Rabbi Isaac Elchanan Theological Seminary • YU Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Hyman and Ann Arbesfeld APRIL 2020 • PESACH 5780 Pesach

Dedicated in memory of Cantor Jerome L. Simons

ON THIS NIGHT WE ARE ALL TEACHERS Azrieli Graduate School of COMPANION

ISSUE I / 5780

Torah Perspectives Special Haggadah on Anti-Semitism Companion How does a Jew respond From the Azrieli Graduate to hate? School of Jewish Education

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2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 Table of Contents Pesach 5780

Dedicated in memory of Cantor Jerome L. Simons

Introduction 4 Rabbi Yaakov Glasser: The COVID-19 Crisis is an Opportunity to Sanctify our Homes

Understanding 5 Chaya Sima Koenigsberg, PhD: Bread for Thought 7 Mrs. Bracha Rutner: Does Chametz Represent our Relationship with Hashem? 11 Rabbi : Where and When Can I Shop After Pesach? 15 Rabbi Ari Zahtz: Finding Chametz on Pesach

Torah Perspectives 18 Rabbi Jacob J. Schacter, PhD: Bnei Torah Reflect on Anti-Semitism on Anti-Semitism 24 Rabbi Elchanan Adler: We Are Not Alone: Perspectives on Jewish Victimhood 37 Mrs. Sivan Rahav Meir: Voices of American Jewry on Antisemitism: A Journalist’s Perspective 41 Rabbi Eli Belizon: Shul Security: Halachic Perspectives 47 Rabbi Etan Schnall: Dressing Like a Jew in Public

Torah For The Times 52 Eli Weinstein: The Torah of Redemption Of The Redemption 54 Tzvi Goldstein: Contemporary Korbanos: Issues and Opportunities 57 Jacob Lazaros: Stories of Return 60 Eitan Rozenberg: Gishmei Bracha 60 Isaac Selter: Actualizing Prophecy: Man’s Obligation or God’s? 66 Effie Wagner: The Powers of a Jewish King

Sponsored for a refuah shleimah for Chayim Ben Chaya Mishkit

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 Rabbi Yaakov Glasser

Introduction David Mitzner Dean, Yeshiva University Center for the Jewish Future Rabbi, Young Israel of Passaic-Clifton

INTRODUCTION: THE COVID-19 CRISIS IS AN OPPORTUNITY TO SANCTIFY OUR HOMES

s we go to press with this It can be transported to any place, any cleaning, it is a chance to infuse those year’s Pesach edition of time, and any circumstance. homes with the sense of meaning the Benjamin and Rose This crisis has shown the incredible and purpose that Pesach is all about. BergerA Torah To-Go®, it is difficult Our faith in Hakadosh Baruch Hu, strength of the Jewish people. We have to believe that only weeks ago, our seen that our values and service to and a recognition that He controls theme of anti-Semitism was the Hakadosh Baruch Hu can be applied both nature and history, is the most pressing concern for world to any environment in which we find greatest source of our resilience and Jewry. While anti-Semitism certainly ourselves. perseverance through this challenge. remains a serious concern, and Kook, Midbar Shur pg. 139, the COVID-19 crisis certainly has writes that the word "Pesach" does the potential to exacerbate it, we find not mean to “pass over.” Rather, based ourselves preparing for Pesach this The korban Pesach on the verse in Melachim I 18:25, year in the context of an entirely new offered in Mitzrayim “poschim al shtei haseifim” — hopping reality. To Go is branded as a Torah between two opinions — it means to publication that can be picked up at was unique in that it “hover.” Hakadosh Baruch Hu did not a local shul or school and enjoyed at was a korban that was simply “pass over” the Jewish homes; home or anywhere else. Over the past he hovered and made his presence felt few days we have watched as the entire offered in the home. while the final plague of Egypt was Jewish world has transitioned to the carried out. May Hakadosh Baruch world of “Torah to go.” The korban Pesach was the first Hu hover above our sacred homes and The Torah (Shemos 25:15) tells us sacrifice commanded to the Jewish protect us once again. May He provide regarding the Aron, the Holy Ark of people. The korban Pesach offered our community with the strength and the Mishkan: in Mitzrayim was unique in that it the blessings to emerge from this great .was a korban that was offered in the challenge with health and with bracha בְּטַבְ ּעֹת הָאָרֹןיִהְ יּו הַבַּדִ ּיםלֹא יָסֻרּומִ מֶ ּּנּו. In the rings of the Ark there shall be home. It personified the notion that Wishing you a wonderful Pesach, poles. They may not be removed from it. the foundation of our people, of our Rav Shamshon Raphael Hirsch, in his nation, is the sanctity of our homes. commentary to that verse, writes that Our preparation for Pesach 5780 is the poles used to carry the Aron were completely different than what we are never removed, even when the Aron used to. We find ourselves confined was stationary, because ultimately our almost entirely to our homes. Beyond Torah is always “to go.” It is portable. the opportunity for more focused

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 UNDERSTANDING Chaya Sima Koenigsberg, PhD CHAMETZ Resident Scholar, Straus Center for Torah and Western Thought, Yeshiva University

BREAD FOR THOUGHT

n August 2019, a physicist and sourdough to the baking process. something quintessentially Egyptian bread enthusiast in Pasadena, From ancient Egypt, the use of from our midst. California named Seamus sourdough as a leavening agent later On a deeper level, we can draw a IBlackley baked a loaf of bread using spread throughout Greece and the lesson from the distinctive baking 4,000-year-old yeast extracted from Roman Empire. Egyptian pride processes of matzah and chometz. an ancient loaf of Egyptian bread.1 in their bread-making process is The Shelah ha-Kadosh explains3 Yeast, of course, is a leavening memorialized in wall paintings found that abstaining from eating leavened agent that produces carbon dioxide in numerous Egyptian tombs, which bread on Pesach signifies our belief in when it metabolizes carbohydrates, testify to the production of both Hashem as the creator, who brought creating bubbles that help otherwise leavened and unleavened loaves.2 forth the world ex-nihilo, yesh me-ayin, dense bread expand into a fluffy Histories of ancient bread-making cite from no pre-existing matter. Chometz, loaf. As we observe Pesach and the the Torah’s description of Pharaoh’s as noted above, was always baked command not to eat leavened bread baker imprisoned with Yosef and using a starter or sourdough from (chometz), it is interesting to note the Torah’s distinction between an older batch of dough, paralleling that it was the ancient Egyptians matzah and chometz as evidence the mistaken belief in an eternal who are credited with discovering of the importance of bread-making world and no creator. In contrast to the leavening process and producing in ancient Egypt, and the presence chometz, matzah is a new creation, leavened breads, probably with the of both leavened and unleavened so to speak. The combination of only help of the beer they liked to drink, breads. Thus, the removal of chometz flour and water to create matzah, with or with the addition of spontaneous on Pesach can signify the removal of no leavening agent added, symbolizes

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 On the seder night, we are elevated כָ ל מַחְמֶ תצֶ לֹא תֹאכֵ לּו בְ כֹל מֹו ְ ׁשבֹתֵ םיכֶ תֹאכְ לּו the creation of Heaven and Earth from and pristine after having removed מַ צֹות. nothing. The flour parallels the dust of the earth, and water, the moisture of You shall eat nothing leavened; in all the chometz from without, and we the Heavens, all created yesh me-ayin. your settlements you shall eat unleavened focus on the chometz within. We are granted extra help on that auspicious The Shelah further notes that after bread. night called leil shimurim, a night itself (מחמצת) the initial creation of matter Hashem The wordmachmetzet where Hashem grants us protection formed the rest of creation from that hints at the introduction of death to against the yetzer hara and other matter, a process referred to asyesh the world after the sin of Adam. The spiritual forces that wish us harm. On me-yesh. The distinction betweenyesh center of the word spells chometz that special night we are granted the surrounded by a mem before (חמץ) me-ayin and yesh me-yesh is reflected strength to break free from whatever ,(מת) in the special obligation to eat matzah it and a tav after, to spellmet holds us back from actualizing our on the first night of Pesach, because or death. Chometz signifies the potential, just as Hashem liberated us matzah symbolizes the initial stage contamination of our beings through from the confines of Mitzrayim, as the of creation: that of yesh me-ayin. For sin brought about by obeying the pasuk (Shemot 13:14) states: the rest of the week of Pesach, we yetzer hara now within us, which can וְהָ יָה כִ י יִ ְאָ ׁשלְָך בִ נְָך מָחָ ר לֵ אמֹר מַ ה זֹאת ,are not obligated to eat matzah, but lead to our downfall. For this reason וְאָמַרְתָאֵ לָיובְ חֹזֶק יָדהֹוצִיאָנּו ה' מִמִ צְרַ יִם only to refrain from eating chometz, before Pesach, we gather and burn מִבֵית עֲבָדִ ים. symbolizing the subsequent days of creation that utilized already-created And when, in times to come, your son matter —yesh me-yesh — as stated in asks you, saying, "What is this?" you the verses: As we eat our shall say to him, "It was with a mighty matzah, we hand that the Lord brought us out from בָרִ א ֹן ׁשבְאַרְ בָעָה עָשָ ריֹום לַ חֹדֶ ׁש בבָעֶרֶ תֹאכְ לּו Egypt, the house of bondage." choose life and מַצֹת עַדיֹום דהָאֶחָ וְעֶשְרִ ים לַ חֹדֶ ׁש בָעָרֶ ב. Matzah is referred to as “bread of ׁשִבְעַ ת יָמִים שְ אֹר לֹא יִמָ צֵא בְבָתֵ יכֶם כִי כָ ל aim to live lives of faith” in the Zohar, and as we fulfill אֹכֵל מַחְמֶ צֶת וְנִכְרְתָה הַ נֶפֶׁש הַהִוא מֵעֲדַ ת righteousness. this mitzvah let it reaffirm our faith in יִשְרָאֵל רבַגֵ ּובְאֶ זְרַ ח הָאָרֶ ץ. In the first month, from the fourteenth Hashem as the creator and ruler of the day of the month at evening, you shall world, as well as our faith in our own eat unleavened bread until the twenty- abilities to overcome both internal first day of the month at evening. No and external obstacles that may be leaven shall be found in your houses the leaven in our homes signifying holding us back. for seven days. For whoever eats what the removal of the yetzer hara that contaminated Adam. In contrast to is leavened, that person shall be cut off Endnotes from the community of Israel, whether he the destruction wrought by the yetzer is a stranger or a citizen of the country. hara — symbolized by chometz 1. https://www.nytimes.com/2019/08/08/ — matzah symbolizes the tzaddik, science/egyptian-yeast-bread.html. On still a deeper level, the Shelah whose good deeds and correct beliefs explains that Adam ha-Rishon was 2. Flour and Breads and Their Fortification in earn life in the World to Come. The Health and Disease Prevention, Second Edition, like matzah, a new creation without Alshich ha-Kadosh explains4 that Edited by Victor R. Preedy and Ronald Ross parents. Through his sin, theyetzer the tzaddikim are therefore referred Watson (Academic Press, 2019) 178. hara — compared to the leaven to as chai — living, a word with 3. Mesekhet Pesakhim, Perek Torah Ohr, 11. — entered him, clouding his mind the numerical value of 18. Matzah 4. Alshich on Shemot: 13:11-17. and introducing death to his body. likewise has the numerical value of 18 The Torah, here, as well as in the when calculated by the mispar katan5 5. Mispar katan is a form of gematria where subsequent verse (Shemot 12:20), the zeroes are dropped from the value of all .As we eat our matzah, letters valued above 9 .(מ4-, צ9-, ה5-) uses the word machmetzet to describe we choose life and aim to live lives of chometz: righteousness.

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 UNDERSTANDING Mrs. Bracha Rutner CHAMETZ Assistant Principal, Yeshiva University High School for Girls

DOES CHAMETZ REPRESENT OUR RELATIONSHIP WITH HASHEM?

uintus Turnus Rufus the does He not support them Himself? we are deserving of punishment. Evil, a senator and provincial Rabbi Akiva said to him: He commands Rabbi Akiva counters and teaches us governor under the Roman us to sustain the poor, so that through that we have a responsibility to make Q Empire, appears in them and the charity we give them the world a better place. We are not several midrashim and Talmudic we will be saved from the judgment of forced to accept the world as it is; in discourses, mostly in conversation Gehenna. Turnus Rufus said to Rabbi fact we have a requirement to provide with Rabbi Akiva. Akiva: On the contrary, it is this charity sustenance and support to those in need. In the Gemara in Bava Batra 10a, the which condemns you, the Jewish people, following conversation appears: to Gehenna because you give it. How do we do make the world a They both continue with different better place? By partnering with וזו שאלה שאל טורנוסרופוס הרשע את ר"ע parables to illustrate their points. Hashem. Generally, Rabbi Akiva tells אם אלקיכם אוהב עניים הוא מפני מה אינו Turnus Rufus here is accusing Rabbi us this should be our approach. But מפרנסם? אמר לו כדי שניצול אנו בהן מדינה Akiva of trying to be better than is this true all the time? We can relate של גיהנם. אמר לו ]אדרבה[ זו שמחייבתן God. Hashem has created the world to Hashem and be a junior partner לגיהנם! most of the time. However, to truly And this is the question that Turnus a certain way — with poor and appreciate this partnership and our Rufus the wicked asked Rabbi Akiva: If downtrodden people. If we interfere, role, we need to step back and not your God loves the poor, for what reason we are going against God’s plans and partner with God but rather focus on

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 remove it — wouldn’t the world אֹכֵל מַחְמֶ צֶת וְנִכְרְתָה הַ נֶפֶׁש הַהִוא מֵעֲדַ ת Him as our Master. When do we do cease to function as usual? Another שְ יִ רָ אֵ לבַ ֵ ג ר ּו בְ אֶ ְ ז רַ ח הָ אָ רֶ ץ. — this? During the holiday of Pesach the holiday in which Hashem showed No leaven shall be found in your houses commonly taught idea is that the His mastery and as we left Egypt, for seven days. For whoever eats what difference between chametz and we as a nation accepted G-d as our is leavened, that person shall be cut off matzah is yeast, with chametz master. from the community of Israel, whether he representing ego and matzah With all the rites and rituals is a stranger or a citizen of the country. representing humility. But this too is troublesome because all year we eat performed over the seven-day holiday, We remove all chametz from our chametz and are commanded to use just how exactly do we demonstrate homes and perform bittul chametz, it to perform several mitzvot. If so, not just our recognition of G-d as our giving up possession of any chametz in how can we associate chametz with master, but our self-abnegation in our homes and making it like the dust something negative? deference to G-d? We are all familiar of the earth. If we retain possession of with our abstention from chametz any chametz over Pesach, it remains So the question remains: Why are and all things leaven, but is this forbidden for us and any other Jew we required to completely remove commandment to have no leavened forever. chametz from our lives, incurring bread in our possession related to the serious consequences for owning even All these prohibitions beg the concept of self-abnegation? a small amount of it? question — why are we so strict with Chametz is an enigma. The rest of the chametz? What is so unique about it We must view chametz in a different year, not only is chametz permitted, that it has more issurim connected to light. Chametz represents our there are several mitzvot associated it than any other item in the Torah? relationship and partnership with with it. Yet for these seven days, One common explanation connects Hashem. All year we partner with it is forbidden. And we’re not just chametz and the yetzer harah, the evil Hashem, as Rabbi Akiva tells us. forbidden from eating it, we can’t inclination. As the Zohar states, we But during Pesach, this relationship own it or receive any benefit from it need to remove the yetzer harah from changes. whatsoever. In fact, there are more our midst completely during Pesach. This idea of partnership and chametz prohibitions relating to chametz than Yet this explanation is countered by is evident from the Gemara in Brachot for any other forbidden item in the the (Bereishit Rabbah 9:7): 38a, which discusses the nature of Torah. The Torah (Shemot 12:15) the bracha made on bread. There is a רבי נחמן בר שמואל בר נחמן בשם רב says: debate between the and Rabbi שמואל בר נחמן אמר: הנה טוב מאד, זה יצר :Nechemya about this bracha טוב. והנה טוב מאד, זה יצר רע. וכי יצר הרע שבעת ימים מצות תאכלו... כי כל אוכל חמץ ונכרתה הנפש ההיא מישראל ׁשֶ עַל הַּפַתהּוא אֹומֵ ר ״הַ מֹוצִיא״ וְ כּו׳. ָ תנּו טוב מאד אתמהא?! אלא שאלולי יצר הרע, רַ ָ בנַן: מָההּוא אֹומֵ ר? — ״הַ מֹוצִיא לֶחֶם מִ ן לא בנה אדם בית, ולא נשא אשה, ולא הוליד, … For seven days we must eat matzah הָאָרֶ ץ״. רַ ִי בנְחֶמְ יָהאֹומֵ ר: ״מֹוצִיא לֶחֶם מִ ן ולא נשא ונתן. וכן שלמה אומר: )קהלת ד(: anyone who eats chametz will be cut off הָאָרֶ ץ״. אָמַר רָ בָ א: ְ ב״מֹוצִ יא״ כּוּלֵי עָלְמָ א לָ א כי היא קנאת איש מרעהו: .from the nation ּפְלִיגִיּדְאַּפֵ יקמַׁשְמַע, ּדִ כְתִ יב: ל״אֵ מֹוצִיאָ ם In Shemot ch. 13 (verse 7) we are Rabbi Nahman said in Rabbi Samuel's מִ ִ מצְרָ יִם״. ִיכ ּפְלִיגִ י ְב״הַ מֹוצִ יא״, רַ ָ בנַן סָבְרִ י told: name: “Behold, it was good” refers to the הַ מֹוצִיא ּדְאַּפֵ יק מַׁשְמַע, ּדִ כְתִ יב: ״הַ מֹוצִ יא Good Desire; “And behold, it was very מַ צֹות יֵאָ כֵל אֵ ת ׁשִבְעַת הַ יָמִ ים וְ לֹא היֵרָאֶ לְ ָך לְָך מַ יִ צּור הַחַ ּלָמִ יׁש״. וְ ִ י נְחֶמְ יָה סָבַ good” refers to the Evil Desire. Can then ם מִ רַ ב ר ץחָמֵ וְ לֹא היֵרָאֶ לְָך שְ אֹר בְכָל גְבֻלֶ ָך. הַ מ ֹוצִיאּדְמַּפֵ יק מַׁשְמַ ע, ׁשֶ נֶאֱמַ ר: ״הַ מֹוצִ יא the Evil Desire be very good? That would Throughout the seven days unleavened אֶתְ כֶ ם מִ תַחַת סִבְלֹות מִ צְרָ יִם״. be extraordinary! But without the Evil bread shall be eaten; no leavened bread Desire, no man would build a house, We learned in the mishna that over shall be found with you, and no leaven take a wife and beget children; and thus bread one recites: Who brings forth shall be found in all your territory. said : “Again, I considered all bread from the earth. The Sages taught In Shemot ch. 12 (verse 19) we are labor and all excelling in work, that it in a baraita: What does one who eats told: is a man's rivalry with his neighbor.” bread recite before eating? Who brings (Ecclesiastes 4:4) forth bread from the earth. Rabbi ׁשִבְעַ ת יָמִים שְ אֹר לֹא יִמָ צֵא בְבָתֵ יכֶם כִי כָ ל So how could we be required to Nechemya says that the blessing is

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 phrased: Who brought forth bread from creating the bread nor is He bringing beautiful — that which is created the earth. Rava said: Everyone agrees the actual bread forth. It is rather a by people in partnership with God. that the term motzi means brought, joint effort; a partnership where God Hashem puts forth wheat, which in the past tense, as it is written: “God brings the water and weather that is an essential staple in life, but the who brought them forth from Egypt enables the wheat to grow, while man most beautiful item in the world is is for them like the horns of the wild takes the wheat and turns it into the created when we take this wheat, in ox” (Numbers 23:22). When do they actual finished product that is bread. partnership with God, and turn it into disagree? With regard to the term If that is the case, then why does something that is the sustenance of hamotzi, as the Rabbis hold that the bracha describe bread as from life. hamotzi means that God brought forth, Hashem? Perhaps then, the Gemara in Brachot, in the past tense, as it is written: “Who A hint to the answer may lie in the when discussing the bracha on brought forth for you water from a rock Midrash Tanhuma, Tazria 5, in another bread, is alluding to this symbiotic of flint” (Deuteronomy 8:15), which conversation between Turnus Rufus relationship. We say “hamotzi”; God depicts a past event. Rabbi Nechemya and Rabbi Akiva: brings forth the wheat and then we holds that the term hamotzi means that take it and turn it into something מעשה ששאל טורנוסרופוס הרשע את רבי God brings forth in the present tense, beautiful — something more beautiful עקיבא: איזו מעשים נאים, של הקדוש ברוך as it is stated in Moses’ prophecy to the than even what God creates on this הוא או של בשר ודם? אמר לו: של בשר ודם Jewish people in Egypt: “And you will Earth. This is true whether we view נאים. …. אמר לו: למה אתם מולין. אמר know that I am the Lord your God who the bracha as relating to the past or to לו: אני הייתי יודע שעל דבר זה אתה שואלני, is bringing you forth from under the the present — this is a relationship ולכך הקדמתי ואמרתי לך, שמעשה בני אדם (burdens of Egypt.” (Exodus 6:7 that began in the past — when we נאים משל הקדוש ברוך הוא. הביא לו רבי left Egypt and confirmed our belief עקיבא שבלים וגלסקאות. אָמַר לֹו: אֵּלּו מַ עֲ ֶ שה What is the disagreement between as a nation in God, and continues to הַּקָ דֹוׁש ָרּוְךב הּוא, וְאֵּלּו מַ עֲ ֶ שה יְדֵי אָדָם. אָמַ ר Rabbi Nechemya and the Rabbis? On ,this day. Each time we make bread לֹו: אֵין אֵ ּלּו נָאִים יֹותֵר מִן הַ ּׁשִ בֳלִ ים the surface, the question appears to be that when we make the bracha on we are beautifying God's world, we It happened that Turnus Rufus the bread, are we referring to a current are partnering with Him to improve wicked asked R. Akiva, “Which works event — God is bringing forth the the world. And it is when we partner are the more beautiful? Those of the Holy bread from the earth — or are we with Hashem that we make the One, blessed be He, or those of flesh and referring to something that God has most beautiful item that can provide blood?” He said to him, “Those of flesh done in the past — that He brought sustenance to others — bread — a and blood are the more beautiful.” … He forth the bread? Is this a continuous food whose bracha comes first in the said to him, “Why do you circumcise?” action or only one that refers to the order of brachot. He said to him, “I also knew that you past? were going to say this to me. I therefore During the rest of the year, this But if we look deeper there is another anticipated [your question] when I partnership with Hashem is absolutely layer to this discussion. The language said to you, ‘A work of flesh and blood necessary. Man takes the wheat He of the bracha states that Hashem is more beautiful than one of the Holy gives us and produces bread. We brings bread from the earth. But One, blessed be He.’ Bring me wheat partner with God, improving the we don’t pick bread off trees, so is spikes and white bread.” He said to him, world and making it a better place. Hashem really bringing the bread “The former is the work of the Holy One, Moreover, as Rabbi Akiva tells us, it forth from the earth? What comes blessed be He, and the latter is the work is an expectation that Hashem placed from the earth? Wheat. But what of flesh and blood. Is not the latter more upon us. turns it into bread? must add Man beautiful?” But what is the origin of this other ingredients: water and yeast, In the midrash, Turnus Rufus asks partnership? Yetziat Mitzrayim. What and perhaps sugar, salt, eggs and oil. which is more beautiful — something are we commemorating on Pesach? With these ingredients, then man that Hashem or man created? In Yetziat Mitzrayim and the origins of turns it into bread from which we his answer, Rabbi Akiva compares our relationship with Hashem. At gain sustenance. It is not God who is bread and wheat. The bread is more that point in time, we were not equal

