Rabbi Isaac Elchanan Theological Seminary • YU Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TO-GO® Established by Hyman and Ann Arbesfeld APRIL 2019 • PESACH 5779 Using the Torah to plan your next vacation

on the ,דוד חיים ע”ה בן צבי עקיבא ע“ה,Dedicated in memory of David Rottenstreich occasion of his 10th yahrtzeit by his friends and fellow talmidim at University

Focusing on the End Torat Eretz Yisrael of the Haggadah Celebrating Religious Zionist Insights on Hallel and Personalities and their Torah Nirtzah Thoughts We thank the following which have pledged to be Pillars of the Torah To-Go® project

Beth David Cong. Ohab Zedek Young Israel of West Hartford, CT New York, NY Lawrence-Cedarhurst Cedarhurst, NY Beth Jacob Congregation Cong. Shaarei Tefillah Beverly Hills, CA Newton Centre, MA Young Israel of New Hyde Park Beth Jacob Congregation Green Road Synagogue New Hyde Park, NY Oakland, CA Beachwood, OH Young Israel of Bnai Israel – Ohev Zedek The Jewish Center Philadelphia, PA New York, NY Scarsdale Scarsdale, NY Boca Raton Synagogue Jewish Center of Young Israel of Boca Raton, FL Brighton Beach Brooklyn, NY Toco Hills Cong. Ahavas Achim Atlanta, GA Highland Park, NJ Koenig Family Young Israel of Foundation Cong. Ahavath Torah Brooklyn, NY West Hartford Englewood, NJ West Hartford, CT Young Israel of Cong. Beth Sholom Young Israel of Providence, RI Century City Los Angeles, CA West Hempstead Cong. Bnai Yeshurun West Hempstead, NY Teaneck, NJ Young Israel of Hollywood Ft Lauderdale Hollywood, FL

Rabbi Dr. , President, Rabbi Yaakov Glasser, David Mitzner Dean, Center for the Jewish Future Rabbi Menachem Penner, Max and Marion Grill Dean, Rabbi Isaac Elchanan Theological Seminary

Rabbi Robert Shur, Series Editor Rabbi Joshua Flug, General Editor Rabbi Michael Dubitsky, Content Editor Andrea Kahn, Copy Editor

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This publication contains words of Torah. Please treat it with appropriate respect. For sponsorship opportunities, please contact Rabbi David Eckstein at 212.960.0162 or [email protected]

2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 Table of Contents Pesach 5779

on the ,דוד חיים ע”ה בן צבי עקיבא ע“ה ,Dedicated in memory of David Rottenstreich occasion of his 10th yahrtzeit by his friends and fellow talmidim at Yeshiva University

4 Rabbi Yaakov Glasser: Expressions of Freedom In our Own lives Introduction 6 Rabbi J.Z. Spier: Dedication in memory of David Rottenstreich a”h

Vacation and 7 Rabbi Dr. Jacob J. Schacter and Rebbetzin Shana Yocheved Schacter, CSW: Leisure The Importance of Leisure: Rabbinic and Psychological Perspectives 13 Rabbi : An Overview of the Laws of Chol Hamoed

15 Rabbi Netanel Wiederblank: Rambam’s Guide to Chol Ha-Mo’ed Trips

20 Rabbi Michoel Zylberman: The ’s Guide to Planning Vacations

The End of the 26 Rabbi : Echad Mi Yodeah Haggadah 28 Rabbi Naphtali Lavenda: The Power of Moments Through Nirtzah and the Steps of the Seder

33 Dr. Deena Rabinovich: Eliyahu Ha-Navi and the Seder Night

38 Rabbi Zvi Romm: Looking Past The Everyday: Understanding Chad Gadya

40 Torat Eretz Yisrael: Celebrating Religious Zionist Personalities and their Torat Eretz Yisrael Torah Thoughts: Essays from the members of the YU Torah Mitzion of Chicago and YU Torah Mitzion Beit Midrash Zichron Dov of Toronto Rabbi Reuven Brand, Rabbi Mordechai Torczyner, Rabbi Baruch Weintraub, Rabbi Elihu Abbe, Rabbi Aaron Kraft, Ezer Diena, Rabbi Ari Zucker, Rabbi Michael Friedman, Rabbi Daniel Kanter, Rabbi Alex Hecht, Rabbi Adam Friedmann, Rabbi Jonathan Ziring, Rabbi Yehuda Meyers

Dedicate this space in memory or in honor of a loved one. For more information, please contact Rabbi David Eckstein at 212.960.0162 or [email protected]

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 Introduction Rabbi Yaakov Glasser David Mitzner Dean, Yeshiva University Center for the Jewish Future Rabbi, Young Israel of Passaic-Clifton

INTRODUCTION: EXPRESSIONS OF FREEDOM IN OUR OWN LIVES

eder night invites many unique reclining. The act of leaning our body the mitzvos themselves. Neglecting rituals designed to shape an towards the left while eating and haseibah would actually undermine intergenerational experience of drinking, does not come naturally the integrity of the achilas matzah Sreliving one of the formative moments to most of us, yet, it is a halachic itself, and one would be required to of Jewish history. The central expectation that remains codified as eat it again, with the proper posture of the night is our obligation to tell the an expression of our contemporary of haseibah. [These two perspectives story of yetzias Mitzrayim. We do so, experience of “freedom.” Some are developed by Rav Yitzchak Zev not from the disposition of our daily rishonim are of the opinion that Soloveitchik, Chidushei Maran Riz obligation to recall the occurrence haseibah is an added dimension Halevi, Chametz Umatzah 7:7.] בכל דור ודור חייב אדם להראות את עצמו and significance of the event, but with to the mitzvos of the Seder, and כאילו הוא בעצמו יצא עתה משעבוד מצרים a more ambitious goal of reliving the therefore neglecting its observance ... לפיכך כשסועד אדם בלילה הזה צריך moment and internalizing its eternal is a missed opportunity of giving לאכול ולשתות והוא מיסב דרך חירות. impact upon our people. full expression to our feelings of freedom on this sacred night. Other Among the more awkward moments In every generation, a person must rishonim believe haseibah to be so within the contemporary Seder demonstrate as if he personally went substantial that it becomes part of experience, is the mitzvah of haseibah, out now from the slavery of Egypt …

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 Therefore, when one eats on this night took place thousands of years ago, assimilation, spiritual apathy, and (Seder night), one must eat and drink and its impact echoes throughout affordability, we encounter enormous in a reclined position, demonstrating our own world, as we embrace the challenges. We often experience the freedom. freedoms that we enjoy and use them bitter taste of maror and avdus, while Rambam, Hilchos Chametz to grow in our avodas Hashem. To at the same time regularly encounter Umatzah 7:7 the joys of achievement that are found in the unprecedented gifts of How does haseibah, a demonstrative expression of freedom, evolve from a We often experience freedom enjoyed by our generation. symbolic ritual of commemoration, In this issue of Torah To Go, we to transforming the very nature of the the bitter taste of strive to understand how to achieve mitzvos themselves? a balance in this struggle. How do maror and avdus, we internalize the core message of Rav Yitzchak Hutner, in his work while at the same Pesach — freedom to serve Hashem Pachad Yitzchak, Pesach no. 76, — while also recognizing that the explains that our goal for Seder time regularly success and freedom of our world, night is to not only relive the presents many opportunities for experiences of history, but to also encounter the joys leisure and enjoyment? What is express their impact and reality in of achievement that our attitude towards leisure? Do we our own contemporary lives. The view it as indulgent or necessary? mitzvos of matzah and maror are are found in the Do we experience it as a goal or a commemorative of what occurred in compromise? To what extent does Mitzrayim itself. They assist in our unprecedented gifts of the moment of hasiebah at our Seder, broader ambition of the night, to freedom enjoyed by reflect an appropriate disposition remember and relive the experiences towards the life that G-d has blessed of history. However, the mitzvah of our generation. us with? haseibah is the ultimate expression of the Rambam’s vision of Seder night Please enjoy the array of insights and ideas related to this subject, Pesach, because it is a physical manifestation negate this element of Seder night is and Yom HaAtzmaut. of the freedom that we experience to undermine the larger impact of the right now. We lean, not just because entire Seder experience. This element Wishing you and your family a chag the Jews of Mitzrayim were freed. We must impact the way in which we eat kasher vesamei’ach, lean because somewhere within our the matzah and drink the wine. own life, we can identify dimensions of redemption that G-d has brought We live in a complex world. In certain us. We recline because we too are regards, the Jewish community enjoys beneficiaries of the emancipation that unprecedented affluence and wealth. Yet in the areas of ,

Find more shiurim and articles from Rabbi Yaakov Glasser at https://www.yutorah.org/rabbi-yaakov-glasser

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 Dedication Rabbi J.Z. Spier and Grade Dean, Yeshivat Frisch

IN MEMORY OF DAVID ROTTENSTREICH A”H

his year’s Benjamin and share an insight and dvar Torah on the Rose Berger Torah To Go is parsha. sponsored in loving memory We see a true testament to David’s Tof David Rottenstreich, Dovid Chaim passion and commitment to a”h ben Tzvi Akiva a”h, whose 10th Torah from the numerous projects yahrtzeit will be commemorated on that have been produced in his the 13th of Nissan. memory. Annual yahrtzeit shiurim David grew up in Hillcrest, NY, inspire all who attend. A sefer Torah and attended YCQ, MTA, Yeshivat was dedicated by his family and Shaalvim, Camp Morasha and friends to perpetuate his memory. Yeshiva University. He was a loving Tzemach Dovid, a sefer written and son, brother, and friend to all who composed by David’s friends and knew him. While a student at Yeshiva rebbeim, conceptualize David’s knack University, he tragically passed for transmitting a “vort” for every away at the age of 20. Incredibly, his parsha and chag. struggles during his illness, to which The second half ofTzemach Dovid is a he eventually succumbed, galvanized compilation of David’s own notes and so many to learn Torah and perform ideas, which were first unveiled after acts of chesed on his behalf, and then his passing. In commemorating the While this idea may be unique to the in his memory. Seder night, David wrote about the Seder night, David lived every day of Ten years later, David (also known as differences between the daily mitzvah his life by this lesson. He took pride “Rotty”) is still sorely missed, and his of zechirat yetziyat Mitzrayim and the in his ability to serve Hashem daily, sterling personality and tremendous special mitzvah at the Seder of sippur taking full advantage of so many middot continue to impact all those yetziyat Mitzrayim: spiritual opportunities with a sense of who knew him and knew of him. simcha and fulfillment. Our obligation on every other night of David’s smile lit up a room. His the year is to remember the physical It is only appropriate that David’s lively and exuberant personality was redemption from slavery to freedom, yahrtzeit be commemorated through infectious. Most inspiring was David’s but on Pesach night we are obligated a Torah publication whose inspiring strong commitment to talmud Torah, to remember the spiritual redemption. words will be shared by so many, and tefillah and shemirat hamitzvot. I, The whole night is about realizing and which reflects David’s passion. May personally, will be forever inspired thanking Hashem for making us Ovdei the words of Torah published here by the weekly Friday morning phone Hashem and giving us the ability to do serve as a merit for David’s neshama, calls I received from David during Mitzvot. and continue to serve as a comfort for his year in Israel, made specifically to his wonderful family.

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 Rabbi Dr. Jacob J. Schacter Leisure and Vacation Senior Scholar, YU’s Center for the Jewish Future in Torah Thought University Professor of Jewish History and Jewish Thought, Yeshiva University Rebbetzin Shana Yocheved Schacter, CSW Psychotherapist in Private Practice

THE IMPORTANCE OF LEISURE: RABBINIC AND PSYCHOLOGICAL PERSPECTIVES

Editor’s Introduction: Rabbi Jacob J. Schacter, PhD, and Rebbetzin Shana Yocheved Schacter, CSW, work together at Yeshiva University’s programs for and rebbetzins, teaching and mentoring rabbis and rebbetzins, based on their respective expertise: Rabbi Schacter, an accomplished scholar and noted speaker with decades of experience as a pulpit rabbi, teaches a variety of rabbinic skills. Rebbetzin Schacter, an accomplished psychotherapist, combines her professional knowledge with her experience as a rebbetzin to teach pastoral care and how to balance congregational life and family relationships. We asked Rabbi and Rebbetzin Schacter to draw from their own expertise and share their perspectives on the importance of leisure.

Rabbi Schacter hem hayenu ve-orekh yamenu u-vahem studied literally day and night? Does nehegeh yomam va-laylah (For they are not the Gemara (Megillah 3b) state ny analysis of the role of our life and the length of our days; on that one may suspend Talmud Torah leisure for men in traditional them we will meditate day and night)” only for very important extenuating must begin with the in Maariv, every single day of the year? circumstances, to bury the dead and assumptionA that the very concept Are we not familiar with the pasuk of to accompany a bride to her wedding? needs justification. After all, how “ve-hagita bo yomam va-laylah (You Leisure activities are not included in could there even be a legitimate shall contemplate it day and night)” that very short list.¹ Since when, then, notion such as leisure? Should not the (Josh. 1:8) which, according to one is leisure a legitimate activity worthy study of Torah occupy one’s entire opinion of the Gemara (Menahot of consideration and analysis at all? time? Do we not regularly recite “ki 99b), seems to require that Torah be It is clear that while such rigorous

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 single-minded devotion may be And so the issue is not whether by Rabbi Joseph B. Soloveitchik. aspirational, it is not practical. First, to engage in leisure at all but the A transcript of a talk he delivered there is almost no one whose life kind of leisure activities in which to includes the following: revolves exclusively around full- engage. Clearly the choice of venue A man wakes at dawn and sees the sun time to the exclusion is significant. In a responsum written rising or goes out at sunset and sees the of anything else. It is manifestly in 1967, Rabbi Moshe Feinstein fiery clouds which drape the horizon obvious that, practically speaking, railed against those even otherwise in the twilight of a weekday at dusk . the vast majority of men do engage observant Jews who spend their . . must see in the splendor of sunrise in other sorts of activities. But this is vacations and in and sunset, in this wondrous cosmic not only a bidi‘eved reality, it is also hotels that feature public Sabbath regularity, a reflection of the glory of God a lekhathila one as well. Rabbinic desecration, even where the kashrut . . . sources already reject a requirement may be beyond reproach.⁶ And in a In nature as a whole . . . the primeval to study Torah day and night to the 1980 responsum, Rabbi Feinstein will of the master of the Universe is exclusion of doing anything else.² underscored the importance of reflected. A man goes outdoors on a fair Furthermore, total focus on Torah maintaining regular times for Torah summer’s day and sees the whole world study, or any other purely intellectual study and proper standards of blossoming; that man comes “to know” endeavor, is unhealthy and a recipe modesty (zni‘ut) “even when one is that there exists a Primary Being Who for diminishing returns; it is simply seeking physical rest.”⁷ is the originator of all that is; in every counterproductive. In a talk delivered But what kinds of activities are budding flower, in every rose opening its in his yeshiva in Radin in 1903, Rabbi appropriate? Most obvious is walking petals, in each ray of light and in every Yisrael Meir Hakohen (the Hafez outdoors. The Rambam’s recipe for drop of rain — “to know that there Hayyim) exhorted his students to cultivating love and fear of God is well is a Primary being and that He is the care for their bodies, and not to learn known: Originator of all that is.⁹ too much, which, he feared, may This awareness — and appreciation והיאך היא הדרך לאהבתו ויראתו בשעה weaken them and cause them to fall cannot be achieved at home, even — שיתבונן האדם במעשיו וברואיו הנפלאים ill. “Therefore, it is necessary to rest by looking out a window. It requires הגדולים ויראה מהן חכמתו שאין לה ערך ולא and refresh and breathe clear air,” he direct unmediated connection to קץ מיד הוא אוהב ומשבח ומפאר ומתאוה told them. He recommended taking a nature, out of the house, leaving תאוה גדולה לידע השם הגדול כמו שאמר דוד walk in the evening or resting at home .behind a closed Gemara צמאה נפשי לאלהים לא-ל חי. and, where possible, to go swimming “in order to strengthen the body.” What is the path [to achieve] love Indeed, references abound to He continued, “Too much diligence and fear of Him? When a person instances where Jews in a variety of (hatmadah) is the design of the evil contemplates His wondrous great deeds times and communities engaged in inclination (azat ha-yezer)” because and creations and from them elicits His precisely this activity. For example, it will lead one to cease Torah study infinite wisdom that has no price and the 15th-century R. Yisrael Isserlein entirely.³ Furthermore, the biblical no end, he will immediately love, praise, included a reference in his very first command of “Ve-nishmartem me’od and glorify [Him], and yearn with responsum to an older practice in le-nafshotekhem (You shall greatly tremendous desire to know [God’s] great Krems, a city in Austria, of davening beware for your souls)” (Deut. 4:15) name, as David stated: “My soul thirsts so early on Friday afternoons that the is recognized to be an obligation to for the Lord, for the living God” (Ps. rabbi and all communal leaders would ⁸ care for one’s physical health and 42:3). be able to go for a walk (“halkhu well-being and it is self-understood For the Rambam, contemplating le-tayel”) after the meal on that such a focus demands time for God’s creations through engaging the banks of the Danube River and rest and relaxation.⁴ In addition, for with the natural world, achieved most return home, all while there was still women whose obligation of Talmud directly by physically encountering daylight.10 In a later responsum he Torah is more muted,⁵ the issue it in the great outdoors, has infinite actually referred to taking a walk on of leisure is certainly relevant and value. Yom Tov (“holekh be-Yom Tov le- important. ”) as a “ ” (a matter This point was made most sharply tayel dvar mizvah

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 that is considered a mizvah).11 A tied up in chains. This testimony is There is, thus, no doubt that leisure century later, R. Mosheh Isserles cited in an article that addresses the activities are central for the personal (Rama) wrote that he engaged in appropriateness of visiting a zoo, and spiritual growth of the human the study of non-exclusively Torah referring also to evidence that Rabbi being and the Jew.22 disciplines “only on Shabbat, Yom Yisrael Isserlein went on Shabbat In one of his posthumously published Tov and Hol ha-Mo‘ed when people to see a pair of lions that had been works, Rabbi Joseph B. Soloveitchik 12 In the 17 go walking (holkhim le-tayel).” brought to his city. wrote: 18th century, R. Yaakov Emden even • Playing chess was a well-known The service of God is perpetual, without permitted taking a walk on Shabbat accepted leisure activity, with stories cessation . . . Halakhah, which requires to the bourse, or the city’s center of often told about Hasidic a particular form of life consecrated business activities, clearly reflecting playing that game on Christmas Eve.18 that such an activity was common at to the one goal of fulfilling God’s will, the time.13 But not every time of day is • Visiting museums also enjoyed penetrated with its glowing lamp into appropriate for this activity. R. Yisrael a measure of support. The Jewish the hidden places of concrete human Meir Hakohen was very disturbed Chronicle (London) published an existence, physical and spiritual, omitting by those who took a stroll during the article in 1935 in which Rabbi Kook nothing, oblivious to nothing. . . Worship time when a Torah discourse was is cited as saying, “When I lived in begins with physiological functions taking place in the bet midrash and, to London, I used to visit the National like nutrition and copulation, with the make matters worse, while engaging in Gallery, and my favorite pictures were intimate feelings of the individual, with frivolous talk.14 But, on principle and those of Rembrandt.”19 love of parents, and then moves through in general, this kind of leisure activity • Playing ball was universally accepted all of man’s public manifestations, his 15 has much support in Jewish sources. as legitimate, and there is evidence conduct in every nook and cranny of reality, culminating in connections to What about other kinds of leisure that it was done by Jews throughout friends and companions, in business activities? There are sources medieval times, although there was dealings, in professional work that opposed to going to a track to watch a sharp disagreement between R. serves society, in the manufacture of horseracing, going to a theater, and Shlomo Luria (Maharshal) and R. economic-industrial products, in social even going to a stadium to watch Mosheh Isserles (Rama) as to whether and national initiatives ... Halakhah is a sporting event on the grounds or not it is permitted on Yom Tov.20 concerned with each and every stage of that they are a moshav lezim where • Engaging in physical exercise was life and leaves its distinctive marks on all frivolous activities (“lezanut”) take widely accepted as legitimate. R. 23 16 of them. place. Practically speaking, however, Hayyim Soloveitchik used to box with I would add leisure activities to this many of us are comfortable in the his students; R. Yosef Yozel Horowitz list. They too need to be determined theater or at a sporting event and (later “the Alter of Novaredok”) and by appropriate values and engaged consider these to be acceptable forms R. Aharon Walkin (later the author of in for appropriate purposes. Shlomo of leisure. She’elot u-Teshuvot Zkan Aharon) used ha-Melekh taught us (Mishlei 3:6), to wrestle one another as young men Other activities enjoy a broader range “ (In all in Riga; Rabbi Be-khol derakhekha da‘ehu of support: your ways you should know Him).” was known to be the best swimmer • R. Hayyim Yosef Azulai (the Hida) Hazal taught us (Mishnah 2:12), in the Lomza Yeshiva; and R. Shlomo Avot reports that he remembers as a young “ Goren (later the Ashkenazi Chief Ve-khol ma‘asekha yihiyu le-shem man visiting the Tower of London (And all your activities Rabbi of Israel) reported that he did Shamayim and seeing strange exotic animals should be for the sake of Heaven).” fifty pushups a day.21

Find more shiurim and articles from Rabbi Dr. Schacter at https://www.yutorah.org/rabbi-dr-jacob-j-schacter

