Shabbat-B'Shabbato – Parshat Nitzavim No 1591: 28 Elul 5775 (12 September 2015)

AS APPROACHES Compatibility of a Couple - by Oury Cherki, Machon Meir, Rabbi of Beit Yehuda Congregation,

The nations of the world often view their land as either a father or a mother. Such expressions as "Mother Earth," "Fatherland," and Patria (father) in various languages are an expression of a similarity between a parent and the land. This is the root of the feelings of a patriot from among the nations, which feel a natural suckling stemming from the land. However, in the collective unconscious, such a concept generates a feeling of a terrible sin of incest with the collective mother, something of a massive Oedipus complex on a national level. And that is why the ideological movements that raised the banner of the link to the earth felt a need to cast doubts on the importance of morality and fled into a barbaric state. Putting roots deep into the earth interferes with the innate Divine image of mankind.

And that is the source of the dichotomy of human culture – between left and right, between nationalism and cosmopolitanism. The tragic option of the nations is to choose between remaining true to the nation and the land and to hate the rest of the world, or to love the whole world and to abhor their own nationalistic roots.

This division does not exist in the nation of Yisrael. From the very start of its existence, from the time that G-d chose Avraham to bring a blessing to all the families of the earth, he was commanded to go to the Land of Canaan and to establish there a nationalistic entity, a "great nation" [Bereishit 12:2]. That is, our nationalistic approach serves the purpose of mending the world. Thus, everything that strengthens the nationalistic identity of Yisrael provides additional strength for love of all mankind. On the other hand, any weakening of our nationalistic feeling causes harm to our universal mission.

This can give us a basis to understand the unique relationship between the nation of Yisrael and its land. The mother which gave birth to our nation is the Land of Egypt, about which we are told, that G-d "came and took one nation out of another" [Devarim 4:34]. We are not allowed to return to Egypt permanently but we are allowed to visit there, in the same way that a son visits his mother. The Land of , on the other hand, is described in this week's Haftarah as a mate, as the female counterpart of the nation of Yisrael. "... So will you settle the land. Just as a young man marries a maiden, so will you your sons settle in you." [Yeshayahu 62:4-5]. The relationship between a man and a woman depends not on natural instinct but on choice. A couple must agree to live together, and in order to do this each one must find favor in the eyes of the other. There can be a crisis of companionship, and there are cases when a man and woman remarry after having been divorced.

However, the basis for the link between our nation and our land is a matter of morality. It is also very strong. The Land of Israel is not merely a territorial foundation into which the nation will gather, it is an intrinsic element of its existence. Just as one would not expect that for momentary gain a man would be willing to give up parts of his wife's body, so we should not expect our nation to be willing to give up any parts of our land (our identity) for short-term political expediency, which of necessity can only be a delusion, since the basis of such a move would be an attempt to deny our own innate self.

There is no need to choose between man and the land. Mankind ("ha'adam") is the land itself ("ha'adama").

Rabbi Cherki is the head of Brit Olam – Noahide World Center, Jerusalem

1 POINT OF VIEW "... And for the Nations" [of the European Union] "about which It Will be Said..." - by Rabbi Yisrael Rozen, Dean of the Zomet Institute

"When the Supreme Being gave the nations an inheritance, when He separated man from man, he established the borders of the nations the same as the number of Bnei Yisrael" [Devarim 32:8].

A Deluge

Europe is seething with the invasion of refugees/immigrants/job-seekers from the Third World, who are crowding its borders. Tens of thousands of people are trying to make their way into Germany and other lands which have wealthy economies. Some of these people are indeed refugees from the sword, but most of them have simply discovered the "New World," which sparkles and attracts them with its high standard of living, its welfare state, and broad human rights. Most of those who are knocking at the borders are Moslems, but as far as I can see for the time being (and the emphasis is important: for the time being) this is not part of a religious Moslem conquest. This is a population which indeed grew up in Moslem culture and surroundings, but I venture to suggest that a large number of them are ready to abandon their religious-cultural past. They are certainly not inclined to engage in a fundamentalist approach, and they evidently would like nothing better than to become part of the "European enlightenment."

I can sympathize with the decision-makers in Europe, who are torn between the Schengen Agreement (from about 20 years ago), which cancelled any border controls among the member states (except for England), providing for free movement among the countries in Europe, and their desire to maintain their own national and political independence, and especially to protect the welfare of their own people, without sharing their treasures with the Third World.

When I try, as usual, to look at the issues from the point of view of and the Torah - and also to ask the question, "What is good for Israel?" - I find that I have various things to say.

Universalism Trumps Nationalism

I was never very much impressed in principle with the idea of European Unity from the Jewish point of view. This is not only because of practical issues, since the European Union is usually quite opposed to Israel on such matters as economic boycotts and in legal issues (through the International Court in the Hague), but mainly in political terms (it is identified with the pro- Palestinian approach) and for its strong support of the Israeli left.