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 completely miraculous fashion, to לגמרי, כדי להודיע לנו שמדובר בעניין אלוקי partners — we did not have complete .show that it is not a human endeavor ולא אנושי. לכן בפסח, החג שנועד להשרשת faith and could not take what Hashem Therefore, on Pesach, the holiday geared יסודות האמונה, נצטווינו להיזהר מאוד gave us and make it perfect. At that toward imparting the fundamentals of מכל שמץ של חמץ במאכלינו וברשותנו, point, we were like children and faith, we are commanded to be extremely שהחמץ מבטא את הצד האנושי שלנו, ואסור Hashem was like our father. We could cautious to avoid eating and possessing לערבו בעת שאנו עוסקים ביסודות האמונה not intervene in the world. Hashem even a smidgen of chametz, which ושורשיה. אבל במשך כל השנה, אנו עוסקים had to intervene on our behalf symbolizes our human aspects that בענפים, ואותם אנחנו צריכים לפתח ולשכלל, ,and guide us every step of the way must not mixed in when we speak ואז החמץ רצוי. showcasing His might and kindness throughout the process. He gave us Pesach, and especially the Seder, is about the roots and foundations of faith. protection when He punished the designed to instill in us the fundamentals During the rest of the year, however, Egyptians. He saved us from not just of faith: that the world has a Creator, when we are involved with developing the Egyptians but also from ourselves, and improving the branches, chametz is showing love and devotion like a allowed and even desirable. benevolent master. As Pesach is a Bread, we see, is not something Pesach is a time when we step back negative — in fact, it is desired and from being partners with Hashem time when we desirable to create bread the entire and recognize the origins of our step back from year. Bread signifies our incredible relationship with Him, reminding partnership with Hashem, which we ourselves that our partnership with being partners recognize each time we make the God only works if we recognize that with Hashem and bracha, hamotzi lechem min haaretz. He is the Master and Creator of the But during Pesach, we are recognizing world. And how is that done? By recognize the the origins of our faith, of our removing all bread from our midst. origins of our beginnings before we were partners Not only can we not eat it, we cannot with Hashem. We need to remove the make it nor own it nor do anything relationship with bread from our midst, because at this that might bring us close to making Him, reminding point it is not the right way to connect bread. We need to go back to our roots to Hashem. Only when we recognize — our beginning — when we had ourselves that our that it all comes from Hashem and just gained our freedom but couldn’t partnership with that He is the creator of the world can truly partner with God. This is a time we understand what our relationships when we eat only matzah: wheat God only works need to be and what Hashem expects and water baked for a short period if we recognize of us in the world. We can take our of time. Nothing beautiful, nothing deep faith and understanding and fancy. Only simple food, nothing that He is the use this knowledge and experience to that provides sustenance in the way Master and Creator further our relationship with Hashem chametz does. during the year, engaging with the of the world. world and making His world, our As Rav Melamed says in Peninei world, the best it can be for all living Halacha: souls. that He watches over His creatures, and חג הפסח ובמיוחד ליל הסדר נועדו להשריש that He chose the people of Israel to בנו את יסודות האמונה, שיש בורא לעולם reveal His name in the world. Whenever והוא משגיח על ברואיו, ובחר בעם ישראל כדי there is revelation of an aspect of the שיגלה את שמו בעולם. ובכל עת שמתגלה divine in the world, it appears in a יסוד אלוקי בעולם, הוא מופיע בדרך ניסית

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 UNDERSTANDING Rabbi Yona Reiss CHAMETZ , RIETS Av of the Chicago Rabbinical Council

WHERE AND WHEN CAN I SHOP AFTER PESACH?

ne of the strict laws of Pesach The halacha follows the opinion (a complete accident) — when the is the halacha of chametz of R. Shimon ( 29a) that transgression came about due to she’avar alav HaPesach. this law is not a Torah prohibition circumstances that were completely OAccording to this halacha, it is but rather a rabbinic penalty for beyond the control of the owner of forbidden to eat or derive any benefit the transgression of the violation the chametz. TheMishna Berurah whatsoever from chametz that was of “bal yeraeh u’val yimatze” — for (448:9) brings one such example: If a in the possession of a Jew during the possession of chametz during non-Jewish owner of a mill decided on Pesach. Sometimes this can lead to the Pesach holiday. Because of the his own to grind a Jew’s wheat kernels tremendous loss, such as in the case severity of such a transgression, during Pesach, and then turned the when a Jew fails to sell a huge amount this penalty was imposed even in flour into bread, theBeis Meir ruled of chametz liquor during Pesach that cases where the ownership came that the bread would not become is worth tens of thousands of dollars. about inadvertently, or by accident prohibited to the Jewish owner after Furthermore, this prohibition is not (Shulchan Aruch, Orach Chaim Pesach, since there was nothing that only applicable to products that are 448:3). the Jew could have done to prevent full-fledged chametz such as breads, this from happening. cookies, pastas, and liquor. Even Possible Cases of Leniency What about a case in which someone products that contain admixtures of nullified his chametz prior to Pesach, chametz are prohibited after Pesach Are there any leniencies, especially so that it no longer belongs to him unless the chametz ingredient was less given that the prohibition is rabbinic according to Torah law? The halacha than one-sixtieth of the entire mixture in nature? Some authorities are follows the opinion of R. Yochanan (Mishna Berurah 447:101). lenient in a situation of “ones gamur” in the Yerushalmi that a

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 person who nullified his chametz but One might argue that there is a special during Pesach, thus appearing to otherwise did not sell or remove the dispensation in the Gemora (Chulin negate the fact that the chametz chametz from his possession may 4a-4b) to purchase chametz after was sold to a non-Jew. Indeed, in not derive benefit from the chametz Pesach from a non-observant Jew who many cases where Jewish-owned after Pesach, since there is a concern only sins based on temptation (mumar supermarkets and liquor stores that his nullification may have been l’teavon) and not out of rebellion, participate in a sale of chametz prior insincere (see Rosh, Pesachim 2:4, based on the premise that such an to Pesach, they continue to sell that Shulchan Aruch OC 448:5). individual would trade his prohibited very same chametz during Pesach However, in a case when a person chametz for a non-Jew’s permitted itself. Some authorities indeed have nullified his chametz and performed chametz after Pesach in order to written that any such continued mitigate his violation. However, most business activity nullifies the sale a thorough bedikas chametz (searching for any chametz prior to of the Jewish storeowners nowadays of chametz, so that all the chametz the Pesach), and then discovered a who possess chametz during Pesach of those enterprises is considered previously unknown stash of chametz are not individuals with either the chametz she’avar alav HaPesach and on his premises after Pesach, the knowledge or the inclination to take remains forbidden forever (see, e.g., such measures to avoid benefiting Maharam Shick, OC 205). Mishna Berurah (448:25) rules directly from their chametz after that in a case of great loss, such Nonetheless, Rav Pesach, so this leniency is no longer chametz would be permitted for ruled (Igros Moshe, OC 1:149) that applicable (see Be’er Hetev, 448:11, benefit after Pesach, although not for such a mechiras chametz remains valid explaining that non-observant Jews consumption. TheAruch Hashulchan because the storeowner who sold today are considered to be in the more (OC 448:8) appears to be lenient his chametz before Pesach intends stringent category of even with respect to consuming such mumar l’hachis to maintain the permissible status of for purposes of this halacha; see also chametz. any chametz that is not sold during , 4:91). Igros Moshe OC Pesach. The chametz that is sold Buying Chametz from a Jewish during Pesach constitutes an act of Store Owner after Pesach The Problem with Stores that theft by the Jewish seller from the Sell Their Chametz but Remain non-Jewish purchaser, but that is only Absent any of these possible in Operation on Pesach an issue for the storeowner and not leniencies, chametz that was in the for the store’s customers. Similarly, possession of a Jew over Pesach The most obvious solution would be Rav (see becomes forbidden not only for the to effectuate a sale of the store owner’s Halichos Shlomo, Pesach 6:9) upheld Jewish owner but also for every other chametz (“mechiras chametz”) before the validity of such a sale based on the Jew in the entire world as well (see Pesach (see Shulchan Aruch, Orach ruling of the Noda B’Yehudah (OC 448:3). Even R. Yochanan Shulchan Aruch, Orach Chaim 448:3). Chaim 18) that so long as a mechiras chametz Furthermore, the chametz remains would agree that if an individual transaction was performed by the forbidden forever. This creates a sold his chametz during Pesach to a parties prior to Pesach and could be difficult situation for individuals who non-Jew, that individual and others enforced by the non-Jewish purchaser, wish to buy food after Pesach from may partake of such chametz after it is a valid sale. a non-observant Jewish store and Pesach once it is purchased back from the non-Jewish purchaser. Indeed, However, even Rav Feinstein from Jewish supermarket owners conceded (Igros Moshe, OC 2:91) who may have possessed chametz selling one’s chametz to a non-Jew has become the accepted practice of Jews that the mechiras chametz would over Pesach. Indeed, in recent years it not be valid with respect to any new was discovered that one of the major all over the world (see Shevet HaLevi 4:49). chametz that is purchased by the suppliers of kosher liquor was owned storeowner during Pesach, which by a Jew, thus prohibiting forever However, the major problem with would indeed remain forbidden for the chametz liquor that was in its this option is that the sale may not customers to purchase following possession during Pesach. ultimately be legitimate if the Jewish Pesach. Accordingly, he ruled that a storeowner leaves his business open

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 kashrus agency could not ultimately from a major Jewish-owned liquor stockholder interest, since according recommend that customers purchase supplier to a non-Jew, subject to the to a number of rabbinic authorities chametz from those stores after following stipulations: (a) the Jewish the Jewish stockholders would not be Pesach. owner may not have any involvement considered owners of the assets of the in the business during Pesach; (b) business but rather only stakeholders Selling the Entire Business the non-Jewish purchaser must be in the revenue stream of the non- during Pesach someone who is capable of running Jewish owners (see Minchas Yitzchok the business during Pesach (such as 3:1, Igros Moshe, id). the manager of the store); (c) there Are there any other solutions? Some Moreover, Rav Asher Weiss (Minchas must be an accounting made of all the authorities suggest that maybe it is Asher, volume 1, simanim 105-106) profits generated during Pesach; and better to have the Jewish owner sell suggests that there is never any (d) the non-Jewish purchaser must the entire business to a non-Jew for halakhic ownership by a Jew in any receive payment of all of those profits. the duration of Pesach, in addition to corporation that possesses chametz, If such a sale is made properly under selling the chametz to the non-Jew. regardless of the degree of Jewish proper rabbinic auspices, it would This indeed would be a fine solution ownership or involvement, since the be permissible to purchase chametz if the sale of the business would be respective roles of equity holders, from such businesses and stores genuine. However, the problem is that administrators, and major decision immediately after Pesach because often the sale is obviously a sham. makers reside in three different none of the chametz would have been Accordingly, Rav Yisroel Belsky held bodies (shareholders, CEO, and owned by a Jew during Pesach. that the sale of the business would be board of directors). However, his completely void even according to position does not appear to represent the reasoning of Rav Moshe Feinstein Partial Jewish Ownership the predominant view among most if the Jewish owner continued to rabbinic authorities. run the business and derive profits What if the Jewish owner is only a from the business during Pesach, partial owner of the establishment? If How Long to Wait before since it is clear in such a case that the Jewish owner is only a minority Buying Chametz after Pesach there was no interest in selling the owner of the establishment, some business altogether ( authorities (see by Shulchan HaLevi Zecher Yitzchok If a Jewish-owned store did not sell its 1:12[18]; see letter from Rabbi Eli the Ponevezher Rav, #8) allow the chametz in a valid fashion, one may Gerstein to Rabbi Zvi Ryzman in purchase of chametz after Pesach Ratz not buy chametz products from the , Pesach, pages 331-332). from such an establishment even if K’tzvi store until it can be safely assumed there wasn’t a valid sale of a store’s However, if the sale of the business is that the products most likely came chametz. However, other authorities genuine, some authorities allow such into the store’s possession after Pesach are stringent in a case where a Jew a sale in cases of great loss and dire (see Mishna Berurah 449:5). In terms owns a substantial minority interest in need, as long as the sale complies with of how long one should wait, the a corporation that enables him to have all necessary halakhic specifications amount of time may vary based on the a substantial voice in the management (see Aruch Hashulchan 448:20, Dovev shelf life of the product in question. by the Chebiner Rav, of the enterprise (see Igros Moshe EH Meisharim The usual amount of time that is 2:4). For example, at the Chicago 1:7). Nonetheless, there is greater recommended by the rabbinic Rabbinical Council, we recently room for leniency when the store is authorities with respect to most store facilitated such a sale of chametz owned by a publicly held corporation in which Jews only have a minority items is until either Lag B’Omer or

Find more shiurim and articles from Rabbi Yona Reiss at https://www.yutorah.org/Rabbi-Yona-Reiss

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 Shavuos. As a general rule, rabbinic authorities are Visit the Parents more likely to rely on a shorter time span when this pesach in there are other mitigating considerations, such as a case when the Jew is only a minority owner in a corporate entity, or if there was at least a questionable sale, or when the turnover rate for the חברון .chametz product in question is relatively short Other Considerations

It is important to note that in addition to Jewish

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14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 Rabbi Ari Zahtz UNDERSTANDING Maggid , RIETS CHAMETZ Associate Rabbi, Congregation Bnai Yeshurun, Teaneck, NJ Co-Founder, Project Ometz

FINDING CHAMETZ ON PESACH

abbi, help! I found A brief overview of the different types requirement to destroy it prior to chametz on Pesach. of chametz will help clarify the status Pesach is only mederabanan (M”B What should I do?” of these items when discovered on 442:2).3 If the chametz is not even “RThis question arises surprisingly Pesach. fit for canine consumption — it is frequently considering the great completely inedible — then it has no Chametz is the result of any one of diligence most employ in their homes halachic status as chametz and there the five grains that come in contact when preparing for Pesach. The truth is not even an obligation with water and are left to leaven for mederabanan is that after further inquiry, the items to destroy it prior to Pesach (Sh”A more than 18 minutes prior to being discovered are often not your classic 442:2). baked. There are other factors such as chametz items. Frequently they are heat, leaving the dough without being This, then, is the basis of allowing medications that do not appear on worked, and liquids mixed with the all medications, soaps, creams, one of the “approved for Pesach” grain that can speed up or change the shampoos, deodorants and other lists or various toiletries that contain leavening process.1 toiletries to be used on Pesach even oatmeal or other chametz ingredients. However, there are times when the if they contain chametz ingredients. What, in fact, is the halachic status of chametz mixture is not fit for human None of the chametz is fit for those items, and if they are chametz consumption. This type of chametz, consumption, it is completely inedible what should be done with them in and therefore does not have the status chametz nuksha,2 is not forbidden light of the prevalent practice of biblically to own or to see in one’s of chametz at all. selling chametz before Pesach? possession over Pesach, and the So why the lists?

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 The main concern stems from the ingest them. It is important to note no reason at all to destroy them, and opinion of the Rosh (Pesachim 1:2), that one should not discontinue the products could simply be put on codified in theMishna Berura 442:43, use of liquid, chewable or any other the side for after Pesach.6 that when one eats chametz that has medicine without consulting with What would be the halacha if actual, been rendered inedible he has, by the one’s doctor and rabbi. edible chametz is found on Pesach? very act of eating, given significance One specific area that may be different ( ) to the inedible as food TheShulchan Aruch (Orach Chaim achshevei relates to cosmetics containing and it is therefore once again 446:1) records that if you find alcohol. There are different types of considered chametz, even though for chametz on Chol Hamoed you must alcohol, and while isopropyl alcohol others it would not have the status burn it immediately; if it’s found on comes from petroleum, ethyl alcohol of chametz. Thus, it would seem one of the days of Yom Tov you must is made from the fermentation of that in particular, when it comes cover it lest you come to eat it, and starch, sugar, and other carbohydrates. to medications that are consumed then you burn it on motzei Yom Tov.7 Ethyl alcohol can be produced orally, even if the chametz has been from grains, which would render What if the chametz you find in your rendered inedible, the act of eating it it chametz. As a general rule, all possession doesn’t belong to you, but should be problematic according to alcohol not intended for human to a non-Jew? TheShulchan Aruch this opinion of the Rosh. consumption is denatured, meaning writes (446:3) that if chametz from However, many poskim, including it contains additives to make it unfit your non-Jewish neighbor rolls onto Rav Moshe Feinstein (Igros Moshe for consumption. However, it is your roof on Pesach, you push it Orach Chaim 2:92), do not think that important to note that denatured back with a stick (if it was on Chol this opinion of the Rosh would apply alcohol does not have a different Hamoed), and if it was on Yom Tov to a case such as medicine where chemical composition and therefore itself you cover it until after Yom Tov often times people must eat bitter the process can theoretically be because it is muktzah. Why? You don’t or otherwise disgusting items for reversed. violate bal yeraeh (the prohibition their health, even if they would not against owning chametz) since it’s not Seemingly, denatured alcohol otherwise eat them. Therefore, Rav yours (M”B 9), so there’s no need to should be considered unfit for Moshe says that medications with burn it (and you wouldn’t be allowed canine consumption, and products inedible chametz ingredients would to burn it since it’s not yours), but containing this alcohol should not be problematic on Pesach even we don’t want it to remain in the therefore be permitted to own and use according to the Rosh.4 possession of the Jew, lest he come to on Pesach. However, poskim, including accidentally eat it. In a similar vein, Rav Moshe writes Rav Moshe Feinstein (Igros Moshe that the logic of achshevei would not Orach Chaim 3:62), are concerned These two halachos lead to a be relevant to other types of benefit that a suffering alcoholic who is fascinating conundrum as to what from the chametz such as washing desperate for alcohol will consume should be done nowadays if one finds or anointing, and therefore toiletries this denatured alcohol, and therefore chametz on Pesach. What’s the issue? containing chametz would not be a even in its denatured state it does not Common practice is to sell chametz,8 chametz concern.5 have the status of being inedible. and generally, included in the bill of sale is a clause that reads that “I sell However, Rav Aryeh Leib Gunzberg There are those who will refrain from all chametz that I own knowingly or writes in his (75) Sha’agas Aryeh any of these products because of the unknowingly wherever it may be," and that it seems that chametz foods and severity of the prohibition of chametz. then we specify places where we know drinks that are not fit for consumption One should consult his or her rabbi there is chametz. When chametz are not permitted even for medicinal to determine what the appropriate is now found, (not in one of those purposes. In his opinion, “ ” achshevei practice should be. However, it would designated places), who does the still applies, even though these seem that according to all opinions, chametz belong to? Does it belong to products are not even fit for canine if these inedible items, even if they the Jew who initially owned it, or as a consumption and are like “the dust of contain actual chametz ingredients, result of the bill of sale of the mechiras the earth.” As such, it is prohibited to were found on Pesach, there would be chametz, has this chametz that the

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 Jew was unaware of also belong to this little bit of chametz would not Endnotes the non-Jew? The implication for in any way impact the final value of what should be done is immense. the larger quantity of chametz that 1. See Shulchan Aruch O”Ch 459:2 for a more detailed discussion. Which of the two halachos mentioned was sold, it is as if the non-Jew was above applies? Must it be burned mochel, forgave that loss. Rav Wosner 2. See Biur Halacha 462:2 “Memaharim” who as is the halacha for the chametz of seems to appreciate the novelty of discusses another type of possible chametz nuksha in a case where fruit juice is mixed a Jew discovered on Pesach, or is it this approach and its weakness in that with the grains. This issue and the status of forbidden to burn it since it truthfully it seems to diminish the legitimacy that mixture is very relevant to the status of belongs to the non-Jew?! of the sale, and concludes that if one egg matzah on Pesach. wishes, the chametz that is found Rav Tzvi Pesach Frank (Mikraei 3. Mishna Berura 442:2 points out that this can be lifted and brought to the place is only true if the chametz was never fit for Kodesh Pesach Volume 1 siman 74) human consumption, however, if at one is troubled by this question and where the rest of the sold chametz has been stored away for Pesach. time it was edible then it must reach a higher presumes that chametz found by a threshold of not being fit for a dog to eat in person who sold his chametz with Perhaps if the rabbi selling the order to lose its status as chametz. such a provision should be hidden chametz would stipulate in advance 4. If, however, there was flavoring or the away, and it is wrong to burn it (Rav with the non-Jew, explicitly, that any medicine was chewed in a normal fashion, it Frank even briefly entertains the chametz found on Pesach would be could be that the logic of the Rosh would be possibility that burning the chametz allowed to be burned, that would a concern. would undermine and invalidate the allow the original halacha cited in 5. One exception would be certain liquid entire sale!). Shulchan Aruch to remain intact (even alcohols, because it could be changed into though, me’ikar hadin, it may not be edible liquid fairly easily (this is a chumra of Rav Shmuel Wosner (Shu”t Shevet Rav Moshe that is more widely accepted). required), and at the same time not Halevi Volume 9 siman 116) is create any perception that the sale is 6. This is because the whole issue is rabbinic not sure that it would, in fact, be in nature, combined with the fact that not a completely appropriate, legally problematic to burn this chametz. achshevei would only apply when one is Why not? Although halachically, sound transaction. Alternatively, actually planning on ingesting it and that perhaps it is worth revisiting the value most ethyl alcohol is not actual chametz but the mechira is done in a way that is kitniyos. completely valid, the non-Jew has no of including this specific clause in intention of ever physically benefitting the bill of sale, and whether what is 7. There’s a fascinating machlokes whether or gained outweighs the complications it not the bracha of “al biur chametz” should be from the chametz he purchased; his recited. See M”B 435:5. intention is to perform a halachically potentially creates. significant act of sale and to sell it 8. Even though no such requirement exists if someone does bedika and bittul and rids him back to the Jew after Pesach. Since or herself of all chametz.

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17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 RESPONDING TO Rabbi Jacob J. Schacter, PhD ANTI-SEMITISM Senior Scholar, Yeshiva University's Center for the Jewish Future University Professor of Jewish History and Jewish Thought, Yeshiva University

BNEI TORAH REFLECT ON ANTI-SEMITISM

e are living now during substance, in spite of everything that a settlement that later became New very difficult times, we are encountering in the world York. On September 22, 1654, shortly times that require around us now. after the Jews first arrived here, he sent ourW introspection, thinking, a letter back home to theba'alabatim My first point is that, historically, what understanding, care, and concern. we are facing is not new. As we begin in charge of New Amsterdam to I would like to divide my talk into two to reflect on the situation confronting inform them that he felt strongly that parts. The first consists of reflections us now, it is important to understand the Jews do not belong there. He on the notion of anti-Semitism, that this is not a reality that we have wrote: b'chlal, and the second consists of never encountered before, even in the The Jews who have arrived would nearly divrei chizuk to you, bnei Torah­ and United States. As a matter fact, within all like to remain here, but learning that bnei yeshiva, to help you deal with the the first few moments after Jews they (with their customary usury and difficulties that are confronting us arrived here for the very first time, in deceitful trading with the Christians) especially now, today, as we begin the 1654, we encountered anti-Semitism. were very repugnant . . . to the people new . I want to help us engage zman Peter Stuyvesant was the having the most affection for you: the with our Torah studies, and our lives representative of the Dutch West India Deaconry also fearing that owing to their in general, with integrity and with Company here in New Amsterdam, present indigence they might become a

This article is an edited transcript of a talk I delivered in the Fischel Beis Midrash at Yeshiva University on January 22, 2020. I have maintained the oral nature of the presentation, including the Ashkenazis pronunciation of Hebrew words.