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 Endnotes 26:1 (1935):1-6; Saul J. Berman, “Playing Ball She rarely sees him enjoying himself on Shabbat and Yom Tov,” The Edah Journal and he is always preoccupied with the 1 My thanks to my wife, Yocheved Schacter, 1:1 (2000):1-13; response by Elie Berman, in next work deadline, leaving her feeling for reminding me of this idea. “Edah Journal Responses;” Nachum Amsel, “Sports and Judaism,” pp. 324-32, 213-21 as if she is walking on eggshells. He is 2 See Rambam, , Hil. Yesodei (Hebrew); Maharshal, Yam Shel Shlomoh, aware that his strained existence has ha-Torah 4:13 (other intellectual disciplines); Bezah, Ch. 1, #34; Rama, Orah Hayyim, Hil. reached crisis proportions, but he has Hil. Talmud Torah 1:12 (business); Shulhan Yom Tov #518:1. Arukh, Yore De‘ah #246:1, 4. no idea how he got into this mess in 21 Nachum Amsel, “Sports and Judaism,” p. the first place, nor how to now break 3 See Nachum Amsel, “Sports and Judaism,” 217, #49, 52; p. 220, #70. The Encyclopedia of Jewish Values (Jerusalem this cycle of madness in order to and New York, 2015), 217 (Hebrew), #48. 22 For further references that discuss this pursue alternative options. idea, see Yitzchak Blau, “Modern Orthodox 4 See, for example, R. Moshe Sternbuch, Arguments Against Television,” Tradition Ora is a physician in a solo practice. Sefer Ta‘am va- Da‘at, vol. 3 (on Devarim) 44:2 (2011):53-71; Shalom Carmy, Avi She loves her work, but never has (1962), 41. Woolf and Yitzhak Blau, “The One Thing enough time in the day to meet the 5 See Rambam, Mishneh Torah, Hil. Talmud Money Can’t Buy,” Tradition 45:1 (2012):1- demands of her position. Ora cannot Torah 1:13. 11; , “A Jewish Ethic of remember the last time she went out Leisure,” in Faith and Doubt: Studies in 6 R. Moshe Feinstein, Iggerot Mosheh, Traditional Jewish Thought (New York, 1971), to dinner, much less took a day off. “Iggerot Hashkafah” (Jerusalem, 2011), 365, 186-211; Josef Pieper, Leisure: The Basis The basic needs of her three children #1. of Culture (South Bend, 1998); R. Aharon and the time demands of their after- 7 Ibid., p. 370, #4. Reichman, “She’elot ha-Nish’alot Biymei school games absorb all her hours Ben ha-Zemanim,” Hamachne Hachareidi on weeknights and weekends. Lately, 8 See Rambam, Mishneh Torah, Hil. Yesodei #1604 (July 18, 2013):24-25; #1605 (July ha-Torah 2:2. 25, 2013):24-25; David Singer, “Is Club Ora has been having trouble sleeping 9 R. Joseph B. Soloveitchik, On Repentance Med Kosher?: Reflections on Synthesis and feels anxious often; she has been (Northvale and London, 2000), 131-32. and Compartmentalization,” Tradition 21:4 losing weight and knows that it is (1985):27-36; Shalom Carmy, “Rejoinder: 10 R. Israel Isserlein, Terumat ha-Deshen, #1. related to never feeling that she can Synthesis and the Unification of Human meet the needs and expectations of 11 Ibid., #77. Existence,” Tradition 21:4 (1985):37-51; David Stav, Ben ha-Zemanim: Tarbut, Biluy her family and patients. She panics 12 R. Mosheh Isserles, Shut ha-Rama #7. u-Penai be-Halakhah u-be-Mahshavah about work responsibilities when she 13 R. Yaakov Emden, She’ilat Yavez, vol. 1, (Tel Aviv, 2012); Gil Student, “Is Leisure is not there and about her family and #167. Kosher?,” (August 18, 2014), www.ou.org/ other non-work matters when it is life/inspiration/leisure-kosher. 14 R. Yisrael Meir Hakohen, Mishnah impossible for her to attend to those. Berurah, Hil. Shabbat #290:7. 23 Rabbi Joseph B. Soloveitchik, Worship of the Heart (Jersey City, 2003), 164-65. Leisure time should be spent away 15 For additional examples, see R. Menahem Rambam’s statement in his Mishneh Torah, from work, domestic chores and Slay, “Ha-Tiyul be-Sifrut ha-Shu”t,” Ha-Ma‘ayan Hil. De‘ot 3:2-3, cited by Rabbi Soloveitchik, is school, free from the tasks of daily 16:3 (1976):17-35. very relevant to this point. living. Furthermore, many of us are 16 See R. Menashe Klein, Mishneh Halakhot, busy every hour of our day and cannot vol. 6, #270; R. Moshe Feinstein, Iggerot Rebbetzin Schacter rest until every “t” is crossed and Mosheh, Yoreh De‘ah, vol. 4, #11. “i” is dotted. This intense lifestyle is 17 R. Zvi Aryeh Friedman, “Ha’arot ve- rian is an investment banker counterproductive. As long as we are He‘arot,” Ha-Ma’or 69:2 (Kislev-Tevet who works long hours and 5776):100. so busy that we do not allow for any seldom takes time to relax. white space in our lives, we cannot 18 See “Mishak ha-Shehmat be-‘Nitl’ u-She’ar BHe has moved up the career ladder feel happiness or be introspective and Yemot ha-Shanah,” Hamachne Hachareidi #1625 (January 2, 2014):36. steadily, though he does not enjoy his assess our needs. work. The atmosphere there is tense Brian and Ora are each headed for a 19 A. Melnikoff, “Rabbi Kook on Art,” The and high pressured, and he feels that Jewish Chronicle (September 13, 1935). personal and professional crash if they he is on a trajectory that has taken on don’t find time to reflect on what is 20 Encyclopeadia Judaica, vol. 19 (2007), a life of its own. Brian’s wife complains pp. 128-29; Robert Henderson, “Moses going on in their lives, and recognize that she finds it impossible to live with Provencal on Tennis,” Jewish Quarterly Review that small or large changes must be him in this tightly wound state of his:

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 made. They must each plan the space org/2018/01/what-self-awareness- being caught committing a serious to try to understand how they got to really-is-and-how-to-cultivate-it), crime. their dangerous crossroads and take among many professional and popular Ora was insecure and anxious about responsibility to make meaningful literary sources, cites self-awareness her medical practice. She frantically changes, one small step at a time. and self-care as the most important worked and her lack of confidence variables in determining success for Leisure time is the best way to offset remained unaddressed. Ora became leaders. When we are aware of our stress and manage the feeling of being prone to shouting matches with her strengths and weaknesses, and we can overwhelmed by life. Whether we husband and children as an outlet see ourselves for who we are without are overextended as in the cases of of frustration and tension that could being self-denigrating or overly Brian and Ora, or just involved with have been prevented with the benefit self-confident, we can put necessary a balanced life of commitments to of leisure time to explore her fears and supports and interventions in place family, friends and work, leisure time access proper help. is something precious to incorporate to be our best selves on the job and in Boundary violations can take in our lives in regular intervals. Even our personal relationships. the form of speaking or behaving just short periods of time help us Brian was concerned about asking disrespectfully to others. In recent relax: a moment to think, reflect and for help at work, because he feared years we have unfortunately learned put coping strategies and de-stressors that his value would be diminished of leaders who otherwise have made in place. Thinking about the blessings in the eyes of his superiors and peers. positive contributions to peoples’ in our lives, experiencing the gratitude Because Brian was overwhelmed lives and communities, but who for all that is good is a very important and did not feel cared for, he isolated were unaware of their own needs way to begin each day. Exercise, even himself and remained unaware that he and turned to vulnerable others to moderate exercise such as walking and needed more validation and support satisfy those needs in horrifying talking with a friend and/or family from his superiors and peers. It was scenarios. Consequently, it is critical member regularly, is a modest but the relentlessness of his work schedule to create leisure time in order to stellar way of integrating leisure time that prevented him from self-reflecting relax, re-energize, self-assess and get in our daily routine, and helps avert and self-assessing, thus perpetuating the support and nurturing we need. the dangers of overdrive, burnout, unmet needs. Furthermore, this Collaboration, sharing and learning anxiety and depression. ongoing deprivation led him to from others are essential practices to abuse his position of power (status I think about leisure time as having becoming and sustaining the best you. and money), and he went so far as to two important stages. The first is to Leisure can help us recalibrate, ensure purposely or impulsively engage in choose and pursue activities and that we avoid looking inappropriately boundary violations. people who relax us. This may involve toward others to lay blame, or worse, hobbies we are good at or which we Brian began hacking into the accounts engage in abuse. Leisure time is simply enjoy. Sometimes they are solo of his colleagues and stealing essential in achieving optimum pursuits, others are done with friends, information in an effort to look balance in our work and personal family or strangers. Physical activities brilliant and garner the praise and lives. Whether we are stressed and (swimming, tennis, bicycling), validation which eluded him. This overextended, or just busy with socializing, art (creating or museum- behavior could have been avoided life’s customary commitments and going), music (playing an instrument if Brian had the space to introspect, activities, leisure plays an essential role or listening), eating, and other and connect his egregious behavior in relaxing, refreshing and reflecting. experiences that gratify our senses with his need to be acknowledged and are all part of leisure time. Only when admired by his superiors. Leisure time Leisure: A Conversation with we are relaxed can we move on to the could have made this self-awareness Rebbetzin Schacter second stage: self-awareness. a possibility and he could have Self-awareness is the key to success in satisfied this need in an acceptable 1) What is an ideal vacation/leisure professional and personal arenas. The way. Instead, Brian broke professional activity? boundaries and now ran the risk of Harvard Business Review (https://hbr. An ideal vacation is one in which

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 you can disconnect from the current themselves the time and luxury of to say, “if I can’t get such-and-such stressors of your life and engage in vacations. In particular, those from a amount of time it won’t be worth some pleasurable activities. This Holocaust background frequently felt anything.” Even small breaks from may mean traveling to a different too guilty to indulge in many more routine are remarkably effective in geographic location, but most luxuries than a hard-working life stimulating thoughts of self-awareness important, by not staying connected allowed. and self- care. (through technology) to the source of We live in a much more affluent I believe that checking in with yourself stress (work). Once you have achieved generation and therefore have greater must be done regularly, and that a level of relaxation and perspective, options when it comes to the choice if you are practiced in taking your you should take the time to examine of the quality and locations of our emotional pulse, you will know when the particulars of the stresses of vacations. Paradoxically, with less a break is needed. One day a week your life. The ideal vacation will be disposable income, vacations were is a reasonable time off to refresh long enough to de-stress, and if the simpler and may have allowed for and restore even if that day includes challenges of life can only begin to more “rest and relaxation.” How family and a limited amount of work be addressed at that time, it will be many of us announce that we need a responsibility. This means that if necessary to strategize during vacation vacation after the vacation because Sunday is the day and you are busy as to what the next steps toward self- it was so intense and exhausting! going to events for your children or awareness and self-care will be. Our fear of missing out may drive caring for parents, you build in some 2) What considerations should be us to vacation in the same intense private time for yourself as well. given to the choice of venue? way that we work. Currently there is 5) How do we strike the balance more of a focus on the exotic in travel The venue should be far away enough between personal leisure time and activities during leisure time as or different enough to feel like you with spouse, immediate family and opposed to the benefits of clearing the are on vacation. Know yourself and extended family? your needs and choose accordingly. mind, enriching the soul and restoring The need to take care of ourselves What is good for your friends and ourselves. We must keep this mission before others applies here. Only when others may not be a good choice for in mind while planning leisure time we are cared for in a basic way can we you. Just make sure you have access in order for it to accomplish the successfully care for our spouses and to the comforts you enjoy. Going important goals outlined above. family. Think of this as a derivative of on vacation with friends is fine if 4) How do we gauge how much time the mantra we hear on every airplane there is alone time with your partner we need on a daily, weekly or yearly flight: “In case of emergency, place the or yourself in order to accomplish basis? oxygen mask over your own mouth the relaxation and self-care that is Like most other questions of “need,” before you assist others.” necessary to restore your confidence it can only be determined on a case- and energy. Honest and clear communication is by-case basis. Each person must essential so that the proper balance is assess his or her own needs. Having 3) How does our conception in place for individuals, couples and said that, the paradox is that until you of leisure differ from previous their families. Each person’s needs are feeling relaxed and cared for, you generations? is important and compromises can may incorrectly assess your needs of I vividly remember that in the 1960s be made through honest, respectful self-care. Daily exercises of gratitude the Roshei Yeshiva of YU went to communication. I conceive of the can create the positive mindset summer communities in order to strategy to plan leisure time in a series needed to distance yourself from the breathe fresh air, walk, swim and learn of concentric circles: The innermost in a different venue in order to re- abundant pressures and corrosive circle is the individual, then the energize and start the new year with negative thoughts that command couple, then the immediate family, greater strength. the day. A common refrain is “I don’t and finally the extended family. This have a minute to spare,” while really, can be accomplished in different I am also aware that, depending on the everyone has some capacity to make ways according to the needs of each culture, people did or did not allow leisure time a reality. Another trap is individual and family.

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 An Overview Rabbi Zvi Sobolofsky of Chol Hamoed , RIETS Rabbi, Congregation Ohr HaTorah, Bergenfield , NJ

AN OVERVIEW OF THE LAWS OF CHOL HAMOED he days of Chol Hamoed Chol Hamoed is a time of rejoicing, are intricate. We will attempt to give are unique in their halachic when special korbanos are offered. To an overview of the basic categories of status. Although the mitzvos maintain the sanctity of this unique halacha that govern melacha on Chol Tspecific to each Yom Tov such as time, Chazal instituted limitations on Hamoed. sukkah on Sukkos and chametz on certain kinds of melacha so we can Pesach apply equally to Chol HaMoed celebrate Chol Hamoed properly. Food Preparation and Yom Tov, when it comes to Rashbam (Pesachim 118a, s.v. Kol melacha (prohibited labor), Chol Hamevazeh) disagrees and holds All food preparation is permissible on Hamoed differs significantly from that on a Torah level, certain types Chol Hamoed. Even certain activities Yom Tov proper. Certain melachos of melacha may not be performed on that are not permissible on Yom Tov are prohibited on Chol Hamoed, yet Chol Hamoed. such as detaching a fruit from a tree or under various circumstances these In a responsa, the Mishkenos Yakov squeezing fruit are permissible on Chol prohibitions are lifted. It is precisely (OC no. 38) suggests a compromise. Hamoed (Shulchan Aruch, OC 533:1). because of this ambiguous prohibition In the days of the Beis Hamikdash, There is no need to prepare food before that there emerged a fundamental if one actually visited the Beis Yom Tov to avoid doing so on Chol dispute whether the laws that govern Hamikdash and offered korbanos, Hamoed (ibid). However, we may not work on Chol Hamoed are from the then melacha on Chol Hamoed would prepare food on Chol Hamoed to be Torah or are rabbinic in origin. be prohibited on a Torah level. Today, eaten after Yom Tov (ibid). Rabbeinu Tam (cited in Tosafos, in the absence of a Beis Hamikdash, Not only is it permissible to prepare Chagigah 18a, s.v. Cholo) is of the the prohibition against performing food on Chol Hamoed in a manner opinion that according to the Torah, melacha is rabbinic in nature. that would otherwise be prohibited, all is permissible on Chol melacha Regardless of the nature of this we may also perform melacha that is Hamoed. The Torah mandates that prohibition, the laws of Chol Hamoed necessary to enable food preparation

Chazal teach us that when we bid farewell to a friend, we should do so by discussing words of Torah. By doing so, the memory of our friend is forever joined to the eternal words of Torah that were shared. David Rottenstreich z”l was a beloved student who left us as he was immersed in the world of Torah. In the beis medrash and during , his face radiated with “the words of Hashem that gladded the heart.” One of David’s greatest joys was sharing Torah and spreading Torah. As we dedicate these divrei Torah in his memory, David continues to be forever connected to Torah as he was during his lifetime.

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 (MB 537:15). As such, we may writing for a Chol Hamoed or Yom on Chol Hamoed (Shulchan Aruch, repair a refrigerator or oven on Chol Tov need is permissible (Rama, OC OC 539:4). There is an important Hamoed. This leniency is limited 545:1). However, calligraphy or other distinction between actual loss and to items that directly contribute to professional-style writing is prohibited, loss of ability to profit (ibid). As an the enhancement of food. Fixing a even to enhance Chol Hamoed or example, if we are concerned that by car on Chol Hamoed to enable us to Yom Tov. Nevertheless, many have not going to work on Chol Hamoed purchase food would not be included the practice of writing in an abnormal we may lose our job, this is considered in this leniency. fashion, even when it serves a purpose a davar ha’aved and we may work for Chol Hamoed or Yom Tov (Rama, on Chol Hamoed. However, if we Bodily Needs OC 545:5 and MB 34). will not lose our job, but won’t get paid for taking off, that would not be Laundry for Chol Hamoed or Yom considered a to justify Anything necessary to enhance bodily Tov should have been included in davar ha’aved working on Chol Hamoed. needs is permissible, similar to food this leniency. However, Chazal were preparation (Beiur Halacha 546:5, s.v. concerned that people would wait until When we assess that there is potential Kol). Medical care is permissible, even Chol Hamoed to launder their clothing loss, it is not necessary to know with if it is not life-threatening (Shulchan rather than doing so before Yom Tov, certainty that there will be a loss. Aruch, OC 532:2). Annual checkups and therefore they prohibited it on Even if there is a realistic possibility should be avoided since they can be Chol Hamoed (Moed Katan 14a). that there will be a financial loss, we scheduled for another time. may perform to prevent the There are further grounds for leniency melacha potential loss ( 537:1). Haircuts and shaving should have been when it comes to communal needs. Beiur Halacha included in this category of bodily If something is necessary for the needs. Nevertheless, Chazal instituted community on Chol Hamoed or Yom Non-Melacha Activities a specific prohibition against cutting Tov, we may even perform melacha hair or shaving on Chol Hamoed. This that requires a professional (Shulchan Certain activities that don’t involve was done to encourage everyone to Aruch, OC 544:1). There is a dispute actual melacha are also prohibited be properly groomed before Yom Tov whether this leniency is limited to on Chol Hamoed. In situations rather than relying on doing so on Chol the physical needs of the community where melacha is prohibited on Hamoed (Moed Katan 14a). There are such as fixing the road or whether it Chol Hamoed, we may not instruct differing opinions regarding one who applies to the community’s spiritual a non-Jew to perform the melacha shaves daily and shaved before Yom needs as well. As such, we find that on our behalf (Shulchan Aruch, OC Tov, if he may shave on Chol Hamoed the Rama prohibits building (or 543:1). Additionally, certain business (see Igros Moshe, OC 1:163 and Nefesh repairing) a shul on Chol Hamoed activities are prohibited even if no Harav pg. 189). There are also differing (OC 544:2). A similar question arises melacha is performed (Shulchan Aruch, opinions concerning cutting nails on regarding the fixing of a sefer Torah on OC 539:1). Therefore, buying and Chol Hamoed (see Shulchan Aruch and Chol Hamoed. Having a sefer Torah selling should be limited to items that Rama, OC 532:1). clearly constitutes a communal need. enhance Chol Hamoed or Yom Tov. However, the need is only spiritual in Chazal (Yerushalmi, Moed Katan Needs of the Day nature in order to fulfill the mitzvah of 2:3) observe that the limitations that kerias Hatorah and the only way to fix are placed on Chol Hamoed help us If there are other needs that are not a sefer Torah is by using a professional. focus on the significance of these days. food related or bodily needs, we The accepted opinion is that we may fix May our proper observance of these may perform melacha provided that a sefer Torah if there is no other Torah halachos enable us to experience the certain criteria are fulfilled. First, the available (Shulchan Aruch, OC 545:2). beauty and sanctity of Chol Hamoed action must be something that will and appreciate this wonderful gift that enhance either Chol Hamoed or Preventing a Loss Hashem bestowed upon us. Yom Tov. Second, it must be done in a non-professional manner (ma’aseh If melacha is necessary to prevent a hedyot). It is for this reason that regular financial loss, then it is permissible

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 An Overview Rabbi Netanel Wiederblank of Chol Hamoed Maggid Shiur, RIETS

RAMBAM’S GUIDE TO CHOL HA-MO’ED TRIPS

hol ha-Mo’ed trips are violate the Torah when having a good which contain some ethical teachings. ubiquitous and, assuming time, what could be bad? The answer, Rambam writes that the problem with they are in keeping with of course, is that leisure comes with a such works is that they are pointless Cproper kavod ha-mo’ed, generally seen huge cost. Not (necessarily) money and a waste of time. He even includes positively. They enhance oursimchat — but time. Our days on this world in this category historical chronologies, ha-chag and facilitate positive family are limited and we must utilize God’s which may be interesting, but lack bonding. Moreover, observing God’s gift of life maximally. No one values substance and value: וספרים החיצונים אמרו שהם ספרי מינים. ,breathtaking creations is inspiring. time more than Rambam. Thus וכן ספר בן סירא, והוא היה איש שחיבר Like all activities, we must consider before evaluating Rambam’s view on ספרים יש בהם הֲתֻ לִ ים מעניָני הַכָרַ ת פָ נִים their role within avodat Hashem. To the value of leisure it is worthwhile אין בהם טעם ולא תועלת, אלא אִ ּבּוד הזמן do this, we must consider the value to examine Rambam’s perspective on בהבל. כגון אלה הספרים הנמצאים אצל .of leisure more broadly. In this article wasting time we focus on four relevant texts from הָעֲרָ ב מסיפור דברי הימים, והנהגת המלכים, To appreciate the extent to which the Rambam that relate to both leisure and וְיִחּוסֵי הָעַרְ בִ יִים, וספרי הניגון, וכיוצא בהן מן ,Torah demands we value our time the value of visiting beautiful places. הספרים שאין בהם חכמה ולא תועלת גופני, consider the following remarkable אלא אִ ּבּוד הזמן בלבד. statement. R. Akiva states (Sanhedrin Rambam’s View on Wasting 100b) that someone who reads Sefarim Chitzonim (lit. outside books) Time outside books (sefarim ha-chitzonim) mentioned in the Mishnah refers to has no portion in the world to come. heretical books. It refers to Ben Sira as When considering the value of leisure The Talmud suggests that this may well, who was a man who composed we must first consider a more basic include even works like Ben Sira, books … that have no value other than question. Why not? Assuming I don’t

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 wasting time with nothingness, like writes that the purpose of shofar is Rambam describes various ways the Arabic books of chronicle, kingly to wake people up from wasting their in which a person falls in love with etiquette, and genealogy, as well as time: God. One of them involves being overwhelmed by the magnificent אלו השוכחים את האמת בהבלי הזמן, ושוגים books of music and the like that have :universe כל שנתם בהבל וריק אשר לא יועיל ולא יציל. no wisdom and no bodily value, only a והיאך היא הדרך לאהבתו ויראתו, בשעה [waste of time. Those who forget the truth [caught up Rambam, Introduction to Perek שיתבונן האדם במעשיו וברואיו הנפלאים in wasting time, who spend their year in Chelek הגדולים ויראה מהן חכמתו שאין לה ערך ולא frivolity and vanity which does not help קץ מיד הוא אוהב ומשבח ומפאר ומתאוה .Of course, Rambam does not or provide salvation תאוה גדולה לידע השם הגדול כמו שאמר believe that loss of Olam Ha-Ba is an Note that he does not focus on sin as דוד צמאה נפשי לאלקים לא-ל חי, וכשמחשב appropriate punishment for wasting much as failure to efficiently use our בדברים האלו עצמן מיד הוא נרתע לאחוריו time. In a formal sense, wasting time is brief span on this world. ויפחד ויודע שהוא בריה קטנה שפלה אפלה not an egregious sin. Rather, someone עומדת בדעת קלה מעוטה לפני תמים דעות, who does not value his or her time As we shall see, however, none of כמו שאמר דוד כי אראה שמיך מעשה lacks the basic values necessary this necessarily implies that Rambam אצבעותיך וגו’ מה אנוש כי תזכרנו וגו’, to experience Olam Ha-Ba.1 If we would oppose leisure trips. On ולפי הדברים האלו אני מבאר כללים גדולים appreciate that we are here to fulfil a the contrary, they may constitute ממעשה רבון העולמים כדי שיהיו פתח למבין higher calling, that there is more to a magnificent mitzvah. What the לאהוב את השם, כמו שאמרו חכמים בענין life than pleasure, then we will seek above sources do indicate is that we אהבה שמתוך כך אתה מכיר את מי שאמר to use our life productively. On the must justify the religious value of our והיה העולם. other hand, those who fritter away trips. If they are constructive, then their days engaged in inane activities they become a mitzvah. As Rambam What is the way to cultivate love and fear demonstrate that they lack an famously explains, we can serve God God? When one contemplates the great appreciation of why they are here. If in all that we do. With proper intent, wonders of God’s works and creations they do not value their life here, they even mundane acts, such as eating, and sees that they are a product of a forfeit their chance at eternity. drinking, working, and exercising, wisdom that has no bounds or limits, he constitute divine service of the highest Rambam’s aversion to wasting immediately will love, laud, and glorify order.3 In this vein, we consider [God]. He will yearn with an immense time also can be gleaned from his how Chol ha-Mo’ed trips, far from explanation of why gamblers are passion to know God, like [King] being a waste of time, can potentially David said, “My soul thirsts for God, for disqualified as witnesses. He writes accomplish great things. that gaming is a waste of time; a the living God” (Tehillim 42:3). And person should dedicate all of his when one thinks about these matters, resources to making the world a Love and Fear of God he immediately will feel a great fear better place or himself a better person. and trepidation. He will know that he Achieving a powerful emotional Gambling does neither of these.2 Also, is a low and insignificant creation with connection to a Being we cannot see, consider his comments in the third hardly an iota of intelligence compared hear, or touch can prove challenging. to that of God. Like [King] David chapter of Hilchot Teshuva, where he

Visiting the Grand Canyon is not inherently valuable, but it can be a life-altering experience. When visiting extraordinary places we must allow ourselves to become overwhelmed so that, like David, the experience transforms us.

