: With all my heart, I wish these "states of The Israeli public, and certainly our Jews" well. Let them prosper and add political leaders who are more privy to more and more electronic stores and be what is happening, are angry and happy with their spiritual leaders. frustrated at the double standard being But they should know, in the back of applied by the "enlightened" peoples of their minds, that when the sword is the world toward the Jewish State. poised above their heads, the Medina Many Western European institutions will be there to save them, just as the and personalities are leading the "Zionists" saved the Satmar Rav, Harav movement to isolate Israel by boycotts, Yoel Teitelbaum a"h from the holocaust. divestments and sanctions. The problem LIFE'S BLESSINGS AND CURSES is that they assert their moral Devarim 11:26-28: indignation only against the Jewish State. Where are the demonstrations on 26) Perceive (comprehend)! I am setting behalf of the Tibetans, Syrians, Kurds, before you today a blessing and a curse Armenians, and Ukrainians? Where are 27) The blessing if you obey the the boycotts against the Chinese, the commands of HaShem your God that I Russians, the Cubans or the Turks? command you today; However, if one has "Jewish eyes", he will discern that the double standard is a 28) And the curse if you do not obey the blessing in disguise! commands of HaShem your God and turn from the way that I command you There is a powerful subconscious today by following other beliefs, which compulsion active behind the double are foreign to you. standard which the Christian and Moslem countries are imposing against It is apparent from these verses that the Jewish State. It is their painful, there are three possible situations in the destabilizing gut-feeling based on the Creator-Yisrael relationship: Jewish nation's quantitative and Verse 27) "...if you obey..." - life will be a qualitative survival record that we are blessing indeed God's chosen people. Therefore, Philo-Torah - 36 - All@Once file they must make every effort to prove when the figures reach over three to that the Jews and the Jewish State are one. A great pilot can expect to be immoral and non-spiritual; and not only victorious when combatting 2 or 3 are we not God's chosen, but we are enemy planes. Beyond that number, he unworthy to be included in the family of is in serious trouble. nations. The total quantity of weapons given to The hatred shown to us by these our neighbors by powers such as the anti-Semites is a glaring expression of United States, Russia, England and their own awareness that we are indeed France is beyond 4 to 1, and, and in some God's chosen people. For the more they cases, 10 to 1, compared to Israel. Here attempt to negate the historical fact is the curse, but where is the blessing laid down at Mount Sinai and isolate us, that arises from this curse? the greater is their frustration as the These great quantities of weapons are Jewish State goes from success to used daily to fan the fires of hatred super success, from victory to greater among the Arabs themselves: in Iraq, victory. Syria, Lebanon, Sinai desert, Yemen, Here is Hashem's blessing - the visible Somalia, Mali, Saudi Arabia, and Turkey. truth - arising out of man's attempt to Every day, our Arab enemies murder curse, as the prophet Yishayahu (54:17) their own Moslem Sunni and Shiite said 2500 years ago: co-religionists and become less focused on Israel. "No weapon forged against you will prevail, and every accusing tongue will Even in times when large segments of be silenced." the Jewish nation do not observe the mitzvot prescribed in the Torah and the This is the heritage of the servants of quality of harsh justice (midat hadin) God, and this is their vindication from demands its full expression, our me, declares HaShem. heavenly Father reluctantly decrees a One more example of man's curse from curse upon His children. He very which arises Hashem's blessing: carefully, and with great dignity, imbeds a cloaked blessing in the decree. The State of Israel is weary and fearful of every military acquisition made by an What is happening today is a replay of Arab country. Since we cannot acquire sorts of what transpired in ancient the quantity of arms that fill the Egypt, where the Torah (Sh'mot 1:12) facilities of our neighbors' armies, we states: strive to maintain a qualitative edge. However, it is predicated on military circles that quantity becomes quality Philo-Torah - 37 - All@Once file come and bring an end to the Jewish "But the more they (the Jewish people) suffering by whisking every Jew back to were oppressed, the more they Eretz Yisrael to the 10-room house with multiplied and spread." adjoining Olympic pool in the Rechavia This will be the pattern of our history for neighborhood of Yerushalayim. the foreseeable future. We will face one Here are two instances of blessings danger after another, and in every case which conceal an extreme curse. The Hashem will extricate His children individuals involved, because of their Yisrael, until the time when the comfortable circumstances, have no cumulative miracles being performed motivation to leave and come on aliya, for the Jewish nation in Medinat Yisrael which was not of their Jewish will leave no room for doubt that we are, education, hence they have been and always were, the exclusive nation of sentenced to life imprisonment in the the Creator. penitentiary of galut, with little or no However, there is a reverse situation chance of parole. arising from verse 26 - "Perceive! I am setting before you today a blessing and a curse", when life is a blessing and also a curse. For example:

A beautiful, spacious home in a nice Meat-Eating & Sh'chita Jewish neighborhood in London, Buenos The Divine plan was originally that we Aires, or Lawrence. Two cars in the should be vegetarian. God said, "I driveway and an income of over a give you every seed-bearing plant quarter million dollars a year. Children in upon all the earth, and every tree that day-schools, in universities. Daf Yomi has seed-bearing fruit; they shall be with the chevra and a great talmid yours for food" (B'reishit 1:29). chacham teaching. Pesach in any one of the high-end hotels, which is not After the Flood, meat-eating was embarrassed to take from you $25k to permitted as a concession to human $30k for the eight days. weakness.

Or an adequate home or nice apartment Rav Kook says, however, that in the in any one of the yeshiva communities in messianic period "people and animals the galut, where your soul feels uplifted will not eat flesh. No-one will hurt or daily, especially under the tutelage of an outstanding rosh yeshiva who upholds destroy another living creature. the belief that soon the Mashiach will People's lives will not be sustained at

Philo-Torah - 38 - All@Once file the expense of the lives of animals" One swift movement of the knife, (cf. Yishayahu 11:7). which causes no pain, severs the trachea, oesophagus and carotid In the here-and-now meat-eating is arteries, which ensures practically clearly permitted; the sidra explicitly instantaneous unconsciousness. says, "When you shall say, 'I will eat flesh', because your soul desires to The animal is held for sh'chita in a eat flesh, you may eat flesh" (D'varim casting pen. No specific method of 12:20). casting is demanded by Jewish law so long as no injury is done to the However, there are limitations. Only animal and it is in a position which certain animals, birds and fish may be enables sh'chita to be carried out. eaten; the blood must not be consumed; and the method of Among the eminent scientists who slaughter must be "as I have endorse the humanity of sh'chita, commanded you" (12:21). Professor Harold Burrow of the Royal Veterinary College, London, stated in The authorised method of slaughter 1960: of animals and birds is sh'chita. In a religion like Judaism which stands for "No form of slaughter, involving as it humanity and compassion in every does the shedding of blood, presents sense, and kindness to animals in a pretty sight to the onlooker and one particular, it is axiomatic that the is afraid that this aspect of the prevention of pain to animals is question is bound to prejudice the crucial to the manner in which the judgement of the man-in-the-street. shochet operates. "The severance of the large vessels The animal must be conscious and which supply practically the whole of sound, and prior to sh'chita must not the blood to the brain obviously leads have suffered any injury. to the immediate loss of awareness on the part of the animal both of its The method of slaughter is by a surroundings and of any painful single cut of the neck. The knife is set stimuli. This precludes any possibility to exquisite sharpness, with a perfect of cruelty entering into Jewish ritual edge free from the slightest notch or slaughter. The actual process of flaw, and examined for any uneven- severing these blood vessels ness before the slaughter of each occupies only a fraction of a second animal. and is much too rapid to involve any

Philo-Torah - 39 - All@Once file measurable degree of pain. facts." "Having witnessed the Jewish method of slaughter carried out on many thousands of animals, I am unable to persuade myself that there is any cruelty attached to it. As a lover of animals, an owner of cattle and a veterinary surgeon, I would raise no objection to any animal bred, reared or owned by me being subjected to this method of slaughter." Lord Horder declared that sh'chita "is fraught with less risk of pain to the animal than any other method at present practised".

Sir Ian Clunies Ross, chairman of CSIRO, stated in 1956: "I agree entirely with the views expressed by such distinguished physiologists, medical men and veterinarians as Lord Horder, Professor Leonard Hill, Sir Charles Lovatt Evans and many others that sh'chita, the Jewish method of slaughter of cattle, is, when the Weinberg casting pen is employed, as humane a method of slaughter as any other, and one which induces almost instantaneous insen- sibility.