In the Torah of the sages, throughout past generations, much is said about Yisrael as opposed to the "seventy nations of the world." Even if seventy is not an absolute number (there are 193 member states in the United Nations, but not all of them are nations), it is significant as "the number of the children of Yisrael" who descended to Egypt (see the verse quoted above), which is also equal to the number of Noach's descendants after the Deluge. Our sources speak of "seventy oxen sacrificed on Succot, symbolizing the seventy nations of the world," "seventy tongues," and "seventy wolves" which harass Yaacov, represented by sheep. The creation of separate nations is a consequence of the collapse of the idea of the Tower of Babel, and Divine blocking of the notion that the people were "one nation with one language... and from there, G-d distributed them all over the earth" [Bereishit 11:6,9].

As far as I can see, national unification is an attempt to establish a new tower of Babel, and it is against the nature of the world and the decree of the Holy One, Blessed be He – and "it will not succeed" [Bamidbar 14:41]. Moreover, in my eyes the European Union is an attempt to give preference to universalism over nationalism. This post-modern approach can also be found within our nation – a weakening of our nationalism for the good of "the world" – mostly among "enlightened westerners." This approach of weakness appears with many faces, and there is no room to list them here. I will 2 hesitatingly add one more point: As far as I can see, the "religion of human rights" was born as a result of the deification of the idea of universalism – but we will not expand on this theme here.

I stand on the sidelines and I wonder: will this universalism continue to exist? As I noted above, I have always had my doubts about the ability of the European Union to continue to exist, based on the Jewish conviction that the hearts of men are oriented towards a national bias from the day that the world was created. Will the huge flow of refugees from the east into Europe bring about cracks in the universalism-based unity and show that my gut feelings were correct?

Is this Good for the Jews?

So much for my thoughts about this matter. From here on, I will discuss the political outlook, the consequences for Israel.

On one hand, I – and probably many others – have a feeling of "we told you so!" You supported the Palestinians! You deified the idea of human rights! You lectured us from the leftist side of the picture! Now see the boomerang that is coming straight at you! Our behavior towards the work immigrants to Israel from Africa and our policies towards foreign workers in Israel will turn out to be many times more "enlightened" than what will yet happen in Europe.

On the other hand, since it seems to me that the European Union will not stop the flow and new waves will follow in sequence, we can assume that we today, on the eve of Rosh Hashanah, we can expect serious geopolitical transformations to take place in the world. The way things go, we cannot expect this to give us any benefit. Even if this is not (yet?) a matter of a Moslem conquest, and as noted above, not a declared overrun of Islam – in the end, the nations of the European Union will bow down before the Arab world – the Third World. And in the international "clearing house," we will be asked to pay a price for these events.

On the eve of Rosh Hashanah, when "a declaration will be made about the nations" [from the prayer U'Netaneh Tokef], my heart is full of trepidation that even nations which are considered relatively "enlightened" will be moved into the "dark." "And they will be added together with our enemies" [Shemot 1:10].

There is indeed good reason to pray hard this year.

LET YOUR WELLSPRINGS BURST FORTH You are Standing – On Judgement Day - by Rabbi Moshe Shilat, Director of "The Torah of Chabad for Students"

The Baal Shem Tov taught:

"'You are standing today' [Devarim 29:9] – 'Today' means Rosh Hashanah, which is Judgement Day, and you are standing. You stand strong, which means that you are exonerated in your judgement. This is the blessing of the Holy One, Blessed be He, on the Shabbat when you would normally recite the "Birchat Hachodesh" for the seventh month, which is a sworn source of abundance for all of Yisrael throughout the year for all of Yisrael."

In this week's portion, which is always read before Rosh Hashanah, the Torah continues to take note of the wondrous mutual responsibility that is typical of the nation of Yisrael, between all the souls and the various population types – from "your heads and your elders" and down to "those who draw your water." [29:10]. Everybody stands together. All of Yisrael are one perfect "stand," and everybody can be compared to a specific limb which is needed by all the others. The foot needs the head to guide it, but the head also needs the foot, which brings it from place to place. When a Jew mixes in together with all the other Jews, he receives a promise of a blessing for the coming year, since clearly the community of Yisrael as a whole is worthy of being written down and sealed for a good life. When a person goes out beyond his 3 own personal limits and is included as part of Yisrael, he is certainly a tool for providing a blessing for the nation.

Entering for an Effort

On the day that he died, Moshe gathers the nation of Yisrael "to pass into the covenant... which your G-d is making with you today, in order to establish you today as a nation for Him, and He will be a G-d for you" [29:11-12].

This statement is quite remarkable. Yisrael became a nation at the time of the giving of the Torah, certainly not "today" – on the last day of Moshe's life! It is true that in the portion of Ki Tavo (and other places) where the phrase "today you became a nation" appears, Rashi explains that "every day you should approach the matter as if the covenant was made today." However, in this week's portion Rashi gives another explanation.