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 said, “When I observe Your heavens, If melancholy awakens within a person, by being granted the ultimate gift the work of Your fingers ... what is man he should expel it by listening to songs (knowledge)? that You are heedful of him?” (Tehillim and music, strolling in gardens and To answer this question, Rambam 8:4-5) Based on these ideas, I explain beautiful buildings, sitting near attractive first notes that initially, man was important concepts of the Creator’s work forms, and other such activities that an intellectual being, which is as a guide to the discerning individual to expand the spirit. Through this, anxiety why he alone was given a mitzva. love God. Concerning this love, the Sages and unhappiness will leave him. Rambam then distinguishes between said that from it one will come to know Rambam sees these activities as knowledge of tov va-ra (good and the Creator. reparative. They can be necessary for evil), which man acquired only after Rambam, Hilchot Yesodei ha-Torah someone who is sick, or someone who the sin, as the verse above indicates, 2:2 needs a boost. Sometimes we need a and knowledge of emet ve-sheker Rambam writes that contemplation break, and a Chol ha-Mo’ed trip hits (truth and falsehood), which man of God’s staggering creations ignites the spot. Far from a license to waste possessed initially. Emet ve-sheker fear and love of God. It is noteworthy time, Rambam indicates that we must reflect objective reality. They stem that Rambam emphasizes that this know our limits and ensure that we are from the intellect. For example, we contemplation does not merely physically and emotionally healthy — would say that it is true that the world generate love of God but an intense for only someone fit can maximally is spherical; we would not say it is .serve God. good (tov) that the world is spherical מתאוה תאוה גדולה) desire to know God On the other hand, a person would .(לידע השם הגדול Visiting the Grand Canyon is not The Torah’s Perspective on the say that a dress looks good (tov), inherently valuable, but it can be a life- Aesthetic because tov va-ra reflect conventions. The shame of nakedness is the altering experience. However, while ultimate convention; there is nothing trips to extraordinary places have In the previous source, Rambam objectively problematic about being the capacity to create this passionate acknowledged the possible benefit undressed. Accordingly, the shame bond to the Almighty, they will not of aesthetic encounters. However, associated with it did not exist in the necessarily do so. Practically, for most as noted, its value is reparative. The pre-sin world: people, contemplating the beauty of text ascribes no inherent value, which ובשכל יבדיל האדם בין האמת והשקר, וזה היה a flower will cause us to “thirst for the makes us wonder if visiting an art נמצא בו על שלמותו ותמותו, אמנם המגונה living God” only if we do so mindfully. museum qualifies as a good Chol והנאה במפורסמות לא במושכלות, כי לא Thus, when visiting extraordinary ha-Mo’ed trip. To better appreciate יאמר: השמיים כדוריים - נאה, ולא: הארץ places we must allow ourselves to the value of beauty (outside of the שטוחה - מגונה, אבל יאמר אמת ושקר. וכן become overwhelmed so that, like confines of the Temple), we must בלשוננו יאמר על הקושט ועל הבטל - אמת David, the experience transforms us. consider his explanation of the shift ושקר, ועל הנאה והמגונה - טוב ורע. between the nature of man before and after the first sin. Rambam discusses Mental Stability Through the intellect, one distinguishes the matter inMoreh ha-Nevuchim between emet and sheker (truth and The value in visiting beautiful places (1:2). Rambam begins by noting that falsehood), and that was found in is not limited to robustly experiencing someone once asked him a powerful Adam in its perfection and integrity. the Divine. Like all healthy recreation, question. When we read the text of Tov and ra (good and evil), on the other it can be beneficial for our mental the Torah, it sounds like God does hand, belong to the [category of] things health. Rambam expresses this in not wish for us to have knowledge, generally accepted as known (convention since He prohibited eating from the chapter 5 of Shmoneh Perakim: or mefursamot), not to [the category of] Tree of Knowledge. Moreover, when those cognized by the intellect (muskalot). אם התעוררה עליו מרה שחורה, יסירה we disobeyed, we were punished by For one does not say: it is good (tov) that בשמיעת שירים ומיני נגינות, ובטיול בגנות acquiring knowledge, as the verse the heaven is spherical, and it is bad that ובבניינים נאים, ובישיבה עם צורות נאות, states, “Behold, the man has become the earth is flat; rather, one says true and וכיוצא בזה ממה שירחיב הנפש, ויסיר דאגת like one of us, knowing good and false regarding these assertions... evil.” Why should we be punished המרה השחורה ממנה.

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 Rambam adds, “With regard to what virtue became necessary. Henceforth, had bidden him not to aim at.” is of necessity, there is no good and man was granted the moral sense to Rambam here is telling us that the evil, but only sheker and emet.” From perceive the wrongness in nudity. commandment to not eat from the the perspective of the intellect, we eat Thus, according to this view, before Tree of Knowledge was more than a in order to live. The food we choose sin, man had access only to things that command to refrain from consuming will be that which is most effective in could be proven mathematically or the forbidden fruit — it was a facilitating life. Qualities like taste and using formal logic. prohibition against looking at the appearance are irrelevant. A second possible understanding world from the perspective of tov and Thus, the questioner was absolutely of Rambam emerges from his focus ra. When Adam and Chava failed in that respect, this became their focus, wrong. Once man sinned and on mefursamot. In the context of considered matters from a non- this chapter, the word seems to refer even their obsession. Apprehending intellectual perspective, seeing the to the aesthetic, or qualities like emet and sheker still was possible, and tree as “a delight to the eyes,” he was taste and appearance. Support for viewing reality from that perspective punished by losing his intellectual this understanding comes from the remained within their powers, but cognitions. Subsequently, man would examples Rambam uses to describe it no longer was natural; it became a struggle. see the world through the lens of tov and ra. These values have no virtue tov va-ra, a world of mefursamot in the world of emet and sheker. Moral R. Yosef Dov Soloveitchik appears to (conventions or generally accepted virtue may have been possible even concur with the second possibility, notions). What exactly does Rambam if man had not consumed the fruit; and he offers a fascinating insight on mean by mefursamot? however, conventions such as beauty the nature of man’s transition: and taste were irrelevant. According Without going into too much detail, Man is both an intellectual and ethical to this reading, it is easy to understand there are two general understandings being. In distinguishing between the why the questioner was totally wrong. of this term and the nature of the contrasting pairs of emet va-sheker Man’s foray into the sensual was transformation. One possibility is and tov va-ra, does not purely deleterious from an intellectual that originally, man lacked awareness discriminate between theoretical truth and spiritual perspective. of moral virtues. According to this and falsity and moral right and wrong, reading, Rambam idealizes the Support for this reading emerges as many historians have erroneously cerebral world in which man is from how Rambam understands assumed.4 Instead, he set up an exclusively involved in intellectual God’s “opening up their eyes.” He opposition between the cognitive-ethical speculation. In such a world, moral writes that this refers to their newly truth and falsity, on the one hand, and virtues serve no purpose. Man was acquired perspective: “Man changed propriety and impropriety, what is punished for his disobedience by the direction toward which he tended pleasing or displeasing in an aesthetic being forced to engage in the practical. and took as his objective the very sense, on the other hand…. Maimonides In this world, the need for moral thing a previous commandment translates the words tov va-ra, in the Were you Koveah time to learn today? Daily Learning What you want, when you want, at the pace you want

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18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 story of the original fall, as meaning the to R. Shlomo Luria, also known include a healthy combination of pleasant and unpleasant, the comfortable as Maharshal, another great sage, inspirational and intellectual outings. and uncomfortable, or the delightful who criticized Rama’s reference and ugly…. What caused man’s fall is to Aristotle. Rama responded by Endnotes his giving preference to the sensuous, describing the importance of seeking delightful and pleasing over the true, at to know God, to the extent of our 1 To a large degree, Rambam understands both intellectual and ethical levels.5 ability. There are two primary avenues Olam ha-Ba as a natural consequence of the to do this — philosophy and Kabbala spiritual accomplishments of this world. We R. Soloveitchik adds that the sin elaborate on Rambam’s view in chapter 20 of was rooted in “overestimating the — and Rama argued that both are Illuminating Jewish Thought: Explorations of importance of the pleasing and legitimate. Rama wrote, however, Free Will, the Afterlife, and the Messianic Era. that he prefers philosophy, as it is less beautiful”; moreover, the sin’s 2 In his commentary to Mishna (Sanhedrin consequence “manifests itself in a dangerous. Rama added, though, that 3:3), Rambam does not associate gambling false axiological assessment of man’s he did not study philosophy from with theft: ואמר המשחק בקוביה, והוא המשחק ב”נרד” experiences … giving priority to sources containing heresy, but rather ו”סטרנג’” וכיוצא בהם בתנאי שישלם כסף מי שיעשה .the aesthetic behavior.”6 Perhaps, from Rambam’s Moreh ha-Nevuchim כך או לא יעשה כך בהתאם לשטת אותו המשחק, according to R. Soloveitchik’s Moreover, he did not pursue these ונאסר זה מפני שהוא מתעסק בעסק שאין בו תועלת matters during times when others לישוב העולם, ויסוד הוא בתורתינו שאין ראוי לאדם understanding, the aesthetic (the were studying Halacha; instead, he להעסיק את עצמו בעולם הזה אלא באחד משני דברים perspective of tov va-ra) has a place או בחכמה להשלים בה את עצמו, או בעסק שיועיל לו in the ideal world; it is not inherently engaged in this quest when others בקיום העולם כגון אומנות או מסחר, וראוי למעט בזה evil. Hence, God created the Tree of were going on tiyulim (outings), such ולהרבות בראשון כמו שאמרו הוי מעט עסק ועסוק .as on Chol ha-Mo’ed בתורה. Knowledge. However, the sin was rooted in incorrect apportionment of First, parenthetically, Rama values and priorities. acknowledges that tiyulim on Chol 3 Rambam emphasizes this idea in numerous places, among them Chapter 5 of Shmoneh This understanding has powerful ha-Mo’ed are not new. Indeed, Rama, Perakim. It should be acknowledged, however, implications on how we spend our in his glosses to Orach Chaim 536:1, that gamblers are only disqualified when writes that one may not perform “they have no trade but this” - which might Chol ha-Mo’ed. As we have seen, there imply that limited leisure is permissible, as may be value in visiting a museum, but melacha on chol ha-moed to prepare a horse for riding if there is no long as one does not make it one’s vocation. we must ensure that beauty, pleasure, We should also note that there were those and taste do not become dominant real purpose for the trip (chinam). who had a more positive attitude towards forces in our persona. However, one may prepare the horse certain games, especially when they promote for riding if one is doing so for tiyulim. wisdom. Consider the following from R. Second, and more important, Rama Chaim Benveniste, Kneset Hagedolah (Tur, How Rama Spent his Chol ha- reminds us that Chol ha-Mo’ed is CM 370:4) concerning chess (ishkaki): וכן ראיתי למורי הרב ז”ל ולכל גדולי הדור שלא היו Mo’ed also a time well suited to consider מוחין במי שהיה שוחק בו, וגם שמעתי עליו שכשהיה important aspects of Torah that we רואה שנים משחקים שחוק דאישקאקי היה מלמד להם Thus far, we have considered four ordinarily neglect. Thus, Chol ha- דרך השחוק. גם על הרב מהר”י בסאן ז”ל שמעתי עליו Maimonidean texts that shed light on Mo’ed is the ideal time to improve שהוא עצמו היה שוחק שחוק האישקאקי. וכן פשט .how best to spend our Chol ha-Mo’ed המנהג. .our understanding of the Almighty Of course, the discussion is nowhere Remarkably, these two options are 4 The first option we cited earlier. See the close to comprehensive. This sampling powerfully connected, as Rambam English translation of the Guide by H. of Rambam highlights the complexity, Friedländer, who accepts this interpretation. writes that contemplation of God’s profundity, and relevance of his staggering creations (the ideal Chol 5 Joseph B. Soloveitchik, Worship of the Heart: thought. We close, however, with a ha-Mo’ed trip) ignites an intense Essays on , p. 47. comment from the seventh chapter desire to know God, the very act 6 Ibid. of Shut Rama, R. Moshe Isserles’s Rama writes he did on Chol ha-Mo’ed responsa. through the study of philosophy. The context of Rama’s comments Thus, putting everything together, is fascinating. He was responding a productive Chol ha-Mo’ed should

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 Leisure and Vacation Rabbi Michoel Zylberman in Torah Thought Rosh Chabura, RIETS Assistant Director/Gittin Coordinator, Beth Din of America Director of Geirut, Rabbinical Council of America / Beth Din of America.

THE SHULCHAN ARUCH’S GUIDE TO PLANNING VACATIONS av we recite the wrong bracha, forget among contemporary authorities often quotes the principle Ya’aleh V’yavo on Rosh Chodesh, or and a variety of factors may influence articulated in Chovas drop milk in a fleishik pot. However, every individual decision. The RHalevavos (Sha’ar Avodas Ha’elokim another area of halachic prioritization objective is simply to sensitize the 4) that in Jewish thought, no activity involves assessing when a person may reader to the complexities of the is discretionary. We might have consciously and proactively create issues.2 intuited that in life certain actions are a situation in which he will have obligatory (mitzvos), other actions are to rely on halachic leniencies. This A. The Halachic Status of prohibited (aveiros), and many things becomes especially relevant when Vacations fall in the middle as optional (reshus), planning leisure trips and vacations left to our personal choice.Chovas to venues and locations without the The Gemara inShabbos (19a) rules Halevavos teaches that that is not the religious infrastructure that we enjoy that a person may not set sail on a case. Any choice that confronts us in in our home communities. To what boat within three days of Shabbos.3 life, including decisions about when extent should the lack of a minyan or While there are many explanations and where to vacation — must be the need to rely on other leniencies for this restriction, Ba’al HaMaor, analyzed through the perspective of influence our choice of where to whose opinion is codified inShulchan what Hashem wants of us.1 vacation? Aruch (Orach Chaim 248:4), Large sections of halachic literature The purpose of this essay is not to understands that since boat travel address what to do in b’dieved (post provide absolute answers to any of will likely involve some form of chilul facto) circumstances: what, if any, these questions, since most of the Shabbos — which in context would corrective action must we take if particulars are subject to dispute be permissible to prevent the boat

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 from capsizing and endangering the situation. Rema (248:4) references Presumably the rationale for this lives of the passengers — one may not this position as the basis for what he expansive definition of mitzvah is that put himself in a situation within a few perceives as common practice to be taking a walk for pleasure enhances days of Shabbos that will knowingly lenient about setting sail during the our enjoyment of Shabbos. It follows necessitate chilul Shabbos for lifesaving latter part of the week.4 that halacha does recognize traveling purposes. Even if Mordechai’s expansive for pleasure as having independent However, the Gemara distinguishes definition of mitzvah excludes a trip value, at least in some contexts, and between traveling for mitzvah for leisure, there may be contexts that may factor into halachic decision making. purposes and traveling for reshus, in which a pleasure trip could be discretionary purposes. If one is considered a mitzvah.5 In general we traveling for a mitzvah, one may may not walk a distance in excess of B. Traveling to a Place Without set sail later in the week, despite 2,000 amos (3,000-4,000 feet) outside a Minyan the likelihood that doing so may of the city limits on Shabbos or Yom necessitate chilul Shabbos for lifesaving Tov. If, however, we established an May we plan a vacation to a location purposes. techumin outside of the city limits where we will not have access to prior to Shabbos or Yom Tov, we may a minyan? Shulchan Aruch (Orach Interestingly, Mordechai (Shabbos walk 2,000 amos beyond the location Chaim 90:9,16) rules that yishtadel 258), presents the position of adam l’hispalel b’veis hakneses im Rabbenu Tam that expands the of the eruv techumin. The Gemara ( 82a) rules that we may only hatzibbur — we should always definition of mitzvah to include endeavor to daven with a minyan. traveling for business or even to create an eruv techumin for a mitzvah purpose. Terumas HaDeshen (77; If we are traveling, we must travel visit a friend, although not trips that up to a distance of four mil (8,000 are purely for leisure. According quoted by Rema in Orach Chaim 415:1) writes that even walking to amos) on our way or one mil (2,000 to Rabbenu Tam, any functional amos) out of the way in order to find trip justifies putting ourselves in a admire an orchard outside of the city limits is considered a mitzvah. a minyan. If one is an ones (beholden potentially compromised halachic to circumstances beyond his control)

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 and cannot make it to shul, he should (115), who did not permit asking a at night are exempt from succah at daven at the same time that the non-Jew to perform a rabbinic melacha night. Rashi explains that the typical congregation davens. on Shabbos in order to facilitate scenario the Gemara addresses is davening with a minyan, even though when we need to travel for business What is an ones in this context? in general it is permissible to ask a purposes. Furthermore, the Gemara Mishneh Brurah (90:29) writes that it could refer both to one who is non-Jew to perform a rabbinic melacha says that people traveling for a mitzvah to assist in performing a mitzvah purpose are exempt from succah physically unable to make it to a 7 minyan and to one who will stand (shvus d’shvus b’makom mitzvah). both during the day and at night. The Gemara presents travelling to visit to lose money by going to shul (see R. Shmuel Vosner (Shevet HaLevi one’s rebbi as an example of a mitzvah. Terumas HaDeshen 5). However, if 6:21:3) and R. Moshe Shturnbuch one will merely miss the opportunity (Teshuvos V’hanhagos 2:63) assume Rav Moshe Feinstein (Igros Moshe, to turn a profit, that does not exempt that davening with a minyan Orach Chaim 3:93) rules that the him from davening with a minyan. constitutes an absolute obligation. Gemara only allows traveling under They therefore rule that under most Our question of whether we may these circumstances for financial need circumstances it is prohibited to plan a vacation to a place without a or for a mitzvah. However, travelling vacation in a place without access to minyan should presumably relate to for enjoyment or pleasure does not a minyan, as we may not knowingly how absolute the obligation to daven constitute a mitzvah and therefore put ourselves in a situation in which with a minyan is. Rav Moshe Feinstein would not exempt one from the we will be unable to fulfill a positive mitzvah of succah.11 (Igros Moshe, Orach Chaim 2:27) commandment, even if it is only understands that the requirement to Sefer HaSuccah (Rabbi Eliahu rabbinic in nature.8 travel a certain distance, despite the Weissfish, Miluiim to Chapter 18 p. presumed difficulty or inconvenience, Both of these authorities acknowledge 458 in the 1993 edition) presents in order to daven with a minyan, that if there is a medical necessity, a similar ruling in the name of Rav indicates the absolute nature of we may vacation in a place without . Rav the obligation. The fact that the a minyan. Rav Shturnbuch writes Shlomo Zalman quoted Magen required distance is limited to four that there were tzadikim who spent Avraham (640:4), who writes (based mil does not necessarily reflect time in places without a minyan in on earlier sources) that one who a lower level of obligation, since order to not be disturbed and thus took a strong laxative on Succos positive commandments often strengthen their avodas Hashem, but and is therefore too uncomfortable entail limitations to the amount of that most people do not honestly to sit in the succah must still sit in effort necessary to expend for their have such calculations.9 Rav Zalman succah because he had the option of performance. Nechemia Goldberg, however, taking this laxative before Succos. acknowledges potential grounds for Therefore, he is at fault for putting Furthermore, argues Rav Moshe, the justifying traveling to a place without himself in a situation that would Shulchan Aruch’s formulation that we a minyan.10 make sitting in the succah difficult. If “should endeavor” to daven with a one who is in pain may not create a minyan should not be construed as situation in which he will not be able reflecting a lesserchiyuv .6 C. Travelling on Succos to a Place Without a Succah to sit in the succah, all the more so, Rav Aryeh Pomeranchik (1908-1942, one who travels for a nonessential student of the Brisker Rav who made Poskim discuss whether and under purpose should not be exempt from aliya in 1933) in Emek Bracha (Birchos what circumstances we may travel succah.12 Kerias Shema 1) assumes that there on Chol HaMoed Succos to a place Rav Yosef Shalom Elyashiv (Hearos is no absolute obligation of tefillah where we will not have access to a on Maseches Succah quoted in b’tzibur. He cites as proof a Gemara in succah. The Gemara Succah( 26a) the sefer Shilhi D’Kayta by R. Brachos (7b) that once Rav Nachman teaches us that travelers who travel Shmuel Baruch Genuth, 2001, p. did not gather together a minyan by day are exempt from succah in 92) disagreed with Rav Moshe’s because there was too much effort the daytime and travelers who travel conclusion. The reason that we may involved. He further cites Chavos Yair