"Those who oppose this method of slaughter are actuated, no doubt, by humane motives; they are, however, ill-informed of the physiological

Philo-Torah - 40 - All@Once file today with those whose final exams CCCCCHIZKUNHIZKUNHIZKUNHIZKUNHIZKUNIIIII are at about this time of the year. The - Jacob Solomon Torah is telling you "observe and perform these statutes" and You shall observe the Festival of celebrate Shavuot to the full, in the Shavuot… You shall remember that faith your final grade will not suffer you were slaves in Egypt, so you shall because of it.] observe and perform these statutes (16:10-12). Another possible explanation is else- where, where the Torah connects Why is Shavuot distinguished as Shavuot with something close to being the only Festival with the slavery: poverty. A poor person is attachment of: "You shall remember pre-occupied with day-to-day that you were slaves in Egypt"? survival, which in itself may be seen Chizkuni explains that Shavuot as close to slavery. In that context: occurs at a point in the year when 'When you reap the harvest of your people are exceptionally busy. land, do not gather in all that grows in Shavuot is when the harvest season the corner of your field, nor shall you is getting into full swing, with the gather the gleanings of your harvest; wheat at the top of the list. It is not you shall leave them for the poor and like Pesach when it is just beginning, the stranger - I am HaShem your or like Sukkot when it is almost G-d…' (Vayikra 23:22). finished. Thus Shavuot would have been the occasion when people And this commandment of gifts from would have found ALIYA LA-REGEL, the landowner to the poor is placed going up to Jerusalem to celebrate within the section concerning the the festival, most difficult. It disrupts Festival of Shavuot in Sefer Vayikra. the activities. Therefore the Torah Shavuot's falling in the late spring reminds: remember, it is only does put it in the natural period of because you are no longer slaves in the opening of the main harvest Egypt that you have fields to harvest season, exemplified by the bringing in the first place. "You shall observe of the First Fruits (26:1-12) to the Beit and perform these statutes" willingly, HaMikdash from that day onwards. with the faith that your regular The Torah, however, circumscribes activities will not suffer. how these gifts to the poor may be [I'd add that this might sound familiar presented to the poor. The poor do Philo-Torah - 41 - All@Once file not form an orderly queue and wait An MP is a member of the British Parliment Our MP is also originally from England - for the crumbs that fall from the rich man's table. Indeed, they are not Menachem Persoff likely to meet the landowner at all, nor, for that matter, each other. For What's in a Blessing the Torah tells the farmer to 'leave' - And a Curse? (Vayikra 23:22) produce at the Our Parsha begins with Moshe telling corners of the field, and not take the the people: "See today, I set [Lit. trouble to pick up what is dropped in give] before you this day, a blessing the harvesting process. Thus the and a curse." Ostensibly, the blessing needy may help themselves to the is for following Hashem's ways and leftovers discreetly, and without the curse for not fulfilling the Mitzvot anyone knowing. So the poor receive (D'varim 12:26-28). If that is so, why support discreetly, without going has the Torah not employed the through what slaves suffer, funda- terms 'reward' and 'punishment'? mental loss of human dignity. [This is We might understand and welcome notwithstanding that by Talmudic the blessing. But how do we compre- times, the Rabbis instituted a routine hend that Hashem dispenses curses - by which such gifts to the poor were and yet "today", as the people are distributed on a more formal basis to preparing to enter Eretz Yisrael? prevent the then greater degree of inhumanity where too many people Perhaps these curses are the struggle for scarce resources.] consequence of earlier misdeeds. After all, Adam's sin in Gan Eden As a postscript: perhaps the words: changed the course of history, and 'You shall observe and perform these Kayin's killing his brother trans- statutes' (16:10-12) hint at the formed him (as a prototype) into a practice of learning Torah on Shavuot wanderer on the face of the earth. night, as learning Torah is a key to But