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 charge in the coming winter, we have, better and quieter for the last number as it simply appears, as what the for the benefit of this weak and newly of decades, baruch Hashem, more or reader would normally think it developing place and the land in general, less. And therefore, it behooves us to means. Vayishakehu does not really deemed it useful to require them in a try to understand how we can react to mean vayishakehu, a word generally friendly way to depart; praying also most what is going on now. It is particularly indicating that Esav expressed seriously in this connection, for ourselves important for us as bnei Torah and bnei warm feelings to Yaakov that would and also for the general community of yeshiva to think about what we need to normally be demonstrated by a kiss. your worships, that this deceitful race, - do to maintain our commitments, our In fact, it means something else. And such hateful enemies and blasphemers of learning, our talmud Torah and our Rashi presents two options. .4 [Christianity], - not be allowed further yir’as Shamayim The first is that, in fact, Esav did to infect this new colony, to the detraction not really kiss Yaakov; rather, he of your worships and the dissatisfaction Esav Sonei Es Yaakov just went through the motions. The of your worships’ most affectionate 1 second opinion is the one relevant to subjects. Anti-Semitism has been a part of the us. Rashi quotes Rabbi Shimon bar הלכה ,Do you hear such language? This millennia-old Jewish experience long Yochai who stated a principle It is a .היא בידוע שעשו שונא את יעקב group of “deceitful,” “repugnant,” before Jews arrived in the United “hateful enemies” and “blasphemers” States. We annually recite the words in halacha. What is more important to us than a halacha? We live our lives שבכל דור ודור עומדים עלינו ,cannot be allowed “to infect” this the Hagadah It is well .הלכה היא בידוע .in every generation there were by halacha ,לכלותינו beautiful olam ha-chadash called New Amsterdam! Jews show up in this city, those who sought to destroy us. Peter known, everybody knows, it is simply are greeted with a shalom aleichem and Stuyvesant was not mechadesh a new obvious, that Esav hates Yaakov and told be-lashon nekiyah, “in a friendly he'arah; we already had to deal with therefore, it is inconceivable that way,” to get out of here; we don't want this reality from the very dawn of our Esav kissed Yaakov. Of course he did you. The moment we arrive here history. These words in the Hagadah not kiss Yaakov. Thep'shat , or simple we are met with derision and with are followed by a discussion of the meaning, cannot be that he kissed Yaakov and therefore, says Rabbi צא ולמד .rejection. Yaakov- Lavan encounter .מה בקש לבן הארמי לעשות ליעקב אבינו There is a history of anti-Semitism Shimon bar Yochai, the dots on top In fact, in She’er Yisrael, the Netziv’s of the word are meant to indicate that in the United States. Now is not the thoughtful essay on the nature of anti- time to go into detail; I’ll mention just the real meaning is the opposite, that, Semitism, he makes a great deal out in this case, Esav really did kiss Yaakov. two other examples. In probably the of the Yaakov-Lavan encounter.5 But I most blatant official anti-Semitic act At that moment, Esav’s mercy was want to focus primarily on the Yaakov- aroused and he kissed Yaakov with all in American history, General Ulysses Esav encounter. S. Grant implemented “General Order his heart. This time it reallydoes mean No. 11” in 1862, expelling all Jews After having been separated for literally vayishakehu. .הלכה היא בידוע שעשו שונא את יעקב from territories under his control.2 many years, Yaakov hears that Esav is Later, in the 1930’s, there was a coming toward him and he prepares What does this mean? Catholic priest by the name of Father himself for this encounter. First, it is interesting to note that in Charles Coughlin who spewed vicious commenting on this verse, the author וירץ עשו לקראתו ויחבקהו ויפל על צוארו anti-Semitism on his radio show that of the Yalkut Shimoni (Be-ha'alos'cha וישקהו ויבכו. had 20 million listeners.3 Esau ran to greet him. He embraced him #722) formulates this phrase not הלכה היא בידוע שעשו שונא את יעקב And so, what we are experiencing now and, falling on his neck, he kissed him; as it is well ,בידוע שעשו שונא את יעקב is not new. This is something that, and they wept. but regretfully, we have had to deal with Bereishis 33:4 known that Esav hates Yaakov, without before, even in this country. Having Rashi notes that there are dots on the words halacha hi. But most said that, I would say that what we are top of the word vayishakehu in the sources do use the phrase halacha hi facing today is especially disturbing Torah, which is meant to indicate and this raises a question. How is the because the situation had been much that the word is not to be understood word halacha relevant here? Is the

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 fact that Esav hates Yaakov a halacha, felt was right for their schools. the procedure for conversion. If a a law? You're not allowed to do it on prospective comes to a In response, Rav Moshe counseled ger beis din ? You're not allowed to eat “these times ( )” and Shabbos against this strategy because he was bi-zman ha-zeh it or drink it? This is not the kind of announces his or her desire to convert afraid that it would arouse enmity a language that we would normally to , the first response is (eivah) among the English authorities associate with this kind of a statement. dissuasion: against the Jews. And he went on to מה ראית שבאת להתגייר אי אתה יודע Indeed, both R. Zevi Hirsch Chayis write that Jew-hatred is high even שישראל בזמן הזה דוויים דחופים סחופים and R. Baruch Halevi Epstein point among those nations who appear to ומטורפין ויסורין באין עליהם. to a number of places in rabbinic treat Jews favorably. You think they literature where, in fact, the word love you? You think they respect What is wrong with you? Why in halacha is used in a non-legal context, you? Not at all. And, in support of the world do you want to convert? one that we would consider to be this position, he cited the Rashi with Don't you know that the Jewish ,people are now afflicted, oppressed הלכה היא בידוע שעשו ,aggadah: which we began He claims that just like downtrodden and harassed? Why .שונא את יעקב דגם על עניני אגדה נופל שם הלכה. is immutable, unchanging, would you choose to be part of such a The word halacha can also refers to halacha constant and permanent, so is Jew- persecuted people? matters of Aggadah. hatred or anti-Semitism: Maharatz Chayis, Berachos 31a And what is the reference to “these times (bi-zman ha-zeh)”? The times כמו שהלכה לא משתנית כך שנאת עשו גם עניני ישראל בכלל והידיעות להם יכונו .of Chazal? Yes, but not only then ליעקב לא משתנית. בשם הלכה. This ruling, and the sentiment it Matters relating to the Jewish people Just as halacha doesn’t change, so too, expresses, applies to any time anyone and information about them can also be the hatred of Esav for Yaakov doesn’t learns this Gemara. It applies to all called “halacha.” change. times, a may come with Torah Temimah, Bamidbar And so, I think that at the end of the whenever ger the desire to convert. “These times” 27:21:35 day it's a reality. I was born in America. are times. And indeed this I have benefitted enormously from these Even something that is a devar ruling is cited in the Mishneh Torah America. I have incredible hakoras aggadah can also be referred to as of the Rambam (Hilchos Issurei Bi'ah, ha-tov for America. Rav Moshe halacha. 14:1) virtually word for word. “These famously called America “the medinah times” have now been extended some But, even if it is possible to defend shel chessed.” But at the end of the day, thousand years. And they extend until the use of the word halacha in such a there is something going on here that today. non-legal or agaddic context, why go transcends my understanding and my out of your way to call Esav’s hatred comfort level. Of course, we need to for Yaakov a halacha? What is the be vigilant. We need to be proactive in Looking to the Future significance of referring to it that our battle against anti-Semitism. We way? Most striking in this context is need to do whatever we can to defend Given this reality, how do we look to a teshuvah by Rav Moshe Feinstein ourselves. We dare not be complacent the future? Where can we find the (Igros Moshe, Choshen Mishpat 2:77) or passive. Of course. But it is a fact. strength and the fortitude to proceed, that addresses this question. There is no explanation or justification assured not only of survival but even for it. There is no rationale.Azoy iz of a glorious and meaningful future? He was responding to Jews in England The Rambam continues (14:4) that who claimed that their Jewish schools dos. It is what it is. It’s a given. It's a metzi'us.6 one tells a ger who persists in his or were not getting the kind of support her quest, who, despite it all, still from the English government that wants to join the Jewish people, that "These Times" they felt they deserved. They asked although we may be downtrodden, Rav Moshe if they could seek support The reality of anti-Semitism has also our existence is assured for all כל האומות כלין והן עומדין from authorities outside of England found its way into halachic literature. eternity. , All to put pressure on the English the nations will be destroyed but authorities to do what they, the Jews, The Gemara Yevamos( 47a) discusses

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 the Jewish people will remain. We in the twenty-first century, the divine absolutely peculiar conditions, and the have a havtachah, a divine promise, assurance that our existence is assured fateful role played by them in history; a divine reassurance that, despite all for all eternity. all these point to the particular and 8 our challenges, we will exist forever. It is true that this assurance is a mysterious foundation of their destiny. Even though things look difficult and, national one, not an individual one. It Throughout our long, complex history as a matter of fact difficult, we are are is for the klal, not the yachid, for Klal — from ancient through modern here now and will be here forever. We Yisrael, not “Reb Yisrael.” Indeed, each times — we have been forced to aren’t going anywhere. Hashem has one of us needs to do whatever we can confront demographic dispersion, whatever Hashem's may cheshbonos to merit our own personal existence. political disintegration, economic be, but our current existence — and We need to take responsibility for dislocation, social alienation, our ongoing future existence — is whatever we can do. But we also take psychological oppression, subtle absolutely assured. We shouldn't comfort in the fact that we are part as well as crude discrimination despair and think that our very of a larger nation assured of eternal and, worst of all, brute physical existence as a nation is in jeopardy. existence. annihilation.9 And you know what? . We have a Chas ve-shalom havtachah Nisim ve-nifla'os! Miracle of miracles! from the Ribbono Shel Olam that we Our Miracle of Survival We are still here! This non-Jew will persevere and exist for all time understood that the existence of The Rambam makes this explicitly This notion that, somehow, we Jews the Jew defied any of the rational clear in his Iggeres Teman, written to survive despite all the enormous categories with which he was give chizuk to the Jews in Yemen at challenges and difficulties we face, familiar. He recognized it to be the end of the twelfth century who is recognized also by Gentiles. Let what he described as “a mysterious were beset with terrible challenges me give you one example. Nicholas and wonderful phenomenon.” It and persecution; greater challenges, Berdayev was a very prominent is mysterious, it is inexplicable. much greater challenges, than we face Russian religious philosopher Something unusual is going on here. right now, in 2020, in America. The and dissident who died in exile, in But we know exactly what it is. It is Rambam writes: Russia, in 1948. He understood how the havtachah, the assurance, that the Jewish survival defied any rational Ribbono Shel Olam gave us. This is וכבר הבטיח לנו ה' יתעלה על ידי נביאיו שאנו explanation. In his The Meaning of what keeps us going as a people and לא נכלה ולא נכחד ולא נעדר מהיות אומה History, he wrote: this is what also keeps us going as נעלה. individuals. Know, dear Jews of Yemen, that we I remember how the materialist will not be destroyed, nor forgotten, interpretation of history, when I nor disappear from being an exalted attempted in my youth to verify it by Dry Bones nation; not just from being a nation applying it to the destinies of peoples, I want to now move to divrei chizuk but from being an exalted nation. broke down in the case of the Jews, where and want to share with you a thought destiny seemed absolutely inexplicable And he continues, in a striking and that I believe can help us confront from the materialistic standpoint. And, powerful parallel: the challenges that we currently face, indeed, according to the materialistic and give us confidence that,im yirtzeh and positivist criterion, this people וכשם שלא יתכן לתאר בטול מציאותו יתעלה Hashem, with siyata d'Shmaya, we will ought long ago to have perished. Its כך לא יתכן להכחידנו ולכלותנו מן העולם. be able to persevere. Just like it is inconceivable to imagine survival is a mysterious and wonderful that God will cease to exist, so is it phenomenon demonstrating that the life We read in the haftarah on Shabbos inconceivable to imagine that the of this people is governed by a special Chol ha-Mo’ed Pesach how Yechezkel Jewish people will cease to exist. predetermination, transcending the takes dry bones and then places Just as God is eternal, so are the processes of adaptation expounded by sinews, flesh and skin upon them and Jewish people.7 the materialistic interpretation of history. they come alive (Yechezkel 37). He The survival of the Jews, their resistance literally is mechayeh mesim. And what sustained the Jews of Yemen to destruction, their endurance under in the twelfth century sustains us now, The Gemara Sanhedrin( 92b) picks

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 up where Yechezkel left off and them. I have no right to judge them. your bubby’s Shabbos candles, your wonders what happened to those “dry I don't know what I would have parents’ Chanukah menorah.” bones” that he brought to life. What done were I to have been there. But What is the key for nitzchiyus Yisrael? happened to the “ they decided to no longer be a part mesim she-hechiyeh What did we do when we were ?” The Gemara presents three of our people. They could not figure Yechezkel faced with the Shoah, the most opinions: out a way to continue to identify brutal example of anti-Semitism in as Jews. They decided not to hitch Jewish history ever? It is a massive ר"א אומר מתים שהחיה יחזקאל עמדו על their wagons to the caravan of Jewish understatement to say that it was רגליהם ואמרו שירה ומתו ... ר"א בנו של ר' destiny. “They died.” worse than it is now in the United יוסי הגלילי אומר מתים שהחיה יחזקאל עלו The second group went to Eretz States. Some of the survivors rejected לארץ ישראל ונשאו נשים והולידו בנים ובנות. Jewish identity. Some of them built a עמד ר"י בן בתירא על רגליו ואמר אני מבני State of Israel. Great. But the key to בניהם והללו תפילין שהניח לי אבי אבא מהם. R. Eliezer said: The dead that Yechezkel our eternal existence, the sources of revived stood on their feet, sang praise The key to our eternal the havtachah that we have from the and died ... R. Eliezer the son of R. Yosi Ribbono shel Olam, are the , the ha-Gelili said: The dead that Yechezkel existence are the leichter, the candlesticks, the esrog box revived went to Israel, married women that, somehow, my zaydy and bubby and had sons and daughters. R. Yehudah tefillin, the leichter, were able to hide and I found it and ben Beseira stood up and said, “I am a the candlesticks, I'm holding it. At the end of the day, descendant [of theirs] and here are the this is what keeps us. This is what tefillin that my grandfather left to me the esrog box that, sustains us when we're faced with from them.” somehow, my zaydy difficulty, with challenges. A number of years ago, I heard Yes, we experienced Peter Stuyvesant a powerful interpretation of this and bubby were able and Ulysses S. Grant and Father Gemara from my father, Rabbi Coughlin. We saw the Rashi, the Herschel Schacter, zichrono livrachah. to hide and I found Yalkut Shimoni, the Maharatz Chayis, He was a chaplain in the American it and I'm holding it. the Torah Temimah and especially Rav Army during World War II and was Moshe underscoring the principle .הלכה היא בידוע שעשו שונא את יעקב the first American Jewish chaplain of to liberate a concentration camp, We saw the Rambam how Jewish Yisrael and they built a state. One- Buchenwald, on April 11, 1945. He people are now afflicted, oppressed, quarter, 25 percent, of the roughly interpreted this Gemara in terms of downtrodden and harassed. But we 600,000 Jews who were living in Israel the survivors of the Shoah. also have a havtachah, we have chizuk. in May of 1948 when the State of The Rambam himself in the Mishneh What happened to the "meisim Israel was founded were Holocaust Torah gave us chizuk. In the Iggeres shehechiyeh Yechezkel?" What survivors. What an extraordinary Teiman, the Rambam gave us chizuk. happened to the survivors of the achievement. Shoah, literally dry bones who came The greatestchizuk is, in spite of all And then the third group. R. Yehudah the challenges, “I am a descendant [of to life? My father z”l suggested that they constituted three different ben Beseira gets up and says, “Yes, theirs] and here are the tefillin that my groups. this is great. Thank God you were not grandfather left to me from them.” among ‘the dead.’ Thank God you You are heirs to an extraordinary The first were those who “stood on are part of Jewish destiny. You went mesorah. You are sitting in thisbeis their feet, sang praise and died.” They to Israel, you made sure to create medrash because talmud Torah matters were happy to be alive, they expressed families. You had faith that there to you, because yiras Shamayim praise, but then “they died.” They would be a future. Great. But that is matters to you. You chose to come left the Jewish people. In terms of not enough. Nothing will last unless to this yeshiva because living a nitzchiyus Yisrael, they were gone. you are holding your zaydy’s tefillin, Please understand. I'm not judging meaningful Jewish life matters to you,

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 because you have parents and bubbys Endnotes very strong exception to this fatalistic attitude. and zaydys who are heirs to a great Rabbi Henkin goes so far as to claim that this נגד האמת ונגד חז"ל והמקרא mesorah, many of whom know what it 1. Samuel Oppenheim, “The Early History approach is . of the Jews in New York, 1654-1664,” For general books on anti-Semitism, see means to be moser nefesh for am Yisrael Publications of the American Jewish Historical and Toras Yisrael. History and Hate (above, n. 4); Dennis Prager Society 18 (1909):4-5. and Joseph Telushkin, Why the Jews?: The You are blessed to live during this 2. Jonathan D. Sarna, When General Grant Reason for Antisemitism (New York, 1983, time. Yes, there are challenges, but, Expelled the Jews (New York, 2012). 2003, 2016). Most recently, see Deborah E. Lipstadt, Antisemitism: Here and Now (New ultimately, the way to overcome them 3. Donald Warren, Radio Priest: Charles York, 2019), and Bari Weiss, How to Fight is to hold on to those tefillin, to take Coughlin, the Father of Hate Radio (New York, Anti-Semitism (New York, 2019). your Gemaras and hold them up high 1996). 7. See R. Yosef Kapach, Iggerot ha-Rambam 4. and dance with them. Be proud of For a balanced view of anti-Semitism in (Jerusalem, 1972), 26. your mesorah and devote yourselves America, see Jonathan D. Sarna, “American 8. to it fully, be-lev va-nefesh. Continue Anti-Semitism,” in David Berger, ed., History I encountered this passage in Isadore and Hate: The Dimensions of Anti-Semitism Twersky, “Survival, Normalcy, Modernity,” in the talmud Torah, the yiras Shamayim, (Philadelphia, New York, Jerusalem, 1986), Moshe Davis, ed., Zionism in Transition (New the mesorah of your bubbys and your 115-28. York, 1980), 349. zaydys and their bubbys and zaydys and 5. She’er Yisrael is printed at the end of the 9. See ibid. so that, im yirtzeh Hashem, together Neziv’s commentary on Shir ha-Shirim. See R. we will put this parashah in our Naphtali Zevi Yehudah Berlin, Megillat Shir history behind us and we will be able ha-Shirim (Jerusalem, 2008), 263-88. to go with full joy and full-throated 6. I thank Rabbi Ezra Goldschmiedt for enthusiasm to the days of Eliyahu bringing to my attention a powerful passage Hanavi, the harbinger of redemption, from R. Yosef Eliyahu Henkin, Sefer Teshuvot bimherah v'yamenu, amen. Ibra, vol. 2 (New York, 1989), 233, that takes

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 RESPONDING TO Rabbi Elchanan Adler ANTI-SEMITISM Rosh Yeshiva, RIETS

WE ARE NOT ALONE: PERSPECTIVES ON JEWISH VICTIMHOOD

or subconscious desire to challenge שנתנה לנו תורה זו עד זמננו זה שכל מלך Anti-Semitism as an Affront to Hashem and His Torah. The Jewish עכו"ם גובר או מכריח או מתגבר או אנס Hashem people are the targets of this campaign שאין תחלת כוונתו ודעתו לסתור תורתנו because their raison d’etre is to act as ולהפך דתנו באונס בנצחון ובחרב. nti-Semitism has been an integral part of the story Since the Creator has distinguished us Hashem’s representatives in the world.1 of the Jewish people. by His laws and precepts, and our pre- ThroughoutA the ages, our Sages have eminence is manifested in His rules and Shechinta B’galusa sought to provide theological context statutes, as Scripture says, "And what great to the anti-Semitism in their midst as nation is there, that has righteous statutes The notion that anti-Semitism well as to the phenomenon of sinas and ordinances; such as all this law that represents, at its core, an attempt to Yisrael in general. One prime example I set before you this day?" (Deuteronomy wage war against Hashem dovetails of this appears in a letter penned by 4:8), therefore all the nations took great with a concept known as Shechinta the Rambam who was asked by the umbrage against us regarding our faith, b’galusa — namely, that Hashem’s Jews of Yemen to address a messianic and their kings have applied themselves presence accompanies the Jewish movement that arose in the wake of because of it to persecute us. Their true people into exile and does not forsake religious persecution. The Rambam’s agenda was to wage war against God them. Even as we endure the brunt of response, known as “Iggeres Teiman,” and to challenge Him. However, given attacks and harsh decrees at the hands contains a profound insight into the that He is omnipotent, no one cannot of our enemies, there is a palpable phenomenon of anti-Semitism: actually challenge Him. There has been aspect of G-d that suffers along with .(no era since Revelation, that some despot us, k’viyachol (in human terms ומפני שיחד אותנו הבורא במצותיו ובחוקותיו who has attained power, be he violent or Shechinta b’galusa is a lofty concept והתבארה מעלתנו על זולתנו בכללותיו ignoble, has not made it his first aim and whose roots can be traced to pesukim ובמשפטיו שנאמר )דברים ד, ח( ומי גוי purpose to destroy our law, and to vitiate in Tanach, ma’amarei Chazal, and גדול אשר לו חקים ומשפטים צדיקים וגו' our religion, by means of the sword, by kabbalistic sources. This essay will קנאונו העכו''ם כלם על דתנו קנאה גדולה violence, or by brute force. not address the concept in all its וילחצו מלכיהם בשבילה לערער עלינו שטנה .In the Rambam’s view, anti- complexity and many manifestations ואיבה ורצונם להלחם בה' ולעשות מריבה Semitism stems from a conscious Rather, we will frame the concept עמו ואלהים הוא ומי ירב לו ואין לך זמן מאז