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 travel for business even if it means energy), rooted in the obligation not just the aforementioned Chol HaMoed forgoing the mitzvah of succah is to serve God, but to serve him with joy book (#18) says without explanation that succah must be observed as and exhilaration.14 that taking a vacation in the summer teishvu k’ein taduru — we dwell in with the knowledge that we will then the succah the same way we dwell D. Saving Vacation Days for need to work on Chol Hamoed is in our houses the rest of the year. Chol HaMoed not considered mechavein melachto Just as one regularly leaves his house lamoed. TheChol HaMoed book to go on a business trip so too may In planning when to take a vacation, (Chapter 9 footnote 63) quotes Rav one travel for business on Succos. we should consider the following Yaakov Kamenetsky as explaining that By the same token, if it is normal for question. We generally assume that mechavein melachto lamoed applies people to go on vacations or travel if we stand to lose our job by not when we deliberately delay work that for pleasure, they may do so even on working on Chol Hamoed then we need to do until Chol Hamoed Succos regardless of whether succah we are permitted to do so, since when we expect to have more free arrangements are possible.13 working under those circumstances is time (see Rambam Yom Tov 7:4). considered a davar ha’avud, preventing While there may be legitimate If we take a vacation in the summer loss of our source of income. because that is a convenient time for grounds for allowing discretionary However, if we are entitled to one or travel on Chol HaMoed to a place our family, even if as a result we will two weeks of vacation that we may have to work on Chol HaMoed, that without a succah, it is worth take any time during the year, must considering the following observation is not considered mechavein melachto we save these vacation days for Chol lamoed. of Rav , which is Hamoed at the expense of taking time relevant to the earlier discussion about off in the summer or another more Rav Moshe does still say that there is minyan, and many other applications convenient time? a midas chassidus to forgo a summer as well: vacation in order to be able to stay Both R. Moshe Shturnbuch home on Chol HaMoed. He also One should be firmly and sharply (Moadim U’Zmanim 4:301) and notes that if one has no particular opposed — both educationally and R. Moshe Stern (the Debrecener need to take vacation days in the from the perspective of Jewish beliefs Rav, Be’er Moshe 7:65 and teshuvah summer then he should save them up and values — to tiyulim (excursions) #41 appended to Chol HaMoed for Chol HaMoed. or activities organized in a way that (Artscroll) by Rabbi Dovid Zucker involves not observing the mitzva and Rabbi Moshe Francis of the Both Shmiras Shabbos K’hilchasah of sukka. The existence of formal Chicago Community Kollel) assume (Chapter 67 footnote 47) and Rav exemptions from positive mitzvot is not that if we use up our vacation days in Yaakov Kamenetsky (quoted in the exclusive nor the only decisive way of advance of Chol HaMoed that would Chol HaMoed Chapter 9 footnote gauging whether to perform them. We be considered mechavein melachto 65 and Biurim 8) assume that do not speak of actual evasive trickery laMoed, intentionally delaying everyone should agree that if we (ha’arama) — itself a significant work until Chol HaMoed, which have accumulated vacation days problem in halakha and belief — and is prohibited (see Shulchan Aruch, come Pesach, we may not go to work this is not the forum to relate to it. Orach Chaim 537:16 and 538:1).15 on Chol HaMoed Pesach in order Even not relating fully to a mitzva The Debrecener does concede that if to save them up for the summer. is problematic, even when it involves a person needs to take vacation time That would definitely be considered ignoring and not evading. earlier for health reasons he would michavein melachto lamoed. The A Jew must be saturated with an be permitted to do so, but cautions whole debate is limited to taking ambition and longing for mitzvot and that a person should be honest with vacation days in the summer at the not, God forbid, view them as a burden himself about what his legitimate expense of saving them up for Chol he is inescapably stuck with that he needs are. Hamoed Succos. tries to cast off at the first opportunity. Rav Moshe Feinstein takes a more This point is at the root of the trait of E. Supporting Jewish Owned liberal stance on this question. A “zerizut” (acting with enthusiasm and Businesses and Travel to brief ruling in his name appended to

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 Israel for whom earning interest on a loan Hashem. Our decisions about where to a non-Jew is a source of income.16 and when to vacation can ensure that There is a further consideration that Similarly, Chofetz Chaim assumes such trips will be spiritually enriching. should impact on our choice of venue that we should give priority to selling for vacations. Rashi in Parshas Behar to or buying from a Jew if the profit Endnotes (25:14) quotes a Toras Kohanim that margin will be equivalent or even instructs: slightly disadvantageous. However, we 1 See Rav Schachter on the Parsha, Alan 17 Weissman, editor, pp. 147-8. .need not do so at a significant loss מנין כשאתה מוכר מכר לישראל חברך There are a number of valuable works Exactly where to draw the line may be 2 תלמוד לומר וכי תמכרו ממכר לעמיתך מכור 18 case specific. published in recent years that address ומנין שאם באת לקנות קנה מישראל חברך halachos related to vacations and leisure. Presumably this should be relevant They include: Rabbi Betzalel Stern,Ohalecha תלמוד לומר או קנה מיד עמיתך. How do we know that when one sells, to planning a vacation. If all things B’Amitecha (Yerushlayaim 2005); Rabbi one should sell to a fellow Jew? The are equal, it would be better to give Shmuel Baruch Genuth, Shilhi D’Kayta (Bnai Torah teaches “When you sell property our business to a Jewish proprietor.19 Berak 2000); Kovetz Halachos L’Meonos HaKayitz, Rabbi Yisroel Dovid Harfenes; (it shall be) to your fellow [Jew]” How When things are not equal, Menuchas Emes, Rabbi Mordechai Gross do we know that if you are buying that meaning there is a financial or other (Bnai Berak 2005); Vayehi Binsoa (Bobov Beis you should buy from your fellow Jew? advantage to patronizing a different Medrash, Antwerp 2005); Rabbi David Stav, The Torah states “or you purchase from establishment, we should consider Bein HaZemanim (Tel Aviv 2012). the hand of your fellow.” how much weight to assign to this 3 According to Magen Avraham (248:2), the Chazal teach us that when engaging in halachic preference. three days begin on Wednesday. See Mishneh commerce we should preferably sell Berurah (248:4), who writes that the Vilna If we have a choice between our merchandise to a fellow Jew and Gaon quotes many rishonim who held that the vacationing in Israel or elsewhere, three days begin on Thursday. buy from a fellow Jew. this factor may become even more 4 Mishneh Berurah (248:36) does The parameters of this directive are prominent. In traveling to Israel we recommend being stringent to only set sail not immediately clear. Does this have the opportunity to support a for a real mitzvah purpose, as Rabbenu Tam’s halacha only apply if all else is equal? Jewish economy, not just a solitary position was not universally accepted. Must we give priority to giving Jewish proprietor. Moreover, the 5 See Rabbi Menachem Salei, HaTiyul business to a fellow Jew even at a loss? Gemara (Kesubos 101a, codified in B’safrut HaShu”t, in HaMaayan 16, pp. 20-23 Is there a difference between a big loss Rambam, Melachim 5:11) tells us that for source material on this topic. Thanks to Rabbi Joshua Flug for referring me to this and a small loss? one who walks four cubits in Eretz article. See also Rabbi Netanel Wiederblank’s We do find a parallel halacha in the Israel is guaranteed a share in the article in this section. 20 context of extending loans. The World to Come. In deciding whether 6 See Shulchan Aruch HaRav 90:17. Gemara in Bava Metzia (71a) tells us to travel to Israel or to Cancun, we should consider this added benefit. 7 TheChavos Yair was responding to that we should prioritize extending a whether it was permissible to hire a non-Jew loan to a fellow Jew, even if we have Vacations can provide us with to ferry one across a river in order to daven a choice between lending money to opportunities to reflect and recharge with a minyan. He cites Maharil (quoted in another Jew without interest and to Magen Avraham 415:2) who did not permit and to connect with family in a establishing an eruv techumin in order to walk a non-Jew with interest. The Chofetz less pressured environment. Yet a to a minyan on Shabbos. See Rav Yitzchak Chaim (Ahavas Chesed 1:5:1-2) rules vacation itself must contribute to Zilberstein, Melachim Umnayich, p. 171, that this directive does not apply to an enhanced avodas Hashem and who points out that Peri Megadim (613 Eshel someone who is in the loan business, not become a vacation from avodas Avraham 8, quoted in Mishneh Berurah, Shaar Hatziyun 614:20) argues with the Maharil,

Find more shiurim and articles from Rabbi Michoel Zylberman at https://www.yutorah.org/rabbi-michoel-zylberman

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 and by extension the Chavos Yair. For further Yaakov (Choshen Mishpat 20) suggests that Wiederblank for directing me to this source. analysis of the nature of the obligation the only reason one may put himself in a The original Hebrew version of this article to daven with a minyan please see the situation of having to violate Shabbos is that appears in Rav Lichtentstein’s Minchas Aviv forthcoming Rav Schachter on Tefillah, Alan pikuach nefesh is unequivocally permissible. (2014), pp. 575-584. Weissman, editor (anticipated publication However, putting oneself in a situation in 15 Rav Schachter is of this opinion as well. date February 2020). which he will have to forgo the performance of a mitzvah is not considered ones — a 16 See Igros Moshe (Yoreh Deah 3:93) who is 8 In a 1992 teshuvah (Shevet HaLevi 8:68), situation of duress, but ratzon — knowingly unsure of the exact parameters of this halacha Rav Vosner responded to an ostensibly avoiding a mitzvah. That is why a person in practice. learned individual who was vacationing with cannot exempt himself from the mitzvah of his family for ten days in an area without a 17 He cites as evidence for this Shu”t Rema sitting in a succah on Succos by merely not minyan. [From the context of the response (10), although the commentary Toras Chesed building a succah ahead of time, even though that also addresses the halachic dateline on the Ahavas Chesed (R. Dovid Gutfarb) in point of fact once Succos arrives he will it sounds like it was in Australia or New notes that it is not readily apparent from not have the means to perform the mitzvah. Zealand.] This person represented that he the Rema that one need not still prioritize However, Rav Zalman Nechemia entertains erred in calculating the days of the week and doing business with a Jew in the face of that perhaps the halacha that a person need observed Shabbos on Sunday until a non-Jew a significant loss of profit. He does note, not travel more than four mil forward or one informed him of his error. [Rav Vosner was however, Tashbetz (3:151), who discusses mil backwards in order to find a minyan is not unwilling to rely on the opinions that the doing business with a Jew only in the context because one is considered an ones if he finds local Sunday is indeed the halachic Shabbos of a minimal possible loss of profit. See Rav himself at a larger distance, but because the in that part of the word.] Rav Vosner writes Asher Weiss (Shu”t Minchas Asher 3:106:2). obligation of davening with a minyan was that if this family would have been careful Be’er Moshe (2:120) also rules that one should never instituted in those circumstances. If so, not to travel to an area without a minyan this give preference to a Jewish business even if it one could justify putting himself in a situation horrible mistake would never have happened. is slightly more expensive. where he will not have access to a minyan if 9 Rav Vosner dismisses the argument that there are counterbalancing considerations. 18 See, for example, Minchas Yitzchok the obligation to daven with a minyan only (3:129), who, in a 1959 teshuvah, discusses 11 See, however, a brief teshuvah in applies when one has a minyan available, and patronizing a non-Jewish owned supermarket Igros Moshe (Even Haezer 4:32:8) that there is nothing wrong with putting oneself in that is able to undercut the local Jewish acknowledges circumstances in which it may a situation where one will not have a minyan. owned grocery. It is noteworthy that the be acceptable to travel for pleasure to a place Yad Eliyahu (6) does suggest that one need halacha of prioritizing business with a Jew is without a succah. If a person is visiting Eretz not refrain from traveling just because he will not codified in Rambam orShulchan Aruch, as Yisroel for Yom Tov and will be returning miss a minyan, but his context appears to be opposed to the prioritization of loans (which home immediately after Succos and he wants limited to missing a single tefillah and not appears in Choshen Mishpat 97:1). Rav Asher to go sightseeing, he may do so on Chol putting oneself in a situation where one will Weiss (https://bit.ly/2YplDgP) suggests HaMoed irrespective of not having access to miss a minyan for an extended period of time. that this halacha may not be an absolute a succah. This may apply not only to travel in requirement, but merely a midas chassidus, a 10 Halichos Shlomo (Tefillah 5:4) in the name Eretz Yisrael, which may involve a mitzvah righteous act. of Rav Shlomo Zalman Auerbach writes that (see Section E below), but even to travel in an ain ra’uy — it is not appropriate to travel exotic location when Chol HaMoed affords 19 See Chasam Sofer (Choshen Mishpat to a place where there will not be a minyan the only opportunity to go sightseeing. 134), and Rav Moshe Shturnbuch (Teshuvos unless he is doing so for business, a mitzvah, V’Hanhagos 1:445, 2:724) regarding the 12 Rav (Yechaveh Da’as 3:47) or health reasons. In a brief essay appended status of non-observant Jews vis-a-vis this also rules stringently, as does Shmiras Shabbos to that chapter of Halichos Shlomo (p. 71, halacha. K’Hilchasah (66:59), although the latter does 358), Rav , raise a question about Rav Moshe’s analysis. 20 Shilhi D’Kayta (p. 88) quotes that Rav Rav Shlomo Zalman’s son-in-law, wonders Yosef Chaim Zonnenfeld (1848-1932) would whether his father-in-law intended to say that 13 See Emek Bracha (Succah 20). See also be sure to walk a new four cubits every day. doing so was absolutely prohibited, or just Rav Moshe Shturnbuch (Moadim U’Zmanim The author notes that Rav Chaim Kanievsky that it was commendable (midas chassidus) to 1:89) who presents a more nuanced approach wrote to him that he was unaware of a source avoid traveling to such a location. He points to this question that does allow for possible for such a practice. out that at first glance, we should argue that leniency. Rav Mordechai Gross, av beis din of if, according to the Baal HaMaor, one may Chanichei Yeshivos in Bnai Brak (Menuchas set sail more than three days before Shabbos Emes, 2005, 27:15) rules leniently on this even if one knows that doing so will result in matter, as does Rav Hershel Schachter. chilul Shabbos, one should surely be allowed 14 From Rav Aharon Lichtenstein, to travel to a place without a minyan, which “Travelling and the Mitzvah of Succah,” is a lower grade violation. However, he then translated by Rabbi Eliezer Kwass, available at notes that perhaps the case of going on a boat https://www.etzion.org.il/en/travelling-and- is different than the issue at hand.Yeshuos mitzva-sukka. My thanks to Rabbi Netanel

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 The End of the Rabbi Meir Goldwicht Pesach Seder Rosh Yeshiva, RIETS

ECHAD MI YODEAH

Prepared for publication by students of Who Knows One? is a Provider and a recipient. The two Rav Goldwicht. luchot (tablets) represent the Provider- The number one represents something recipient relationship. The first t the end of the Haggadah that nothing else can combine with. tablet represents mitzvot bein adam we find something very This can only refer to Hashem. We say LaMakom (mitzvot between man interesting. The Baal in Adon Olam: and G-d) and the second represents mitzvot bein adam lachaveiro והוא אחד ואין שני להמשיל לו להחבירה. HaggadahA has a piyut that seeks to find out the significance of numbers: He is One and there is no second to (interpersonal mitzvot). Who knows “Who knows one? … Who knows compare Him to or to connect Him to. two? Two are the luchot habrit. two?” The Haggadah is full of The wordechad is different from numbers: four cups of wine, “whoever rishon. Rishon means that there is a Who Knows Three? doesn’t say these three things,” the ten sheni, a second, echad is singular and plagues, the four questions, and many there is no second. Nothing can join The Provider-recipient relationship is other numbers. Thispiyut teaches with Hashem. also represented in the heavens and us that each number has an essential the earth (Echad Elokeinu bashamayim quality to it. Let us explore these Who Knows Two? uva’aretz). Shamayim has the word qualities. sham (there) because it is distant. Hashem created a world where there Aretz has the word ratz (run) because

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 everyone on earth is always running. Who Knows Six? born once in this world and we strive How do we join the shamayim and the to be reborn in the next world. aretz? Who knows three? Three are What can we grasp? Who knows the Avot. Our three forefathers were six? The six orders of the Mishna. Who Knows Ten? able to connect heavenly matters with An object with six sides is three- worldly matters and they set the stage dimensional, something we can hold When we are reborn, we reach a for us. They brought the foundation on to. The Mishna, representing the level of spiritual ashirut (wealth) for ethical monotheism into this Oral Law, is within our grasp. represented by the Aseret HaDibrot world. (Ten Commandments), which Who Knows Seven? encapsulate the entire corpus of Who Knows Four? Torah. Once we grasp the Oral Law, then After we reach an understanding that we are satisfied. Who knows seven? Who Knows Eleven? there is a connection between the Seven are the days of the week. heavens and the earth, we need to Satisfaction is best represented by the When we are spiritually wealthy, the turn that understanding into actual number seven, as it represent Shabbat. goal is to ensure that we can preserve reality. Who knows four? Four are the The number seven,sheva , can be our wealth. How can spiritual wealth Imahot. They gave birth to, nurtured understood as saveah, to be satisfied. be lost? When there is machloket — and mentored our ancestors and are acrimony. Who knows eleven? The responsible for the growth of the Who Knows Eight? eleven stars represent the dispute Jewish people. Their contribution is so between Yosef and his brothers. important, and this is why the number When a person is satisfied, he then four appears so many times in the tries to connect to what is above and Who Knows Twelve? Haggadah: the four questions, four beyond. What represents that which sons, four phases of redemption. This is above and beyond? Who knows How do we avoid machloket? With teaches us that one of the important eight? The word for eight —shemonah the number twelve, representing the aspects of Seder night is to actualize — has the same root as shuman and twelve tribes, who came together and potential. shemen — fat and oil, representing made peace. the extras, the above and beyond. The brit milah is on the eighth day as it Who Knows Five? Who Knows Thirteen? represents connecting to Hashem in Once the potential is actualized, we an above and beyond way. How did they do so? Through the can come to a level of understanding. number thirteen, the thirteen middot That can only be done with something Who Knows Nine? of Rachamim. Thegematria of love) is thirteen and so is the) אהבה ?tangible. What can fulfill that role one). When we learn) אחד Who knows five? The five Books of When we connect to Hashem in this gematria of the Torah. The fiveChumshei Torah way we can view ourselves as reborn. to love one another and unite without (Books of Moses) represent the Who knows nine? Nine represents machloket, we can reconnect back to written Torah. Like a painting on a the nine months of pregnancy. Rashi One, to be one with each other and אחד :wall, we can touch it and see it, but we (Bereishit 2:7) notes that the word with the Master of the world .אלקינו בשמים ובארץ and He created (man),” is“ ,וייצר can’t fully grasp it. There are ideas that we can’t completely understand. written with two yuds because we are

Find more shiurim and articles from Rabbi Meir Goldwicht at https://www.yutorah.org/rabbi-meir-goldwicht

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 The End of the Rabbi Naphtali Lavenda Pesach Seder Director, Online Rabbinic Programming YU’s Center For The Jewish Future

THE POWER OF MOMENTS THROUGH NIRTZAH AND THE STEPS OF THE SEDER

ne of my favorite parts of and a chance to stretch out the Seder a about to drive through! So why do we the Leil Seder is the Nirtzah few more minutes (because you know make such a big deal about it? experience. Whether it’s the that’s what everyone will be talking Truth be told, Nirtzah doesn’t even Oresounding L’Shana Haba’a preceded about in shul the next day — whose appear in the earlier Haggadahs of by Chasal Siddur Pesach (cue Abie Seder went the latest)? the Geonim2 and early Rishonim.3 Rotenberg’s tune), or Chad Gadya While we’re at it, let’s rewind to the Instead, their Haggadah ends with replete with sound effects for each beginning of the Seder for a second. Hallel and Nishmas. It’s only in the stanza, I have fond memories as a Many families start off by singing the works of later Ashkenazi Rishonim child staying up well past my bedtime, fifteen steps of the Seder: “Kadesh, (e.g. Maharam M’Rotenberg in singing together around the table with U’rchatz, Karpas, Yachatz…” (cue Tashbetz Katan, Rabbi Israel Isserlain family and friends. It was almost a rite the tune almost everyone learns — the Terumas HaDeshen — whose of passage to see who from the family in kindergarten). Why do we start practices are recorded in Leket Yosher) could remain awake until the end (not the Seder that way? Granted, every where we begin to find several Nirtzah only kids, there were adults falling Friday night we begin the meal with piyutim like Ki Lo Naeh and Ometz asleep on the couches too!). So why songs (Shalom Aleichem and Eishes Bigevurosecha.4 This only strengthens do we have this section of Nirtzah Chayil), but Pesach night this is a song our original question — what was (or post-Nirtzah1) at the end? What whose words seem to have little more so special about Nirtzah that these purpose does it serve, other than as meaning than opening a road map and piyyutim were added at the end of the an opportunity for a few more songs listing the names of the cities you’re original Seder? Also, why do most