no! What is it that Moshe wants observing and performing the way of the people to see? For the Netivot life of the Torah. I Shalom, the B'racha is not neces- sarily conditional on good behavior. For surely we wish someone well in the face of uncertainty or a situation needing a remedy. Thus, for example, we bless the baby at the Brit to become a Ben Torah, the sick patient Philo-Torah - 42 - All@Once file to recover, and the new Oleh to succeed in Israel. The Daily Portion Moreover, we would not want to - Sivan Rahav Meir curse, a priori, if at all. A curse is more likely to be the consequence of Some thoughts from a perceived injustice or the like. the legendary So, what Moshe wants us to see, the Netivot Shalom remarks, is that the Emmanuel Moreno HY"D blessing and the curse are the Translation by Yehoshua Siskin personal attributes that Hashem 15th anniversary memorial services gives us. Moreover, whether for soldiers and civilians killed in the "good/blessed" or "bad/cursed", Second Lebanon War have been held these traits equally serve to bolster in recent days. This week, the last of our spiritual journey and unique these will take place. It will honor the mission in this world. memory of legendary Lietutenant Clearly, our Chesed and Mitzvot Colonel Emmanuel Moreno HY"D, enhance this goal - but our bad who was killed at the close of the qualities, how so? So, the Netivot war. Moreno, a lead officer in Sayeret Shalom explains: Hashem bestows Matkal, Israel's most elite special only good in this world. Thus the forces unit, participated in 165 "curses" that Hashem gives each of undercover missions, some of them us are not intrinsically evil; they are so delicate that publication of his there to be overcome - the lust, the picture is forbidden until today. But greed, pride, anger, apathy, cynicism, we are allowed to publish his and more. Once achieved, the thoughts and here are several of transformed flawed features elevate them that his widow Maya the individual and bring the Tikun Ohana-Moreno previously sent me (rectification) into this world, leading with her own explanatory comments: the way to perfection. "Whatever does not take you So, this is what Moshe wanted us to forward will automatically take see. Seemingly, then, an appropriate you back- ward." blessing for Shabbat might be that we should all be ZOCHEH to galvanize These words guided Emmanuel in our attributes to achieve our unique everything he did - whether in the Sh'lichut in this world and bring military, in Torah study, in his about the Tikun. MP Philo-Torah - 43 - All@Once file profession and, above all, in constant Dvar torah by improvement and refinement of his Rabbi Chanoch Yeres character traits. to his community at Beit Knesset Beit Yisrael, Yemin Moshe "God is constantly creating Graciously shared with Philo-Torah tools for positivity." This week we begin the month of Elul. Everything that happens to us in life This means that we are only four happens in order to make us better, weeks away from Rosh HaShana. The to increase our positive influence, Mishna in Rosh HaShana describes to and to make us do more good. us the four "Roshei HaShana" there are. "A tzadik will fall seven times but rise each time..." The first day of Nissan starts the cycle of the festivals or the year a The challenge for our generation is king begins to rule. not 'not to fall,' but to know that when you fall you rise." The word Tishrei is Rosh HaShana, the new "despair" was not in Emmanul's year for numbering of the years. vocabulary. Every fall, he said, is a Sh'vat, the new year for the trees. springboard for an ascent. Interesting enough, the first of Elul "Don't make yourself into a big designates the new year for tithing deal." animals. Being only thirty days away Don't put yourself at the center, from Rosh HaShana and forty days to don't think that the story is all about Yom Kippur, wouldn't it be more you. There are bigger things than you. appropriate that the first of Elul Do not allow yourself to despair over should represent something more in personal difficulties because the line of the first day of repentance or missions before you take precedence the first day Moshe prayed for the over your personal life. forgiveness after the sin of the Golden Calf? What is so unique about the new year for tithing animals - it's such a superficial idea.