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 in broad strokes, with an eye toward was with them … They were exiled to 2. Galus haShechina — the exile and gleaning insights that can provide Edom, the Shechina was with them … redemption of the Shechina that a measure of solace and inspiration parallels the exile and redemption for times such as these when we are Klal Yisrael’s Redemption is process of the Jewish people. unfortunately witness to a worldwide Synonymous with Hashem’s 3. The shared identity and destiny that resurgence of anti-Semitism. Self- Redemption binds the Shechina with klal Yisrael. 4 Our focus will be on the first of these נ אָוְ ֹ כִ יאַ עַ לְ ָך,The Divine Assurance Given to The next phrase in the pasuk motifs: tza’ar haShechina.5 And I will also bring you“ — גַם עָ ֹלה Yaakov Avinu back,” implies that Israel’s redemption Two Aspects of Tza’ar An explicit reference in the Torah to from Egypt entailed a redemption for haShechina: Individual and the notion of Shechinta b’galusa comes the Shechina as well. This corollary Collective in the form of a divine assurance given dimension to the concept of Shechinta to Yaakov Avinu as he prepared to leave , and its paradoxical nature, is b’galusa As noted, tza’ar haShechina means that Eretz Yisrael in anticipation of the noted in the Mechilta: when we suffer in exile, Hashem suffers impending in the land of Egypt. with us. TheMechilta (Bo, Masechta אלמלא מקרא כתוב אי אפשר לאמרו כביכול galus D’Pischa 14), presents two different אמרו ישראל לפני הקדוש ברוך הוא עצמך אָ נֹכִי אֵרֵ דעִמְָך מִ צְרַ יְמָ הוְאָ נֹכִיאַעַלְָך גַם עָ ֹלה applications of tza’ar haShechina, based פדית. וְיֹוסֵ ף יָ ִ יתׁש יָדֹו עַל עֵ ינֶיָך. I will go down with you to Egypt, and If not for these verses, one could not say on pesukim in Tanach: וכן אתה מוצא כל זמן שישראל משועבדין I will also bring you back; and Joseph this. It is as if the Jewish people said כביכול שכינה משועבדת עמהם שנ' ויראו shall place his hand on your eyes to the Holy One Blessed be He, “You את אלקי ישראל ותחת רגליו כמעשה לבנת ”.Bereishis 46:4 redeemed Yourself הספיר. וכשנגאלו מה הוא אומר וכעצם Ramban and Rabbeinu Bachya note Chazal discern the motif of Hashem’s השמים לטוהר. ונאמר בכל צרתם לו צר. אין that Onkelos, in his translation of the self-redemption in the unique לי אלא צרת ציבור צרת יחיד מנין ת"ל יקראני descend), employs the phraseology of a pasuk in Parshas) ”ארד“ word ואענהו עמו אנכי בצרה ... which implies a physical Nitzavim, which foretells Hashem’s ,איחות verb descent. However, in other instances restoring the captivity of Bnei Yisrael: We find that whenever the Jewish people ירד ,are oppressed, the Shechina, as it were וְׁשָב ה' אֱֹלהֶיָךאֶת ׁשְבּותְ ָךוְרִ חֲמֶ ָך וְׁשָ ב וְ קִ בֶצְ ָך where the verb “ ” appears in is oppressed with them as it states, “and מִ כָל הָ עַ ִים מ אֲׁשֶרהֱפִ יצְָך ה' אֱֹלהֶ יָך ׁשָ ָ מה. connection with Hashem, Onkelos ”,I will reveal“ — ”אתגלי“ renders it Then, Hashem, your G-d, will bring back they saw the God of Israel: under His scrupulously avoiding a translation your captivity and have mercy upon you, feet there was the likeness of a pavement with physical connotations. By opting and He will return and gather you in of sapphire (the pavement is a reference for a literal translation here, Onkelos from all the peoples to which Hashem to the leveinim, the bricks that the Jewish implies that Hashem was assuring your G-d has scattered you. people used during their slavery in Yaakov that His physical presence Devarim 30:3 Egypt). When they were redeemed, what would be with him and his progeny does it say, “like the very sky for purity.” for the duration of the Egyptian exile.2 As Rashi notes, the word “ve’shav” (as And it says, “In all of their suffering, distinct from ve’heishiv”) connotes a Inasmuch as is a it is His suffering.” We only know this galus Mitzrayim reflexive act of self-return, implying prototype of future exiles, Chazal regarding the suffering of the community. that the return of Israel’s captivity also ( , Parshas Bo) extend this How do we know that this also applies Mechilta entails a return of the Shechina itself.3 idea to other exiles as well: to the suffering of individuals? Because it In light of the above, we might states, “He will call Me and I will answer גלו למצרים שכינה עמהם .. גלו לבבל שכינה conceptualize the notion of Shechinta him, I am with him in suffering …” עמהם .. גלו לעילם שכינה עמהם ... גלו b’galusa as consisting of three distinct, One of the pesukim cited by the לאדום שכינה עמהם. albeit related, motifs: is from Yeshayahu 63:9: They were exiled to Egypt, the Shechina Mechilta בְכָל םצָרָתָ לא ]לֹו[ צָרּומַ לְאַ ְך ָ ּפנָיו הֹו ִ ׁשיעָ ם was with them … They were exiled to 1. Tza’ar haShechina — the suffering בְאַהֲבָ תֹוּובְחֶמְ לָתֹו הּוא גְאָ לָם וַיְנַטְ לֵם וַיְנַשְאֵ ם Babylonia, the Shechina was with them that the Shechina experiences when לכָ ייְמֵ עֹולָ ם. .They were exiled to Ilam, the Shechina the Jewish people suffer …

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 In all their troubles He was troubled, This second manifestation is echoed b’chol tzarosam lo tzar — In all their And the angel of His Presence saved in a statement of the Mishna in the troubles He was troubled — which them. In His love and pity He redeemed name of Rabbi Meir (Sanhedrin 46a): the Mechilta interpreted as referring .to the tzaras hatzibur אמר רבי מאיר בשעה שאדם מצטער שכינה them; He raised them, and exalted them In connection with that same מה לשון אומרת קלני מראשי קלני מזרועי. .all the days of old The word“lo ” can be spelled with an Rabbi Meir said: When a person suffers, revelation, Rashi (Shemos 3:2) cites aleph, meaning “no” or with a vav, what does the Shechina say? Relieve the the second of the aforementioned meaning “His.” The verse is written pain from My head, relieve the pain from pesukim to explain why Hashem with an aleph, but is to be read with My arm. appeared in a bush and not a tree. "מתוך הסנה" - ולא אילן אחר משום עמו a vav. Ibn Ezra and Radak adopt the אנכי בצרה. latter rendition and explain the pasuk Tzaar HaShechina in Galus to mean that whenever we suffer, Mitzrayim Out of a bush and not another tree Hashem, k’viyachol, experiences because “I am with him in suffering.”6 distress as well. This accords with the We find allusions to both proof text cited in the Mechilta. manifestations of tzaar haShechina As noted, this verse refers to Hashem in the context of the Egyptian exile. suffering along with each and every The last pasuk cited by theMechilta is When appearing to Moshe Rabbeinu individual. From this perspective, Ki from Tehillim (91:15): at the , Hashem yadati es machovav — I am mindful of expresses his empathy for the pain of its suffering — takes on an additional יִקְרָאֵ נִי וְאֶעֱ נֵהּו עִ מֹו אָ נֹכִי בְצָרָה אֲ חַ ּלְצֵ הּו the Jewish people: layer of meaning. Not only does אֲ וַ כַ בְ דֵ ה ּו . Hashem empathize with the collective וַיֹאמֶר ה' רָ אֹה רָאִיתִי אֶת עֳ נִי עַמִ י אֲ ֶ ׁשר ,He will call Me and I will answer him distress of the community, He also בְמִ צְרָ יִם וְאֶת צַעֲקָתָ ם ׁשָמַעְתִ י מִ ְ ּפנֵי נֹגְשָ יו כִ י I am with him in distress; I will release feels the pain of each individual Jew יָדַ עְתִי אֶת מַכְ אֹבָ יו. דוָאֵרֵ לְהַצִילֹו מִ יַד מִ צְרַ יִם .him and I will honor him who was subjected to the cruelty of ּולְהַעֲֹלתֹו מִן ץהָאָרֶ הַהִוא אֶל ץאֶרֶ טֹובָ ה TheMechilta interprets this pasuk the Egyptian servitude. ּורְ חָבָה אֶל אֶרֶ ץ זָבַתחָ לָב ּודְבָׁש אֶל מְ קֹום as a reference to the suffering of הַכְ נַעֲ נִי וְהַחִתִ י וְהָאֱ מֹרִ י וְ הַ ּפְרִ זִי וְהַ חִ ִיּו וְהַ יְבּוסִ י. an individual. Apparently, tzaar Nosei B’ol: Ethical Imperatives haShechina has two manifestations. Hashem said, “I have indeed seen the The first relates to the suffering of affliction of My people in Egypt and Theba’alei hamussar, the great masters the community at large, where the have heeded their cry because of their of ethical development, draw a Shechina suffers along with it. This taskmasters; yes, I am mindful of its valuable lesson from this concept. If בכל motif is expressed by the pasuk suffering. I have come down to rescue Hashem suffers along with us, then we In all their troubles He — צרתם לו צר them from the Egyptians and to bring must try to emulate Him and likewise was troubled. [This aspect ofShechinta them out of that land to a good and empathize with the suffering of others. b’galusa is also implicit in the spacious land, a land flowing with milk This concept is known asnosei b’ol im comments of Chazal (Megillah 29b and honey, the region of the Canaanites, chaveiro — carrying the burden along and Mechilta ibid) that in each period the Hittites, the , the Perizzites, with one’s friend (who is suffering). of exile, Hashem is with us.] the Hivites, and the . Rav Shlomo Wolbe zt”l, one of the Second, when an individual Jew is Shemos 3:7-8 great ba’alei hamussar of our time, in distress, Hashem is present in his Hashem is mindful of the suffering of considers this quality a “foundation suffering. This dimension oftzaar the Jewish people and expresses His of creation” (Shiurei Chumash to haShechina is captured in the pasuk intention to rescue them. The singular Parshas Shemos). In his Alei Shur .עמו אנכי בצרה phrase machovav — its suffering — (Vol. I, introduction to section 4), he In other words, the Shechina doesn’t would seem to be a reference to the emphasizes that that it is insufficient merely identify with the plight of the Jewish people as a single unit. Hashem to merely avoid harming others; we collective community, it also shares feels, as it were, the collective suffering should aspire to carry the load of others in the suffering of each and every of the Jewish people. This corresponds by “paying attention to their suffering” individual. to the first pasuk noted above — — thus emulating Hashem. Rav Wolbe

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 explains that in practical terms this suffers along with the community, merits for purity. (Shemos 24:10) means that in addition to performing to see the liberation of the community. What is the nature of this vision and acts of chesed toward others, we should This passage is clearly focused on the its significance? Drawing on Chazal, make efforts to communicate empathic imperative of being sensitive to the Rashi states: feelings and a sense of kinship, allowing suffering of the larger community. כמעשה לבנת הספיר – היא היתה לפניו them to recognize that are not alone in בעת השיעבוד, לזכור צרתן של ישראל שהיו their pain. Additionally, we must also strive to משועבדים במעשה לבנים. וכעצם השמים identify with the suffering of specific Modeling the two types of לטהר – משנגאלו היה אור וחדווה לפניו. tza'ar individuals. One of the qualities haSechinah, human empathy should enumerated in Pirkei Avos chapter 6 As it were the brickwork of sapphire — be manifest on both a communal for acquiring Torah is the ability to This had been before Him during the and an individual level. The Gemara, be nosei b’ol im chaveiro — with an period of Egyptian slavery as a symbol of 11a, states: Ta’anis emphasis on the individual friend. Israel’s woes — for they were subjected תנו רבנן בזמן שישראל שרויין בצער ופירש This quality is highlighted by the to do brick-work. And as it were as the אחד מהן באין שני מלאכי השרת שמלוין לו Torah in its description of Moshe body of heaven for purity — This implies לאדם ומניחין לו ידיהן על ראשו ואומרים Rabbeinu’s early life, when he emerges that as soon as they (the ) פלוני זה שפירש מן הצבור אל יראה בנחמת from Pharaoh’s palace and becomes were redeemed there was radiance and צבור תניא אידך בזמן שהצבור שרוי בצער אל aware of the suffering of his brethren. rejoicing before Him. We see that just as Hashem identified יאמר אדם אלך לביתי ואוכל ואשתה ושלום Rashi (Shemos 2:11) states: with His nation’s pain by setting עליך נפשי ... אלא יצער אדם עם הצבור שכן up a constant reminder in the form "וירא בסבלותם" - נתן עיניו ולבו להיות מיצר מצינו במשה רבינו שציער עצמו עם הצבור of a sapphire brick, so did He take עליהם. שנאמר )שמות יז, יב( וידי משה כבדים ויקחו ,He saw their suffering — He set his eyes pleasure, k’viyachol, in the Nation’s joy אבן וישימו תחתיו וישב עליה וכי לא היה לו and heart to suffer in their plight. symbolized by the image of a clear sky למשה כר אחת או כסת אחת לישב עליה .It was this quality that led Moshe to to commemorate their redemption אלא כך אמר משה הואיל וישראל שרויין בצער אף אני אהיה עמהם בצער וכל המצער subsequently stand up to the Egyptian The ability to share in the joy of others עצמו עם הצבור זוכה ורואה בנחמת צבור. taskmaster who was beating a Jewish is a hallmark of Aharon HaKohen – Our rabbis taught: when the Jewish servant. Moshe suffered the plight of a an attribute attested to by Hashem people are suffering and an individual single individual and saved him.7 Himself. In the wake of Moshe separates himself from them, the two Rabbeinu’s reluctance to lead the accompanying angels place their hands Rejoicing with Others Jewish people, motivated in part by his on his head and say, “this individual that deference to his elder brother, Aharon, separated himself from the community The idea ofShechinta b’galusa and Hashem declared that not only will should not see the (eventual) liberation its application for us should not Aharon not feel jealous, but — to of the community.” Another beraisa be limited to times of crisis. Just the contrary — “v’ra’acha v’samach states: when the community is suffering, as Hashem is with us when we are belibo” — “he will see you and be one should not say, “I will go home, eat suffering, so too does He rejoice with joyous” (Shemos 4:14). Aharon’s joy and drink and live my life” … rather, he us in times of joy. for Moshe Rabbeinu was rooted in should suffer with the community, for we As elucidated by Rav Wolbe, this idea Aharon’s ability to fully embrace the find that Moshe Rabbeinu suffered along can be gleaned from the comments simcha of others.8 with the community as it states (Shemos of the Mechilta, which highlights two 17:12), “And Moshe’s hands grew heavy; halves of a prophetic vision shown to Avnei Shoham and Avnei so they took a stone and put it under him the elders at the time of Matan Torah: Miluim: Empathy and Simcha and he sat on it.” Did Moshe not have a ,As described in Parshas Tetzaveh ויראו את אלקי ישראל ותחת רגליו כמעשה pillow or a blanket to sit on? Rather, this Aharon and all subsequent kohanim לבנת הספיר וכעצם השמים לטהר. is what Moshe said, “Since the Jewish people are suffering, I too will be with And they saw the God of Israel: under gedolim wore the names of the them in their suffering.” Anyone who His feet was the likeness of sapphire shevatim on two different garments. brickwork, like the essence of the heaven

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 The names were etched upon the Concluding Thoughts Kabbalistic level, Tosafos to Sukkah 45a explain avnei shoham, which were positioned that the phrase Ani VaHo hoshia na, part of on the shoulder straps of the Eifod. Anti-Semitism can engender feelings the Hoshanos prayers of Sukkos, refer to two names of Hashem that represent Hashem’s They were also etched upon theAvnei of existential loneliness. On one level, being imprisoned along with Klal Yisrael. Miluim, the stones of the breastplate, this sense of being alone is a natural Additionally, the phrase Ani VaHo, “I and Him,” which were worn on Aharon’s heart. In reality given that klal Yisrael are, in captures the kinship between Hashem and the both instances, the Torah references fact, distinct and separate from all Jewish people who are bound together as a the word “zikaron” — remembrance other nations in the world — hein pair. For a fascinating elaboration on the nature of this bond, see what I have written inTzvi (Shemos 28:12 and 28:9). am levadad yishkon. The concept of Tifara (on Anim Zemiros) in elucidation of the Shechinta b’galusa reminds us, however, .pp פארו עלי ופארי עליו וקרוב אלי בקראי אליו What was the nature of this stanza that to believe we are alone in the sense 114-118. As noted in the previous footnote, remembrance? Some commentaries of being abandoned is to embrace a the Hoshanos on Sukkos are replete with (see Rashi, Sforno) interpret it as fallacy. First, Hashem Himself is with references to the notion of Shechinta b’galusa. referring to Hashem, who recalls us in our suffering and He suffers, as it 5. For a discussion on the other areas, please the merit of the shevatim. Other were, alongside us. Secondly, our fellow refer to my shiur on this topic, available at: www. commentaries, however, suggest yutorah.org/lectures/lecture.cfm/827139/. Jews, who strive to emulate Hashem, that the remembrance refers to אהי-ה are always there to suffer with those 6. This motif is highlighted by the name which was revealed to Moshe at ,אשר אהי-ה the mindfulness that the communities and individuals in times Gadol needed to have for the needs the s'neh. Rashi (Shemos 3:14) writes that this of distress.9 May we all be cognizant of of the Jewish people (see Hakesav name conveys that Hashem will be with them these truths and find solace in them. during their suffering in Mitzrayim as well as Ve’hakabbalah, Tzeror Hamor, Be’er And may we merit to see the day of in future exiles. Yosef). Taken in this vein, we may ke’etzem HaShamayim latohar — when 7. Many Chassidic works and Sifrei Machshava suggest that the two locations — on Hashem can rejoice with us in the extend the concept of nosei b’ol to showing the shoulder and on the heart — allude simcha of the ultimate redemption. empathy for the tzaar of the Shechina itself. to the two types of identification One who is capable of empathizing with the with klal Yisrael that a Jewish leader divine suffering and who infuses his prayers Endnotes must strive for. Carrying the names with such a dimension, becomes worthy of heavenly grace, which can alleviate one’s of the shevatim on Aharon’s shoulders 1. For an elaboration on this idea, see the comments of the Ramban to Parshas Haazinu personal suffering. See, for example,Degel symbolizes the imperative to “carry (Devarim 32, 26). Machane Ephraim (Parshas Beshalach), Bnei the load” of the people — being nosei Yisaschar (Kislev-Teveis, 37). This motif can 2. Rabeinu Bachyei proceeds to explain on a be traced to a Midrash Tehillim on the pasuk ה be’ol. This entails feeling empathy for kabbalistic level that the letter in the words ya’ancha Hashem b’yom tzara cited in Yalkut עלה מצרימה the suffering of Jewish people, both and allude to the Shechina. Later Shimoni (679). See also Nefesh Hachayim on a communal and individual level. commentaries elaborate by associating the letter (2:11). which is synonymous , מלכותwith the sefira of ה On the other hand, bearing their with the kabbalistic notion of kneses Yisrael. 8. R. Wolbe relates the story of R. Avraham names on the Choshen symbolizes that Grodzenski who, while sitting with his family Aharon be cognizant of the simcha of 3. The Hoshana composition beginning eating dinner, suddenly stood up and began the Jewish people. Just as the image of “Ke’hoshata Eilem Belud imach,” composed by to dance. When asked by his startled family R. Elazar Hakalir, contains repeated references members to explain his strange behavior, “ke’etzem HaShamayim latohar” shown to this motif. For further elaboration, see my in the prophetic image at Matan Torah he replied that he realized that at that very article, “Hoshanot: Origins and Perspectives moment, he was missing his good friend’s alludes to the joy of Israel’s redemption, of an Enigmatic Ritual,” in Mitoch Ha’Ohel, wedding. When you are truly happy for your so does the clarity emblematic of the Tefilot Yom Tov. friend, you will break out in dance whether you Urim V’Tumim represent times that 4. The idea of the Shechina’s stake in our are physically present at the simcha or not. are peaceful and joyous, when doubts redemption has many sources both in nigleh 9. As Rav Soloveitchik notes in Kol Dodi and nistar. Ramban, in Parashas Ha’azinu Dofek, all Jews, no matter their affiliation, and difficult questions are naturally 32:26, writes that the Jewish people will merit resolved. In such times as well, Aharon share in the same fate and it is our redemption even if they are not completely responsibility to let those who are suffering remains mindful of the Jewish people, worthy because Hashem’s reputation is know that we are suffering with them. and shares in their simcha — both dependent upon the existence of His people; collectively and individually. therefore, the purpose of the world can only be achieved if Hashem rescues His people and brings about the ultimate redemption. On a

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37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 shift. A little at a time, but it's noticeable. I am only one person. I moved away from — and was written during the Crusades, Just this week, a community leader spoke the New York area this past summer and one of the many times when Jewish blood to me about aliyah. I now live in a small Jewish community ran through the streets; its lines are laced in the South. It is a wonderful place, but with the tragedy and longing that typifies 2. Shana Schochet Lowell is a doula I don’t think many people are seeing Jewish liturgy. and lactation counselor, a mother my menorah in the window in my small One chokes me up every time I sing it — of three who lives in Memphis. Her subdivision. And yet, you fight the fights eight nights every year: “Our salvation take, like many others, is not to go that are worth fighting. Yes, someone takes too long, and there is no end to the into hiding, but to do the opposite: to might drive by and attack us because of bad days.” stand out. This is what she wrote on those menorahs. The thought occurred The words always called to mind Jews her blog1 following the Monsey attack: to me more than once, as my family practicing their religion during some lit our candles. And then I opened my long-ago horror — the “bad days” of At 16, I was at the bus station plantation shutters wide and put my murdering Crusaders and marauding just 15 minutes before it was bombed on biggest menorah up front. Cossacks, the bad days of pogroms, the Yom HaZikaron, Memorial Day, 1994. bad days spent starving in ghettos and Some years later, I was in Sbarro for 3. Now to the media. As expected, we concentration camps. Wherever they a lunch date about five minutes before hear a lot of left vs. right arguments were, Jews lit candles and sang this song, it exploded. We left because it was too about the rise of anti-Semitism, waiting, waiting for salvation. How crowded — the exact reason it was a but I have hope that slowly but fortunate are we to live in a time without target … My mother would call me after surely, people will understand that such fear, I would think, tears creeping each attack, wanting to know that I was it comes from the extreme right and into my eyes and the words catching in safe. What is safe? I came to realize that the extreme left. Jewish journalists my throat. The bad days are back. I was one of the lucky ones. It was my have been an important voice in Orthodox Jews are living through a duty to live. As much as I possibly could. this discussion. Recent events have new age of pogroms. This week, as we Knowing in the back of my head that shaken them. Even some very liberal celebrated the Festival of Lights, there if something were to happen, I couldn’t journalists, who have been critical of were no fewer than 10 anti-Semitic control it. In the meantime, as one of the Chasidic Jews, have come to defend attacks in the New York area alone. lucky ones, I could control my response to the Jewish people. Here are some She then touches on the elephant in the hate and violence. thoughts from writers in the Jewish the room. The Chasidic elephant in Want to know what I did each time I media. Prof. Liel Leibowitz in Tablet the room. Over the course of the year, had a close call? I went back. The shuk Magazine wrote,2 “Nothing could be was this story — involving dozens of was attacked? The next Friday I would more toxic and counterproductive incidents — suppressed because they be there. Something at the Jaffa Gate? than this kind of politically motivated involved Chasidim? I stubbornly walked through it. Stifling redescription of the wave of hate- my inner fear and forcing myself to walk fueled violence that is turning New It has resulted in a staggering, shameful confidently with each step. Because what York into Kishinev.” Avital Chizik- silence when it comes to speaking out on I was secretly afraid of did not matter. Goldschmidt wrote3 after a visit to behalf of the wave of pogroms against What mattered was my response. That Monsey: "But there is no way to hide. the Orthodox. For many people, it seems whoever perpetuated that hate would see That is the realization dawning on us when they can’t blame the other side of they hadn’t won. That I was not afraid to all. There is no way to hide, for good the political aisle, they would rather say be a Jew or to show it … or for bad. We wear our religion on nothing at all. our sleeves. Is it starting to feel like This is not acceptable. The Jewish Hate is everywhere. After eight years of community’s most visible, vulnerable worrying, my mother was relieved when a yellow star?” Batya Unger-Sargon, 4 members need Americans to stand up I returned to the United States to go to editor of Forward, described what many American Jews feel: and say “no more.” They need us to climb graduate school in Manhattan. Two out of our trenches and find common weeks later, 9/11 happened, and we both There’s a poem Jews sing every evening ground to fight this ugly resurgence of realized there is no way to avoid hate. after lighting candles. It’s anti-Jewish hatred. Only to fight it. called “Maoz Tzur” — Rock of the Ages We can only fight this fight together,