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 people have the custom to sing these categories (see sidebar), the first of Peak-End Rule research proposes “that piyyutim of Nirtzah? Finally, in the which is Elevation. One such example in recalling an experience, we ignore most Arizal’s siddur, there is a special Lshem of elevating a moment is what is of what happened and focus instead on Yichud to say before reciting Nirtzah, referred to as the “Peak-End Rule.” The a few particular moments… rating the which is meant to help focus our Heath brothers present the following experience based on two key moments: thoughts on the mitzvah about to be example: Imagine a family that goes (1) the best or worst moment, known performed. At this point, after having to Disney World for the day and is as the “peak”; and (2) the ending.” 6 already basically finished the whole asked to rate every hour on a scale of They also note the importance of Seder and the mitzvos of Pesach night, 1 to 10. As they leave the hotel room beginnings,7 with 40% of a person’s what’s the point of the Lshem Yichud?5 with the kids, and the anticipation and college memories coming from events excitement build, they rate it a 6. They in the month of September (i.e. the 8 The Power of Moments: The ride Space Mountain, everyone has beginning of the school year). In other “Peak-End Rule” a blast; it’s a 10. They wait in line in words, transition times are most ripe 100-degree weather for an hour; it’s a for creating moments and lasting Several years ago, Dan and Chip Heath 2. Finally, as they head out of the park, memories, be it in a job, life cycle wrote a New York Times bestselling they buy the kids Mickey ears; it’s a events, or the beginning and end of the book, The Power of Moments, where Kodak moment that will go in the Bat Seder. they tried to understand what Mitzvah slideshow, an 8. On average, organically makes moments in our lives their day appears to have been a 6.5 Nirtzah in Jewish Thought memorable, and how we can manually rating. However, if we ask this family engineer situations to replicate several weeks later how they would Most of the Seder steps clearly the process and create memorable rate their Disney trip, they would most describe their intention: Kadesh moments. They break it down into four likely rate it a 9! Why? Because the — we make , Magid —

The Power of Moments: 8 Ideas to Create Moments at Your Seder

In their New York Times bestselling book, The Power of “preloading” our responses in advance, so we’re ready Moments, Chip and Dan Heath share four methods for when the right moment comes. creating moments in our lives. (Shared with permission from CONNECTION: Moments of connection bond us the Heath Brothers, The Power of Moments 1 Page Summary (EPIC) together. Groups unite when they struggle together Resource at https://heathbrothers.com) toward a meaningful goal. A responsive interaction can ELEVATION: Moments of elevation are experiences that bring people together very quickly. rise above the routine. They make us feel engaged, joyful, surprised, motivated. To create them, we can (1) boost Applying these methods (listed parenthetically after each the sensory appeal; (2) raise the stakes; and/or (3) break entry), here are 8 ideas for you to try at your Seder to the script. create moments: INSIGHT: Moments of insight deliver realizations and 1. Kittel-Bearing Ceremony: The Baal HaSeder transformations. To produce moments of insight for wearing a kittel is often a wasted opportunity to create a others, we can cause them to “trip over the truth” by moment. Yes, one reason it’s there is to get children to revealing (1) a clear insight; and (2) is discovered by the ask questions, but instead of coming in already wearing the kittel, appoint a child as “kittel bearer” and have them audience on their own . bring it in folded on a pillow, with the rest of the Seder PRIDE: Moments of pride commemorate people’s members singing a tune (e.g. humming a tune from Sheva achievements. We can use three strategies to deliver Brachos or the song of the Seder steps). (elevation) pride: (1) Recognize others; (2) Multiply meaningful milestones — reframe a long journey so that it features 2. Grandparent Pesach Facts Research: Come up multiple “finish lines”; and (3) Practice courage by with 4 questions (it is Seder night after all) for Seder

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 we tell a story, Hallel — we praise anything for the Infinite Creator? Or year.12 Hashem. But what about Nirtzah? can we only want to? God desires the Alternatively, Rabbi Abraham Isaac Most mefarshim interpret it to mean heart. We desire God. We want to serve Kook13 notes that many of the Seder “acceptance” or “atonement” (see Him, but we know that our actions are steps are written in imperative Yeshayahu 40:2), yet it can also mean 9 inadequate. grammar form, tzivui (e.g. Kadesh, “we want.” Other than maybe wanting According to this, Nirtzah is not Urchatz, Yachatz, Bareich), yet to go to sleep, what is it that we are about appeasing Hashem (having Nirtzah is written in the passive form, supposed to want at this point of the gone through the Seder k’hilchaso), nifal.14 Why? What can we learn from Seder night? as it is more commonly translated; this? instead, it is about leaving this night In order to understand the purpose By the end of the Seder we have wanting more, continuing to grow, of Nirtzah, let’s examine several hopefully gone through an internal and developing our relationship with explanations surrounding this step of transformation and have achieved the Seder. Hashem. This is not the end, but the great heights of kedusha and cheirus, beginning, and we hope this moment Rebbe Nachman MiBreslov teaches: to the extent that we can now even stays with us and propels us higher passively feel the holiness around us. as the year unfolds.10 11 In a similar סיימנו את הסדר. אבל האם באמת סיימנו? We are completely enveloped by the vein, the Baal HaTanya, Rabbi Shneur האם יכול האדם אי-פעם להתחיל לעשות דבר moment, and singing the loftypiyutim Zalman of Liady, did not include the כלשהו למען הבורא האינסופי? או האם הוא praising Hashem helps amplify the paragraph of יכול רק לרצות כך לעשות? ה’ מבקש את Chasal Siddur Pesach experience and become more attuned literally, “the end of the Seder”) in his) הלב. אנחנו מבקשים את ה’. רוצים לעבוד to Hashem’s involvement in the Haggadah, because he felt the message אותו, אך יודעים שאין במעשינו די. world.15 We have finished the Seder. But have and impact of the Seder doesn’t end, we finished? Can man ever begin to do but continues on throughout the One final thought on Nirtzah from participants to ask their grandparents, parent or other script) for those who don’t regularly go by their Hebrew family member in advance to then share at the Seder. name. (pride, elevation) Sample questions: Favorite Pesach food, favorite part of 6. Seder Soapbox: Everyone likes to have their 15 the Seder, favorite Seder song, a Pesach memory as child. minutes of fame (although Seder night we try to limit it to (connection) two minutes!). Have a shtender or other makeshift pulpit 3. Seder Memory Round Robin: This is an alternative to so they feel special when sharing a Dvar Torah at the #2 for those of us less organized or who have adults and Seder. (pride) multiple families joining the Seder. Have each member at 7. Practice Songs Ahead: The tunes of the Seder are just the Seder share a Seder memory. Can be done before each as much a part of a family’s mesora, and not all children step of the Seder, all at once during dinner, or interspersed know the different songs (especially younger children). in Maggid. (connection) On Shabbos HaGadol, sing some of your family’s tunes at 4. Pictures of Family on the Table: Seder night is a time the Shabbos table to familiarize them with your favorites. of family gathering, but there are often family members (pride) logistically unable to attend or unfortunately no longer 8. Pesach Personalities: Give out names of different with us. Printing out or placing pictures of these members people mentioned in the Haggadah or Pesach story for on the Seder table or sharing something about the person Seder participants to research in advance and share an you were named after creates family connection and can interesting fact, insight or Dvar Torah related to that be a trigger to share family stories. (connection) person. (insight, pride) 5. Using Only Hebrew Names for Place Cards: One These ideas were created with the goal of engaging children, however many of the reasons listed for the Jews meriting redemption are transferable for all ages and audiences. Thank you to Rabbi Dovid from Egypt was their steadfastness in keeping their Jewish Bashevkin and my father Rabbi Stuart Lavenda for help with some of names. Especially powerful elevation (think breaking the these ideas.

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 of Shmoneh Esrei also speaks of our The Heath brothers write18 that hope of returning to the Temple and a script is “our expectations of a our service to Hashem. In concluding stereotypical experience… [and] this thought of Rabbi Soloveitchik’s, explains how our brains store and Rabbi Aaron Goldscheider writes: access knowledge.”19 By breaking that script, and changing the way people We mark the final step of Seder night by expect something to occur, it creates using this unique term, Nirtzah, which “strategic surprise” and elevates the is meant to stir our soul with a feeling of moment making it memorable.20 This longing for Zion and our hopeful vision is essentially the reason behind many of celebrating the festival of Passover of our actions Seder night, to break in all of its splendor in Jerusalem, with the script! Here are just two examples a rebuilt Temple. How fitting it is that from the Gemara and Rishonim: the Seder then follows and culminates למה עוקרין את השולחן אמרי דבי ר’ ינאי with the soaring words L’Shana Haba’a כדי שיכירו תינוקות וישאלו. b’Yerushalayim.16 Rav Soloveitchik, too, connects the Why do we uproot the table? The conclusion of the Seder and Nirtzah House of Rabbi Yanai said in order that as a means of awakening latent children will see and ask questions. emotions and elevating the Seder to Pesachim 115b ואמאי מטבלי תרי זימני כדי שיראו התינוקות By breaking the script, and leave us with a memorable experience וישאלו. ,changing the way people to carry with us throughout the year and really every day, recalled through expect something to occur, And why do we dip two times? In the memory trigger of Retzei in the order that the children will see and ask it creates “strategic surprise” Shemoneh Esrei. and elevates the moment questions. Rif, Pesachim 25a making it memorable. Back to the Beginning: Examples during the Seder Breaking the Script Other examples of “breaking the are: the Mah Nishtana and script” during the Seder are: the Mah Nishtana and the questions the questions they represent, Let’s go back now to the beginning of the Seder and the recital of the Seder they represent, the lifting up of the the lifting up of the wine and steps (Kadesh, Urchatz, Karpas, etc.). wine and covering/uncovering of the covering/uncovering of the Rabbi Alexander Ziskind writes in matzah, the Yachatz breaking of the matzah, the Yachatz breaking Yesod Shoresh V’Avodah that we should middle matzah and putting part of of the middle matzah and say aloud each of the steps of the it away, and so many more familiar putting part of it away. Seder because they contain deep and actions. These are all programmed lofty Kabbalistic meaning.17 Perhaps within the Seder night to get the this is the source for the custom so children’s attention, using strategic Rabbi Yosef Dov Soloveitchik. The many of us have to sing the steps of surprise and elevating the Seder Rav highlights the comparison the Seder together at the beginning, to experience. Perhaps the same can between the word “nirtzah,” the last ensure that everyone metaphysically be said of singing the Seder steps step of the Seder, and “nirtzah” as it taps in to the mystical meaning the together at the beginning. It’s an appears in the Torah (Vayikra 1:4) words represent, whether we realize unusual way to begin a meal, to sing regarding the sacrifices in the Temple: it or not. However, returning to The a song before Kiddush, but as we “v’nirtzah lo l’chaper alav” — that it Power of Moments, we could offer mentioned above, there is precedent will be pleasing to God. Similarly, another explanation based on a from Shabbos night. However, the in the daily Amidah, we have the different technique of elevating the song of the Seder steps, singing the prayer of Retzei, which comes from moment — “Breaking the Script.” steps of the journey we are about to the same root as nirtzah. That bracha embark on, is using strategic surprise

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 and breaks the script.21 Coupled Nirtzah is our leaving the Kotel 10 See Sivan Rahav Meir, “HaLaila SheBo with the fact it’s the beginning, and is backwards. That one last turning Nolda HaCheirus,” available at, http://leeba. already ripe for elevation, singing the around and looking at the Kotel on org.il/7083, who alerted me to the comment of Rebbe Nachman’s piece and explains his Seder steps helps set the tone for the our way out, after once again going comment this way. whole Seder, creating a memorable through the familiar Seder from 22 11 Perhaps this is also demonstrated by night. The same holds true for years past, to elevate the moment as singing L’Shana Haba’a B’Yerushalayim at the the end of the Seder. Just when we we end the sacred night. May this beginning of Nirtzah, immediately looking thought the Seder was over — we year’s Pesach be one where we create ahead to carry the hope of this night with us ate the matzah, we recited Birkas moments and lasting memories, as we look to the future. HaMazon and Hallel, drank the four breaking the script to add to the 12 Rav Ron Sarid, Nesivos HaChasidus — cups of wine and even sang L’Shana family narrative, and elevating the end Pesach, Divrei Shir. Haba’a b’Yerushalayim, a song that to leave the taste of Pesach fresh in our 13 Haggdah Shel Pesach, Rav Avraham usually marks the end — the Seder is minds, and our hearts, throughout the Yitzchak HaKohen Kook pg. 63. 24 not over. We go “off script” and sing year. 14 Rav Rimon, p.369. a few piyyutim, concluding with one 15 Rav Rimon, ibid. about a goat that was eaten by a cat Endnotes who was then bitten by a dog. This is 16 Rav Aaron Goldscheider, The Night that the ultimate strategic surprise. 1 See Rav Moshe Yaakov Weingarten’s Unites Haggadah. Urim Publications, 2014. p. 254. HaSeder He’Aruch Vol. III pg. 359, for a discussion about what part of the Seder 17 Yesod VeShoresh HaAvodah, Chovas Leaving the Kotel, Leaving the “Nirtzah” actually includes, if any part at all. HaMoados 9:6. Seder 2 For example: Rav Amram Gaon, Rav 18 Based on research by Roger Schank and Saadiah Gaon, Rav Natronai Gaon. Robert Abelson written up in their 1977 book Rabbi Eliyahu Pardes was the Chief Scripts, Plans and Knowledge. Rabbi of Jerusalem in 1967 during 3 For example: Rashi, Machzor Vitri, Rambam. the Six Day War. He remembered 19 The Power of Moments, Dan and Chip Heath, 2017, p. 70-71. roaming the alleyways and Kotel area 4 Rav Yosef Zvi Rimon, Haggadah Shel as a youth and yearned to return. As Pesach Shiras Miriam (Hebrew), Yerushalayim 20 Ibid. 71-72. 5771 p. 368. As an aside, in Leket Yosher Rav soon as he heard those fateful words of Israel Isserlain’s practice seems to have been 21 After completing this article, I came across a similar idea in Rav Moshe Yehuda Katz’s Motta Gur, “Har Habayit Bayadeinu!,” to recite these piyyutim before the fourth cup no. 14, to say all the steps of he rushed out to return to the Kotel. and then Adir Hu was recited together with Vayaged Moshe what we call Nirtzah. the Seder in the beginning “to make sure that When he arrived, he ran to the wall, the children are aware of everything that will first kissing the stones, and feeling the 5 Rav Elimelech Biderman, Haggadah Shel happen this night.” Pesach Be’er Miriam, p. 263. familiar, comforting touch on his hands, 22 This could also explain why we continue and finally choked out a heartfelt 6 The Power of Moments, Dan and Chip to note or sing the individual Seder steps Shehechiyanu blessing. After spending Heath, 2017, p. 6-8 throughout the night. Not only is it another an hour in prayer, Rabbi Pardes slowly 7 This is also essentially the concept of beginning (of that individual step), but it provides peaks throughout the night which walked backward away from the wall, hischadshus, any time we get something new or start a new activity, there is an extra refer back to that initial burst of “creating never turning his gaze away. He paused, moments” energy at the beginning of the eyes wandering over the bushes and excitement and energy surrounding the beginning. Seder. cooing pigeons, as if they had never left 8 Ibid., p. 9, based on research by David 23 From http://www.chabad. the wall. He wanted to remain longer, org.il/Magazines/Article. B. Pillemer, Momentous Events, Vivid just as he had years ago as a child, but asp?ArticleID=2049&CategoryID=687, Memories: How Unforgettable Moments Help based on a biography of Rabbi Pardes by his attendants urged him along. Rabbi Us Understand the Meaning of Our Lives. Pardes broke away, running back to the Cambridge, MA: Harvard University Press, Menachem Michelson. Kotel to give it one more kiss, and then 2000. p.126. 24 Thank you to all family and friends who reviewed the article in advance. once again slowly made his way walking 9 Hebrew taken from Haggadah Shel Pesach backwards, his eyes never leaving the MiToraso Shel Rebbe Nachman MiBreslov. Kotel.23 English from The Breslov Haggadah.

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 The End of the Dr. Deena Rabinovich Pesach Seder Director, Jewish Education Program, Stern College for Women

ELIYAHU HA-NAVI AND THE SEDER NIGHT

or one moment,1 following they are trying to kill me [as well]. suggests that it was the mitzvah of his dramatic defeat of the 1Kings 19:10 brit milah that the Jewish people had prophets of Baal, Eliyahu stands abandoned. The midrash explains Eliyahu offers a recap of the prior Ftriumphantly on Har Carmel; he even that it was as a result of the people’s events and then, after a mysterious appears to patch up his relationship abandonment of brit milah that series of revelations, he stands at the with King Ahab as drenching rain Eliyahu, empowered by God with entrance to the cave with his face relieves the long-standing drought. control over rainfall, had decreed the wrapped in his cloak. God repeats drought in the first place (17:1). And then, in a flash, Eliyahu is fleeing His question but Eliyahu can do for his life from the wrath of Jezebel. no better than rehash his answer In fact, as the midrash continues, God He sits under a tree and, like Jonah, [which even the first time was clearly appears to have felt that Eliyahu had asks God to take his life. Finally, not the answer God was looking gone too far in decreeing the drought:5 אמר לו הקב"ה, לעולם אתה מקנא. קנאת Eliyahu takes refuge in a cave. There for]. In response, God announces בשטים על גלוי עריות, שנאמר פנחס בן the word of God finds him and asks, Eliyahu’s formal retirement: his final אלעזר בן אהרן הכהן. וכאן אתה מקנא, חייך mah lekha poh Eliyahu? What doest assignment will be to locate and“ שאין ישראל עושין ברית מילה עד שאתה .(thou here, Eliyahu?” Why are you anoint his own successor (19:16 hiding in a cave in the desert? Why are רואה בעיניך. The Children of Israel, claimed you not in your proper place among Eliyahu, had breached their covenant God said to him [Eliyahu]: You are always God’s people?2 Eliyahu responds: with God. Which covenant, precisely? zealous. You were zealous in Shittim when Radak3 offers two alternative there was immorality6… and here you are ֹאמֶר וַ קַ יּנֹא קִ יּנֵאתִ לַ ה’ אלקי צְבָ אֹות, כִי-עָ זְבּו First, he suggests that zealous as well. By your life, Bnai Yisrael בְרִיתְָך ּבְ נֵי .interpretationsיִׂשְרָאֵל--אֶת-מִ זְּבְ חֹתֶיָך הָרָ סּו, וְאֶ ת- was referring to Brit Sinai, the will not observe a brit milah until you נְבִיאֶיָך הָרְ גּוEliyahu בֶחָרֶ ב; וָאִ ּוָתֵראֲ נִי לְבַּדִ י, וַיְבַקְ ׁשּו .by the Jewish people on witness it with your own eyes אֶ agreementת-נַפְׁשִ ילְקַחְּתָ ּה. I have been vengeful on behalf of God Har Sinai “to do and to listen” to the Pirkei de-Rabbi Eliezer, Chapter 29 4 because Bnai Yisrael have forsaken Your commandments. Eliyahu, having criticized the Jewish brit; they have destroyed Your altars, In his second interpretation, Radak, people for not observing this most basic they have killed Your prophets by the citing Pirkei de-Rabbi Eliezer, mitzvah, will now certify that in fact sword; I am the only one remaining and

33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 the Jews are complying by personally Pesach and brit milah, the Jewish that the door would have been opened attending every brit milah ceremony.7 people earned the right to be redeemed. toward the beginning of the Seder One other connecting link: among when we say “kol dikhfin” (in “Ha מכאן התקינו חכמים שיהיו עושין מושב כבוד all the positive commandments it is Lachma Anya,” inviting “all who are למלאך הברית, )שנקרא אליהו ז"ל מלאך ,only for not performing brit milah and in need [to come and eat]),” which is הברית(, שנאמר ומלאך הברית אשר אתם participating in a Korban Pesach that ostensibly, an invitation for strangers חפצים הנה בא וגו'. or others in need to enter).16 Rav From this point on, the Sages decreed one is liable for divine punishment in Huna, we are told, would regularly the preparation of a seat of honor for the form of karet (being cut off, i.e., (not specifically on Pesach) open his the Mal’ach HaBrit [the Messenger of premature death). door as he was beginning his dinner the Brit] since Eliyahu, may his name be There is also a thematic connection to invite those who were hungry.17 remembered for good, is known as the between the two mitzvot: Avraham And, in fact, Rav Matityah Gaon18 Malach Habrit as it says in Malachi 3, enters into two covenants with reports [or assumes] that in earlier 1: “And the messenger of the covenant, God: the Brit ben ha-Betarim,14 in generations people left their doors whom ye delight in, behold, he cometh.” which Avraham was promised that open so that Jews would join the Pirkei de-Rabbi Eliezer, Chapter 29 his descendants will inherit Eretz Seder.19 In his own day, the Gaon Toward the end of our annual Pesach Yisrael, and the brit milah.15 The writes, this is not the custom, and Seder, each Jewish family around the former covenant included a warning food is provided in advance to the world fills a cup of wine for Eliyahu that Avraham’s descendants would poor. Opening the door after the meal as we prepare to invite him into our go into exile and be enslaved before has been completed, as we do, does homes. Yet again, we might ask, “What God would redeem them and bring not seem very sporting. doest thou here, Eliyahu?” Who invited them back to their land. As such, on The opening of the door has also been Eliyahu to the Seder? What connection a certain level, the Korban Pesach explained in a way that is unrelated to is there between his mission and the commemorates the Brit ben ha- dinner guests. The 20 quotes themes of the Seder night? Betarim. In the latter, God promises Or Zarua Rav Nissim Gaon as writing, “that His protection for the Jews in their To be sure, we can point to a tzad we do not lock the door of the house land so long as they fulfill their treaty ha-shaveh, a common thread, tying on the night[s] of Pesach, for this is obligation — brit milah, which perhaps together brit milah and Korban our trust in the word of God and His serves as a visible (well, physical) Pesach. An uncircumcised male promise, and as reward for this trust, symbol of the mitzvot in general. may not participate in the Korban we will be entitled to redemption.”21 Pesach.8 Yehoshua arranged for all Certain halakhot, customs and The promise here is that of Exodus uncircumcised males to have a brit practices of the Seder have morphed 12:42 “leil shimurim hu la-Shem,” it is milah9 and only then was the Korban over the centuries and across time night for the Lord. With God looking Pesach offered.10 Also relevant is the zones. For many of us, particularly out for our safety on this night, verse in Sefer Yechezkel:11 those following Ashkenazic custom, locking the door is unnecessary. the post-seudah portion of the Seder The by R. Avraham וָאֶעֱ בֹרעָלַיְִך וָאֶרְ אְֵך, מִתְּבֹוסֶסֶתּבְדָמָ יְִך; וָ אֹמַ ר brings together the pouring of the Sefer ha-Manhig ben R. Natan Ha-Yarchi22 contains a לְָך ּבְדָמַ יְִךחֲ יִי, וָ ראֹמַ לְָךּבְדָמַ יְִך חֲ יִי. fourth cup of wine and the cup of Then I passed you and saw you much longer quote from Rav Nissim wine of Eliyahu, the opening of wallowing in your blood and I said to Gaon’s work, : the front door and the recitation of Megilat Setarim you, “In your blood you shall live.” And I . The connections And the custom in various places is that said to you, “In your blood you shall live.” Shefokh Chamatkha between these actions is less than one does not lock the doors in which one The midrash12 explains that when the completely clear and has received sleeps on the night[s] of Pesach, for in time came for God to redeem Bnai a fair amount of attention from Nissan we were redeemed and in Nissan Yisrael from Egypt,13 Bnai Yisrael had commentators and scholars. we will be redeemed [in the future], as no mitzvot to their credit to make The opening of the door is interpreted it is written, “It is a night of vigil for the them worthy of being redeemed. By land [that is] a night that is guarded since performing the mitzvot of Korban in at least two rather different contexts. We might have suspected the Six Days of Creation,” and if Eliyahu