The animal tithe is a simple process of counting his inventory of his livestock. Each little sheep passes through a little narrow gate. Every Philo-Torah - 44 - All@Once file animal is dutifully counted, and the Rav Soloveitchik beautifully expands tenth animal is marked by a color of upon Rashi's interpretation. "The con- paint. The tenth one is offered to G-d. cept of 'image of Gd' is not limited to the soul, but expresses the totality of Perhaps that is exactly the point the human being. The Torah, conse- preparing us for Rosh HaShana. It is quently, teaches us that to cripple or the time to take stock, to take disfigure a face is a disfigurement of the inventory of what we have produced image of Gd … [The] body is the mirror in the past year and how do we plan reflecting the beauty and splendor of to move ahead. This is the month of the Almighty." (Chumash Mesoras Elul. This is the time we take HaRav, D'varim, p. 120) inventory of our actions and our The Talmud (Y'vamot 13b), however, relationship with G-d. That is why the proposed a very different explanation of Rosh HaShana of the tithing of the this unusual verse. By seeing in the animals is the best way to prepare verb, TITGO-D'DU, the word, AGUDA, for Rosh HaShana of the new year. Chazal understood the prohibition as proscribing a community from fractur- ing into separate groups. The Ritva The Weekly 'Hi All' by (13th-14th cent. Spain) takes this novel interpretation and by connecting it to Rabbi Jeff Bienenfeld the initial phrase of the pasuk arrives at R'ei a most invaluable insight (ad loc). To wit: If we are indeed children of HaShem and In our Parsha, there is a verse whose part of one family, how can we possibly two disparate parts beg an explanation. entertain splintering into conflicting The pasuk reads: "You are children of factions. HaShem, your Gd - you shall not cut yourself and you shall not make a bald The clear implication of this message spot between your eyes for a dead was effectively articulated in a person" (14:1). How are we to under- responsum by the Netziv (R. Naftali Tzvi stand the stricture against lacerating Yehuda Berlin, 19th cent. Russia). In our one's body with the declaration that we exilic condition, he asserts, we dare not are children of HaShem? Rashi (ad loc) exclude any Jew from the community no explains that precisely because we are matter his lack of observance. He Gd's children - dignified and noble - it is quotes the blessing uttered by Bilaam uncomely and indecent to physically where he compares the descendants of abuse our bodies. Put simply, the human Yaakov to the dust of the earth countenance radiates a divine being and (Bamidbar 23:10) and makes this must not be scarred. Philo-Torah - 45 - All@Once file statement: Just as every bit of sand is It is no mere coincidence that the onset necessary to protect against a flood, so of the month of Elul and our Parsha of too, the deluge of secularism can only R'ei either coincide or are close enough be dammed if no Jew (AFAR YAAKOV) is to warrant some comment. When you left behind. The Netziv's plea is one of examine the various subjects discussed the earliest and most persuasive in R'ei - the holiday cycle, charity, the advocacies for outreach. (Sh"ut Meishiv centrality of Jerusalem, etc. - the Davar 1:42) common purpose appears to be the reinforcing and bolstering of the The Netziv lived some 150 years ago and concept of tzibur, community. And this, yet his mandate could not sound more for good reason. If the Jew is contemporary. The Jewish community, prophetically called upon to be the at present, is split in too many ways to "light unto the nations" (Yishayahu count. The differences between the 49:6), his success will be a function of vying groups is significant and should the strength and commitment of his not be discounted, but even more tzibur. menacing is the external threat by the rising tide of anti-Semitism throughout The month of Elul is often and correctly the world. This "putting-things-in-per- perceived as a time for individual spective" counsel was something Rav introspection and repentance. However, Soloveitchik shared with me in a there are others (see the writings of the conversation many decades ago, and Chalban) who maintain that our teshuva that wisdom is no less true, even more requires us to be outer-directed as well. so today. If some common ground It is simply not sufficient to be cannot be found to unite Jewry, the concerned with our own salvation. We AFAR YAAKOV, diminished and weak, must be equally distressed by the will be unable to withstand the torrents spiritual health of all Jews and must be of hatred and worse that will engulf us. convinced that it is possible to invite the uncommitted into an experience of The natural rallying points for this shared submission to an ideal along with solidarity ought to be Israel and Torah, a spiritually enriching life. If we are and if tragically assimilated Jewry prepared to recognize how mutually appears alienated from these sacred dependent we all are, such initiatives and time-honored values, it behooves can make a genuine religious difference. the committed and dedicated to make For even if we influence only one, who every effort to embrace and convince can know how even that one can impact those less so and help them recognize the greater whole! how vital such religious ideals are, not only for themselves, but for all of mankind as well. Philo-Torah - 46 - All@Once file The great Biblical proclamation of "You the reason is simply a play on words. So are children of HaShem your Gd …" here we have the word YASAF/YOSFIM should ring forth and remind us all of meaning 'to stop' in one verse and our common hallowed heritage and meaning 'to continue' in the other. exalted singular destiny. It only remains There is a similar occurrence of this for the committed to act upon that debated definition of YASAF in Parshat mandate, and there's no better time to Vayeishev (B'reishit 38:26) in the story begin than with the month of Elul. about Yehuda and Tamar. After Yehuda publicly admits that it was he who impregnated Tamar, the verse tells V'LO LO TIT-GO-D'DU YASAF OD L'DA'ATAH [and he didn't continue/didn't cease being intimate Afterthoughts with her]. This translation reflects by Yocheved Bienenfeld Rashi's informing us that the word can I've been reviewing parsha every week be understood in two different ways. If for quite a few years and once in a while, so, then using that information in I am lucky enough to notice things I've Va'etchnanan maybe we can understand never noticed before which give the verse about the people not wanting additional meaning to what I'm learning. to continue to hear the voice of Hashem Very often, it comes in the form of a as an implied warning to us: "If we stop certain usage of a word where it can be listening to the voice of Hashem understood in more than one way. VAMATNU - we will die." True.