38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 because it is a pox on all of our houses. large city. On the night of Kristallnacht field. A letter sent by our neighbor, It is only by remembering what unites us (November 1938), German government Rabbi Aryeh Lebowitz, to his students as Americans that we can help our fellow forces burned synagogues and ransacked and his community. I believe that this Jews and, as “Maoz Tzur” suggests, Jewish shops. They beat up random Jews letter is relevant even to those who hasten the time of salvation. on the streets, deported thousands to don’t live in New York: concentration camps, and murdered close 4. The World Holocaust Forum to a thousand. The messages I have received today, recently took place in Jerusalem. On that night the teachers burst into include: Dozens of leaders from across the dormitory of the boarding school. "Do you think that by staying in the the world came to mark the 75th They told the children to quickly run US we are akin to the Jew in Germany anniversary of the liberation of out of the building because it was being during hitler's rise to power?" Auschwitz. What was so significant attacked. As the youngsters emerged "recent events, including the one last about this forum? Many noted the onto the street, they wondered where to night in Monsey, have shaken me... I have wonderful progress of the Jewish go. Instinctively, they decided to adhere no idea what to say" people, who rebounded from the to the advice parents have given their "How does a Jew respond to what we are Holocaust and built a proud and children for generations: when you are in living through?" flourishing nation that hosted 41 trouble, look for the helpers. They said to I don't have any answers, and I have all leaders in its capital. one another: “Let’s go to the policeman.” of the same questions. Only Hashem They ran to the closest officer, fully knows the historical importance of But it is not just us, it is the rest of expecting to be protected. Instead he the times we are living in. We don't ח"ו the world too. The world is making sternly rebuffed them: “I don’t help know if these events are a prelude progress in correcting and atoning Jewish children.” to something much worse and more for what happened 75 years ago. Herein, lies the essence of the difference. systemic, or if they will serve to awaken Prof. Deborah Lipstadt again found During the Third Reich, the government good and decent people who will work the right words to describe what was was the very source of the antisemitism. harder to educate against anti-semitism, going on: "No, We Aren’t Seeing The Today, the situation is precisely the and protect us. Return Of Nazi Germany." She writes5 opposite in the vast majority of countries. Here are a few things that we all do that since the murders in Monsey, When tragedy strikes political leaders are know, and perhaps are worth reminding Jersey City and Pittsburgh, more and quick to condemn these acts. ourselves of. more journalists are interviewing her Leaders from all over the world gathered 1) If you are struggling, there is a and asking: "Is what we are seeing together to state unequivocally: an reasonable chance that your children are today akin to Germany in the 1930s?” attack on the Jews of France is an attack as well. Let them talk. Let them share This is also the discourse she hears on on France, an attack on the Jews of their fears. Tell them that you love them. the Jewish street: that history repeats Germany is an attack on Germany etc. Tell them stories of good people. Tell itself. It is true that the recent events need them that we trust in Hashem to protect to be taken seriously. We can’t ignore Her answer is unequivocal: There is us. no comparison. Fear and confusion them and we need to deal with them. cause us to mix up emotions and facts. However, we also cannot allow our 2) As believing Jews, we know that ,השתדלות She writes: fears to distort history. The Jewish while we put in reasonable people have progressed and so has the and work to improve our security, the The contrast between the situation of world around it. only security comes from Hashem. It is German Jews of the Third Reich and therefore incumbent upon us to draw לימוד today is best illustrated by a story I 5. And what do the rabbis say? closer to Hashem. This means more increased precision ,תפלה stronger ,התורה heard from a survivor at the United States Holocaust Memorial Museum. Each rabbi deals with anti-Semitism individually based on his community, and energy in our fulfillment of mitzvos, and more thinking ,חסד He came from a small town in which the greater acts of local school was no longer a tolerable his style and his perspective. There are avenues to deal with it on a spiritual about our fellow Jews. As everybody place for a Jewish child. His parents sent knows the begins a new cycle him to a Jewish boarding school in a level. Here is one example from the

39 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 on Sunday. DON'T WAIT UNTIL always careful to arrive at davening in a for all of us. A reminder that we need SUNDAY TO START! Start right now! timely fashion, make an effort to do so. to act. Let us not think that it is easy Every day and every moment of limud If you miss a tefilah every now and then, and comfortable here, life is perfect, hatorah is valuable. let's try not to miss. that we no longer have any missions as 3) The Jewish people belong in Eretz 5) The Jewish people, whatever they look Jews because we have reached complete Yisrael and there is no doubt that our like, are our brothers and sisters. We redemption. future is in Eretz Yisrael. That was true sometimes bicker. We frequently disagree. After the recent events, a student before any of these attacks and remains We ALWAYS love. Let's make an extra approached me and decided to wear a was the last of these effort to avoid all lashon hara about necklace with a Star of David. A student בע"ה true after what attacks. Please always remember this our fellow Jews, all gratuitous insults or on campus here in Florida first decided and realize that we are in galus. Fear hurtful characterizations. Let's use our to place a on his door in the should never be the primary motivation dinner tables to tell stories of greatness dorm to highlight to his peers that he to make aliya, just as the terror attacks about Jews that are not the same as us. is Jewish. We do not know why this in Israel should not chase our brothers Chazal teach us of the terrible impact is happening, but we must use what and the great benefit of happens to make improvements in our שנאת חנם and sisters out of our land. We should of Let us shed tears lives. If there is anything we can take .אהבת ישראל each periodically assess whether it is genuine the right time for our families. Do we for other Jews and show ourselves and from this anti-Semitism, it is that it is have a strategy for success? Where are our children that our love for our fellow a living reminder that we are Jews, and our children more likely to succeed Jews is stronger than ever. should be connected to our Judaism. emotionally and spiritually? Of course, Wishing everyone a lichtige Zos Endnotes as believing Jews we know that making Chanukah and a time where the light aliya does not end the galus, and only the of our torah will chase away all of the 1. https://blogs.timesofisrael.com/we- arrival of mashiach will accomplish that. cannot-avoid-hate-but-we-can-fight-it/. darkness that pervades so much of the We should each assess what is best for the world. 2. https://www.tabletmag.com/jewish-news- spiritual development of our families and and-politics/296292/sitting-ducks. b'ahava rabba v'ahavas olam, the Jewish people. 3. https://forward.com/life/437398/when- Aryeh Lebowitz 4) Daven for all of the families of the terror-strikes-in-a-modern-day-shtetl/. victims of anti-semitism. Daven for 6. A few weeks ago, I was in Boca 4. https://forward.com/opinion/437373/ our own safety. Daven for the wisdom why-no-one-can-talk-about-the-attacks- Raton, Florida. I met with Rabbi against-orthodox-jews/. to make the right decisions for our Efrem Goldberg, Senior Rabbi of the families. There is nothing that we can Boca Raton Synagogue who told me 5. https://forward.com/opinion/437485/ accomplish without davening, and there no-we-arent-seeing-the-return-of-nazi- this: germany/. is nothing that cannot be accomplished with davening. To this end, make a Perhaps Hashem is not happy with the commitment to enhance tefilah. If you situation in America. Assimilation rates aren't always careful to daven in a Beis are alarmingly high. The ignorance, HaKnesses, make an extra effort to alienation, and disappearance of the take advantage of the extra kedusha Jewish people, all voluntary, without that comes with tefilah b'tzibur in a any persecution is our failure. This designated Beis HaKnesses. If you aren't anti-Semitism is perhaps a wake-up call

Find more shiurim and articles from Mrs. Rahav-Meir at https://www.yutorah.org/mrs-sivan-rahav-meir

40 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 RESPONDING TO Rabbi Eli Belizon ANTI-SEMITISM Rebbe, Yeshiva University Rabbi, Young Israel of Fair Lawn, NJ

SHUL SECURITY: HALACHIC PERSPECTIVES

few months ago, I was sitting complexities in a Jew’s life. But the Pesach is an annual existential on a bais din interviewing Jews are the chosen nation and they conversion and a renewal of a geirus candidate. I was merit to be the children of G-d, Yiddishkeit for am Yisrael. At the veryA impressed with this woman’s which is worth every threat they face Seder, we reaffirm Judaism as if it were energy and drive to join the Jewish as a people.” Every convert, before a conversion. This dimension of the nation. I asked her if she had heard immersing in the ritual bath, has a conversion process is also included of the recent anti-Semitic events similar conversation: seconds before in the Haggada. There, we recite that in supermarkets, synagogues and transforming into a full-fledged Jew, in every generation our enemies seek on the streets in so many Jewish the bais din asks: “Are you fully aware to annihilate us, but G-d saves us, communities. She replied, “Yes I am that as a Jew you will encounter anti- and this is why we are here today. well aware.” I immediately responded Semitism, which can include physical This is the topic we raise with the with a question, “Why would you and verbal abuse from those around convert that is reiterated to us in our want to subject yourself to such a you?” The convert accepts that reality own conversion and rededication to risk?” She replied, with a statement and enters klal Yisrael, acknowledging Yiddishkeit on the night of Pesach. that truly resonated with me: “I that Judaism is not necessarily a On the final day(s) of Pesach, we thought about that for a long time smooth ride. approach anti-Semitism with a and came to the conclusion that the On the night of Pesach, each and different frame of mind. In the benefits outweigh the risks. Yes, it’s every Jew has a similar conversation. Torah reading for the seventh day of true that Jews are not popular among The Chasam Sofer suggests that Pesach, we read the Torah’s (Shemos many nations, and that presents

41 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 13:18) description of how the Jewish a specific number or threat level responded that one cannot permit nation exited Egypt with weapons that we can use to quantify which any violations of halacha under the prepared for their enemies who would situations are treated as pikuach guise of pikuach nefesh if at the time ultimately attack them. Hashem nefesh? TheMagen Avraham 316 of violation there is no sick individual wanted am Yisrael to have a plan and Teshuvos Rabbi Akiva Eiger, YD who needs a cure. He argues that to defend themselves against their 60, both write that when the threat pikuach nefesh requires a sick person attackers. Although the Jewish people is less than one in a thousand that to be present. If the entire motivation believed they were vulnerable without someone will be harmed, it is too for the violation is for future G-d’s assistance, they were required to remote to be considered pikuach predicaments and illnesses, it would implement security efforts to protect nefesh. Does that translate to mean not be considered pikuach nefesh. themselves. Unfortunately, these that if these attacks occur in less TheChasam Sofer, Teshuvos, YD 336, realities are ever-present this Pesach than one in a thousand gatherings concurs with the approach of the more than in recent years. it is not considered ? pikuach nefesh Noda Beyehuda. According to this One could argue that the number In this article, I would like to focus on approach, if shuls are facing no life- of attacks might not determine the the concept of protecting ourselves threatening situation at the moment, status of . The poskim and our communities and the halachic pikuach nefesh one can argue that synagogues cannot who introduced these numbers and implications. We recognize the reality employ pikuach nefesh as the basis for percentages were dealing with natural of anti-Semitism and we are therefore leniencies in determining security issues and diseases that come and go. responding the way our ancestors did, protocols. However, the Chazon However, the threat of anti-Semitism just as we read about on the seventh Ish, Ohalos 22:32, had a different is constant and emanates from day of Pesach, by enhancing security approach. He writes that a situation of ongoing and preexisting hatred. This is in our shuls. We will address some pikuach nefesh is not merely a function different than a natural phenomenon of the halachic concerns and issues of a sick individual being present, and disease that can be quantified that may arise when implementing but whether the threat is reasonable. by numbers and cases. Anti-Semitic security protocols. As a disclaimer, If the threat is not too far-fetched attacks could arise at any given point the goal of this article is to provide an and is considered reasonable, this due to an escalation of a hatred that is educational framework to appreciate qualifies aspikuach nefesh. According steady and ever-present. The catalyst the issues. I encourage all security to this approach, one can argue that of these threats is always in play, and members and councils to consult the potential threat to Jews around quantifying the threat by the number their local Orthodox rabbi for official America would be recognized as of previous attacks is not reflective of guidance. pikuach nefesh, as recent history the actual threat. has demonstrated. Unfortunately, The Concept of Pikuach The risks that shuls face differ from the possibility of an attack is not Nefesh classic pikuach nefesh for another unreasonable and the large investment reason. The threats that are of concern of money and time into shul security Before addressing individual relate to a future pikuach nefesh attests to the gravity of the situation. situation, and there is no imminent challenges, it is important to Even if one were to assume the Noda threat. Can the principle of categorize and assess the threat level pikuach Beyehuda’s more restrictive approach nefesh be employed to prevent future from a halachic standpoint. The to pikuach nefesh, the situation facing situations? If there is Gemara, in Yuma 84b, introduces pikuach nefesh shuls in America may be slightly a theoretical possibility of an attack, a halachic principle that in a life- different. Threats that relate to the does that create a threatening situation, all halacha can pikuach nefesh public are treated differently than situation today? The , potentially be suspended if necessary. Noda Beyehuda threats to an individual. The Gemara, Tinyana, YD 210, was asked about This principle is known aspikuach Shabbos 42b, states that one is allowed performing an autopsy that might nefesh. Does the rise in anti-Semitism to extinguish a burning coal in the help introduce medical information and recent attacks in synagogues street on Shabbos because it will and cures for future patients carrying cause us to treat shul security as a otherwise cause public harm. The situation of pikuach nefesh? Is there this disease. The Noda Beyehuda

42 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 Ramban cites the opinion of the situation as pikuach nefesh, it is the premises on Shabbos has practical Behag, who explains that the Gemara imperative to analyze all protocols and limitations. The gentile doesn’t know permits a violation of a biblical limit violations to situations where the members of the shul and is not as transgression for the sake of avoiding there is no permissible alternative. adept at screening those who enter. public harm. The Ramban asks: How In many security situations there Additionally, hiring professional can this be permissible if there is no are methods that are completely security guards can be expensive. ? Nobody is going to permissible, or less severe violations pikuach nefesh Furthermore, there is an additional die from stepping on a coal, and the that don’t require a compromise in concern raised by the Shulchan Aruch concern is merely public harm. The security. in this very discussion, which also Ramban explains that Behag is of the The poskim assume that in situations relates to security. TheShulchan Aruch opinion that a danger to the public, of pikuach nefesh, the rules are not quotes from the Rambam that in even if it is non-life threatening, entirely suspended. There are two pikuach nefesh situations, the rabbi of is on par with a life-threatening approaches to understand why one the shul (or someone of great stature) situation facing an individual. The violates prohibitions in the face of should be the one to violate Shabbos halachic criteria regarding the public pikuach nefesh. Hutra means that because he will do so without is approached with unique criteria. when faced with any possibility hesitation. Others may be reluctant to The Ramban does not accept the of a life-threatening situation, all violate Shabbos out of concern that Behag’s ruling and would only permit prohibitions are entirely suspended. they are doing something wrong. The a rabbinic violation in a situation of We are permitted to violate anything rabbi will act swiftly and decisively danger to the public. The Ramban’s even when it can be avoided. The and as such, he is the most suited to be opinion is codified inShulchan Aruch, other approach is that the mitzvos the first responder. The same concern OC 334:27. are considered dechuya in the face applies to security personnel. Some While the opinion of the Behag is of pikuach nefesh. This means that security experts have noted that a not the accepted opinion regarding the prohibitions remain in place but volunteer security member performs that particular case, it doesn’t mean are overridden by the concern for certain tasks with greater alacrity and that we reject his logic. Rav Moshe pikuach nefesh. The override is limited scrutiny than a paid professional. As Shternbach in Teshuvos Vehanhagos, and restricted when necessary. The such, he or she is more suited for these 3:105, argues that the criteria for practical difference between these tasks. If the shul has a non-Jewish determining pikuach nefesh of the two approaches is whether one is paid professional working together public is more lenient than for an required to limit and avoid overriding with volunteer shul members, the individual. He cites Rav Chaim transgressions when there is an Shabbos and security concerns can be Soloveitchik that hospitals can utilize alternative that doesn’t compromise ameliorated. leniencies that individuals cannot, the effectiveness of mitigating the because their policies relate to the danger. Thishutra-dechuya debate is Muktzah Issues pikuach nefesh of the public and the a major debate among the rishonim. danger is more common. Perhaps one The Rama, OC 328:12, rules One question that arises is the issue can argue that the current security that pikuach nefesh is dechuya and of carrying a gun on Shabbos. [We situation is a public threat and therefore, one is required to limit are not going to discuss the issue of therefore would not require a present desecrating Shabbos. This would whether it is prudent from a security danger. Once one assumes that the include asking a gentile to perform perspective to have shul members current situation is pikuach nefesh, we melacha instead of a Jew, as long as come to shul armed. This is something don’t require a definite threat. The this will not slow down the rescue or that should be discussed with Gemara, Yuma 85a, extends pikuach operation. This is one advantage of security experts and local police in nefesh even to cases where there is a having a non-Jewish security guard coordination with the rabbinic and doubt as to whether someone’s life is who can be involved with melacha lay leadership of the shul.] Are guns in danger. activity on Shabbos. considered muktzah? The halacha Nevertheless, even if we treat the However, having only a gentile guard is that a vessel that is primarily used for an activity that is prohibited

43 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 on Shabbos may not be moved on that part of the purpose of the gun issue touches on a major disagreement Shabbos. This is referred to as a is not merely to shoot and kill but among poskim regarding activating kli shemelachto le’issur. What is the rather to instill fear among those who electrical appliances on Shabbos. primary use of a gun? Rav Shlomo are planning to attack. According to TheChazon Ish, OC 50:9, was of Goren argued that the primary use of the Rashba, Shabbos, 123a, a vessel the opinion that when activating a gun is self-defense. The only time that is used for multiple functions electrical appliances, one is closing a one should discharge a gun is to save is classified based on majority use. circuit, which would be classified as a life and as such, it is not designated Since the majority use of the gun is the melacha of building. His opinion for a prohibited activity, but for a for the purpose of instilling fear, a gun was that making a device functional permissible one — pikuach nefesh. should be classified as akli shemelachto was similar to building it. This view Alternatively, one can argue that the le’heter — a vessel designated for a was contested by Rav Shlomo Zalman gun is primarily used for training or permissible purpose. If a gun is a kli Auerbach (Minchas Shlomo 1:11), The hunting and is a kli shemelachto le’issur, shemelachto le’heter, it is not muktzah Bais Yitzchak (Hashmatos to YD 2:31) since its usage violates two potential at all. This psak is relevant to our and Rav (Mesorah melachos of Shabbos. The firstmelacha security situation since the gun vol. 20) as well as many other poskim. is creating a fire inside the gun, which serves a similar purpose — to act as They argued that the issue is, at most, is the melacha of hav’ara (kindling). a deterrent against those who might only rabbinic in nature. As stated The othermelacha (if the gun is plan an attack. [Some have argued that previously, even if a situation doesn’t primarily used for hunting or if one guns are completely muktzah and they meet the criteria for pikuach nefesh, assumes that killing for pikuach nefesh are under the category of muktzah the Shulchan Aruch permits violating doesn’t change its muktzah status) is machmas chisaron kis.] a rabbinic prohibition to ensure causing bleeding or death, which is A related issue involves carrying that the public does not get harmed. . However, one may netilas neshama radios on Shabbos so that security However, we encourage downgrading move a under kli shemelachto le’issur team members can communicate the severity of every transgression certain circumstances. The Gemara, with one another. The device is whenever possible. There are two Shabbos 124a, states that if the vessel ways to minimize the prohibition: categorized as a kli shemelachto le’issur is being moved , which letzorech gufo because using it for communication either by having a gentile turn it on, is for use of the in a permissible kli is ordinarily prohibited. However, or when that option is not available, manner, then it is permitted. The since the device is being carried for by activating the power button in classic example of a kli shemelachto a permitted usage to hear any urgent an abnormal fashion (e.g., with the moved is using le’issur letzorech gufo communication when necessary, it elbow), which is also rabbinic in a hammer to crack nuts. The Chazon nature called . When a is considered letzorech gufo, which k’l’achar yad Ish suggested soldiers employ this is permitted. There should be no melacha is performed in an abnormal idea if they need to carry a gun on difference between devices that are manner, it is only considered a Shabbos. He told them to carry nuts carried on a belt, like walkie talkies, or rabbinic violation. Couple that with in their pockets and use the gun to earpieces. the fact that activating the device is crack them. Rav Shlomo Zalman only rabbinic in nature and we are Auerbach (cited in Shemiras Shabbos dealing with a double derabonon. 20:28) argued that this is Electricity Issues Kehilchasa Communication through the device not necessary, because the gun is not a The other issue with radios is usually requires pressing a button kli shemelachto le’issur. He contended activating the device prior to use. This to talk. Producing sound waves on

Find more shiurim and articles from Rabbi Belizon at https://www.yutorah.org/rabbi-eli-belizon

44 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 the device is similar to the question with a phone in an abnormal manner tzad (trapping) on Shabbos. The of producing sound waves on a may be preferable to writing it down Ran disagrees with the Rashba and telephone, which Rav Shlomo Zalman in an abnormal manner. argues since it is inevitable that the considered to be molid, a rabbinic Security Cameras deer will be trapped when closing violation on Shabbos. Security teams the door to the house, this would should be aware that unnecessary Many shuls have cameras around the be prohibited. The question is, communication should be avoided. premises on Shabbos. Is there an issue how did the Rashba permit such with walking in front of a camera that Recording Information an activity? Isn’t the Rashba aware will now cause the screen to change of the fundamental principle that There are certain situations that images? As mentioned earlier, an when doing activity “A” that will require the immediate collection of image on the screen may violate the inevitability cause melacha “B” that information to send to the authorities. melacha of kosaiv. For writing to be is a transgression on Shabbos? Don’t For instance, a security team member a biblical transgression it needs to all rishonim subscribe to the halachic may witness some highly suspicious be permanent. In many situations principle of psik reisha (an unintended activity or notice a car circling the this picture is temporary (kesiva but inevitable consequence of shul, and there is a need to quickly she’aino shel kayama), and therefore one’s activity is prohibited)? Many record a license plate or take a picture. is only considered rabbinic in nature. achronim including the Avnei Nezer, Writing down the license plate on However, what if the shul is saving the OC 194, as well as the Oneg Yom paper would be a potential biblical information and recording it? Would Tov OC 22, suggest that the Rashba violation of kosaiv (writing). If the this be biblical in nature (koseiv, boneh is of the opinion that psik reisha is writing is done with the weaker hand, or makeh b’patish)? Even if the picture only applicable when the inevitable that would lower it to a rabbinic is saved and recorded, walking in front consequence was the result of a violation, since it is k’l’achar yad. One of a camera is different than actively direct activity on that same item. should opt to write with a weaker taking a photograph. The individual For instance, when dragging a bench hand to lower the severity of the walking in front of the camera has on soft ground, it is inevitable that transgression. no intention of being photographed. there will be a ditch created in that What about taking a picture with a His only intention is to walk into the same spot. However, closing the door phone? This might be considered shul. TheShevet Halevi, 10:60, is of indirectly creates a trap for the deer the opinion that if an individual is kosaiv because a picture appears on and is not a classic psik reisha. The the screen, which is a form of writing. merely walking and a camera catches act of closing the door only inhibits his movement, this is not considered It might also be considered boneh or the exit of the deer in an indirect . The operating term when makeh b’patish (fixing something), melacha manner. According to the Rashba, since storing this information it comes to melacha on Shabbos is an indirect psik reisha (or psik reisha constitutes a significant improvement meleches machsheves — a melacha must al yedei grama) is not a psik reisha to the device it is stored on (See include planned and creative work. and therefore, walking in front of a Walking into a shul and being caught Shemiras Shabbos Kehilchasa 66: camera, where the activity and the note 211). Using one’s knuckle to by a monitor or camera would not be inevitable consequence are in two press the button can minimize the meleches machsheves, and therefore he different places, would be permissible. argues that it is permissible to walk severity of the melacha to a rabbinic Rabbi Akiva Eiger, in his Commentary violation because it is being done in front of a camera on Shabbos. Rav to Shulchan Aruch, Magen Avraham in an abnormal fashion. Another Hershel Schachter disagrees and 316:11, writes that the Rama, OC consideration is the possibility that compares this issue to a discussion 316:3, follows the opinion of the taking a picture with a phone is only between the Ran and the Rashba Ran. For this reason, Rav Schachter rabbinic in nature because the image in Maseches Shabbos daf 94. The suggests avoiding cameras on Shabbos on the screen is temporary, and the Rashba rules that an individual can when possible, since this would stored information is not needed once close the door to his house knowing only be permissible according to the it is submitted to the authorities. As that a deer is inside and need not opinion of the Rashba but prohibited such, taking a picture of a license plate be concerned for the melacha of according to the Ran.