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 was to arrive he will find the door open of Eliyahu is affiliated with the fourth cup (and the Eliyahu cup?). cup. Interestingly, the Washington [i.e. unlocked] and he [the homeowner?] The Yerushalmi35 presents no less Haggadah (now in the collection of will be able to exit [his bed? his room?] than five reasons that we drink four 23 the Library of Congress)30 shows the quickly to greet [Eliyahu]. cups of wine at the Seder. Of these cup of Eliyahu being poured alongside The doors referred to here include the reasons, the most familiar to us is R. the second cup, which is around the bedroom doors, which are not locked Yochanan’s matching the four cups time “kol dikhfin” is recited.31 in the event that if Eliyahu appears, with “arba leshonot shel geulah,” the household members will not need to The earliest rabbinic mention of four phrases of redemption found in waste time unlocking their bedroom Kos shel Eliyahu is apparently by R. the verses (Ex. 6:6-7). doors to greet him. Zelikman of Bingen.32 R. Zelikman The Mishna36 simply announces A few centuries later, the Rema24 had seen or heard of a custom to the rule, with no explanation, that describes a more familiar version of pour a cup of wine for Eliyahu when everyone needs four cups of wine the custom: “the customary practice the cups are being refilled after for the Seder, even if a person is is to open the [front] door of the Kiddush (as in the illustration in the impoverished and therefore requires Washington Haggadah): house prior to the recitation of Shefokh support by the community. , in order that we recall Chamatkhah And I have seen that some people on the What about someone who wishes that this night is a ‘leil shimurim,’” night of Pesach pour a special cup and to drink more than the required four during which we have no fear and place it at the table and say that it is the cups? The Mishna notes: in the merit of this act of faith the cup of Eliyahu the Prophet and I do not בין הכוסות האלו--אם רצה לשתות, ישתה; Mashiach will come and God will pour know the reason … it seems to me that בין שלישי לרביעי, לא ישתה. forth His wrath upon the idolaters. the reason might be that if Eliyahu comes One can drink other cups between the These medieval comments are based on the night of Pesach, as we hope for first and the second, and the second and upon the Midrash25 and Talmud,26 him to do and await him on that night, the third, but not between the third and which stressed that on the night of he too will receive a cup of wine since the fourth. the Seder [in the present] Jews are even the poor of Israel must be provided Mishna, Pesachim 10:7 protected from mazikim, demons, and [by the monitors] with four are able to open their doors without cups [of wine]. One may drink between cups one fear. At the Exodus, God’s vigil was It seems that during the fifteenth and two [during the recitation of redemptive and we, too, hope for century there were competing Maggid] or between cups two and ultimate redemption on this night, customs about whether to pour a three [during the meal.] Between with Eliyahu bearing news of the cup for Eliyahu and, if so, at what cups three and four, however, one is imminent arrival of the Mashiach.27 point in the Seder. The viewpoint of not permitted to drink. The Mishna offers no hint, though, about any What explanation is there for the R. Yisroel Bruna, which was cited by requirement or obligation to drink custom of pouring the cup of wine the Rema, might have been crucial more than four cups. for Eliyahu? Tal Goitein28 traces in establishing that the opening of the development by looking at the door be done not at “kol dichfin” And yet, a version of the extant illuminated haggadot, particularly but at “Shefokh Chamatkhah,” and the Talmudic manuscripts makes clear custom developed to pour Eliyahu’s that there was a tannaitic view the Erna Michael Haggadah (in the 33 collection of the Israel Museum), cup just prior thereto. mandating five cups. The standard produced in Bohemia or southern The question of origin of the Cup printed Talmud37 contains the Germany toward the beginning of of Eliyahu seems to tie in to the following baraitha: תנו רבנן: רביעי גומר עליו את ההלל ואומר the fifteenth century. The manuscript final piece of the puzzle, the elusive 29 34 הלל הגדול דברי ר' טרפון. ויש אומרים ה' ,contains an illustration showing the fifth cup. R. Chaim Benveniste רועי לא אחסר. ,man of the house holding Eliyahu’s the author of Knesset Ha-Gedolah cup in his right hand. The illustration suggested that the Jews of Ashkenaz Our rabbis taught: [they pour for him] appears directly before the text of emptied their cups into a communal the fourth cup, over which he recites the “Shefokh Chamatkhah,” and the cup cup and that was the origin of the fifth

35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 Hallel and says Hallel ha-. These taught [we pour for him the fourth cup ultimate redemption. Neither is the are the words of R. Tarfon. And there of wine] over which he completes Hallel focal point of the Seder, but both are are those that say, he recites “God is my and recites Hallel ha-Gadol. present in our minds and hearts. 38 Shepherd, I shall not want.” Rashbam It seems fitting that Eliyahu, known for we his zealousness, is now associated with“) ולא גרסינן חמישי :The baraitha, in that version, reflects The Tosafot add agreement with, or only the smallest do not read, ‘the fifth [cup’].”) “Shefokh Chamatkhah.” It’s as if we have digression from the language of the come full circle to when we first met Rashi had enormous influence and Mishna.39 Eliyahu in 1Kings 17 as he utters his it is no surprise that his reading of vow that no rain will fall until he gives the baritha became normative. As מזגו לו כוס שלישי... רביעי גומר עליו את leave. But while the tone of the words of Dr. Katz notes,42 though, the reading ההלל ואומר עליו ברכת השיר. “shefokh chamatkhah” evoke the zealot, They poured for him the third cup… chamishi is found in many manuscripts the overall melody of Eliyahu at the [they pour for him] the fourth cup, and halakhic works prior to Rashi Seder is quite different. The song we over which he recites Hallel and recites or outside the zone of his influence, sing is one of praise and recognition, Birchat ha-Shir. including those of R. Hananel, the Rif, “ ,” and the Rambam. To be sure, in the avadim hayenu le-Par’oh be-Mitzrayim As Menachem Katz has shown, we were slaves to Pharaoh in Egypt, and view of the Rishonim this fifth cup is though,40 the Munich manuscript [M S now we are free. We acknowledge the not mandatory as the four are. In the Munich 6], an Ashkenazic manuscript role of God in our lives as we remember Rambam’s formulation,43 from the 12th or 13th century and a the two covenants He forged with us, how we keep fulfilling the covenant of ויש לו למזוג כוס חמישי ולומר עליו הלל Yeminite manuscript [M S Columbia brit milah with our children, how we הגדול והוא מהודו לה' כי טוב עד על נהרות :have a key change [294-295 -celebrate the fulfillment ofBrit ben ha בבל. וכוס זה אינו חובה כמו ארבע כוסות. חמישי גומר עליו הלל הגדול דברי ר' טרפון And one should pour the fifth cup [of Betarim at the Seder. We demonstrate ויש אומרים ה' רועי לא אחסר. [They pour for him] the fifth cup over wine] and recite over it Hallel ha-Gadol that we are educating our children in which is from “Hodu laHashem ki tov44” a way that continues to transmit the which he recites Hallel ha-Gadol 45 according to R. Tarfon. There are until “al naharot Bavel .” And this importance of our relationship with those that say, [he recites] “God is my [fifth] cup is not obligatory like the other God. And as we pour the cup for Shepherd, I shall not want.” four cups [of wine]. Eliyahu, the fifth cup associated with 46 the words “ve-hevati,” “And I will bring,” Thus, according to the Vilna Shas, The Ra’avad also indicates that a fifth 47 we begin reciting the Hallel ha-Gadol and supported by several manuscripts cup corresponding to the phrase “ve- heveiti” ( Ex. 6:7) is a minhag.48 where we further acknowledge the as well, the baraitha is discussing the many ways that God has protected fourth cup as the Mishna did, and adds We wondered earlier what Eliyahu is us over the years. More importantly, 41 that in addition to reciting Hallel over doing at the Seder. The Sages noticed we show that while zealous action is the fourth cup, one also recites Psalm a series of parallels between the appropriate at times, it is the ongoing 136 [or 135-136 or Psalm 28]. careers of Moshe and Eliyahu (e.g., education of our children that will The alternative manuscript versions, Pesikta Rabati 4). Both were from ultimately turn the “leil shimurim” into shevet Levi (assuming Eliyahu was a though, have no “vav” in v’omer and the harbinger of redemption. Mah lekha Cohen); both were referred to as “ the phrase reads “chamishi” [the ish poh Eliyahu? “What doest thou here, fifth cup], which R. Tarfon insists Elokim”; Moshe escaped from the Eliyahu?” Are you here to perform your on. Rashi, Rashbam and Tosafot on wrath of Pharaoh and Eliyahu from other job? Have you come to announce the — יום ה' הגדול והנורא 118a all were aware of the manuscript Izevel; both fasted for forty days; the arrival of reading but they reject it. Moshe gathered the Jews at Har Sinai great and awesome day of God? and Eliyahu at Har Carmel; and so on. We even find Eliyahu standing ה"ג ת"ר רביעי גומר עליו את ההלל ואומר Endnotes on Horev (Har Sinai). Moshe was עליו הלל הגדול. [There are versions that read otherwise,] God’s agent for the redemption from 1 At the end of 1Kings 19. but this is how we learn: the rabbis Egypt; Eliyahu is the harbinger of the 2 See Malbim on 1Kings 19:9 who says God

36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 is reminding Eliyahu that the place of a navi instead at “Ha lachma anya” is posed by 33 1400-1430. is with his nation, advocating on their behalf, many, including the Chatam Sofer [Derashot 34 Turkey, 1603-1673. Many commentators not meditating in solitude in the desert. Volume 2, p. 274] and the Beit HaLevi, R. have suggested the following connection Y.D. Soloveitchik of Brisk in his Chumash 3 R. David Kimchi, 12th-century French between the fifth cup and the Eliyahu cup: commentary, Parashat Bo, s.v. ‘Leil Shimurim.’ commentator, on 1Kings 19:10. since there is an uncertainty as to whether The Beit HaLevi connects the opening of one should drink the fifth cup, the question is 4 Reference to Shemot 24:7, na’aseh the door to the idea that the evening is a “Leil on hold until Eliyahu arrives. There is an old v’nishmah, we will do and we will listen. Shimurim,” one in which the Jewish people are tradition that Eliyahu will resolve halakhic being protected. The protection is needed at this 5 Chazal view Eliyahu as going overboard, uncertainties. point as the fourth cup is being poured since the even though his zealousness was on behalf of Talmud warns against “zuggot,” an even number 35 TJ Pesachim 10:1. God. Versions of the midrash are found in the of cups of wine [TB Pesachim 109b]. אפילו עני שבישראל... Mishna, Pesachim 10, 1 following:Pesikta Rabbati 29, Yalkut Shimoni, 36 לא יפחתו לו מארבעה כוסות של יין, ואפילו מן .Yirmiyahu 36, Avot de-Rabbi Natan, version 2, 17 TB Taanit 20b The Mishna notes that the gabbais .התמחוי no. 47, Mekhilta de-Rabbi Yishmael, Masekhta 18 Gaon of Pumpedita 860-869. de-Pischa no. 1. who distribute food to the poor should also לא יפתחו לו An extended quote found in Sefer provide at least four cups 19 6 Alluding to the slaying of Zimri and Kazbi Abudraham [Jerusalem, 1963, p. 221]. implying that one may not drink more. by Pinchas, the son of Eleazar, the son of Aharon, for which Pinchas received a “brit 20 R. Yitzchak ben Moshe of Vienna, 13th 37 Pesachim 118a. shalom.” The midrash asserts that Pinchas and century, in the Pesach section 234. 38 Tehillim 23:1 Eliyahu were one and the same. 21 The plural nights might be a reference to 39 Mishna Pesachim 10:7. 7 TheChatam Sofer (Responsa Vol 6, number the first night only, but year after year. 98), points to the sugya in Eruvin 43a-b, which 40 See his online summary at thegemara. 22 12th-century Lunel. concludes that there is no resolution to the com/fivecupsofwineattheseder/. question of whether the laws of techumin 23 As Professor Abramson has pointed out 41 See Haggadah of the Sages by Shmuel and (limits on travelling on Shabbat and Yom Tov) [Rav Nissim Gaon Five Books, Jerusalem Zev Safrai, p. 177 footnote 9. There they note apply to those travelling at least 10 handbreaths 1965], it is not unusual for rabbis in Europe that ligmor is equivalen to likro. The change in or more above the ground (Yad, Hilkhot to quote from the Hebrew portions of Rav language from ligmor to likro is based on the Shabbat 27:3) — the Gemara assumes that Nissim’s work. Something odd happened to premise that likro is to read part of Hallel and Eliyahu now gets around in a more expeditious the text here because Megilat Setarim does not ligmor means to read all of Hallel. Rabbenu manner than mere walking. Since the laws contain most of the language that the Manhig Tam in Sefer HaYashar 537, p. 319 believes of techumin might apply, it seems clear that quotes. The original text, incidentally, uses the that the two terms are synonymous. See also Eliyahu cannot attend Shabbat and Yom term “closed” rather than “locked.” Sefer Raviyah, 3, p. 647. Tov brissim in more than one location since 24 Rav Moshe Isserles on Shulchan Aruch, he is precluded from travelling beyond the 42 See also R. Menachem Kasher, “Kos Orach Chayim 480. techum! How then can we assume that Eliyahu Hamishi” [New York 1950] who reviews the attends every bris? Chatam Sofer suggests a 25 Shemot Rabbah 18. evidence from the manuscripts. distinction between Eliyahu’s earthly body and 26 Pesachim 109b. 43 Rambam, Rabbi Moshe ben Maimon, his soul. Some recent commentators prefer the Mishneh Torah, early 13th century, Hilchot approach of R. Eleazar of Worms in his Sodei 27 Malachi 3:23: Behold I am sending you Chametz u’Matzah 8:10. Razia that Eliyahu has a team of agents who Eliyahu the Prophet. appear at brissim when he is unable to travel. 44 Tehillim 136. טל גויטיין, מזיגת כוס לאליהו הנביא: תיאור לא 28 .Tehillim 137 45 מוכר של המנהג מהמאה החמש עשרה בהגדות ארנה .Shemot 12:48 8 Goitein’s article is part of .מיכאל, עמוד 83 9 Yehoshua 5:2-8. 46 Temim Deim no. 30. publication of the Department of Folklore at 10 Yehoshua 5:10-11. the Hebrew University. 47 Corresponding to the fifth phrase about redemption in Shemot 6:8 “and He will bring 11 Yechekzel 16:6. 29 Which can be viewed online at https://bit. you.” ly/2FyQKih. 12 Mechilta de- Rabbi Yishmael, Parashat Bo, 48 The Ra’avad also notes that the rule against Parasha 5. 30 1470 from Southern Germany. drinking any wine after the four cups is not 13 As per His promise to Avraham in Brit ben 31 i.e. the earlier portion of the Seder. a halakhic ruling, lo me-ikar halakha, but a ha-Betarim. minhag. David Henshke finds the evidence 32 Died c. 1470. Rav Bingen was a student of compelling that R. Tarfon did indeed argue 14 Bereishit 15. the Maharil. R. Zelikman was called “Sar ha- for a fifth cup. He argues, though, that it Torah” by his contemporary, the author of the 15 Bereishit 17. was this recitation of Hallel Hagadol that Terumat Ha-Deshen, and among his students necessitates the fifth cup. 16 The question of why the door is not opened was the Maharam Mintz.

37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 The End of the Rabbi Zvi Romm Instructor of Talmud, IBC Program, Yeshiva University Pesach Seder Rabbi, The Bialystoker Synagogue, New York, NY Administrator, Manhattan Beth Din for Conversions

LOOKING PAST THE EVERYDAY: UNDERSTANDING CHAD GADYA

redemption of the Jewish people ישראל בערי פולין ואשכנז ואביזרייהו ואשר abbi Chaim Yosef David Vilna Gaon), or the procedure for) לפנים בישראל גדולי עולם קדישי עליונין ודור ”Azulai, known as the “Chida bringing the Pesach sacrifice (Chasam דור וחכמיו ... ולא עוד אלא יש לענשו קנס Chaim Sha’al 1:28), records) Sofer), or a description of the trials לעניים לפי ערכו ולהודיעו גדול עונו וישוב אל Ra fascinating story of a Sephardic the soul faces when it descends into א’ וירחמהו ... וכבר נודע תוקף גדולת פיוטי Jew who openly mocked Ashkenazic .(this world (Ya’avetz אשכנז המיוסדים על החכמה האמיתית. Jews for singing Chad Gadya on the Seder night. How foolish, he declared, It is obvious that this man is a sinful I believe we can appreciate the to end off the sublime night of the scoffer to mock the practice of tens meaning of Chad Gadya — on the Seder with a song about a goat! [At of thousands of Jews in and simplest of levels — by noting a the time, apparently, Sephardic Jews Germany for many generations … He significant shift that takes place toward did not sing Chad Gadya, whose should be fined appropriately to give the end of the main body of the Seder origins lie in the medieval German money to the poor so that he appreciates itself, before we begin reciting the school of Rabbi Elazar of Worms, the extent of his sin and repents … It is poems which follow it. the Ba’al HaRokei’ach. Today the well-known that the Ashkenazic poems song has been widely adopted in the are based on Kabbalistic wisdom. Sephardic world as well.] The local The End of the Seder Clearly, the Chida was not ready to Rav was furious at the man’s statement dismiss Chad Gadya as a meaningless The Mishna Pesachim( 117b) rules that and excommunicated him. The man song about a goat. What is less clear after Hallel, we reciteBirkas HaShir — protested that excommunication was is the song’s actual significance. the Blessing of Song — over the fourth an undeserved overreaction. The The Chida implies that it may be cup of wine. The Gemara records a question was presented to the Chida. Kabbalistic. Others have suggested debate as to whether Birkas HaShir The Chida responded: that the song is a metaphor — either refers to the paragraph “Yehalelucha,” for the successive exiles and ultimate customarily recited at the end of כל כי האי מילתא פשוטה לפניה כי אנוש זה זד יהיר לץ המתלוצץ על מה שנהגו רבבות אלפי

38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 שאין לאדם חלק בתורת משה רבינו, עד Hallel, or to “Nishmas Kol Chai,” which Talmud (ibid.) speaks of rainfall as שנאמין בכל דברינו ומקרינו שכלם נסים, אין typically is the concluding bracha of being even greater than the miracle of בהם טבע ומנהגו של עולם. Pesukei D’Zimra on Shabbos and Yom the resurrection of the dead, rainfall Tov. The Gemara also adds that we is a natural phenomenon, not a By acknowledging the famous, open recite Hallel HaGadol at the end of the supernatural one. Linking Nishmas miracles, one comes to acknowledge the Seder. There are different opinions to such a phenomenon implies hidden miracles, [the recognition of] as to what that means — perhaps that Nishmas itself is a blessing of which is the foundation of the entire Tehillim 136, perhaps Tehillim 23, acknowledgement of G-d’s role in Torah. For one does not have a portion perhaps all the chapters of Tehillim the miracles of nature, not those that in the Torah of Moshe Rabbenu until he that begin “Shir HaMa’alos” through transcend nature. believes that everything that befalls us is Tehillim 136. Our accepted practice The text ofNishmas itself supports this ultimately a miracle, not merely “nature” is to recite Tehillim 136 as Hallel idea. While there is a brief reference or “the normal course of events.” , as well as both HaGadol Yehalelucha to the Exodus from Egypt, the vast and Nishmas; the exact order of Reflecting the Themes of the majority of Nishmas thanks G-d for when to say these paragraphs and Seder’s Conclusion providing for us in times of hunger how to conclude them varies based and drought, saving us from pestilence on custom. [See and In light of this understanding of the Tur Shulchan and the sword, and enabling the poor , 480 and the spiritual journey we are meant to Aruch Orach Chaim man to be delivered from oppression. commentaries there.] follow on the night of the Seder — None of these events are necessarily opening our eyes to be able to see Why are these paragraphs added supernatural. The theme ofNishmas , G-d in the world, beyond the facade at the end of the Seder? It is easier like that of Hallel HaGadol, seems to described as the “normal course of to understand the addition of be focused on G-d’s role in facilitating events” — we can better appreciate the Yehalelucha, since that paragraph miracles covertly through the natural truly sublime message of Chad Gadya. typically is recited at the conclusion events of everyday life. of Hallel, but why add The goat, cat, and dog of Chad Gadya Hallel HaGadol In light of the above, it seems that the and Nishmas? are exactly what they appear to be: last portion of the Seder enables us to A goat, cat, and dog, representing The Gemara Pesachim( 118a) explains progress from recognizing the Hand nothing more than the common and that the reason Hallel HaGadol (“the of G-d in the miraculous events of the mundane experiences of this world. great Hallel”) is so called is because Exodus — a notion that has been the Goats are eaten by cats, oxen are it describes how G-d distributes focus throughout the Seder night — to slaughtered by butchers, and nothing sustenance to every creature. As the seeing G-d’s Hand in the miracles of about any of this seems extraordinary. Rashbam comments, this is indeed everyday life. We are meant to walk It is only at the very end of Chad a great thing! Apparently, the theme away from the Seder with our eyes Gadya that G-d Himself suddenly of Hallel HaGadol is the notion that opened to the presence of G-d in the appears on the scene. The message G-d provides for our needs on a daily world around us. An evening that begins is that G-d is really behind all the basis. Indeed, that chapter can be with the commemoration of a specific seemingly mundane events in Chad understood as conveying that, while historical event ends with a heightened Gadya. We need to merely scratch the G-d is mighty and has historically sense of religious awareness that should surface of the world of goats, cats, and performed many acts of kindness impact on our every waking moment. dogs to discover G-d Himself. for the Jewish people, the ultimate Although he is not addressing the expression of G-d’s kindness is His It is no wonder, then, that the Chida structure of the Seder per se, a very daily sustaining of all flesh. insisted that this poem be treated with similar point is made by Ramban respect. Chad Gadya reflects the very A similar theme is associated with (Shemos 13:16), in discussing the idea that Chazal sought to convey the bracha of Nishmas. The Gemara central role the remembering the through Hallel HaGadol and Nishmas. (Ta’anis 6b) identifiesNishmas as Exodus plays in so many of our mitzvos: In a sense, it captures the goal of the .Seder itself ומן הנסים הגדולים המפורסמים אדם מודה the blessing recited when rain falls בנסים הנסתרים, שהם יסוד התורה כלה. after a period of drought. While the