Commenting on the words "in order to establish you today," Rashi writes: "He entered so strongly, to make an effort to establish you before Him as a nation." What is it that specifically happened "today" and not at another time? The Rebbe of Lubavitch gives a wonderful explanation of this matter. The fact that we were chosen as the nation of G-d is indeed something that happened when we received the Torah, and a covenant about this was made at the time. We are the nation of G-d, and He will never replace us with any other nation. The innovation of this week's Torah portion is that the Holy One, Blessed be He, "came in" and made a special effort – to establish us as existing in front of him. Not only to "belong to Him" but to be "before Him." That is the in-depth meaning of the first two words in the portion – "You are standing... in front of your G-d."

A Huge Blessing

The Torah notes for us in this week's portion that G-d works hard. "He entered strongly to make an effort," so that we will stand before Him, choose the good, and serve Him. This not only means that no matter what happens we will "belong to him," since this is the covenant that was made in the past, at Mount Sinai! The innovation here is that we will continue to be "before G-d" all the time, that we will be a nation close to Him. G-d raises us up so that we will be successful in serving Him. We are His nation, and we have a close relationship with Him.

According to the Baal Shem Tov, the word "today" is Rosh Hashanah. At the beginning of every new year, the Holy One, Blessed be He, takes the trouble to labor on our behalf and to lift us up in front of him. Our task is to accept His yoke and to become His nation. In this way, we will receive the huge blessing of G-d, and we will be privileged to enjoy a good year filled with sweetness, including physical and spiritual abundance within the community of Yisrael. Amen!

FROM THE TREASURY OF CHASSIDIC STORIES A Mentor and a Disciple in the Middle of a Big Forest - by Zev Kitzis, Kibbutz Hadati Yeshiva and Bar Ilan University

I was not privileged to personally know Rabbi Amital, of blessed memory, but I will still try to follow in his path, paradoxical as this may seem. By the term "paradox" I mean that it is almost impossible to follow and to mimic a person who had a famous slogan, "I am not interested in having little 'Amitals' who will follow me." However, that is the specific point which interests me today – a rejection of mimicry, of exaggerated admiration and of excessive clinging of a student to his mentor.

During the Days of Awe, before Rosh Hashanah, Rabbi Amital would repeat to his students an allegory that was attributed to Rabbi Chaim of Tzantz. (This was also the practice of his son-in-law, Rabbi Yehuda Gilad, in the yeshiva where I had the privilege of studying.) Here is the story:

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4

A man went into the forest and lost his way for a few days, not knowing the way out. Suddenly, he saw another man coming towards him in the forest. His reaction was joy, since now he was sure that he could find out how to get on the right path. But when the two met the first one asked the second one, "My brother, please tell me the correct path, for I have been wandering around here for several days." And the man replied, "I cannot tell you what the right path is, for I too have been lost in this forest for many days. But I can give you some advice – don't follow the path that I took, it is a path where you get lost. Let us look for a new path together."

And Rabbi Chaim would say, after telling this story: "My friends! I can only say this to you: We will no longer continue on the road we have taken so far, because on this path we get lost. Let us look for a new path."

[Darchei Hachaim, with added notes, Everything that is Written for Life, page 67.]

* * * * * *

Rabbi Chaim evidently repeated this allegory many times, and he sometimes added, "It is written, 'Know Him in all your ways' [Mishlei 3:6]. Who am I to guide you?" And he even said, "I ask of you, my dear sons, that you go on better paths than the one I took." [Ibid, page 113].

The task of the Chassidic Tzadik in Rabbi Chaim's parable is not to be an all-knowing guide. Rather, he is revealed as a person who can make mistakes and even get lost himself. This specific ability makes it possible for him to guide his disciples and to make them strong. The Chassidic mentor is always searching. He teaches his disciples to search, to stay on the move, and to discover things for themselves.

This parable, which was also originally told in the season of repentance and forgiveness, suggests that the process of "teshuva" – repentance – should not be viewed as a return to something clear and definite, but as a way of recognizing that we are lost and we have left the right path. And then, "repentance" becomes a return to an endless process of searching. The Chassidic teacher helps in this way too, since one man searching for the truth alone cannot be as successful as a person who is together with another one who has experience in such a search.

In any case, we might ask if the Tzadik or the Chassidic teacher can get us out of the forest completely. Isn't there anybody who can take us out in freedom from the "Garden of Confusion" described by the Ramchal? (My thanks to Rabbi Benny Lau for making this comparison.)