45 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 It is important to note that the above should try to attend, especially if Brura, Biur Halacha 38:8, follows dispute about security cameras is multiple minyanim are available to the opinion of the Ran and is lenient about cameras placed in areas where coordinate shifts. Certain tefilos can on this matter. Therefore, security there is no concern for pikuach nefesh only be recited with a minyan, and for guards should not feel that they are or public harm. In a shul security others a minyan is preferred. These not fulfilling their obligations and setting there is more room to be include the silent Amidah, , missing out on their mitzvos. They are lenient, because at most it involves Kedusha and Kerias Hatorah. It is exempt from the services that they are an indirect melacha, which is known important to emphasize that security unable to attend. I think that it is not as grama. Grama is at most a rabbinic members who are needed outside advisable to try to accomplish both issue and would be permissible in a of the shul are exempt from tefilla because it may jeopardize security, case of pikuach nefesh or even to avoid betzibur (prayer with a minyan) which necessitates a clear and present public harm (hezek rabim). under the halachic principle of osaik mind focusing only on security. If they bemitzvah pattur min hamitzvah — an have an opportunity to attend services Tefillah Issues individual involved in one mitzvah before or after their shift, they should is exempt from performing another certainly do so because at those times The security dilemma raises halachic they are not “osek bemitzvah.” issues beyond Shabbos as well. Is it It is important for rabbonim to be permissible to bring a weapon to shul involved with security teams and and daven while holding or carrying A few years ago, the security protocols that are being a weapon? TheShulchan Aruch, OC implemented in the shuls. The 151:6, quotes from the Maharam Jew in America would rabbonim should provide guidance Mirutenberg that one should not never imagine having to ensure that security protocols carry a sword to shul. This is based on are within the confines of halacha. the Torah’s prohibition against using to address these issues This should be in consultation with a sword to construct the Mizbe’ach. security experts and lay leadership Chazal teach us that the Mizbe’ach or have such emotions so that solutions can be found that is a symbol of peace and there is no when reciting Bechol address the sensitivities of halacha, place for a sword, which is a symbol security and practicality. of violence. Similarly, our shuls today dor vador at the Seder. represent the same idea, and it is It is a rapidly changing world with inappropriate to bring a weapon into many new issues that the Jewish shul. nation faces on a day-to-day basis. mitzvah. The security personnel A few years ago, the Jew in America One may bring weapons into shul for are involved in the mitzvah of would never imagine having to the purpose of pikuach nefesh, and protecting the community and are address these issues or have such that is common practice in Israel. therefore exempt from other mitzvos. emotions when reciting Bechol Furthermore, even if one were to There is a disagreement among the dor vador at the Seder. The most argue that carrying a weapon is not rishonim whether one is obligated important measure and takeaway pikuach nefesh, many poskim are to perform both mitzvos if it is from the chag of Pesach in a world lenient if the weapon is concealed. possible to perform both. The Baalei with growing anti-Semitism is the If a person was off-duty inside the Hatosfos, Sukkah 25a, argue that if need to strengthen one’s emunah and shul and wanted to daven, according one is capable of accomplishing both dependency on the Lord above. It is to many poskim he can conceal his mitzvos one is not exempt but rather important to recognize that beyond weapon and the issue is resolved. is required to do so. The Ran,Sukkah the security protocols and other Often security volunteers can join 11a, disagrees and argues that even human efforts, we exist today because the tefilla at certain points. Security if one can figure a way to accomplish of the hand of God and we live into personnel should discuss with their both one is not obligated to do so tomorrow depending on the hand of rabbanim which parts of tefilla they if it will require effort. TheMishna God.

46 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 Rabbi Etan Schnall RESPONDING TO Maggid Shiur, Stone Beit Medrash Program ANTI-SEMITISM Yeshiva University

DRESSING LIKE A JEW IN PUBLIC

eyond historical narrative, the Our tradition teaches that one of in an age of increased anti-Semitism, Pesach Seder also looks toward the key merits leading to yetziat Jews around the world are more wary the ultimate Geula and the Mitzrayim was, “lo shinu et levusham” of risks involved in visibly identifying Bcoming of Moshiach.1 It is no surprise — the fact that Jews maintained a as religious Jews. Indeed, there is that just after we open the Haggada distinct form of dress throughout the merit to this sentiment, especially in to “Ha Lachma Ania,” we already look exile in Egypt.2 more hostile surroundings. Choosing forward to “Next year in Eretz Yisrael.” Perhaps the most prominent and to display or not to display one’s Therefore, to create a portrait of how common form of Jewish apparel Jewish identity is a question that must the Jews survived in Egypt and were today is the yarmulke. Not long ago, be evaluated based on individualized then redeemed is to describe how many — perhaps most — Orthodox circumstances. Using the yarmulke the Jew of today can also help bring men in America, did not wear a as our framework, we will attempt to the future yeshua. To play on the yarmulke outside of the home or present Torah attitudes and practical words of the prophet Micha (7:15): shul and certainly not at work, perspectives that are pertinent to such kimei tzeitcha Me’Eretz Mitzrayim fearing discrimination or worse. In an assessment. — Hashem will perform arenu niflaot recent decades, trends have changed The notion of a Jewish male head miracles for us in the future, when we dramatically and the yarmulke is a covering, such as a yarmulke, can be emulate the actions of our ancestors common site in academic, corporate found in several Talmudic sources.3 on the eve of the very first Pesach. and commercial settings. However, However, the nature and extent of the

47 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 obligation to cover the head is unclear. at least in the current era of Jewish open and accessible today to the Indeed, wearing a yarmulke has been history. Most notably, Taz observes observant, yarmulke-wearing man, the accepted hallmark of a Jewish male that a head covering became an and employment opportunities will for generations. However, some of actual requirement as it became be reasonably available, even if one these sources suggest that the practice standard practice for non-Jewish argues that discrimination still exists was originally mandated or reserved men to appear bareheaded. In to some extent. only for married men or only for other words, covering one’s head Nevertheless, here we find a paradigm distinguished scholars. Some sources is a function of the prohibition of for practical limitations to the indicate that a head covering is only , to avoid patently chukot hagoyim obligation to wear a yarmulke. But absolutely needed when pronouncing non-Jewish or idolatrous practices.9 what if an individual would not words of Torah, prayer or the like. Still Conversely, others note that the lose his job, but might be subject to other sources suggest that in a shul, a widespread custom — across the derision or anti-Semitic reactions covered head is enforceable across the board in Ashkenazic communities if he appears in public wearing a board.4 and beyond — to cover the head at yarmulke? In one teshuva, Rav Moshe Regardless, the purpose is clear. A all times becomes normative by force adds the following caveat to the above 10 head covering is meant to evoke of the concept of Yisrael. leniency: Either of these approaches give rise a variety of pious behaviors and אבל ודאי רק במקום עבודתו שעל זה הם to the notion that the yarmulke is emotions required of a Jew at all מקפידין יהיה רשאי, אבל כשיצא לחדר אחר the “ ” of today; a patently times. Rav Huna Brei D’Rav Yehoshua levusham וכל שכן כשיצא לשוק יהיה אסור אף אם Jewish mode of dress, akin to those (Shabbos 118b) states that primarily, ילעיגו עליו כיון שלא יפסיד משרתו ועבודתו adhered to by those who merited the it serves as a constant reminder that בשביל זה. Exodus from Egypt. Rav Hashem’s presence is always above adds that one who fails to cover his Certainly, it is only in his place of work one’s head. Indeed, many associate the head may also be suspected of non- that he is permitted [to uncover his word “yarmulke” with the Aramaic observance. This is a violation of the head], for it is to this [his employer] term “yirah D’Malka” (fear of the command, (Bamidbar, objects. However, when he goes to a King; though the etymology of the v'hiyitem nikiim 32:1) , requiring all Jews to remain separate room and certainly when he word is likely Polish). Chatam Sofer above suspicion of any wrongdoing.11 is walking in the street, it is prohibited, adds that a head covering engenders even if they will ridicule him, for he will humility,5 another dimension of the In several responsa, Rav Moshe still not lose his position and his job as a cognizance of Hashem’s presence.6 Feinstein surveys the earlier opinions result.14 The Rambam also mentions a head on this matter, and concludes covering as an expression of modesty, that the Vilna Gaon’s assessment Rav Moshe’s words echo Rema’s similar to the inherent in is authoritative; in particular, he opening remarks to Shulchan Aruch covering other parts of the body.7 questions the applicability of the Taz’s where he exhorts the reader never th to be ashamed of his performance of The common thread linking these statement in 20 -century America. Rav Moshe describes the yarmulke mitzvot, even in the face of ridicule.15 explanations provides the ethical as a “good and holy custom.” As such, Indeed, Rav Moshe’s words are value, but not an ironclad halachic he rules that one need not sacrifice likely instructive for very common obligation, to wear a yarmulke. his job prospects or livelihood if settings that one encounters in today’s Indeed, the Vilna Gaon and other an employer will perhaps object to corporate America. Of course, in poskim explain that all references in his head covering and dismiss him a scenario or environment where Chazal and Shulchan Aruch to the from work.12 Such a sacrifice would legitimate concerns for risk of life or notion of a head covering should be even greater than one must make significant injury exist, the obligation categorically be understood as midat 16 8 to fulfill an actual positive Torah would not apply. chassidut (a pious practice). 13 commandment. It is important to However, under consideration in Nonetheless, various Achronim consider that Rav Moshe’s decision the broader Jewish community present arguments that deem the is almost 40 years old. Presumably, today is the question of whether one yarmulke as mandated by halacha, the job market is much more should avoid religious identification

48 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 purely for the sake of “not standing different than his non-Jewish fellow of Enlightenment.23 He personally out.” Perhaps assuming a more and his identity is hidden. Rather, lamented encountering individuals homogenous role in our general it is in response to the particular — otherwise observant and learned surroundings would allow the flames “hakpada” of the employer or the — who nonetheless failed to display of bias against Jews to more quickly work environment. their Judaism in an outward and subside. recognizable fashion.24 Echoing As such, other forms of reasonable drashot of R. Yitzchak Yaakov Reiness Beyond yarmulkes per se, extensive Jewish identification, besides wearing and R. Meir Shapiro, he explained that Halachic literature exists surrounding a yarmulke, are appropriate and the “ ,” the distinction between the general permissibility of disguising required in a work environment havdala Jew and non-Jew, must be as stark and one’s Jewish identity. Shulchan Aruch17 so as not to disguise one’s religion self-evident as the difference, “ clearly states that one may not state unnecessarily. For example, employer- bein or ,” between light and dark.25 that he is a non-Jew, even if his life is excused absences from the office l’chosech This imperative was communicated to otherwise endangered.18 However, due to prayer or holiday observance us through Hashem’s choice of giving one may in fact alter his mode of should not be “covered up” with alibis the Torah initially in an obvious and dress so that he does not appear to be to prevent coworkers from discovering ostentatious display of Klal Yisrael’s Jewish in order to save his life. one’s Jewish identity. unique selection as His people. However, lesser considerations, such R. Yonah of Gerona exhorts that one Though the second Luchot — given as financial, would not give one the should never alter his style of speech without fanfare — ultimately endured, right to hide his Judaism. Rosh states in order to go undetected among overt identification of the Jews was that dressing like a non-Jew to hide non-Jews.21 Furthermore, if he is necessary first and foremost.26 one’s religious identity is prohibited mistaken as a non-Jew, he should Besides the ideological implications even if one is doing so merely to avoid be careful to correct the error by of minimizing Jewish visibility, there excessive taxes levied specifically identifying as a Jew. Sefer Chasidim are also practical considerations. To upon Jews.19 Walking bareheaded identifies a midrash as a source for communicate this lesson, Chazal would certainly fall in this category, this. Chazal explain that Yosef’s relate a story about an individual who as it is a distinctly non-Jewish mode remains were ultimately brought to was mistaken for a non-Jew because of appearance. Moreover, Ridvaz is Israel because he allowed his Jewish he did not wash his hands for bread concerned that an individual who identity to be known, even in the in a public setting. Though he was appears as a non-Jew may ultimately hostile environment of Egypt. Moshe, otherwise observant, he was be recognized as a Jew at some later on the other hand, was described as an served (unslaughtered meat) point. This would constitute achilul Egyptian by the daughters of Yitro, yet neveila by the proprietor of a restaurant who Hashem (desecration of G-d’s name), he did not correct their mistake. As a assumed, because he did not identify for onlookers may perceive the result, his bones were not allowed to with patently Jewish practices, that non-Jewish style of dress as a laxity enter Israel after his death.22 he was in fact a gentile.27 When one in Torah observance for the sake of In a public address in honor of 20 The upholds his religious standards to some material gain, for example. Yom Ha’atzmaut (5718/1958), notion of adopting a secular style of the utmost, those in his environs are Rav Soloveitchik zt”l extolled dress, such as removing one’s head signaled and perhaps encouraged to the privileges gained through the covering, will not necessarily violate support his behavior. If his identity is establishment of the State of Israel. In obscured, others will neither be aware chukot hagoyim, but would still risk a particular, he noted a shift among Jews nor enabled to facilitate. Many people chilul Hashem. worldwide to feel more comfortable find themselves in work environments Essentially, this approach underlies identifying publicly as Jews with commonly graced by inappropriate Rav Moshe Feinstein’s opinion loyalty to Eretz Yisrael, our national speech or immoral discussion. quoted above. Permission to remove homeland. It marked a trend toward Anecdotes abound of individuals one’s head covering at work is not returning to the characteristic Jewish who distinguish themselves by predicated on creating circumstances visibility that was unfortunately their scrupulous religious standards whereby the Jewish employee is no abandoned by many during the Age and inspire coworkers to keep

49 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 negative influences away from their men to remove their yarmulkes another form of head covering. Even Orthodox peers. Not only is this a for the sake of “shlom malchut,” to when the safety and welfare of Jews is kiddush Hashem, it also assists Jewish maintain favorable rapport with the at stake, individual situations require a employees in further preserving their officials. Nonetheless, he suggests that balanced approach to evaluate if these observance.28 it is an opportunity to educate the risks justify abandoning this time- Furthermore, the aforementioned gentiles of the gravity of the tradition; honored tradition and its meaning. responsum of Ridvaz cautions the this endeavor might breed greater In the 1986 United States Supreme understanding and respect for Jews individual himself against disguising Court case Goldman v. Weinberger, 33 as a gentile. He cites popularly and Judaism. the majority opinion ruled that Air familiar experiences that demonstrate The question at hand potentially Force Capt. Rabbi Simcha Goldman the deleterious religious effects of carries implications beyond Jewish could not wear a yarmulke inside the eliminating one’s Jewish appearance law and thought. Less than a year military hospital in which he served when among non-Jews (contemporary ago, in response to increased anti- as a psychologist. On the other hand, poskim attest to this danger as Semitic attacks in Europe, Felix Justice William Brennan argued in well29). Distinct Jewish practices Klein, Germany’s ombudsman in favor of Rabbi Goldman’s right to wear and dress remind one of his values the country’s effort against anti- a yarmulke as part of the minority. and morals, should he otherwise be Semitism, publicly discouraged the The religious and socio-political tempted to sin.30 If one decides to Jewish population from wearing considerations that have informed our remove symbols that help maintain yarmulkes by stating, “I cannot discussion are largely paraphrased in religious standards, the challenge of recommend to Jews that they wear the words of his dissent: being swayed by one’s surroundings the skullcap at all times everywhere Simcha Goldman invokes this Court's is greatly amplified. On the other in Germany.” Klein was censured by protection of his First Amendment hand, if one comports himself from political figures around the world, right to fulfill one of the traditional the beginning as an observant Jew, including Israeli President Reuven religious obligations of a male Orthodox he may not have to navigate halachic Rivlin, who responded, "We will never Jew — to cover his head before an obstacles later. Employer expectations submit, will never lower our gaze omnipresent G-d… In addition to its appropriate to his beliefs and practices and will never react to anti-Semitism religious significance for the wearer, will have already been established. with defeatism — and expect and the yarmulke may evoke the deepest Indeed, Rashbam comments that the demand our allies act in the same respect and admiration – the symbol of a Jews’ style of dress in Egypt remained way.” The German public took action, distinguished tradition and an eloquent unique precisely to assure that the with many cities holding marches rebuke to the ugliness of antisemitism.36 Jews themselves would not blend in and rallies where individuals of all 31 with their neighbors. faiths wore yarmulkes in solidarity Endnotes Additionally, in the absence of with the Jews. Bavarian Interior Minister Joachim Herrmann urged 1. See Rav Saadia Gaon, Emunot V’Deot 8; danger, wearing a yarmulke presents Sefer Mitzvot Katan, Mitzva 1, Ba’al HaTurim, an opportunity for educating the Jews to ignore Klein’s statement; the alternative would be giving in to the Shemot 12:42 (Torah Temima, ibid.). non-Jews we interact with. In a 2. See Psikta Zutreta (Lekach Tov) Vaera 6:6. 32 far-right political influence. “If we classic teshuva, R. Yaakov Reicher (See also 46a). See also cave in to hatred towards Jews, we are Ki Tavo Ha’amek addresses a community that was Davar, Shemot 2:19. Netziv explains that to be visited by a nobleman at the doing nothing other than handing the Chazal derived this from the fact that Yitro’s local shul. The expectation, given playing field to rightwing ideology,” daughters identified Moshe as an Egyptian. 34 "Everyone can and He spoke and dressed as a member of the gentile cultural norms of etiquette, Hermann said. should wear his skullcap wherever and royal family, while all other Jews spoke Lashon was for all present to bare their heads and dressed in their traditional whenever he wants."35 HaKodesh when greeting the nobleman — garb. particularly problematic in the Beit As we have seen, there are 3. See Brachot 60b, Shabbat 118a and 156b, HaKnesset. Ultimately, R. Reicher circumstances that force a Jew to Kiddushin 31a. concludes that it is permissible for remove his yarmulke or replace it with 4. See Shulchan Aruch O.C. 91:3.

50 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 5. Shut Chatam Sofer vol. 6, Likutim 2. 18. See Chashukei Chemed, Avoda Zara 19a. HaZechira chap. 12. 6. Sefer Hamanhig, Tefilla 87. 19. Avoda Zara 2:4. 29. See, for example, Shut Be’er Moshe, vol. 8, 7. Mishna Torah, Hilchot Deot 5:6. 20. Shut Ridvaz, 4:65. 44. 8. Beiur HaGra, O.C. 8:2. 21. Sefer HaYirah, 82 30. See Menachot 54a. 9. Vayikra 18:3. 22. Sefer Chasidim 117, based on Bereishit 31. Rashbam, commentary to the Haggada, Vayehi Sham L’Goy. 10. Shut Yabia Omer vol. 9 (1:7). See Nefesh Rabba 2:8. HaRav, pg. 150. See also Chafetz Chaim Al 23. See MiPninei HaRav, pp. 386-388. 32. Shut Shvut Yaakov, vol. 3, 5. HaTorah, pg. 197. 24. Personal conversation with Rav Hershel 33. See also Shut Terumat Hadeshen, Siman 11. Shut Afarsika D’Ania, vol. 4, 362. Schachter Shlit”a. 197. 12. See Igrot Moshe, O.C. 4:2 and Y.D. 4:11 25. See Divrei HaRav pg. 143 regarding asking 34. https://www.theguardian.com/ where he suggests that wearing a hat, if a non-Jewish teacher in a Jewish school to world/2019/may/31/germans-urged-wear- possible, is preferable. Cf. Beit Yitzchak vol. wear a yarmulke when teaching. Rav Moshe kippah-protest-antisemitism. 36, pg. 320. Feinstein ruled that the teacher should be 35. https://www.nbcnews.com/news/world/ 13. On the other hand, negative mitzvot must asked to do so. Rav Soloveitchik held it was german-official-advises-jews-avoid-wearing- be observed even if all of one’s assets must not necessary, while Rav Aharon Kotler felt traditional-yarmulkes-amid-rising-n1010381. be sacrificed to avoid the prohibition. See that he should specifically not be asked to 36. https://www.loc.gov/item/ Shulchan Aruch, O.C. 651:1. wear a yarmulke so that a clear delineation usrep475503/. would be made between the Jewish and non- 14. Igrot Moshe, C.M. 1:93. Jewish faculty. 15. O.C. 1:1. 26. See Imrei Da’at vol. 1, pg. 179. 16. For a discussion of the use of a hairpiece 27. See Chulin 106a and Rashi ibid., s.v by a man in place of a yarmulke, see Otzar He’achilo. HaKippa vol. 1, pg. 426. 28. See Shmirat HaLashon, vol. 1 Sha’ar 17. Y.D. 157:2.