39 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 Torat Eretz Yisrael: Celebrating Religious Essays from the members of the Zionists Personalities YU Torah Mitzion Kollel of Chicago and their Torah and YU Torah Mitzion Beit Midrash Thoughts Zichron Dov of Toronto

RAV AVRAHAM SHAPIRA ZT”L: TORAH AND ERETZ YISRAEL BY RABBI REUVEN BRAND Rosh Kollel, YU Torah Mitzion Kollel of Chicago Rav Avraham Elkana Kahana Shapira shiurim in Yeshivat Mercaz Harav for being in the radiant glow of Rav zt”l, or simply Reb Avrum as he was over fifty years, serving as a posek and Shapira zt”l on many occasions, from known to his countless rabbinic and dayan for over thirty years, publishing davening and “duchening” with him lay disciples, was a central figure in innumerable articles and sefarim and in the Yeshiva in Jerusalem’s Kiryat the 20th-century Torah community. leading Israel as Ashkenazi Chief Moshe neighborhood to experiencing Although diminutive in size he was Rabbi from 1983–1993. his shiurim on Achronim on Motzei a towering Torah giant, delivering I had the remarkable privilege of Shabbat in his modest nearby

40 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 apartment. These moments gave an Rav Shapira’s emphasis on Torah American teenager the chance to learning was not limited to the appreciate a tiny glimpse of legendary confines of the Beit Midrash. In an greatness. interview while serving as Chief Born in 1913, Rav Shapira was a Rabbi, he noted that the main goal brilliant “Yerushalmi” talmid chacham of the religious community in Israel should be to expand Torah education who studied under and corresponded 2 with the gedolim of his generation, to all Jews in Israel. including Rav Yechezkel Sarna, Rav Rav Shapira emphasized that there , the Brisker Rav, is “no Torah like Torat Eretz Yisrael,” Rav Avraham Shapira zt”l the Chazon Ish, Rav Yaakov Moshe and he combined his passion for 1914–2007 Charlap and Rav Tzvi Pesach Frank. Torah with a passion for Eretz Yisrael. On a personal level, he was a warm, He was a colleague and successor of Shapira stood firm, maintaining this approachable person with an ebullient Rav Zvi Yehuda Kook zt”l at Mercaz position, which emanated from a sense of humor. He was a beloved Harav and shared Rav Zvi Yehuda’s longstanding view that rabbanim rebbe to generations of talmidim and religious insistence on settling all should be involved in public policy mentor to the entire Religious Zionist of Eretz Yisrael. On one occasion, a decisions regarding the . community. group of Mercaz Harav students were In an interview shortly after the Six- detained by police at a rally in support Although Rav Shapira served Day War, he invoked the Mishna in of new settlements in Yehuda and alongside Rav Mordechai Eliyahu zt”l Sanhedrin that a Jewish king may not Shomron. Rav Shapira arrived at the as Israel’s Ashkenazi Chief Rabbi for wage a milchemet reshut — voluntary prison soon after with a large Gemara ten years and was extremely active war — as an example of the role and quipped, “ to waste time. Is in communal affairs, his primary life chaval Torah sages should have in military it not possible in the State of Israel to 5 mission was his role as a rosh yeshiva. decisions. give a shiur in a prison?”3 His chief concern was learning and Even after his passing in 2007, Rav teaching Torah. On Shavuot morning One of Rav Shapira’s most notable Shapira’s Torah leadership continued at the Kotel he would recite the rulings on Eretz Yisrael was regarding to inspire the growth of the Religious bracha of Ahava Rabba slowly and the removal of Jews from Gush Katif. Zionist Torah community and the with intense focus and tears, asking In a public letter he declared that it 1 expanding Jewish settlement of Eretz Hashem to open his heart in learning. is forbidden to transfer land in Eretz Yisrael. Yisrael to non-Jews based on the Ameilut BaTorah — the rigorous effort prohibition of Lo techanem and the invested in Torah learning — is the Endnotes focus of one essay in his three-volume mitzvah of yishuv Eretz Yisrael. He therefore ruled it is forbidden for work, Minchat Avraham. He cited 1. Related by Rabbi Yehoshua Magnes anyone — civilians and soldiers — to the Gemara (Berachot 6a) that even in a video tribute: https://youtu.be/ ReleHMlBweE. a solitary individual, who sits alone participate in removing Jews from Gush Katif as it violates the Halacha. and is “osek BaTorah” — engaged 2 Interview with Shaul Shif, Hatzofeh, with Torah — merits the company of In a letter dated 2 Menachem Av 5765, September 9, 1990. Hashem’s presence. It is the quality of he invoked the Rambam’s statement: 3 Related by Moshe Krona. The exchange of letters between Rav 4 אין צריך לומר אם גזר המלך לבטל המצוה being immersed in and struggling with Lichtenstein zt”l and Rav Shapira zt”l’s אין שומעין לו. .Torah that adds spiritual elevation This, Reb Avrum zt”l explained, is the It is obvious that if the king decreed to grandson Rabbi Avraham Silvetsky is rationale for the Bach’s observation violate a mitzvah, we don’t listen to him. published in Nitzanei Aretz 18. (Orach Chaim 47:1) that our practice Hilchot Melachim 3:9 5 Hatzofeh, November 10, 1967. is to recite the bracha “ La’asok Bdivrei This position sparked a controversy ,” which focuses us on the goal of Torah and a dissenting letter from Rav effort and toil in Torah learning. Aharon Lichtenstein zt”l.4 Yet Rav

41 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 RAV EITAM HENKIN: AM YISRAEL IN ERETZ YISRAEL RABBI MORDECHAI TORCZYNER Rosh Beit Midrash, YU Torah MiTzion Beit Midrash Zichron Dov of Toronto Rav Eitam Henkin was born in 1984 have elevated the fifteenth of Av past to Rabbi Yehudah Herzl Henkin our other holidays to the level of and Rebbetzin Chana Henkin, Yom Kippur, as a day of unparalleled both important Torah scholars and joy. Rav Henkin, though, explained educators. He learned in Yeshivat Nir that the joy of both Yom Kippur in Kiryat Arba, served as a sergeant and the fifteenth of Av is not really in the IDF, and married Naama, about ritual. It is about unity; these a graphic designer. He received are two “good days for the nation semichah in 2011, and began learning living in Israel.” On these days the in Machon l’Rabbanei Yishuvim and Jewish people were more unified than teaching in Midreshet Nishmat. He any other, and as Rav Henkin wrote, also edited and wrote for a variety “There is no joy greater than the unity of Torah periodicals, even as he of the nation.” completed an M.A. in history and Rav Henkin noted a similar idea Rav Eitam Henkin Hy”d received a fellowship toward writing expressed by the Ritva (Commentary 1984–2015 a doctorate on the Chafetz Chaim. to Bava Batra 121a). The Ritva noted During these years, he and Naama that the Simchat Beit haShoevah produced four children. celebration on Succot might be May the merit of the Henkins, Hy”d, In 2009, Rav Henkin published viewed as happier than Tu b’Av and bring about that which they most valued: the unification of the nation of an article, Tu b’Av — haMecholot Yom Kippur, given the Talmudic Israel in the Land of Israel. vehaChag (Alonei Mamrei 122), about assertion, “One who did not see the the significance of Tu b’Av — the joy of the Water Drawing [on Succot] fifteenth day of Av. In the Talmud, never saw joy in his life!” (Succah 51a) Rabban Shimon ben Gamliel (Taanit However, Ritva explained that the joy 30b-31a) introduces this day by of Simchat Beit haShoevah was among saying, “There were no good days the leaders; Tu b’Av and Yom Kippur for Israel like the 15th of Av and Yom were days of celebration for the rank Kippur.” The Talmud continues to and file. outline positive historical and ritual Rebbetzin Naama Henkin also events related to this day; for example, promoted this message of Jewish this is the day when the women of unity in her graphic design work and Binyamin were permitted to marry in her writing. After Rav Eitam and outside of their tribe, after the civil Naama were murdered in a terrorist war in Givah. (Shoftim 20-21). In ambush on Succot 5776, people another example, this was the day begin circulating a Succah decoration when roadblocks preventing Jews of Naama had designed. It displayed the the northern kingdom of “Yisrael” arba minim, each one associated with from travelling to the Beit haMikdash the trait that made it attractive, and in Jerusalem were removed. But the midrashic statement, “Let these while these certainly were reasons be bound together in one bundle, and for rejoicing, it is difficult to see how each will atone for the other” (Vayikra these relatively minor events could Rabbah 30:12).

42 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 RAV AHARON LICHTENSTEIN: ZIONISM AND KNESSET YISRAEL RABBI BARUCH WEINTRAUB Sgan Rosh Beit Midrash Emeritus, YU Torah MiTzion Beit Midrash Zichron Dov of Toronto

Speaking for myself, I am far from totally he discussed “the nature and root of identifying with the official Zionist the precedence afforded to the poor ideology. I have the privilege of being of Eretz Yisrael, and the relationship regarded in America as a bit odd for between the mitzva of tzedaka itself being a Zionist, and in Eretz Yisrael to Eretz Yisrael.” (“Tzedaka in Eretz as being a little odd (at least within Yisrael and in Chutz La-Aretz” our world) for being suspect as not available at https://www.etzion.org. sufficiently Zionist. il/en/tzedaka-eretz-yisrael-and-chutz- By His Light, Rav Aharon la-aretz); the obligation to appoint Lichtenstein kings and ordained Rabbis in Eretz The view of Mori VeRabi, Rav Aharon Yisrael alone (“Semicha in Eretz Lichtenstein zt”l on Zionism was Yisrael and in Chutz La-Aretz”); the complex, nuanced and rich. As in connection between Eretz Yisrael every other aspect of life, he aspired and the sanctification of months and Rav Aharon Lichtenstein zt”l to see things “steadily and whole,” in years (Kedushat Aviv, p. 221); and the 1933–2015 the words of Matthew Arnold. His restriction of the eglah arufah (broken- Zionism was based on solid halakhic necked calf) to the land’s boundaries foundations, inspired by a firm (ibid, p. 270). something to be idealized and desired; belief in human responsibility and Rav Lichtenstein explained that all nay, he sees it as “alien to the ideal sensitive to the sacral, metaphysical these mitzvot not only relate to the Jewish nation … a political reality and historical uniqueness of the Holy individual Jew but are part of our imposed upon us by our enemies.” Land. In the following lines, I would national commitment to build a just The rationale of the drafting of yeshiva like to briefly introduce one of the society. Only in Eretz Yisrael does students, then, rests upon “the fact key elements that stood as the basis of Knesset Yisrael appear as one unified that military service is often the fullest Rav Lichtenstein’s Zionist thought — body and not as a mere collection of manifestation of a far broader value: Knesset Yisrael, its role and the duty it individuals. Therefore, these mitzvot gemilut hasadim, the empathetic entails. are greatly enhanced, and some are concern for others and action on their only possible, in Eretz Yisrael. behalf.” Here again, Rav Lichtenstein’s In a few of his “technical” halakhic Zionist approach is “impelled by essays, Rav Lichtenstein developed a This strong sense of common both commitment to Torah and common theme; namely, that certain national existence was not limited compassion for our people.” mitzvot, when performed in Eretz to theoretical analysis. Rather, Rav Yisrael, carry a special dimension that Lichtenstein put it at the forefront The choice of a person who, while is lacking outside of the Land; other of his seminal paper — “Zot Torat residing in the United States grappled, mitzvot are rendered completely Hahesder” (The ideology of Hesder). together with his wife, with the option inaccessible when not performed in There he developed what was then of aliyah … who never looked back the land. a novel idea — that Israeli yeshiva in regret or reconsideration, possibly students must integrate army service signifies the bonding power of derishat Rav Lichtenstein proposed that Zion … it is part of what links us, underlying these halakhot was in the IDF into their yeshiva years not because the secular law requires vertically and horizontally, with Knesset an assertion about “the collective Yisrael. standing of the Jewish population in them to do so, but because of their most deep moral and halakhic Varieties of Jewish Experience, Rav Eretz Yisrael, about which the Gemara Lichtenstein writes, ‘These are the ones referred to commitment. Rav Lichtenstein goes out of his way to explain that he does as “kahal”’ (Horiyot 3). In this light, not see the military force per se as

43 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 RAV YAAKOV ARIEL: TORAH AS THE BACKBONE OF THE IDENTITY OF THE STATE OF ISRAEL RABBI ELIHU ABBE Sgan Rosh Beit Midrash, YU Torah MiTzion Beit Midrash Zichron Dov of Toronto What should the legal system look state? To answer this question, Rav like in a Jewish state? To what extent Ariel takes a step back and explains should Torah be infused into the the Torah perspective regarding life as identity of the State of Israel? Rav a member of society. Yaakov Ariel discusses these questions Life as a member of society has a in an article that appears in the first G-dly destiny and a G-dly order. The volume of (pp. 319-328), Techumin human judge derives his value system and that deals primarily with the and his judicial logic and authority prohibition of adjudicating a case in from the Creator of the world, the front of a secular court. While most of One who fashioned man in His image the article discusses the technical and for the sake of living a life of justice halachic aspects of the prohibition, and truth. The significance of living Rav Ariel devotes a considerable Rav Yaakov Ariel properly as a member of society amount of space to emphasizing how 1937–Present according to the laws of the Torah can essential it is that society function be seen in numerous sources. Rabbi based on the principles of the Torah. Akiva says, “And you shall love your must grant rabbinic courts the same Rav Ariel writes (pg. 319): friend as you love yourself — this is a authority as it grants the secular courts. great principle of Torah.” And Hillel Second, “Anyone who values the honor It befits the State of Israel, as the State said to the convert, “Do not do to of G-d, of the Torah, and of the Jewish of the Jewish People, to be governed your friend what you would not want People, must turn to a rabbinic court, by Torah law. Just as we would never done to you, this is the entire Torah whenever possible, to address any consider the possibility of a Jewish and the rest is its commentary, go and monetary matter that may arise.” State without the learn.” And immediately after the Ten Rav Ariel concludes his article with as its official language, or without the Commandments the Torah begins the prophecy of Yeshayahu: Jewish Calendar with its Shabbasos and with the mitzvos of monetary law to וְ אָ ִ ׁשיבָ ה ׁשֹפְטַ יְִך ֹנָהכְבָרִ אוְ ׁשיֹעֲצַ יְִך כְ בַ ּתְחִ לָ ה holidays … so too it is impossible to have emphasize that they were also given יאַחֲרֵ ןכֵ איִקָרֵ לְָך עִיר הַצֶדֶק קִרְ יָה נֶאֱמָ נָה. a Jewish state without Torah law … Out at Har Sinai … It is G-dly justice that of love of the State, the ambition of a I will restore your magistrates as of determines, in great wisdom, what is good Jew must be to return Torah law to old, and your counselors as of yore. an individual’s rights or obligations. its honorable stature in the State of Israel After that you shall be called “City of Why is a Torah judicial system so Rav Ariel puts forward two practical Righteousness, Faithful City.” essential to the fabric of the Jewish suggestions. First, he argues, the law Yeshayahu 1:26

NECHAMA LEIBOWITZ: NOTHING HOLY IN THE WORLD RABBI AARON KRAFT Rosh Chabura, YU Torah Mitzion Kollel of Chicago Nechama Leibowitz, one of the there is nothing holy in the world.1 is it not a sacred land? What about greatest 20th-century teachers whose While her warmth and intellect was the Beit Hamikdash — was it not insights into the Tanach and distinct certainly accompanied by a dramatic a sanctified space? How can we teaching methodology shaped flair, denying the existence of sanctity understand her statement especially in thousands of students, would often tests the boundaries of mainstream the context of Yom Ha’atzmaut, when say, “Ein shum davar kadosh ba’olam,” Jewish belief. What about Israel — we celebrate the development of the

44 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 State and our return to what we call a complete social order, a judiciary, The Holy Land? national, economic and political life.5 Examining Nechama’s (she insisted She describes the ideal of life in Israel that she be called by her first name) as holistic, but necessitating human writings on the mitzvah to settle Eretz input and development. Our unique Yisrael and on Moshe’s decision to relationship to the Land is not a smash the luchot can perhaps shed function of the Land per se, but our light on the concept of kedusha and inhabiting it to fulfill our religious how it is manifest in the Land of Israel. mission. Perhaps this, for Nechama, explains why the Land is indeed sacred. Nechama emphasizes that many nations inhabit a homeland. “What Nechama believed in the principle is the difference between Israel’s established by the Meshech Chochma, Nechama Leibowitz zt”l relationship to its homeland and that who writes that nothing in the world 1905–1997 of other nations to theirs?” she asks.2 is inherently kadosh. No holiness For the Jews, she explains, it is not just simply resides in an object — not the through human effort. Israel is sacred a matter of history; our relationship to Holy Land, not Jerusalem, etc. — because we are fulfilling our mandate our land involves “a moral obligation, other than that invested in it by Israel’s to live in the land, develop the land and the responsibility to observe a observance of the Torah in accordance carry out our sacred mission there. particular way of life in that land.”3 with the will of the Creator.6 This is how he explains Moshe’s ability to She bases this on the Ramban’s Endnotes smash the luchot — their sanctity citation of our sages who taught that was not inherent, but a function of 1 Chayuta Deutch, Sippur Chayeha shel residing in Israel is equal in weight to the Jews abiding by the laws found Nechama Leibowitz, pp. 243-246. (My thanks the performance of all the mitzvot in to Rabbi Michael Myers, close student of therein. Therefore, when the Jews the Torah.4 Nechama illuminates this Nechama Leibowitz, for sharing this book and sinned with the Golden Calf, the comment in a beautiful passage: his general insights with me.) sanctity of the luchot dissipated and 2 Leibowitz, Studies in Bamidbar pg. 401. …the Torah cannot be observed in they could be broken. its entirety except in a society wholly 3 Leibowitz, ibid. (emphasis added). When Nechama said that nothing is governed by its precepts … Admittedly, 4 Ramban’s strictures to Rambam’s Sefer kadosh, she meant, nothing is naturally there are personal religious obligations Hamitzvot. holy. Of course kedusha exists in the that can be observed anywhere, even by 5 Leibowitz, ibid. pg. 399-400. world and reaches its peak in the Land a Jewish Robinson Crusoe on his desert of Israel. But that holiness was created 6 Leibowitz, Studies in Shemot, pg. 612-614. isle, but the Torah, as a whole, implies

RAV MOSHE TZVI NERIYAH: THE LEGACY OF RABBI AKIVA EZER DIENA Avreich, YU Torah MiTzion Beit Midrash Zichron Dov of Toronto

The Talmud Yevamot( 62b) relates the students of Rabbi Akiva act in that Rabbi Akiva had 12,000 pairs of this fashion? Was it not Rabbi Akiva students, and all of them died between himself who noted that the Torah’s the holidays of Pesach and Shavuot commandment to “love thy neighbor because they did not act respectfully as thyself” is a central tenet of the with one another. Torah? (Sifra to Vayikra 19:18, cited Rav Moshe Tzvi Neriyah, a student of by Rashi ad loc.) Additionally, Rav Rav Moshe Tzvi Neriyah zt”l Rav Avraham Yitzchak Kook’s, asks Neriyah notes the comment of the 1913–1995 a well-known question: how could Talmud (Pesachim 22b), that Rabbi

45 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 Akiva was the one who expounded The Rabbis taught: One should not show they did not act respectfully with one the word “et” in the verse “et Hashem honor [to greater people by according another — they were in a circumstance Elokecha tira” — you shall be in awe them precedence] on paths, on bridges, where such behavior was impossible, of the Lord your G-d — to include or when their hands are dirty [and they fighting a war to defend their beloved Torah scholars, emphasizing the need to be washed]. homeland. special respect they deserve. Is it really Rav Neriyah argues that surely the Known for his involvement in possible that students who had been students of Rabbi Akiva behaved establishing Bnei Akiva, as well as hearing such messages could act so honorably with each other in their in founding many high schools and disrespectfully to each other, so much daily lives. But when it came to the Yeshivot Hesder that combined love so that they all deserved death!? “paths” and “bridges” that they were of the Land of Israel with Torah Rav Neriyah answers by citing fighting on, there was no reason to give education, Rav Neriyah truly carried sources in the Talmud, Ge’onim, friends, or even elders, a preference the message of Rabbi Akiva and the and Rishonim1 that indicate that — in fact, it was prohibited to do passion of his students with him. Torah the students of Rabbi Akiva were so. As partisans fighting in forests to study, the love of Am Yisrael, and the actually guerilla fighters as part of defend Eretz Yisrael, there was a need love of Eretz Yisrael were all dear to Shimon Bar Kochva’s revolt against to do the best possible job, no matter Rabbi Akiva, his students, and Rav the Romans. Rav Neriyah also suggests who was fighting next to you, and Neriyah. May we merit to continue that Talmudic self-censorship led to the how much greater in Torah they may their legacies for many years to come. omission of more direct mentions of have been. The Torah itself deemed it these circumstances. necessary to temporarily place Rabbi Endnotes Akiva’s teachings aside so they could be He further cites Berachot 46b-47a: successful in battle for this important 1 See, for example, Yerushalmi, Ta’anit 4:5, goal. This is what the Talmud was Bavli, Sanhedrin 93b, Berachot 48b, 60b, Iggeret תנו רבנן אין מכבדין לא בדרכים ולא בגשרים trying to hint to us by telling us that Rav Sherira Gaon 1:1, Rambam, Melachim ולא בידים מזוהמות. 11:3, Ta’anit 5:3.