Other stories about Rabbi Chaim of Tzanz show that it is possible to find somebody who will help us completely "leave" the infinite forest, so that we can find the main highway. For example, as opposed to the parable told by Rabbi Chaim himself, one of his disciples testified that he was once lost in a forest. The image of his rabbi which appeared before him brought him out, to the main road, and thus he was saved (Ibid, page 188). On another occasion, Rabbi Chaim himself told a similar story. When he was on a visit to the Marmarosh region of Hungary, the wagon driver became lost in a dark forest, and the wagon with Rabbi Chaim aboard started to go on a dangerous path next to a river. Suddenly, two men with lanterns in their hands appeared, shouting, "Who is this, is it the Rabbi of Tzanz? You are traveling straight into the river!" The two men rescued the rabbi and his driver, and then they disappeared into nowhere. Rabbi Chaim understood that "these were not men at all" [Ibid, page 94].

No matter whether the figures were heavenly angels or the image of a rabbi who appeared in the eyes of the Chassid who was lost – these stories give us a message of faith in the redemption and complete solution of our problems. They imply that there is hope that such a "guide" can be found, one who will take us out of the existential forest without any set directions and bring us to a paved road. On the other hand, the fact that Rabbi Chaim himself is

5 in need of help affirms the point of the stories – all of us, including the mentor himself, need guidance. The task of the mentor is to accompany and encourage us in our search for repentance, and in this way to pave the way for us for a life of clear hope.

Have a happy new year!

A FAMILY NAMED "YISRAELI" Prejudice - by Rabbi Yikhat Rozen, Director of the Or Etzion Institute – Publishing Torah Books of Quality

Uri's Story

"Get ready! Get ready! Rabbi Shternkuper is coming to town!" That was what we could see plastered in announcements all over our city. Rabbi Shternkuper is famous all over the country. He is known for his exhilarating sermons, which fire up the crowds. There can be no doubt that the fact that such an illustrious rabbi is coming to our city is a great honor for us!

On the appointed day, I went to the lecture hall, which was in one of the largest synagogues in the city. The hall was filled to the brim with men, youths, and even children, who had all come to hear the words of the famous rabbi. The women's section was also completely full. I saw a lot of familiar faces, along with many that I did not know. Everybody was waiting patiently to hear the sermon by this important rabbi.

And now the time had come. The rabbi entered the room. Suddenly, everybody was quiet, and all the people stood up, excited. The rabbi started to speak. "We are in the midst of a great time, when we must do a personal reckoning! At this time, we must deeply analyze our deeds and our way..." The rabbi continued talking, and it was clear that he was a very fascinating speaker. His voice rang out, his tone pierced straight into the heart, and his subject was meant to cause his listeners to think and to strengthen their faith. And then he went on:

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I want to tell you a story about a rabbi who served in an important town. This rabbi had a daughter, a pleasant and well-mannered girl. She had good traits and was industrious, talented, and well behaved. She was perfect! When she reached the age of marriage, the rabbi searched for a good match for her. He sent messengers all over the land to find a perfect groom, a man who would be worthy of being his son-in-law and a husband for his daughter. The messengers went out and searched, asked questions and checked – but they could not find a perfect groom!

One day there was a guest in the city, a man with a simple and common appearance. The man had come to the town for a family affair, and he stayed for a few days. While he was in town, the young man made sure to attend the lessons given by the rabbi, who immediately took notice of him. He listened to every word that the rabbi said. He asked good questions, and he answered some of the questions that the participants asked, always giving a very good reply. His behavior was pleasant, and he had an air of kindness about him.

The rabbi got an idea, and he sent his servant to invite the young man for a talk. The rabbi spoke to him and discussed Torah with him. He immediately began to feel that Divine supervision had sent the man to his town. He would be a perfect groom for his daughter!

The rabbi asked the man, "Where are you from, and what do you do for a living?"

The man replied, "I am from such-and-such a village, and I am a sanitation worker. I clean the streets of the city all day long. Every evening I set aside time to study Torah. I can bless G-d that I make a good livelihood."

6 The rabbi held back a surprised reaction that he almost didn't succeed in stifling. The man cleaned the streets? Was that what he deserved, a son-in- law who was a simple street-cleaner?

The rabbi fell into deep thought. He sat quietly, and then he shook himself and said: This is an act of G-d! If this is what the Divine guidance has set up for me, this man must be the appointed groom for my daughter! With a smile on his face, the rabbi turned to the young man, and proposed a match...

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Rabbi Shternkuper paused for a moment and took a drink from a glass of water that was in front of him. He said in a loud voice: "Do you see? Look at how pious the rabbi was! We should never discriminate between one person and another! We should never let prejudice rear its ugly head! We should always know to show respect for other people, no matter what their status, as a person and not judging by what he does for a living, the sector from which he comes, or any other external signs!"

While the rabbi kept talking, I noticed a small commotion in front of the hall. A few people patted somebody on the back and gave him a big smile. He seemed embarrassed, and his face was red. Who was he? He looked familiar but at first I couldn't place him.

And then I remembered! He was the street-cleaner of our neighborhood. I know him as one of the members of our congregation. I think his name is Gabi, but I never got to know him well.