For example, in Va'etchanan (5:19) which Similarly, I found an additional message we read a few weeks ago, Moshe in this week's parsha of R'ei, based upon recounts the scene at Mt. Sinai and different legitimate understandings of describes how the 'voice' of Hashem certain words. It is also, I believe, an was a KOL GADOL V'LO YASAF - [a appropriate message as we approach great voice which didn't cease] Elul. BANIM ATEM LASHEM ELOKEI- (according to the Targum as cited by CHEM LO TITGOD'DU V'LO TASIMU Rashi). A few verses later, he tells how KORCHA BEIN EINEICHEM LAMEIT (14:1) the people were afraid of hearing this [You are children to Hashem your Gd, voice: "Why should we die for this great you may not cut yourselves and you may fire will consume us if we continue to not make a bald spot between your eyes hear the voice of Hashem Elokeinu." over the dead]. The content of this Whenever the Torah uses similar verse tells us of the limitations in the wording in two (or more) places that are way we are allowed to mourn over the close to each other, it's always a good dead. In essence, we are not to indulge idea to look for a reason for it, even if in the practices of the other nations. Philo-Torah - 47 - All@Once file Why? Because you are a holy nation to 17:5) - don't be like Korach and his Hashem your Gd. And Hashem chose group). you to be a treasured nation for Him out LO TA'ASEH KORCHA - don't let there of all the nations on the face of the be splits among you; distance earth (14:2). yourselves from divisiveness. BEIN TANYA: LO TITGOD'DU - LO TA'ASU EINEICHEM - don't let your eyes see AGUDOT, AGUDOT... Don't create things in a way that separates you from separate groupings for yourselves, e.g., others. Because this can only result in a beit din in the city where part of the LAMEIT - whether actual death (as in members holds according to the opinion the SIN'AT CHINAM present during the of Beit Shammai and another part holds siege of Jerusalem before the according to the opinion of Beit Hillel. destruction of the Second Temple) or in the punishment of TZORA'AT for the It's interesting that Chazal in the unavoidable LASHON HARA that will gemara (Y'vamot 14a) choose to define result from MACHLOKET, and one with LO TITGOD'DU in a way that differs TZORA'AT is considered as dead. significantly from the p'shat, the simple meaning, a way that doesn't seem to fit This would mesh well with the Ha'amek into the context of the verse. They see it Davar on the pasuk, for he questions the as meaning that we shouldn't behave in use of apparently two reasonings for a way that breaks us into separate this warning. groups. There is even a halacha derived 1) BANIM ATEM LASHEM - you are from here that a city should not have HaShem's children, and two batei din with each one holding according to a different authority 2) KI AM KADOSH ATa - because you are (Rambam Hilchot Avoda Zara 12). The a holy nation. Since we are separate reason I find this interesting is because from the other nations, unique, and holy of what follows in the pasuk: V'LO to HaShem, we should demonstrate this TA'ASU KORCHA BEIN EINEICHEM. The by not using their practices, such as simple meaning of this half of the pasuk those in the pasuk. is consistent with the first half - don't In understanding the meaning behind behave in self-mutilating ways because BANIM ATEM LASHEM, however, he of mourning a death. But the wording uses Chazal's second understanding of also seems consistent with the first half LO TITGOD'DU while combining it with on a deeper level. Look at the root of the simple meaning of the second KORCHA. Is it not KORACH - the master phrase: Since you are children to of machloket and divisiveness? (V'LO HaShem, therefore it isn't proper that YIHYEH K'KORACH UK'ADASO (Korach you should appear separate in customs