RAV SHLOMO GOREN: ESTABLISHING THE JEWISH ARMY RABBI ARI ZUCKER Avrech, YU Torah Mitzion Kollel of Chicago Shlomo HaMelech wrote the our Torah to navigate this new section popular aphorism “Ein chodosh of Jewish life. tachat hashomesh — there is nothing Originally Shlomo Goronczik new under the sun” (Kohelet 1:9). from Zambrów, Poland, his family Generations later, as the Jewish immigrated to British Palestine in people returned to the same land, we 1925 and were among those who had another Shlomo to show us the started Kfar Chassidim, a religious truth in that statement. As the Israel village outside of Haifa. At only 12 Defense Forces developed, there years old, Shlomo Goren was the seemed to be no guidance for those youngest student to enter the Chevron committed to Torah and halacha. Yeshiva, where his genius was clear for Rav Shlomo Goren zt”l What do training exercises look like all to see. After receiving semicha at 1917–1994 on Shabbat? How do traditional army age 17, he published his first of many tactics interact with Torah ethics? Rav books, initially on the obscure Temple and perhaps most notably, laws and Shlomo Goren, with his tremendous sacrifices. Rav Goren’s works include intellect, was known as an innovator,1 responsa on military procedure and halachic discussions on Orach Chaim but from his perspective, he merely service and more. and Yoreh De’ah, divrei Torah on the applied the values and principles of holidays, weekly parsha, philosophy, Rav Goren insisted that Israel’s

46 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 military be founded on Torah values. Due in part to his efforts, the IDF does not discriminate between soldiers, whether religious or secular, traditional or progressive, political or indifferent. All military divisions are open for all, and are not separated based on personal affiliations, but on commitment and ability. In his responsa Meishiv Milchama Vol. 1 (p. 5), Rav Goren outlines the foundations for halachic decisions in the army. In the Talmud Yerushalmi, emphasis on adam? With this in mind, with army code, he demanded an Nedarim 9:5 (and Torat Kohanim Rav Goren insists that a Jewish army explanation. The base commander, 2:4) Rabbi Akiva and Ben Azzai must take all people into account, and Ariel Sharon, explained that not a disagree on the klal gadol ba’Torah place the utmost value on any single single paratrooper kept kosher, so why — the overarching rule of the Torah. life, regardless if that life is Jewish, go through the effort of maintaining According to Rabbi Akiva, it is “Love non-Jewish, Israeli or not. Perhaps a kosher kitchen? If even one soldier your fellow as yourself” (Vayikra this emphasis was most clearly seen in kept kosher, of course the kitchen 19:18), and according to Ben Azzai, his stance that even non-Jewish IDF would comply. So Rav Goren at age 36, it is “This is the narrative of the soldiers deserved a military burial. twice the age of most soldiers, signed generations of mankind” (Bereishit Just as Rabbi Goren emphasized this up to train as a paratrooper, jumping 5:1). Rav Goren explains that their out of planes and all. statements are not in opposition as value of an individual in the IDF, he also lived the axiom. In 1953, there much as pinpointing the differing Endnotes levels of our world perspective. Do were no paratroopers who felt strongly about keeping kosher. When Rav we concern ourselves with only those 1 Goren visited a base and found that Arye Edrei, “Divine Spirit and Physical like us, the rei’acha (fellows) of Rabbi Power: Rabbi Shlomo Goren and the Military Akiva, or do we look at all of mankind the kitchen was not in accordance with Ethic of the IDF,” Theoretical Inquiries in Law with care and concern, like Ben Azzai’s halacha, and thereby not in accordance (2006).

RAV AVRAHAM YITZCHAK KOOK: THE NATION AND THE INDIVIDUAL RABBI MICHAEL FRIEDMAN Avrech, YU Torah Mitzion Kollel of Chicago When we examine different sections of writings are intricately detailed, closely Rav Avraham Yitzchak Kook’s plethora analyzing both Jewish law and Israeli of writings, we may sense an apparent life. Delving further into the thought of contradiction. On the one hand, he Rav Kook, we see that these two styles is a thinker who seems to prefer the are in fact one in his eyes, two aspects forest to the trees, writing in broad, that speak particularly to his views of often abstract terms about the spiritual the Land of Israel, a place where the and philosophical aspects of Jewish Jewish people can be at home both as belief. This character is perhaps what individuals and as a nation. Rav Avraham Yitzchak Rav Kook is most well known for. Kook zt”l Rav Kook lived and led in the On the other hand, many areas of his 1865–1935 British Mandate of Palestine at a

47 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 time when nationalism was taking ideas” of Torah, he clearly recognized subjects such as emunah (faith) and hold across the world. While he the indispensability of each detail. the Jewish spiritual belief system never merited to see the formation This observation is not just in the — the forests of Torah thought. of the State of Israel, he saw this as a sense of a mosaic, where every stone However, a glance at his letters revolutionary moment fundamentally is necessary to make the entirety of indicates countless specific issues to related to the beginnings of the the work of art; he saw every portion which he gave his nuanced insight. ultimate redemption. Similarly, he of Torah, every Jewish person, as This was all in addition to his personal envisioned the Jewish people leaving expressing a component of the whole scholarship, which ranged from deep their individual communities and within its personal sphere.3 Rav Kook philosophical treatises to poetry, and regrouping as the Jewish nation, a self- describes how the minute details of even a super-commentary to the Vilna governing body that could think, live halacha both manifest and reflect Gaon’s nuanced glosses to Choshen and perform Torah, unhindered at last the most esoteric and lofty ideas in Mishpat (Be’er Eliyahu). He was a after millennia of exile.1 This entity is a Torah as a whole. He illustrates the master of Judaism in every facet. body much greater than the sum of its precision of every Jewish soul being When we look at Israeli society parts, and could only occur in the land born at the exact moment needed for today, we see the fulfillment of Rav of Israel, both from a pragmatic sense his or her role in the world, as well as Kook’s dreams: a place where both and, even more so, a metaphysical the world waiting for them to develop the Jewish nation as a whole, and sense. The Jewish people, Rav Kook their spiritual stature.4 Every fine every individual within it, can be fully writes, cannot think, act or serve point, every person is a world unto realized, can be fully at home. Hashem like a nation without a itself, yet is also infinitely important to connection to our homeland.2 He the completion of the Jewish nation, saw the establishment of such in the Jewish state, and Jewish mind. Endnotes broadest terms, one that allows the When we examine Rav Kook’s 1 Orot HaTeshuva 4; Orot, Eretz Yisrael 1. spiritual treasure of Torah to once leadership, this multifaceted approach again be manifest. 2 Orot, Eretz Yisrael 4-6. becomes clear. His decisions were While Rav Kook placed tremendous for the sake of the entire early Israeli 3 Orot HaTorah 4:4. value in the Jewish nation and the “big society, and he stressed study of 4 Olat Ra’aya on Yom Kippur “Elokai ad shelo notzarti.”

RAV TZVI YEHUDA KOOK: WAITING FOR REDEMPTION RABBI DANIEL KANTER Avrech, YU Torah Mitzion Kollel of Chicago The State of Israel that HaRav Tzvi to this. Yet there were those who had Yehuda Hakohen Kook zt”l lived in, difficulty reconciling the seeming much like the State of Israel today, was incongruence between the impending a complex, multifaceted tapestry of Messiah and the disparate levels of different Jewish ideologies and levels religious observance that were evident of religious observance (and non- in Israel at that time. observance). Especially after the Six- The confluence of these two concepts Day War, but even after the Israeli War were a topic that Rav Tzvi Yehuda of Independence, there were many spoke about often and loudly. In a who saw the coming of the Messiah as sicha given at the height of the Six-Day imminent. In their eyes, the massive War, he described the then-current ingathering of exiles from around the reality as not inhibiting the coming world, the reestablishment of a Jewish Rav Tzvi Yehuda Kook zt”l of the Messiah, but possibly even State, and the miraculous events of 1891–1982 enhancing it.1 The Gemara explains the aforementioned wars, all attested

48 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 that the materials used for the not sanctified until completion, yet his entire life and is lived on in many building of the Beis Hamikdash would everyone knew of their immense of his students today.4 Indeed, today only become sanctified after they importance and significance. So too in the tapestry of Jewish life in Israel, as were put into place.2 The reason given regard to building the Land of Israel; well as the Diaspora, is no less diverse is that the Torah, and by extension there may not be a monolithic sort and chaotic today than it was in 1967. the Beis Hamikdash, was given not of religious observance. However, Yet if we take the lessons of Rav Tzvi to ministering angels, but to man. the ultimate “consecration,” that of Yehuda and his students to heart and Since, unlike angels, there is a limit the final redemption, is intended to realize that there is a larger plan in play to man’s endurance, the builders will be accomplished by every segment for the Nation of Israel as well as for inevitably lean on the bricks, or sit of the Nation of Israel, regardless the Land of Israel, then we may soon in their shade to rest from the sun. of ideology and level of religious merit seeing the coming of the final This innocuous action, if done on an observance. In ways that cannot be redemption in our own lifetimes. already consecrated Beis Hamikdash, fully comprehended, every element would result in a grievous offense to of the nation of Israel is integral to the Endnotes the glory of the Beis Hamikdash, as furthering of the ultimate redemption well as transgressing the prohibition and the coming of the Messiah. 1 Sichot HaRav Tzvi Yehuda, 28th of Iyar, 5727 of , of receiving benefit from (June 7th, 1967). me’ilah The concept that every element of the already consecrated items.3 2 Gemara Me’ilah 14a-14b. modern State of Israel was in some Rav Tzvi Yehuda explained that our way connected to the furthering of the 3 Rambam, Hilchos Meilah 8:4. redemption develops in the same redemption was a primary ideological 4 Sampson, David. “Torat Eretz Yisroel: The manner. The stones used in the belief in the mind of Rav Tzvi Yehuda. teachings of HaRav Tzvi Yehuda HaCohen building of the Beis Hamikdash were It was a concept that he championed Kook.” Page 347.

RAV SHAUL YISRAELI: THE IMPERATIVE TO LIVE IN ERETZ YISRAEL RABBI ALEX HECHT Avreich, YU Torah MiTzion Beit Midrash Zichron Dov of Toronto R. Shaul Yisraeli was one of the most R. Yisraeli agrees that living among prominent rabbis in the Dati Leumi people who are positive influences is community in Israel. He served as extremely important and desirable. the rabbi of Moshav Kfar Haroeh, However, it is only the determining as a member of the Chief Rabbinate factor when considering options Council, as Rosh Yeshiva in Mercaz within Eretz Yisrael or within Chutz HaRav, and as president of the Eretz la’Aretz. Citing Rambam’s ruling that Chemdah Institute. “A person should always live in Eretz Yisrael, even in a city where most of In his Eretz Chemdah (I:I:8), R. Yisraeli addresses the question of whether it is the residents are idolaters, rather than live in Chutz la’Aretz in a city where better to live inChutz la’Aretz among people with higher religious standards most of the residents are Jewish” (Hilchos Melachim 5:12; based on Rav Shaul Yisraeli zt”l or in Eretz Yisrael among people with 1909–1995 lower religious standards. R. Yisraeli Kesubos 110b), R. Yisraeli argues that if it is better to live in Eretz Yisrael objects to the ruling of the Avnei Nezer, better from fulfilling a mitzvah even if it is R. Avraham Borenstein (1838–1910), among idolaters, it is certainly to live there among Jews with lower difficult. who wrote that when faced with this religious standards! Furthermore, dilemma, the potential costs of living R. Yisraeli considers the possibility according to the opinion of Ramban, among people with lower religious that the ruling, “A person should living in Eretz Yisrael is a mitzvah, standards outweigh the benefits of always live in Eretz Yisrael, even in and one may not exempt oneself living in Eretz Yisrael. a city where most of the residents

49 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 are idolaters…” is only directed to the ability to function normally in them is worried that they will not be those already living in Eretz Yisrael, Eretz Yisrael, and as a result, will be able to withstand potential negative and not to people living in Chutz constantly anxious, he may be exempt influences of neighbors with lower la’Aretz. However, Rambam rules in from the mitzvah of living in Eretz religious standards? Why should this Hilchos Ishus 13:19, that a husband Yisrael, since according to R. Shlomo not be considered a valid claim? R. can compel his wife to move to Eretz ben Shimon Duran (1400–1467), Yisraeli answers that perhaps this ruling Yisrael, even from a city where most dwelling in Eretz Yisrael should be a assumes that the merit of dwelling in of the residents are Jews to one where yeshivah shel shalvah (a serene dwelling). Eretz Yisrael will help prevent one from most of the residents are idolaters. How, asks R. Yisraeli, can one spouse being influenced by wicked people, R. Yisraeli notes that if a person is compel the other to move to Eretz and that it is, in fact, more [spiritually] very concerned that he will not have Yisrael in a case in which one of dangerous to live in Chutz la’Aretz where the “air is impure.”

RAV MOSHE AVIGDOR AMIEL: RESTORING THE CROWN RABBI ADAM FRIEDMANN Publications Contributor and Former Avreich, YU Torah MiTzion Beit Midrash Zichron Dov of Toronto In 1933 Rabbi Moshe Avigdor of the crown. The former practice Amiel, a prominent student of entails an exact replication of the Rabbis and practices of previous generations who later went on without consideration for contextual to become Chief Rabbi of Tel Aviv, concerns. The latter “means to seek delivered an address to the world out the primal source, the reason of Mizrachi convention in Crackow. all reasons and cause of all causes of a In his remarks, he outlined what he chain of words and actions.” In other viewed as the defining characteristic words, to uncover the core values and of the Mizrachi worldview which directives of Judaism that are encoded distinguished it from other Orthodox in the tradition we receive, and to base groups. From its inception, Mizrachi our practice on that framework. This had been involved with elements of second approach, argues Rabbi Amiel, Rav Moshe Avigdor Amiel zt”l Jewish life that had not traditionally is central to the Mizrachi worldview. 1883–1946 been part of Orthodox activities. A benefit of this approach is that it Chief among these was broad allows for combating the deleterious man and man. These are readily political involvement with the effects of outside influences, which recognized. But there are also “mitzvot rebuilding of Jewish settlement in may have crept into daily Jewish that are incumbent upon us to fulfill Israel and mass education toward life without detection. “We must for the sake of maintaining the Jewish this end. These activities had drawn admit,” says Rabbi Amiel, “even Torah nation.” These include milhemet“ criticism from other groups, which Judaism has been influenced by the mitzvah (biblically mandated war), claimed that involvement in these galut (exile).” As a result, we must appointing a king and a Sanhedrin, areas ran contrary to the traditions consider carefully the fundamentals [and] settling the Land of Israel.” Over received from earlier generations of our religion and reconstruct those the course of time, outside influences that did not include such things. elements that have been worn away by have diminished our sensitivity to the In response to these claims, Rabbi a grueling exile. need to actively engage in this third Amiel distinguished between two category of mitzvot where possible. forms of perpetuating traditions: To this end, Rabbi Amiel suggests that The Mizrachi worldview, argues Rabbi “hachzakah benoshnot,” maintaining we can divide the mitzvot into three Amiel, seeks to reintegrate these three ancient customs, and “hachzarat categories. There are those between categories. The result is not a disregard ha’atarah leyoshnah,” the restoration man and G-d, and those between for our mesorah, but an attempt to live

50 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 that mesorah in the fullest possible nexus of religious Zionist thought. parts of the mesorah that have been way. “It does not innovate anything An emphasis on national mitzvot de-emphasized and degraded by galut but rather restores the crown.” leads naturally to a more open and is in line with the general religious Rabbi Amiel’s notion of “restoring involved relationship with the greater Zionist idea of taking a proactive role the crown” fits neatly into the greater Jewish people. The goal of reviving in the ultimate redemption.

RAV YITZCHAK HERZOG: THE ETERNAL RELEVANCE OF TORAH RABBI JONATHAN ZIRING Sgan Rosh Beit Midrash Emeritus, YU Torah MiTzion Beit Midrash Zichron Dov of Toronto During the nearly two millennia G-d was incapable of speaking to the that the Jewish people did not hold modern world. sovereignty, those that related halachot However, he understood that for to the creation or running of a polity, thousands of years, these laws had such as many economic and judicial not been developed in a way that laws, were not practically relevant. they could function in the modern However, with the miraculous state. There were expectations that creation of the modern State of Israel, daughters should inherit, that non- the Jewish people were faced with the religious Jews or non-Jews be accepted challenge of building a society in its as witnesses in courts of law, things totality. For Religious-Zionist poskim, that from the vantage point of strict who believed that the return of Jewish halachah are not the case. His solution sovereignty had religious value, it was was to propose takkanot, decrees critical to explain how a State could that would bridge the gap between function from a religious perspective. halachah and modern society. To that Rav Yitzchak Herzog zt”l Some poskim, such as Rav Goren, end, he gathered many Torah scholars 1888–1959 were more comfortable relegating to develop a system of such decrees to these responsibilities to the secular prove that it could be done, hoping, authorities by granting them the status though not expecting, that they would in Israel and the Diaspora should be that of a malchut, a kingship, while others be accepted as the law of the State of the constitution include a basic clause sought to find ways of integrating Israel. These proposals were collected that the law of the land is based on the the spirit of the Jewish law into the and published in a three-volume book, foundations of the Torah. (trans. from state, though not the letter (as in Techukah L’Yisrael al Pi Torah - A Kaye) Mishpat Ivri). However, Rav Yitzchak Constitution for Israel According to the Thetakkanot were his way of trying HaLevi Herzog, the first Ashkenazi Torah. to get Israelis who did not necessarily Chief Rabbi of the State of Israel, Dr. Alex Kaye devoted his dissertation embrace the Torah to accept this had another approach. He believed to Rav Herzog’s novel approach. The vision, by finding a way to express that given the chance, halachah could basic philosophy that undergirded it halachah and democracy. His develop an entire economic system, became the majority position among conviction that Torah could and though he did not seek to impose a religious-Zionist thinkers, since it was should speak to the modern world halachic criminal law. Theologically, specifically they who had hoped that should inspire us to think creatively he thought it was heretical to embrace the State could represent the Torah as about how Torah can be integrated a secular court system with its own part of its fulfillment of the beginnings into all areas of life, even those that standards of economic law, especially of the redemption. Rav Herzog have not been classically under the one which was merely a hodgepodge summarized his idea succinctly: purview of halachah. (Modified from of British and Ottoman law. It was an Toronto Torah) implicit statement that the word of The aspiration of all of religious Judaism

51 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 RAV YEHUDA LEIB FISHMAN MAIMON: LEAVING HIS MARK RABBI YEHUDA MEYERS Avrech, YU Torah Mitzion Kollel of Chicago Tel Aviv, British Mandate Palestine; have to find another way to sanctify Thursday, May 13, 1948, 6 pm: With the declaration with the name of G-d. less than twenty-four hours until Twenty-two hours and seventeen the 4 pm, erev Shabbat scheduled minutes later, at exactly 4:17 pm on declaration, a massive debate broke erev Shabbos, Parshas Kedoshim, out among the committee of writers upon David Ben Gurion’s finishing of the Megilat Ha’Atzma’ut, the Israeli his recital of the declaration, ³ the Declaration of Independence. Aharon opportunity arrived for everyone on Zisling (a left pro-Soviet politician) the council to sign their name. One argued against putting G-d’s name by one in alphabetical order, all the into the constitution. However, Rabbi signatories came up. With the Hebrew Rav Yehuda Leib Yehuda Leib Fishman¹(1875-1962) being toward the end of the Fishman Maimon zt”l פ letter contended that a document signed alphabet, Rabbi Fishman was one of 1875–1962 on behalf of world Jewry could not the last ones to sign. However, when possibly omit G-d’s name. After much his turn finally arrived, he left an L’Shalom HaMedinah is “Avinu contention and heated voices in both indelible mark on the document. He Shebashamyim, Tzur Yisrael,” directions, they reached a compromise gracefully took the pen and added not our Father in heaven, the Rock of to use the ambiguous phrase “ mitoch only his name, but four letters before Israel. Whether done intentionally ” — [We sign or not, using those words makes it בעז”ה יהודה ליב“ ,bitachon b’Tzur Yisrael it as well. He wrote this document,] trusting in adding the acronym abundantly clear to every Jew for all — ”הכהן פישמן Tzur . The religious group members with the help of G-d, of eternity, that when the Megilat ,בעזרת השם Yisrael for interpreted as referring to Tzur Yisrael ensuring that for all of eternity the Ha’Atzma’ut says we have confidence G-d (as we do in numerous places),² Megilat Ha’Atzma’ut contained within in our country, because of our trust while the secular affiliates understood it an explicit and undeniable reference in the Tzur Yisrael, it is not referring it as referring to the “might of the to G-d. to the might of the Jewish people or people of Israel.” our army. Rather, we place our trust in However, the story does not end But Rabbi Fishman was not satisfied. one being, and one being only, Avinu there. Although the State was He wanted an explicit mention of G-d Shebashamayim, our Father in heaven. declared, there was not yet a tefillah in the paper, which he firmly believed written on behalf of its welfare. Rav would be of historic proportions in Endnotes Fishman, who after the state was the annals of Jewish history. Realizing formed became the Minister of 1 Moshe Shapiro was also one of the people he would not be able to change the Religious Affairs, commissioned Rav aligned with Rabbi Fishman. text of the declaration itself, he would Yitzchak Herzog and Rav Ben-Zion 2 For example: In the bracha right before Uziel, the chief rabbis at the time, Shmoneh Esrei of Shacharit we pray “Tzur to write such a tefillah. Rav Herzog Yisrael kuma b’ezrat Yisrael” — Rock of Israel, (who was a close confidant of Rav arise to help the Jewish people. Fishman and who took the lead role in 3 Immediately after Ben Gurion finished his the project) viewed the writing of the recital, before anyone had the chance to sign tefillah as an opportunity to provide the declaration, Rabbi Fishman stood up and in a voice choking with emotion recited the an Orthodox Torah translation of the bracha of Shehechiyanu. Megilat Ha’Atzma’ut.⁴ 4 Interview with historian Dr. Yoel Rappel It is perhaps no coincidence that found on https://www.makorrishon.co.il/ Rav Fishman’s signature with the words the opening phrase of the Tefillah judaism/39237/ .before it בעז”ה

52 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5779 What is Why isn’t shmurah Moshe matza and how Mentioned in much do I need the Hagadah? to eat?

What was the What parts of purpose of the Seder can I the plagues in say in english? Egypt?

Why were Does it really these matter if i miss haftarot a few crumbs chosen for in my cleaning? Pesach?

Why is the last Are there day of Pesach limits to what I associated can do on chol with the hamoed? mashiach?

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