I suddenly realized how embarrassing Rabbi Shternkuper's words were. In his talk, he wanted to wake us all up, to show respect for everybody. But the example that he gave did just the opposite! In our own synagogue we always treat Gabi and others like him with the same respect we give everybody else! Nobody ever thought that because of his job he is at a disadvantage, or anything like that. He is simply one of the members of the congregation, like everybody else. The whole idea of treating somebody differently just because he cleans the streets seems to me to come from some foreign culture! The rabbi's speech about how much respect we must show to a street-cleaner is what made me uncomfortable, almost as if we were expected not to accept him as one of us.

I am very happy with the community where I live, since such talk is really not needed here.

***** NOW AVAILABLE: A new book by Rabbi Yikhat Rozen: "Adventures in the Rimonim Library." To order this new book and "The Yisraeli Family," in Hebrew, contact: 054-6340121.

(Note: The stories of the "Yisraeli" family are based on true events or on stories that could have been true.) Reactions and suggestions for stories: [email protected]

RESPONSA FOR OUR TIMES What are we Judged for on Rosh Hashanah? - by Rabbi Re'eim Hacohen, and Chief Rabbi, Otniel

Question:

Rabbi Krospodai said in the name of Rabbi Yochanan: Three books are opened during Rosh Hashanah – one for completely evil people, one for completely righteous people, and one for people in the middle. Righteous people are immediately written down and sealed for life. Evil people are immediately written down and sealed for death. Those in the middle remain hanging from Rosh Hashanah until Yom Kippur. If they have merits, they are written down for life; if they do not have merits, they are written down for death.

7 The words of Rabbi Yochanan are brought into sharper focus by the Rambam: Every single person has merits and sins. Whoever has more merits than sins is righteous, and whoever has more sins than merits is evil. Anybody who has equal merits and sins is considered in the middle. The same is true for an entire country. If the merits of the entire population are more than their sins, the country is a righteous one, and if the sins are more than their merits it is evil. And the same is true for the entire world. Any person whose sins are greater than his merits dies immediately for his evil, as is written, "for your many sins" [Yirmiyahu 30:15]. The same is true for a country whose sins are more than its merits, as is written, "The cry of Sedom and Amorah is great..." [Bereishit 18:20]. The same is also true for the world as a whole. If their sins are more than their merits, they will be destroyed immediately, as is written, "and G-d saw that the evil of mankind was great" [6:5]. This consideration is not according to a count of the merits and sins but is rather on their seriousness... And the only one who can weigh these things is the G-d of knowledge, for He is the one who knows how to compare merits and sins." [Hilchot Teshuva 3].

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What are people judged for on Rosh Hashanah? Can it be that everybody who passed away during the year was evil, and whoever continues to live among us year after year while sinning all the time is really a righteous person?

Answer:

The Definitions of "Righteous" and "Evil" People

The Ramban discusses the above definition in a sermon for Rosh Hashanah, and he gives a novel definition: "Anybody who is exonerated in his trial is called a completely righteous person, anybody who is found guilty in his trial is called a completely evil person." According to the Ramban, there are two systems of justice. The normal system involves the sum total of actions of a person, and this is relevant at the time of death, when the reward in the world to come is decided. However, the decision of "who will reach his appointed end and who will die before the appointed end" every year depends only on the actions of that year. Thus, the definition of "righteous and evil" in this case is a matter for a specific judgement and does not reflect on the quality of the person in general.

However, there is a problem with the definitions of the Ramban, since from this viewpoint it is not at all clear why one person is exonerated or found guilty in his trial, and in fact this matter does not seem to depend on his specific actions. This is different than the approach of the Rambam, who seems to have ruled based on a simple interpretation of the passage in the (see Hilchot Teshuva 3:1-2). He also greatly emphasizes the fact that a person must make a great effort before the Days of Awe.

Guidance of Uniqueness and Guidance of Justice

In the writings of the Ramchal, Rosh Hashanah is presented as a day based on "Guidance of Uniqueness." This is a concept that is a foundation of the philosophical outlook of the Ramchal. It describes the way the Holy One, Blessed be He, supervises the world. This can be compared to a second regime of "Guidance of Justice." This is the system of reward and punishment, which operates in reaction to the actions of man and is expressed in natural and fixed rules.

The concept of free choice, which is the basis for the Guidance of Justice, allows for the existence of evil, which has the ability to turn the created world away from its appointed task. In order to prevent this from happening, the Holy One, Blessed be He, operates also within the framework of Guidance of Uniqueness, which has as its objective the fulfillment of the goal of the world, without taking into account the actions of mankind. This type of guidance can sometimes be seen, as a flicker of miraculous revelations. That is when events occur which diverge from the regular sequence of nature and Divine justice. A great abundance has an effect on many people, including

8 some who do not deserve it according to the strict rules of justice. On the other hand, great disasters can harm people seemingly at random.