Philo-Torah - 48 - All@Once file belonging to the Torah, for the nature of (2) he who says, What is mine is yours children is to go in the same path. and what is yours is mine, is a boor; My conclusion has to be that there are, (3) he who says, What is mine is yours indeed, two messages here and the and what is yours is yours, is a saint; entire pasuk can be read and understood each way: (4) he who says, What is yours is mine and what is mine is mine, is a wicked 1) Since you are children to HaShem person. your Gd, you may not cut yourselves and you may not make a bald spot between (1) When a person respects your right your eyes over the dead and thus to what is yours and he considers behave like the other nations who that what is his is his - this can be practice such acts of self-mutilation. seen as a middle of the road attitude.

2) Since you are children of HaShem, But some see this as a characteristic don't break up into differing groups and of the wicked people of S'dom, who don't behave like Korach to cause were not interested or motivated to divisiveness and machloket which will only lead to death. help one another. I heard a novel twist on this first type of person from Rabbi Moshe Atik z"l. Pirkei Avot When a person (singular) has this attitude, we can accept it as neutral. Perek Chamishi, Mishna 10 (or 13) But V'YEISH OMRIM, when many iN¦ W¤ iN¦ W¤ xn¥ F`d¨ .mc¨`¨ A¨ zFCn¦ rA© x§`© have this attitude, we are in danger Wi¥e§ .zip¦Fpia¥ dC¨n¦ Ff ,KN¨ W¤ LN§ W¤ e§ of the S'dom-like society. LN§ W¤ e§ KN¨ W¤ iN¦ W¤ .mFcq§ zC©n¦ Ff ,mix¦n§ F` (2) What's mine is yours and vice ,KN¨ W¤ LN§ W¤ e§ KN¨ W¤ iN¦ W¤ .ux¤`«¨ d¨ mr© ,iN¦ W¤ versa is a mixed up situation, which .rW¨ x¨ ,iN¦ W¤ LN§ W¤ e§ iN¦ W¤ iN¦ W¤ .ciq¦ g¨ cannot produce a smooth running There are four characters among society. This attitude implies that a people: person has no respect for the boundaries from person to person (1) he who says, What is mine is mine and this can result in HEFKEIRUT, and what is yours is yours, his is a lawlessness. neutral character (3) This describes a person who is some say, this is a character like that generous to others, willing to help - of Sodom; without strings attached. Without Philo-Torah - 49 - All@Once file expecting anything in return. This is a In Melachim Bet (10:19) we find the high virtue. mitzvot concerning false prophets put (4) This one is a description of a into action. selfish person who wants everything eic´¨a§ŸrÎlM¨ lr©A©¿ d© i`´¥ia¦ §pÎlk¨ d´Y¨ r©e§ and is not interested in giving to ÁiM¦ cw¥À R¨¦iÎl`© Wi`´¦ il©¹ `¥ E`¸ x§w¦ Áei¨pd£ŸMÎlk¨e§ others. A great recipe for a thief. `Ÿl´ cw­¥R¨¦iÎxW¤`£ lŸM¬ lr©A©½ l© Æil¦ lŸec¬B¨ ga©¸¤f cia­¦ `£d© or©n¬© l§ dA¨½ w§ r¨a§ dŸy´¨ r¨ Æ`Ed¥ie§ d®¤ig§ «¦i :lr©A«¨ d© ic¬¥a§ŸrÎz`¤

"And now summon to me all the prophets R'EI of the Baal, all his worshipers and all his Gimatriya Matches priests; let no one be missing, for I have a great sacrifice for the Baal; anyone who See the "whole file to date" link will be absent shall not live." But Yehu for more GMs for Eikev was acting with cunning, in order to In Parshat R'ei (D'varim 13:4), we exterminate the (prophets and) find the warning not to listen to a false worshipers of Baal." prophet, no matter how impressive and These two p'sukim are a GM at 4343 convincing his signs (and his shpiel) are. each. G-d is just testing us to see if we will stick with Him (so to speak). F`² `Ed½ d© `ia´¦ ¨Pd© Æix¥a§ C¦Îl`¤ rn©À W§ z¦ `Ÿl´ 'd³ dQ¤º©pn§ iM´¦ `Ed® d© mFl­g£d«© ml¬¥FgÎl`¤ Æmia¦ d£Ÿ`« m³k¤W§ ¦id£ zr©cÀ©l¨ mk¤½ z§ `¤ Æmk¤id¥Ÿl« '`¡ m­k¤a§ a© l§ Îlk¨A§ mk¤½ id¥Ÿl« '`¡ 'd´ Îz`¤ :mk«¤W§ t§©pÎlk¨a§ E "You shall not heed the words of that prophet, or that dreamer of a dream; for HaShem, your God, is testing you, to know whether you really love HaShem, your God, with all your heart and with all your soul."

Philo-Torah - 50 - All@Once file