51 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 TORAH FOR THE TIMES Eli Weinstein OF THE REDEMPTION Fellow, RIETS Israel Kollel

THE TORAH OF REDEMPTION

s the Jewish people grow and divide them up. The first pillar is the Rav Kook explains: מתי הוא טוב ללמוד סתרי תורה, כשהתשוקה evolve throughout history, increased focus on the hidden side of הפנימית של קרבת ד' היא חזקה, מתעלה .the Torah follows a similar Torah, known as penimiyus Hatorah pattern.A Just as new attributes of our The main feature ofpenimiyus Hatorah ומתגברת, עד שלא תתן מנוח לנפש, ואינה משביעה את חפצה בשום תכן רוחני וקדוש .national character are realized and is its fixation on Hashem’s presence שבעולם, כי אם עם ההגיון הפנימי המדבר developed over time, so too Torah Instead of speaking about the halacha ברזי עולם. study grows, and new facets of Torah itself for example, it focuses on are revealed with each day. And so, Hashem’s divine wisdom that went When is it good to learn the secrets of alongside the dramatic changes that into commanding the law. Whereas the Torah? When the inner desire for our people undergo as we return the halachic side of Torah may closeness to Hashem is strong, ascending to our homeland, the Torah, too, is focus on practical behaviors in the and increasing until it does not give evolving with us. The flowering of the workplace, focuses penimiyus Hatorah rest to the soul and does not satiate its Torah in the time of redemption is on looking deeper and seeing Hashem desire except through the most spiritual termed “ ,” and it has a in every business deal. In the past, Toras hageula and holiest content in the world, except unique character that is directly tied such study was limited to only a few through the inner logic that speaks of the to the times during which it is being unique people, but the soil of Eretz secrets of the world.2 revealed. In the upcoming essay, we Yisrael is rich with the right nutrients Oros Hatorah 10:1 will both attempt to defineToras to foster its spread to the masses. The hageulah as well as understand some Land of Israel is the land of prophecy, The return to the land of prophecy has of its impact on klal Yisrael. the land of interaction with Hashem, sparked this desire in our people to be and that is what makes it spiritually close to Hashem,3 and thus not only Toras hageulah can be described with ripe for that is entirely is the soil ripe for penimiyus Hatorah, three main pillars, and though they all the people, too, are primed to engage flow from the same source, it helps to focused on seeing and interacting with Him.1 in it in a real and broad way.4 [The

52 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 unity of the people is also a major in all places, Hashem can be accessed throughout the exilic distance. Toras theme in penimiyus Hatorah, and klal and appreciated in what was once off hageulah speaks to the Jewish heart Yisrael is seen as one body, with each limits because it was deemed unholy. and enhances that relationship with individual acting as a unique cell The third pillar is the expansion of Hashem. with a unique purpose. In this way, avoda shebilev, the service of the The evolution of Torah study in the klal Yisrael acts as single chariot for heart. Tefila has extended beyond times of redemption is just getting off materializing Hashem’s presence in the borders of the synagogue and has the ground. Already, its impact has this world.] become a mode of existence. Tefila dramatically affected the experience The second pillar ofToras hageulah does not occur only in three specific of Jews in the Land of Israel and it flows directly from the first, and that meetings of the day, but rather is a is beginning to spread its influence is the expansiveness of the Torah. yearning for connection with Hashem in the Diaspora. The outcome of Toras hageulah is not limited to any that is constant. As Rav Dov Singer these developments include greater sphere, and in fact covers all bases of terms man the “homo mispalelus” connection to Hashem, greater life. Whereas in the past, the enemy (Tikon Tefilati, intro), we are naturally connection to each other, and a of the Jewish people may have been pray-ers and tefila is our frame of tangible march toward the days of the Greeks, and their evil activities life. Thus tefila has grown to more of prophecy. Toras hageulah is deep and included influencing the Jewish exhilarating, and is worth engaging people to be involved in sports, art with on a deeper level no matter and music (the Yefes of the universe), where it is studied. The moreToras in the days of geulah, those activities The return to the hageulah spreads to the Diaspora, the play a big part in avodas Hashem. Exile more those in the Diaspora will realize has forced our people to put up walls Land of Israel the importance of returning home — from the beauty of the material world provides an the place where these ideas are most and separate from it in the safety of relevant and most potent — and the batei medrash and shuls, but on the opportunity to more unified our people will be. soil of Eretz Yisrael, the mundane can heal pain that we be holy and need not be shunned. Art, Endnotes music and athletics all have a place in have experienced the Torah, and there can be healthy throughout the 1. This is not a coincidental phenomenon. engagement in the holiest of contexts Rebbe Shimon Bar Yochai wrote in the Zohar, without fear of being dirtied by exilic distance. Ra’aya Mehemna, Naso 124b, the foundational text of penimiyus Hatorah, that the study of his ulterior un-Jewish motives. Hashem sefer will bring the Jewish people out of exile. is everywhere and is the life force of 2. Translation by R’ Yosef Bronstein shlita. everything, and therefore He can be a natural state of dveykus, no matter accessed in all corners of existence. In what activity is going on. 3. This thirst is a direct fulfillment of a fact, this was an ideal since the earliest prophecy in Amos: הִ נֵה יָמִים בָאִ ים נְאֻ ם ה' א-לקים וְ הִ ְ ׁשלַחְתִי רָ עָב בָאָרֶ ץ This also includes a deepening of days of mankind when the Torah tells the Torah’s view on the human לֹא רָ עָ ב לַ ּלֶחֶ ם וְ לֹא צָמָ א לַמַ יִם כִי אִ ם לִ ְ ׁשמֹעַ אֵ ת ּדִבְרֵ י :us ה'. experience, which encapsulates both the emotional and psychological A time is coming — declares my Lord Hashem יַפְתְאֱֹלהִ ים לְיֶפֶת וְ יִ ְ ׁשכֹן בְאָהֳ לֵ י ֵ ׁשם... May Hashem grant beauty to Yefes, and realms of ideas and activities. The — when I will send a famine upon the land: not he shall dwell in the tents of Shem. Jewish heart is developing and a hunger for bread or a thirst for water, but for Bereishis 9:27 our relationship with Hashem is hearing the words of Hashem. (Amos 8:11) 4. See “Ma’amar Hador” from Rav Kook for This means that the kingdom of Yefes, deepening. The return to the Land of Israel means a return to the place his understanding that the core of the nation the glory of Greece, will one day find — both observant and not yet observant where Hashem’s presence is most its place in the tents of Shem, the Jews — have this same yearning for penimiyus ancestor of the Jewish people. Due to potent, and it provides an opportunity Hatorah. the spreading of awareness of Hashem to heal pain that we have experienced

53 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 TORAH FOR THE TIMES Tzvi Goldstein OF THE REDEMPTION Kollel Fellow, RIETS Israel Kollel

CONTEMPORARY KORBANOS: ISSUES AND OPPORTUNITIES

magine it is right after Purim. The Kedushas Har HaBayis though, that everyone agrees bamos pile of mishloach manos has begun are no longer an option. Our only to shrink to a manageable size, Does Har HaBayis (The Temple chance at offering korbanos nowadays Ithe costumes have returned to the Mount) retain its kedusha even would be on Har HaBayis, and only box in the basement, and you start to after the Beis HaMikdash was according to the opinion that Har come to grips with the fact that Pesach destroyed? The Gemara inMegilla Habayis retains its kedusha. cleaning is on the horizon. Then, (9b-10a) compares the period of the Which opinion do we follow? The someone posts in your neighborhood Mishkan at Shilo and the Mikdash Rambam (Beis HaBechira 6:14-16) WhatsApp group: “Looking for a in Yerushalayim. One difference, holds that it does retain kedusha. family of 4-6 to join our KP. Anyone it writes, is that there was a period He explains that the kedusha of interested?” You read it again; are of heter bamos, personal altars, that Yerushalayim and Har HaBayis comes they really looking for someone to were allowed after the destruction from the presence of the Shechina, join their korban Pesach? Was the of Mishkan Shilo. However, after which descended when King Shlomo Beis HaMikdash rebuilt, and you King Shlomo built the Mikdash in built the first Beis HaMikdash. just somehow missed it? You reply Yerushalayim, that was the end of the Nothing, not even total destruction, privately to your neighbor, and she “Bamos era”; personal altars were no can remove the presence of the explains that this year, they’re planning longer allowed. What is the law after Shechina; Har HaBayis remains holy. on bringing a korban Pesach even the Beis HaMikdash was destroyed? R’ Ishtori HaParchi, author of the though the Beis HaMikdash hasn’t The Gemara quotes a dispute about Kaftor VaFerach, brings a number of been rebuilt yet. You send a question the status of Har HaBayis after the other sources that also indicate that in to your “Shailos U’Teshuvos” group churban: one opinion holds that it Har HaBayis still has kedusha, even chat, asking if that’s at all allowed. And retains its kedusha, while the other though the Beis HaMikdash was the answer, surprisingly, isn’t as clear as holds that the kedusha left when the destroyed (Chapter 6). Therefore, we you might expect. building was burned. Tosfos holds, can bring korbanos even without the

54 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 Beis HaMikdash being rebuilt. Altar for the service to be valid? The (ritual impurity) is not a problem; The Raavad stridently disagrees. He Gemara in Zevachim 62a, records when most of the nation is tamei, brings a number of sources indicating that Chagai, Zecharia, and Malachi we can ignore the problems that that Yerushalayim and Har HaBayis no returned with the Jews from exile in tuma causes for offering korbanos. Bavel. One testified as to the proper However, many (including the longer have kedusha. In fact, he suggests that this was by design: when Ezra placement of the Mizbei’ach, another Chasam Sofer, Shu’t Yoreh Deah 236) returned to Israel and rebuilt the Beis testified as to its measurements, and suggest that the chinuch, the initiation HaMikdash, he knew that the third the third testified that korbanos can of a new vessel, requires complete Mikdash would be drastically different, be brought even before the Beis holiness. Is that attainable to initiate as described at the end of Sefer HaMikdash was rebuilt. This implies our Mizbei’ach? Everyone is assumed Yechezkel. Therefore, he only planned that there was a need to identify to be tamei meis nowadays, and we exactly where the Mizbei’ach was don’t have ashes of a on infusing temporary kedusha. parah aduma meant to stand; it wouldn’t have to purify ourselves. Rav Shternbuch sufficed to guess or choose a new suggests that this may not be an Korbanos Without a Beis place for bringing korbanos. What issue. According to the opinion that HaMikdash could we do now that we don’t have a the original kedusha of Har HaBayis prophet showing us the proper place is everlasting, that means that the Assuming Har HaBayis retains and measurements for the Mizbei’ach? chinuch of the first Mizbei’ach is still kedusha, are we allowed to bring extant. Even though that original korbanos without a Beis HaMikdash? While we could try to measure using descriptions found in various sources, structure is no longer standing, a new While the Gemara seems to say that another problem becomes immediately Mizbei’ach would be considered a if there is kedusha, a Beis HaMikdash “ ,” a rebuilding or fixing, rather clear: we don’t know how long an amah tikkun is not necessary to offer korbanos is! How can we use measurements than a new vessel, obviating the need (makrivin af al pi she’ain bayis), the to determine the location of the for initiation with complete purity. Chofetz Chaim, Likutei Halachos, Mizbei’ach? Furthermore, the Let us assume that we can resolve these Zevachim 66b, raised a technical Mizbei’ach is supposed to 32 X 32 X issues: Har HaBayis still has kedusha, issue. One of the requirements for 10 amos. If we don’t know the exact there’s no need for pesach Ohel Moed, most korbanos is that they need to measurement of an amah, how can and we can at least approximate the be brought lifnei pesach Ohel Moed we build the Mizbei’ach? Fortunately, place of the Mizbe’iach. Who will — at the entrance to the Ohel Moed, the Rambam in the same perek perform the service? We need two a phrase that shows up a number (halacha 17) provides a solution. The things: 1) a Kohen, who is 2) tahor of times in the pesukim. Even if Har Rambam writes that the exact size of from all different strains oftuma . Do HaBayis retains its kedusha, is the the Mizbei’ach is not critical. In fact, it we have either of these? lack of a pesach Ohel Moed a problem? can be as small as 1 X 1 X 3! As long as Rav Moshe Shternbuch (Moadim we can figure out the approximate area U’Zemanim 4:351) suggests several Status of the Kohanim where the Altar used to stand, we can answers. For example, that may only build a tiny replica anywhere in that apply as long as the structure exists. While we have many Kohanim, it’s original square and the Mizbei’ach will While we have a Beis HaMikdash, not clear how confident we are in their be valid. korbanos need to be brought at the yichus (lineage). A Kohen is entitled entrance of the Beis HaMikdash, as to teruma from produce grown in opposed to anywhere else. However, Inauguration in a State of Israel, charged with nesias kapayim once the structure has been destroyed, Purity and delivering Birkas Kohanim that requirement is no longer relevant. (duchening), and instructed to carry Even if we manage to build a out the service in the Beis HaMikdash. Mizbei’ach, we have another problem. Of those, serving in the Mikdash Placement of the Altar Every vessel in the Beis HaMikdash carries the most severe punishment needs to be initiated before use. When if done improperly. Chazal were Do we need to build our Mizbei’ach it comes to using the vessel, tuma willing to settle on lower standards in the exact same place as the original

55 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 for teruma d’rabanan (terumah that is which we don’t have. Other forms (Rambam Klei HaMikdash 8:7). When only rabbinic in nature) and Birkas of tuma need only immersion in a we had the Beis HaMikdash, every Kohanim. Anyone who has a chazaka or flowing spring. member of the nation donated a half that he is a Kohen — born to a father shekel each year. This money was used Of course, avoda can’t be done in who was a Kohen — can eat teruma for korbanos of the nation, as well as a context of tuma. However, when d’rabanan and do Birkas Kohanim. for the clothing of the Kohanim and most of the tzibbur is tamei, tuma is However, they insisted that only upkeep of the vessels. There is only one temporarily ignored (tuma dechuya verified Kohanim serve in the Mikdash. korban that is an exception to this rule: b’tzibur). This leniency applies only to A Kohen needs more than just chazaka the korban Pesach. (While each family tumas meis. Therefore, the tuma issue to serve; he needs to prove his lineage. can be avoided: the Kohen would or group pays for their own korban, it The Rambam ( 20:1-2) Isurei Biah immerse in a flowing spring. is still treated as a public offering, and writes that he needs two witnesses is still subject to the leniency of tuma who can verify that his lineage goes dechuya b’tzibur.) The Rambam (ibid) back to a Kohen who actually served Bigdei Kehuna suggests a workaround that will solve on the Mizbei’ach. No one has such the problem for other korbanos: an Assuming we have a Kohen who a strong yichus nowadays; this would individual can donate something to is able to serve, he also needs to be seem to be a major problem. However, the Mikdash on behalf of the tzibbur. wearing the uniform. Every regular Chasam Sofer argues that the issue As long as he really has in mind to give Kohen had to wear four special pieces is not as overwhelming as we might the donation on behalf of the entire of white linen clothing while he was have thought. The only concern of a nation, it would be considered public serving in the Mikdash: pants, a tunic, Kohen without yichus is that at some funds and usable. a hat or turban, and a belt or sash point, someone in the family married a (Rambam, Klei HaMikdash 8:1). chalalah, a woman who isn’t allowed to Without this uniform, a Kohen is like Conclusion marry a Kohen. Her children no longer a non-Kohen and is not allowed to have the status of Kohanim. However, This only scratches the surface of do the avoda. Unfortunately, we have the Gemara, Kiddushin 66b, says that many questions about how to make the issues to be dealt with. There are the service of chalal (the son of a these special clothing; for example, more that we didn’t even mention, chalalah) who serves and then finds we don’t even know what the regular and each one we did mention could out that he is a chalal is still valid after Kohen’s headwear is meant to look like be significantly expanded. Even if we the fact. Rav Shternbuch dismisses solved all the halachic issues, there (See Tosfos, Sukka 5a-b and Rambam/ this rationalization, pointing out that are obvious practical impediments Raavad Klei HaMikdash 8:2). There being a chalal is not the only concern. to building a Mizbei’ach and offering is also a sha’atnez issue to deal with: The fourth perek ofKiddushin relates the belt was interwoven with wool korbanos on the Har HaBayis. that the family of the Chashmonaim and linen. As long as the clothing is Nevertheless, learning the sources and lost their yichus when women from that made properly, we can apply the rule working through each potential issue family had relations with non-Jewish gives practical expression to our desire of asei doche lo saasei — a positive servants. Those children are not simply commandment can override a negative for the Beis HaMikdash to be rebuilt. chalalim — they have no connection commandment. However, if anything Across the generations, different to the Kehuna! The lack of verified was made improperly, the mitzva is personalities have tried to find ways Kohanim is a significant problem. not fulfilled by wearing the priestly to bring back the service of korbanos. garments, in which case there is no We look forward to the opportunity to present ourselves to Hashem and Dealing with Impurity permissibility to wear the sha’atnez. dedicate everything we have to His Tuma is less of a problem. The only service, and to bring that Mikdash- tuma we can’t fix nowadays istumas Need for Public Funds infused perspective back into our meis, tuma incurred from contact with everyday lives (see Rav SR Hirsch’s Every aspect of the Beis HaMikdash or proximity to a dead body. That commentary on the beginning of Sefer needs to come from public funds requires ashes from a parah aduma, Vayikra).

56 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 TORAH FOR THE TIMES Jacob Lazaros OF THE REDEMPTION Kollel Fellow, RIETS Israel Kollel

STORIES OF RETURN

ההתעוררות לאדם פתאום לילך לארץ הקודש n July 2014, during Operation to leave their homes and families הוא מנסיון לך לך. .Protective Edge, Max Steinberg, behind to support their Jewish state an American-born IDF lone But how exactly do we explain this There are many great levels that a Isoldier, was killed in Gaza. He, like phenomenon? tzaddik works and toils to achieve, to many others, was inspired by a In his commentary to Pirkei Avos, whose descendants after him they are Birthright trip to make aliyah and R’ Chaim of Volozhin, the foremost naturally inborn. And with only a little join Israel’s army. The night before his student of the Vilna Gaon, provides effort, he (the descendant) will reach funeral, however, a disturbing article us with an answer. The [this high level], as we see with our own was published. Allison Benedikt, the in Avos (5:3) praises Avraham for senses that many simple Jews give their current executive editor of , wrote Slate withstanding the ten trials posed lives for the sanctification of God’s name. an article on the online magazine to him. But whereas the preceding And this is our nature from Avraham partly blaming Birthright for his mishnah refers to him simply as our forefather…And so too the sudden death. Needless to say, the brash Avraham, our mishnah refers to him inspiration to travel to Eretz Yisrael, this statement crossed many lines. But as Avraham Avinu, Avraham our is from the test of “lech lecha.” one of her questions remains valid: forefather. Noting the subtle lingual Every nisayon, every trial that “What makes an American kid with difference, R’ Chaim remarks: Avraham Avinu withstood, was shaky Hebrew and no ties to the state not merely a personal spiritual כי כמה מדות שהצדיק טרח ויגע להשיגם, of Israel suddenly decide he is ready to achievement by the individual לבניו אחריו המה כטבע מוטבע ובקצת יגיעה make this sacrifice?”1 And Max is not Avraham; it was an experience and יגיעו לזה כמו שנראה בחוש שרבים מעמי alone; hundreds, even thousands like essential quality that Avraham Avinu, ארץ מהיהודים מוסרים את עצמם על קידוש him have made the courageous move the father of a nation, would bequeath השם והוא מוטבע בנו מאבינו אברהם ... וכן

57 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 to all of his descendants. The spiritual may, the call of “lech lecha” never desolate? But the principal of the and mental courage that Avraham left the Jewish consciousness. And matter is: the more sacred, the greater (then Avram) displayed in response to so there were always those great the destruction. And Jerusalem is more the call of “lech lecha” would be built individuals, those courageous sons of destroyed than all…but despite its into the fabric of the Jewish soul for all Avraham Avinu, who left behind “their destruction, it is very good. time. land, their birthplace and their father’s Kitvei Ramban, Vol. 1, pg. 368 We can understand this idea further house” headed for “the land that I will He turned a dilapidated old house into based on a comment by Rabbeinu show you.” the city shul, taught Torah, composed Nissim (the Ran), the great Spanish One of the first “stories of return” we his classic commentary on Chumash Talmudist. In his philosophical work, have on record of belongs to R’ Achai and helped rebuild and restore a Derashos HaRan (8th derasha), the Gaon, the author of the halachic- Jewish community in the Jewish city. Ran notes: aggadic work the Sheiltot, one of the And ever since, Jerusalem has been .first post-Talmudic works published. home to a community of Jews שהענין כאשר קבל צורה אחת, גם כי תסתלק In around the year 750 C.E. he left Skip forward about 200 years. In הצורה ההיא מן הדבר ההוא, שיקבל הדבר Babylonia, the center of Jewish 1488, R’ Ovadiah of Bartenura, the ההוא הצורה ההיא שנית יותר בקלות במעט learning at the time, and settled in author of the famous commentary on פעולה. Israel, where he remained until his last When something once acquired a certain the Mishnah, set out for Jerusalem day.3 form, even if the form subsequently and quickly became the spiritual departed from it, it will be easier for that Most famous, however, was the aliyah leader of a community in need. The thing to acquire that form once again.2 of the Ramban. The great Talmudic famed Kabbalist, R’ Yeshaya HaLevi Once Avraham Avinu made the scholar and Kabbalist famously Horowitz (the Shelah), left the post sacrifice and carried out the charge of disagreed with the Rambam (Mitzvos of of Prague and moved omitted by the Rambam, positive, no. to Israel in 1621. Some seventy years “lech lecha,” it subsequently became easier for every Jew after him to follow 4) and argued forcefully that living in later, R’ Yehuda Hachassid (not to be suit. Eretz Yisrael is one of the 613 mitzvos. confused with the medieval scholar) Moreover, this one mitzvah is equal took with him a small following and And so it was throughout Jewish to all the mitzvos in the Torah and settled in Jerusalem at the turn of history that Jews around the world one about which Chazal expanded the 18th century. The Ohr Hachaim left everything behind and responded greatly. The Ramban, however, didn’t too followed suit in 1740, settling to this inner calling with an almost just talk the talk; he, quite literally, in the Holy Land. And in 1789, absurd passion. Absurd in the sense walked the walk. In the year 1267, at Rebbe Nachman of Breslov, almost that it was not because of greater the age of 72(!) the Ramban left his impulsively, set out for the Holy Land. financial opportunity or stronger family and the world he knew behind, Although he remained there for six familial ties — historically, it was set out for the land of Israel, and on months, upon walking daled amot on usually the opposite — but by an the 9th of Elul arrived home at last in the holy ground, he remarked that he inner yearning ingrained in our the port of Acco. Shortly thereafter, he could return. And there were many, spiritual DNA from the time of traveled to Jerusalem where he found many more who risked everything to Avraham Avinu. poverty, ruins, and hardly any Jews at return home. all. Though he found destruction, he Although, as the Rambam tells us One aliyah trip, however, taken by an saw hope: in his Sefer Hamitzvos (Positive unparalleled scholar, was especially :mysterious ומה אגיד לכם בענין הארץ כי רבה העזובה Commandment, 153), the Jews will וגדל השממון וכללו של דבר כל המקודש always maintain some presence in הנה אנשים נוסעים על כמה שנים בשביל מחבירו חרב יותר מחבירו ירושלים יותר our homeland, this did not preclude ממון מניחים נשותיהם ... ואני תודה לא-ל הרבה מן הכל ... ועם כל חרבנה היא טובה the historical reality that after the נוסע לארץ הקדושה שהכל מצפים לראותה מ אד. destruction of the Second Beis חמדת כל ישראל. Hamikdash (70 CE) most Jews were What can I tell you about the land, It is common for men to leave their wives living in the Diaspora. Be that as it greatly forsaken and significantly for years traveling for business…But