According to the Ramchal, these two systems of guidance operate in parallel, at the same time. From the exposed and external point of view, reward and punishment are visible, following the regular rules. At the same time, the world is constantly progressing towards its ultimate goal, based on the Guidance of Uniqueness.

The Central Role of Declaring G-d as King

Thus, according to the Ramchal, the purpose of Rosh Hashanah is not to put mankind on trial for their deeds but to bring the world closer to its ultimate goal – declaring G-d as King of the world, something which is very strongly emphasized in our prayer for the holiday. Therefore, the elements of the holiday are not based on reward and punishment. It is true that the fates of individuals are decided on this day, but that is merely a side effect in relation to the main subject. The main question is not what has happened in the past but rather what will be in the future. Which person will be best able to take on a role that will advance the position of the Divine Kingdom, based on the eternal Divine plan? And that is how we should understand the words quoted above by Rabbi Yochanan: Those who are evil or righteous are not defined by their actions before Rosh Hashanah but rather according to the future, the year that is now beginning.

What can an individual person do under these circumstances? The action of a person on Rosh Hashanah is to declare his readiness and his desire to be an active participant in bringing the world closer to its ultimate goal. This is to be done by making a personal enhancement to the royalty of G-d. We must be ready to stand before G-d and declare, "I am here!" A person who makes such a declaration shows that he or she is ready for any Divine demand, and that he or she accepts a role of participating in the guidance of the Holy One, Blessed be He, on the path to the ultimate objective of the world. In this way the person rises up above the mundane considerations of reward and punishment, reaching towards the uniqueness of G-d. This is an action which the Ramchal describes as follows: "To establish the royalty of the Holy One, Blessed be He, over His world, so that He will be the leader."

NATURE AND THE TORAH PORTION Aging - by Dr. Moshe Raanan, Herzog College and the Jerusalem College for Women

"Today you are standing, all of you, before your G-d – your leaders, your tribes, your elders, and your officers, all the men of Yisrael" [Devarim 29:9].

In the above verse, we learn about the special status of the elderly people, as is noted by Rashi: "Your elders and your officers – The important ones are listed first, and then all the people of Yisrael."

The unique status of the elders led to them being given special and varied tasks throughout the entire history of the nation of Yisrael. In next week's Torah portion, their role as a link in passing Moshe's words to the rest of the nation is noted: "Gather to me all the elders of your tribes and your officers, and I will tell them these things in their ears, and I will have it witnessed by the heavens and the earth" [Devarim 31:28]. "Elders" ("zekainim") is a name that the Torah gives to the spiritual and legal leadership of the nation of Yisrael, as can be seen in many contexts. For example: "And G-d descended in the cloud, and He spoke to him, and He enhanced some of the spirit that was upon him and passed it on to the seventy elders. And it happened that when the spirit came over them they prophesied and did not stop" [Bamidbar 11:25]. And about one who slanders his wife, we are told, "And the father of the girl will say to the elders, I gave my daughter to this man, and he hates her." [Devarim 22:16]. There are many other examples.

Two Meanings

9 The term "zaken" – elder – has at least two different meanings. In the Midrash, we find the following: "Avraham was zaken – at an advanced age. This is a play on words, referring to one who has acquired wisdom (zeh kanah)." [Buber, Bereishit Chayei Sarah chapter 24]. This implies that zaken is not a synonym for one who is elderly, but rather means one who is wise. On the other hand, in Yoel the word zaken is used in a chronological sense. "Listen to this, old ones, and hear this all the dwellers of the land. Has this ever happened in your days or in the days of your fathers?" [1:2]. Similarly, the same meaning appears in the writings of Zecahria: "This is what the G-d of Hosts says: Old men and women will yet sit in the streets of Jerusalem, each one supported by a staff because of their great age." [8:4]. The author of Torah Temimah writes about the connection between these two interpretations: "This is an acronym for one who has acquired wisdom, as is stated by Rashi. We can also add that in general an elderly person has gathered wisdom through many experiences during his life, as is written in Iyov, 'I said, let the days speak, let the many years teach wisdom' [32:7]." [Notes on Vayikra 19, 241].

As opposed to the existing atmosphere in western culture which idolizes the youth ("the world belongs to the young people"), in the ancient world and in many traditional societies today, we find that the elderly are leaders and sources of knowledge and wisdom. As might be expected from this column, we will try to clarify the position of the "elders" in the animal kingdom. It goes without saying that no exact comparison is possible, since the behavior of animals is not based on awareness but is controlled by instincts and depends on physical factors which are less important for human beings. While among animals the leaders are typically the strongest individuals, and therefore as they lose their prowess they lose their position, among human beings this usually happens only after the individual suffers a decrease in mental capacity.

"Teachers" and "Sentinels"

A common phenomenon among animals which is parallel to the role of the "elders" in man is the transfer of knowledge from adult and experienced individuals to the younger generation. One of the best known examples of this is the meerkat (suricate), a mammal of the mongoose family, which lives in the Kalahari Desert in South Africa.

In nature, the meerkat lives in clans which usually have about 20 individuals but can reach as many as 50 or more. The clan has a very clear and complex hierarchical structure, with the males separated from the females, and with the dominant couple being the ones who reproduce. As opposed to what is typical among human beings, the meerkat clans are led by the females. They dominate by leading the clan to feeding places, and they decide in which crevices to spend the night. The females choose their mates, which means that a male that has climbed to the top of the males in the tribe will be removed from his position if he does not "find favor" with the dominant female, since for him to stay in his position would block any possibility of further reproduction. In general, the dominant female is the mother of almost all of the pups because she keeps the reproduction rights for herself. She will also kill pups of females that are below her status within 24 hours of their birth.

It turns out that in nature the dominant individuals live up to 11 years, while subordinates live only about 4-5 years. The status of an individual can change as it matures and becomes stronger. An animal aged one year is considered an adult, but there may be changes in status even before then. At this stage, the individuals instinctively begin to show their advantages as compared to younger individuals through various devices. When the dominant female dies, its daughters begin to compete with each other to take her place. All the subordinate females who are a year old or older take part in a struggle to improve their status. Usually the oldest female is able to take control of the clan, but this rule may be broken if there is a more aggressive or larger and stronger female who takes over.

As is true of many species, young meerkats learn by watching the behavior of the adults, but this species also has a phenomenon of active training, where

10 an adult teaches youngsters who are not necessarily its own pups. This can be considered like a "school" which teaches life skills. For example, adult meerkats show how to remove the stinger from a poisonous scorpion so that the rest of it can be eaten. Senior individuals can become "sentinels." One or more adults stand upright at high points in order to warn the clan about the approach of a preying animal by barking or whistling.

For more information in Hebrew and for pictures, and to regularly receive articles about plants and animals linked to the Daf Yomi, write e-mail to: [email protected]

HOLY AND SECULAR How can we Influence this Generation? - by Rabbi Amichai Gordin,

The first week was difficult. Very difficult. The void that he left behind him, which had seemed to have closed a bit, opened up like a bleeding sore. The feeling of great loss returned and struck again without mercy.

On the first of Elul, twenty-four years ago, I entered the study hall as a first-year student. Two giants sat at the front of the Beit Midrash. To the west was the founder of the yeshiva, our late mentor Rabbi . Opposite him sat his colleague and friend, our mentor Rabbi (let me serve as an atonement for his passing).

For decades we started the "Elul term" with the sounds of the opening lesson given by Rabbi Lichtenstein. This served as a learned signpost and highlight of the Rav's lessons. It was the ring of a gong which brought the tidings of the start of a new year. For the opening lesson, the Rav would choose a central theme in the tractate for the year, break it down into little bits and pieces, and then rebuilding it into a glorious studious castle.

This year, on the first of Elul, the Beit Midrash was once again in a tumult. The voices of the students filled the huge hall, which resounded with the sounds of study. The opening lesson of the Rosh Yeshiva, Rabbi Baruch Gigi, was impressive and comprehensive. The yeshiva blossomed like a bride all in white on her wedding day.

I wanted to join in the festivities, I wanted to participate in the joy of . But the desire of my heart was overpowered by the void in my soul. I watched the great party, while one eye had tears of joy and the other one had tears of pain. Rav, you are sorely missed.

* * * * * *

For nine years, ever since I have been appointed a teacher in the yeshiva, I have approached the table of the Rav in the front of the Beit Midrash and shared my thoughts with him about the new group of students. This year I didn't go in person, I called on the phone. The Rav's wife picked up the phone in his house. I said excitedly, "I wanted to tell you that this year's group of students is wonderful, a great bunch of boys who are studying very nicely." The Rav's wife, Tova, said to me, "That is really a great miracle. It's wonderful to hear that his enterprise continues to grow." And I said, "It's not simply a miracle, he worked at it very hard."

Tova Lichtenstein paused for a moment, and then she replied quietly. "You are absolutely right. He worked very hard to achieve his goals. Everything he ever did in his life he achieved through hard work. Nothing ever dropped into his lap. It was always the fruit of difficult labor."

She went on, "It has been said about my husband and also my father (Rabbi Soloveitchik) that they had a great influence on this generation. And that is certainly true. But what is not well known is that they both worked very hard for this. They both taught a daily lesson for forty years. And that is the only way to have an influence on an entire generation."

I put the phone down, and I started to think. A few hours earlier I had received a copy of the book "Reishit Hanezer," about the tractate of Nazir, 11 which was written by Rabbi Vershner. The book received enthusiastic approvals from very important , and it is a first-class book of learning. It combines a precise and sharp analysis of halachic passages with a very impressive broad range of knowledge, and it is written in a way that is accurate and easy to understand. Without detracting from the high quality of any other books, this book is a rare creation of a very high quality.

Rabbi Noam Vershner studied in the Naveh Shmuel yeshiva high school, taught by rabbis and yeshiva heads most of whom were students of Rabbi Lichtensein. He then went on to study in the yeshiva in Yerucham, studying with Rabbi Eliyahu Blumentzweig, a veteran student of Rabbi Lichtenstein. From there he went on to the "Kollel Gavo'a," where he studied directly with Rabbi Lichtensein.

I have no idea how many of the students in the yeshiva of Acco, which is led by Rabbi Noam, know that they have the privilege of receiving Torah through the approach of Rabbi Lichtenstein. I have no idea how many of the people who are happy with this new book know the great debt that they owe Rabbi Lichtenstein. I do not know, and it really isn't important.

During forty years of teaching, Rabbi Lichtenstein taught thousands of students who have an influence and who enhance the light in almost every facet of Israeli society. There is almost no realm in Israeli society which has not been touched by Rabbi Lichtenstein's fingers. His students are prominent in such areas as Torah, education, law, medicine, academia, and high-tech. That is how to have an influence on an entire generation.

* * * * * *

Men of letters have two ways in which they can influence a generation. One is to write philosophical essays on current topics, and to speak to the general public in various forums. In this way, men of letters can have an important but limited influence. The second path that is open to men of letters is to teach and to encourage students for many years. When the students reach maturity and help to mold the next generation, the resulting influence will be much greater than what a single individual can accomplish. Rabbi Lichtenstein did not disparage the first method above, to speak out and to write his opinions. But he put the most effort into the second way, teaching the future leaders.

For reactions and comments: [email protected]

THE TABLE OF THE KINGS What is Above and What is Below? Only You and Me! - by Bar-on Dasberg

In each article in this series we deal with some aspect of a single chapter of the book of Melachim.

(Melachim II Chapter 1)

The repeated use in this chapter of the words meaning "to ascend" and "to descend" provide a new insight for us about the question of whether it is best to be on top or on the bottom.

The story begins when Achazia, the King of Yisrael, falls from the attic in his house and is injured. Instead of seeking G-d, Achazia turns to the idol Baal Zevuv, and G-d therefore commands Eliyahu to rise up to Achazia. After he meets Achazia's messengers, Eliyahu ascends the mountain. Achazia's messengers command Eliyahu to descend to them, but instead of this a flame descends from heaven and consumes them. In the end, the Divine angel tells Eliyahu, "Go down with him" [1:15], but only to repeat the prophecy, "About the bed to which you have risen, you will not come down from it, for you will die" [1:16]. Evidently, it is not always a good thing to be in a high place.

It almost seems as if Eliyahu and Achazia are together on a seesaw. Each one is afraid that if he will go down the other one will go up. When in the end

12 Eliyahu descends, he gives Achazia the news that the fact that he remains in a high place is linked to his death.

However, this situation, where the victory of one side depends on the loss of the other one, is not good. Elisha will later propose a different move, which can be seen to be a "win-win" solution. A victory of the King of Yisrael, even if he is an evil person, is a victory for us all. In the meantime, Eliyahu ascends to heaven in a fiery tempest.

* * * My book "Katzar V'Lashulchan," a collection of articles that appeared in this bulletin, has just been published (in Hebrew). It can be found in the Steimatzky bookshops.

RIDDLE OF THE WEEK by Yoav Shelosberg, Director of "Quiz and Experience"

Nitzavim Which pair that appears in this week's Torah portion Is mentioned by the "spokesman-disciple" as the fate Of the imposters who disguised themselves?

Answers to last week's riddle, for Ki Tavo. The riddle was: There (this was a mistake for which we apologize – it should have been: "He put"), He took, a Blessing, and a Curse. What do they have in common?

All of the above words appear in proximity to the word "teneh" – a basket. - He put: "Take from the first of the fruits of the earth which you bring from your land, and put them in a basket" [Devarim 26:2]. - He took: "And the Kohen will take the basket from your hand and place it in front of your G-d's Altar" [26:4]. - A blessing: "Blessed is your basket and your bowl" [28:5]. - A curse: "Cursed is your basket and your bowl" [28:17].

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Do you have a bar/bat mitzva coming up? Are you looking for a special quiz? To order: www.hidonim.com e-mail: [email protected]

* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * SHABBAT-ZOMET is an extract from SHABBAT-B'SHABBATO, a weekly bulletin distributed free of charge in hundreds of synagogues in Israel. It is published by the Zomet Institute of Alon Shevut, Israel, under the auspices of the . Translated by: Moshe Goldberg To subscribe: http://www.zomet.org.il/eng/?pg=subscribe&CategoryID=165 Visit the Zomet Institute web site: http://www.zomet.org.il Contact Zomet with comments about this bulletin or questions on the link between modern technology and halacha at: [email protected] Or: Phone: +972-2-9931442; FAX: +972-2-9931889 (Attention: Dan Marans) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

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