58 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 וכבר הבטיחה תורה שסוף ישראל לעשות במקומה הראוי לה, וסדר את ישראל במקום I, thank God, am traveling to the Holy תשובה בסוף גלותן ומיד הן נגאלין. הראוי להם, שהוא ארץ ישראל. והגלות מן ,Land, about which everyone longs to see The Torah already promised that מקומם הוא שינוי ויציאה לגמרי. וכל הדברים our people’s most Beloved ultimately, Israel will repent at the end כאשר הם יוצאים ממקום הטבעי, והם חוץ Iggeres HaGra, Alim L’terufah למקומם, אין להם עמידה במקום הבלתי טבעי It is unclear what year exactly the of her exile and, immediately, she will be להם, רק הם חוזרים למקומם הטבעי…שאין Vilna Gaon set out for Eretz Yisrael, redeemed. עומד בתמידות רק הדברים הטבעיים… but it is clear that he never made Whether it is a return to his Creator or it. For reasons unknown to us, he It is clear that exile is a divergence from to his homeland, the Jew will return, turned back in the middle. When the natural order. For God, Blessed be He almost compulsively, as if steered by pressed by his sons as to his motives delineated each nation in its proper place an inner, constant voice, whispering and the Jewish people in their proper for returning, his response was: “lech lecha, go, go to yourself, to your “Heaven did not grant me permission” place, namely, Eretz Yisrael. And exile Creator, to your homeland.” So when (Introduction to Biur HaGra; from their place is a total divergence. we hear of a seemingly unaffiliated Shulchan Aruch, Orach Chaim). And all things that are moved from their Jew suddenly seek out his Creator Though the Vilna Gaon himself did natural place cannot persist in a place or abruptly decide to give his life for not complete the journey, his students that is unnatural for them; rather they his people and we are asked, “What did for him. In 1808 a close disciple must return to their natural place… makes an American kid with shaky of the Vilna Gaon, R’ Menachem Only things that are natural persist…” Hebrew and no ties to the state of Mendel of Shklov, headed for Eretz When a Jew speaks of “return” he can Israel suddenly decide he is ready to Yisrael only to begin what would refer to either the return to his Creator make this sacrifice?,” we know very later be known as the aliyah of the (teshuvah) or the return to his Land. well. Because it comes naturally. Perushim, the community founded by As the Sefer Chareidim (chapter 59) students of the Vilna Gaon. Soon after, writes, “Just as Hashem chose the Endnotes R’ Yisrael of Shklov, another close Jewish people, so did He choose Eretz student of the Vilna Gaon’s, followed. Yisrael.” The natural state for a Jew is 1. https://slate.com/news-and- In 1816, R’ Menachem Mendel moved in the Presence of God and the natural politics/2014/07/max-steinberg-death- to Jerusalem and established the place for a Jew is in the land of God. A how-birthright-convinces-american-jews-to- embrace-israel.html.. Ashkenazi community of Jerusalem. lacking of either is unnatural and, says The “Shklovs,” along with fellow the Maharal, bound to end. Hence the 2. Translation from Sefaria.org. students of the Gra and their families, Rambam writes in his Hilchos Teshuva 3. See R’ Zechariah Fendel’s Legacy of Sinai were responsible for setting in motion (7:5): pg. 248. a revival of the Holy Land. Their impact is felt to this very day. Any student of the Talmud knows that when encountering a halacha two questions must be asked: What is the makor, the source for the law, and what is the sevara, the logical reasoning behind the law? If R’ Chaim of Volozhin has provided us with the makor for the “aliyah phenomenon,” it is the Maharal who provides us with the sevara. In the first chapter of his philosophical work, Netzach Yisrael, he writes the following: …וזה כי אין ספק כי הגלות הוא שינוי ויציאה מן הסדר, שהשם יתברך סדר כל אומה

59 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 TORAH FOR THE TIMES Eitan Rozenberg OF THE REDEMPTION Kollel Fellow, RIETS Israel Kollel

GISHMEI BRACHA

mbrellas and raincoats have Geshem, we welcome the summer with The list goes on… Why does the rain been a necessity for those Pesach’s Tefilat Tal, and signifying of Israel play such a central role? fortunate to have spent their importance, the chazzan dons We could ask a more fundamental Uthis year in the Holy Land. Over a kittel. Inside the Holy of Holies question: For a nation of farmers the winter, Israel was blessed with on , the Kohen Gadol Yom Kippur who have an entire order of Mishna, the most rainfall in over 50 years! would pray for the upcoming year’s Seder Zeraim, dedicated to their The seasons are now transitioning rainfall ( Seder Ha’Avodah, Nusach agricultural endeavors, a desert land from to , from winter to ). A large portion of choref aviv Sefard Mesechet with little access to water seems to be spring. And while the contrast in is involved with the additional Ta’anit a poor choice of location. Why in fact the Diaspora may be limited to a prayers and fasts established in did G-d choose Israel? The answer difference in temperature, the Jews of order to supplicate G-d for rain, and to this question might be hidden in Israel experience a dramatic change the Amoraim (Ta’anit 7a,7b) make the pesukim of Parshat (Deut. in weather patterns, where stormy statements as remarkable as: 11:11-12): אמר רב יהודה גדול יום הגשמים כיום שניתנה rain clouds are replaced by bountiful וְהָאָרֶ ץ, אֲׁשֶ ר אַ ֶ תם עֹבְרִ ים ׁשָ ָ מה לְרִ ׁשְ ָ תּה-- בו תורה. sunshine. This transition is most ץאֶרֶ הָרִ ים, ּובְקָ עֹת; לִמְטַרהַּׁשָמַ יִם, ִתׁשְ ֶתה- poignantly expressed in the change R. Yehuda said: the day that it rains is ָ מיִם. אֶרֶ ץ, אֲׁשֶר-ה'אֱֹלקֶ יָךּדֹרֵ ׁש אֹתָ ּה: תָמִ יד, of our nusach hatfillot, removing as great as the day that the Torah was עֵ ינֵי ה' אֱֹלקֶ יָך בָּה--מֵרֵׁשִ ית הַּׁשָ נָה, וְעַ ד אַחֲרִ ית mashiv haruach and altering the vten ׁשָ ָ נ ה . .given אמר רבי חמא בר' חנינא גדול יום הגשמים tal u’matar in our Shmone Esrei. By But the land you are about to cross into כיום שנבראו שמים וארץ. reading our texts carefully, we will notice that these are not the only and possess, a land of hills and valleys, R. Chama b. R. Chanina said: the day references to the rain of Israel in our soaks up its water from the rains of that it rains is as great as the day that prayers and literature. We embrace the heaven. It is a land which the Lord your the heavens and the earth were created. winter with Shimini Atzeret’s Tefilat God looks after, on which the Lord your

60 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 God always keeps His eye, from year’s Although for thousands of years Jews in every Israeli household, multiple beginning to year’s end. in the Diaspora prayed for rain in swimming pools per hotel, and drip We see that it was no unfortunate Israel, the true feeling of dependency irrigation across every farm in Israel — coincidence that the Jewish people on Israel’s rain had not been on the the Land of Israel is more hydrated landed in the desert land of Israel. Jews’ consciousness until the recent today than many western countries. G-d tells us that is specifically because resettlement of the Land in the past What reason is there to continue He cherishes Bnei Yisrael that He puts hundred years. The Jews of Israel are praying for rain? them in a desert land. People with an once again blessed to live with an active While this may seem true, and unlimited water source will never turn feeling of dependency on G-d’s rain. our dependency on rainfall has to G-d for help, will never look to the The specialnuschaot in the tefillot of diminished, the Land of Israel does skies for rain; their life resources are Eretz Yisrael that address the need for not allow its inhabitants to merely streaming by their feet. In contrast, sit back and enjoy the Land. She says G-d, settling Bnei Yisrael in a challenges her people. She challenges desert region will allow them to turn them so they turn to G-d. Whether to the One above for its sustenance, Although Jews this challenge is manifest in rain, pray to G-d for rain, and always know security concerns, or the difficulty of from where their livelihood stems. in the Diaspora making a living, the Land will forever force its people to look to G-d for In these few pesukim, G-d reveals an always prayed important message. Our dependency for rain in Israel, help. The very fabric of the Land of on Him is not an inadvertent Israel is imbued with a connection to arrangement, nor a happenstance the true feeling its Creator, and she expects no less of coincidence. Rather it is a conduit of dependency her people. אשא עיני אל ההרים מאין יבוא עזרי עזרי that affords us the opportunity to מעם ה' עושה שמיים וארץ. turn, beseech, and ultimately connect on Israel’s rain with G-d. Behind every challenge had not been I will lift up my eyes to the mountains. is a blessing. A blessing from the From where does my help come? My help One above, reminding us that He is on the Jews’ comes from the Lord, who made heaven present and readily available. Earlier in consciousness and earth. Parshat Eikev, G-d cautions about the Psalm 121:1-2 challenges of wealth. All too often does until the recent The Jews of Israel endure struggles the wealthy man forget Who provided resettlement of the and challenges, but it is for this exact his wealth, while the destitute fellow reason that Jews choose to live there. is in constant connection with G-d, Land in the past The flip side of every challenge is a always requesting His basic needs. hundred years. blessing — the opportunity to look G-d’s settling His agricultural nation to G-d for assistance. While the Land in a desert land was the best way of Israel may not have an elaborate to guarantee the nation’s constant highway system nor many rushing beseeching of His heavens for rain. rain, such as the addition of “g’shamim rivers, her humble roads whisper to Rain does not merely sustain our b’itam” (rains in their proper time) G-d as they traverse the Jerusalem physical survival in Israel, it is at the in Birkas Hachodesh and the distinct hills, and her rivers rush not with core of our spiritual existence. The “Aneinu” in Shmone Esrei, highlight water but with the heartfelt prayers of rain of Israel is hand-delivered by G-d the unique connection with G-d only every Jew in Israel. May we all be zoche in response to the tefillot of klal Yisrael, the Jew living in Israel can experience. to internalize that the greatest blessing and each drop penetrates the soil and Today in 2020, the advent of modern in life is not to receive rain, but to imbues the land with kedushah. The technologies and desalination plants need rain — gishmei bracha. Land of Israel is no desert — it is a has seemingly reduced Israel’s reliance flowing oasis of prayer. on G-d’s rain. An endless water tap

61 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 TORAH FOR THE TIMES Isaac Selter OF THE REDEMPTION Kollel Fellow, RIETS Israel Kollel

ACTUALIZING PROPHECY: MAN’S OBLIGATION OR GOD’S?

ny attentive member of a And the broad places of the city shall be Aside from perhaps putting a smile Religious Zionist youth full of boys and girls playing in the broad on our faces, what function do group will immediately smile places thereof. these prophetic visions play in a uponA seeing an elderly couple sit on a Zekharyah 8:4-5 halakhic life? Are eschatological Jerusalem park bench or children run Tanakh is saturated with prophecies prophecies merely descriptive in around Gan Sacher. These seemingly that ostensibly foreshadow the nature, telling us of hopeful times, insignificant occurrences in truth Jewish People’s rise from the ashes where we may find comfort amidst carry with them an over 2,000 year of the Holocaust, its return to the terrible years of exile and persecution, promise: Land of Israel, and its creation of a yet not demanding anything from sovereign state.1 Any Religious Zionist us in addition to a life committed כֹה אָמַר ה' צְבָ אֹות עֹד יֵ ְ בּוׁש זְקֵ נִים ּוזְקֵ נֹות recognizes that the State of Israel to mitzvot? Moreover, perhaps בִרְ חֹבֹות יְרּו ָׁשלִָם וְאִ יׁש מִ ְ ׁשעַ נְתֹו בְ יָדֹו מֵ רֹב does not exist in a vacuum; rather, it prophecies and their fulfillments יָמִים. ּורְ חֹבֹות הָעִ יר יִמָ לְאּו יְלָדִ ים וִילָ דֹות 2 ”,plays a critical, metahistorical role in are ‘’the secrets of the Holy One מְשַחֲקִים בִרְ חֹבֹתֶיהָ . apathetic to or even discouraging of Thus says the Lord of hosts: There shall the fulfillment of the Jewish People’s human involvement. Or, on the other yet old men and old women sit in the destiny, expressed and outlined in the hand, are prophecies proscriptive, broad places of Jerusalem, every man words of our ancient prophets. charging the Jewish People to with his staff in his hand for very age. actively

I would like to thank Rabbi Dr. Yosef Bronstein whose shiurim on “The Rav, the Rebbe, and Rav Kook,” and more specifically on this topic, inspired me to write this article. His and his family’s Aliyah to Israel greatly inspired and continues to inspire many of his students who are passionate about doing the same.

62 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 pursue the messianic vision and waited until God’s decree was fulfilled Yosef had a different goal in mind: ולפי דעתי . . . כי בראות יוסף את אחיו bring about its fulfillment? Is a Jew through another nation enslaving משתחוים לו זכר כל החלומות אשר חלם .obligated to actualize prophecy and Israel take part in the realization of the להם וידע שלא נתקיים אחד מהם בפעם Ramban5 rejects Rambam’s view and הזאת . . . וכיון שלא ראה בנימן עמהם חשב :Jewish People’s destiny, even in the offers his own זאת התחבולה שיעליל עליהם כדי שיביאו absence of or in a perceived conflict והרב נתן טעם בספר המדע . . . ולא נתכנו גם בנימין אחיו אליו לקיים החלום הראשון with halakhic obligations? This article דבריו אצלי, שאפילו גזר שאחד מכל האומות תחילה. will explore the different approaches יריע להם בכך וכך, וקדם זה ועשה גזרתו של to this question, specifically in relation It seems to me . . . when Yosef saw his הקב"ה זכה בדבר מצוה . . . to fulfilling the vision of Berit Bein brothers bowing to him, he remembered , the dreams of Yosef, and The [Rambam] gave an answer in Sefer HaBetarim his dreams that he dreamt about them eschatological prophecies of the Madda . . . but his words have not settled and understood that at present one of ultimate redemption. with me, for even if God decreed that one them was not fulfilled (because not all of the nations cause hardship for [Israel] of the brothers had bowed down) . . . through any means, and a certain I. Berit Bein HaBetarim: when he saw Binyamin was not with the nation arose and fulfilled that decree, Egypt’s Role in Fulfilling God’s brothers, Yosef conjured up this plan to that nation has merited performing a Decree accuse the brothers so they would bring mitzvah. Binyamin to him to fulfill his dream. If the descendants of Avraham were Had they not taken things too far, Yosef actively pushes to fulfill his destined to undergo persecution in a Egyptians could have performed 3 dreams, which he realizes have foreign land for 400 years, how could a mitzvah by running to enslave foretold his ascent to power in Egypt. Egypt have deserved punishment for the Israelites before anyone else Only once the brothers bow down bringing this prophecy to fruition? In did. Prophecy or Divine decrees all 4 to him will Yosef be able to reveal his a discussion about free will, Rambam are analogous to the decrees of any identity and contact his father. For the asks this very question and answers: human king—the ruler wants his moment, however, Yosef can continue constituents to actively fulfill his neglecting his responsibility to contact המצריים, כל אחד ואחד מאותן המצירים command and not tarry in bringing it his father.10 והמריעים לישראל, אילו לא רצה להרע להם ,to fruition. Ramban, unlike Rambam הרשות בידו, שלא גזר על איש ידוע אלא 11 understands there to be a value Rabbi Yitzchak Arama strongly הודיעו שסוף זרעו עתיד להשתעבד בארץ לא or perhaps obligation in fulfilling objects to Ramban’s assumption that להם, וכבר אמרנו שאין כח באדם לידע היאך 6 prophecy, even in face of sinning by human action should be directed to ידע הקב"ה דברים העתידין להיות 7 In regard to the Egyptians, each and persecuting another nation . Aligning fulfill divine prophecy: ותמהני ממה שכתב הרמב"ן ז"ל שעשה every one of the Egyptians who caused one’s destiny with God’s promises has כדי שיתקיימו חלומותיו כי מה תועלת לו .hardship and difficulty for Israel had the real halakhic consequences בשיתקיימו ואף כי יהיה תועלת לא היה לו choice to refrain from harming them, if לחטוא כנגד אביו. אבל היה לחשוך עצמו he so desired, for there was no decree on a II. Yosef and his Dreams מחטוא לו והחלומות העושה יגש פתרונם גם [particular person. Rather, [God merely שתראה סכלות עצומה שישתדל האדם לקיים informed [Abraham] that, in the future, Commentators struggle with חלומותיו שהרי הם הדברים אשר יעשו שלא his descendants would be enslaved in a determining Yosef’s course of action מדעת הבעלים: land which did not belong to them. as the viceroy of Egypt in relation to his brothers. Accusing the brothers Rambam asserts that Pharaoh and the I am bewildered at Ramban’s of espionage, not contacting his explanation that Yosef did what he did Egyptians had no place in determining father for years, as well as Yosef’s how prophecy was to be manifest, in order to make his dreams come true. other erratic behavior motivate What did this benefit him? And even if it especially when it entailed persecuting commentators to explain Yosef as another people. A human is not meant profited him, he should not have sinned slyly encouraging repentance, testing against his father. As for the dreams, to intervene with the secrets of the 8 his brothers, or even taking revenge. leave it to Him Who sends them to make supernal worlds. Egypt should have Ramban,9 however, understands that

63 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 them come true. It seems infinitely foolish the mitzva of procreation, you are Kook writes15 that upon witnessing for a man to strive to fulfill his dreams required to perform, and that which is the beginnings of prophetic which are matters beyond his control. acceptable in the eyes of the Holy One, fulfillment one must contribute to achieving full realization: Like Rambam above, Rabbi Arama Blessed be He, let Him perform, as He ועתה מי הוא העור שלא יראה בזה יד ד' .understands dreams and prophecy to has so decided הנוהגת אותנו, ומי לא יחוש חובה לעצמו exist outside of the realm of human להיות פועל עם אל ועתידה בת קול להיות decision making. Furthermore, were מפוצצת בראשי ההרים ואומרת: כל מי שפעל there even some value in actualizing עם אל יבא ויטול שכרו.16 מי יוכל להפטר prophecies, Yosef could not have According to Rav מלסבב מצדו תוספת ברכה ומהירות ישועה, bypassed real halakhic obligations Kook, a Jew acts in לעורר לבות רבות לשוב אל אדמת הקודש, such as honoring his father to achieve לנחלת ד', להאחז בה, לישבה בעסקים this secondary goal. tandem with God’s ובבנינים, בקנית קרקעות, בנטיעות ובזריעה, Hand rather than ובכל דבר שהוא מקור חיי ישוב נכון ומסודר III. Actualizing Eschatological Visions: The State of Israel passively wait for And now, who is so blind that he does not the Redemption to see the Lord’s hand guiding us in this, and This debate presented above has does not feel obligated to work along with continued to pervade the discussion come. God? A heavenly voice in the future will cry aloud from the top of the mountains and about our relationship with the say, ‘Whoever has wrought with G-d, let State of Israel today. When asked him come and receive his reward.17’ Who whether prophecies or Kabbalistic can exempt himself from doing his part in ideas that foretold of redemption’s The Brisker Rav’s proof comes bringing additional blessing and swifter secular, anti-religious beginnings from Chizkiyah’s original plan: salvation; from awakening many hearts to provided any legitimacy to the by neglecting to fulfill the vision return to the Holy Land, to the Lord’s legacy, Zionist project, Rabbi Yitzchak Ze’ev of having kids and instead opting that they may become a part of it, to settle it Soloveitchik12 (the Brisker Rav) called to avoid something halakhically with enterprises and buildings, to purchase upon Berakhot 10a, which discusses reprehensible (i.e. raising unvirtuous property, to plant and sow, to do everything King Chizkiyah’s sudden illness children), Chizkiyah clearly necessary for the foundation of life of a stable and subsequent conversation with displayed that prophecy cannot and organized settlement. Yeshayah: overrule halakhically problematic According to Rav Kook, a Jew is actions. Similarly, prophecies obligated to react to historical shifts ראֲמַ לֵיּה: מַ אי כּו ֵי ּלהַאי? אֲמַ ר לֵיּה:מִ ּׁשּום hinting at secular Zionism being on the world stage and recognize their ְלָא ּד עָסְקַתְבְפִרְ יָה וְרִ בְ יָה. אֲמַ ר לֵיּה:מִ ּׁשּום the harbinger of Messianic times 18 significance for Jewish destiny. A Jew ּדַחֲ זַאי לִי בְרּוחַ הַ ּקֹדֶ ׁש ְ ּדנָפְקִי מִ ינַאי בְ נִין ְ ּדלָ א do not sanction an individual to act acts in tandem with God’s hand rather מְעַ ּלּו. ראֲמַ לֵיּה: בַהֲדֵ י כְ בָ ֵ ׁשי ּדְרַחֲמָ נָא לְמַ ה in support of secular Zionists who than passively wait for the redemption לְָך? מַ אי ְּדמִ ַּפּק ְדַתְאִ יבְעִילְָך לְמֶעֱבַ ד, ּומַ ה clearly expressed their opposition to .to come ְ ּדנִיחָא קַמֵ יּה, קּודְ ָא ׁשבְרִ יְך הּוא לִעְבֵ יד. Torah values (something the Brisker Hezekiah said to him: For what Even Rabbi Joseph B. Soloveichik— Rav considered a formal halakhic transgression am I being punished? who articulated his own hesitancy prohibition).13 Metahistorical values Isaiah said to him: Because you did emerging from Tanakh and Kabbalah of an over-fervent Messianic not marry and engage in procreation. 19—expresses a similar cannot compete with the technical Zionism Hezekiah said: I had no children because perspective on fulfilling prophecies: laws laid out in the Shulkhan Arukh. I envisaged through divine inspiration Halakhic man discerns in every divine that the children that emerge from me The consistent opinion of the pledge man’s obligation to bring about will not be virtuous!? Isaiah said to him: Ramban14 reflects the attitude of its fulfillment, in every promise a specific Why do you involve yourself with the many Religious Zionist leaders at the norm, in every eschatological vision an secrets of the Holy One, Blessed be He? movement’s founding until today. For everlasting commandment.20 That which you have been commanded, example, Rabbi Avraham Yitzchak

64 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 According to the Rav, one does not have the capabilities of reeling the addresses how Yosef neglected his father live halakhically if messianic visions redemption closer to the present day : ‘’How is it that Yosef, after living many do not translate to commands by and have those very same prophecies years in Egypt, having attained a high and influential position in the house of an which one lives his/her life. Active realized in the present. important Egyptian official, did not send his building and working the Land, as In our days, the ancient visions do father even one message to inform him (that well as perhaps playing or sitting in the he was alive) and comfort him? Egypt is only perhaps foreshadow our current streets of Jerusalem, fulfill obligations six days' travel from Chevron, and respect for situation; the history of Zionism and as they realize the visions of old. his father would have justified even a year's the modern State of Israel may very journey! ... [It would] have been a grave sin to well have the potential to fit into the torment his father by leaving him in mourning IV. Conclusion: But How do we prophetic narrative. Only we can and bereavement for himself and for Shimon; Know? even if he wanted to hurt his brothers a decide whether to actualize them. little, how could he not feel pity for his aged father?’’ (Ramban Bereishit 42:9) Ramban and Rav Kook have won out Endnotes in the Religious Zionist world against 11 Akedat Yitzchak Sha’ar 29:9. those who argue that metahistorical 1 See for example: Yeshayah 11:11-12, 12 Quoted in Shu’’t Teshuvot V’hanhagot sensitivity and the realization of Yechezkel 37, Michah 4:8 and Malbim there. 2:140. dreams are not essential in living a 2 See Berakhot 10a. 13 It is unclear how exactly the Brisker Rav proper halakhic life. Nonetheless, understands the end of the Gemara where 3 one glaring question remains: how Bereishit 15:13-14. Yeshayah clearly disapproves of Chizkiyah’s can anyone be audacious enough 4 Mishneh Torah: Hilkhot Teshuvah 6:5. tactics. to postulate that the visions of the 5 Bereishit ad loc. Interestingly, Ramban 14 Ramban remains consistent in yet another prophets specifically refer to our also disagrees with another assumption example of fulfilling prophecies. According to Ramban (Bereishit 49:10), the prophecy of generation and this State of Israel? Rambam makes. Rambam, as we saw above, understands the decree to be open for any lo yasur shevet M’Yehuda (Bereishit ad loc.), Can we really know with certainty? which confirms that the kingship is reserved 21 nation to fulfill. Ramban (Bereishit 12:10) The Gemara relates: asserts that the decree was destined to be for the tribe of Judah, halakhically binds all fulfilled through the Egyptians alone. of Israel to not ascend to the throne if they do not come from Judah. The Hasmoneans אמר רבי אלכסנדרי רבי יהושע בן לוי ,Meshekh Chokhmah (Bereishit 15:13) (2nd century B.C.E) , who were kohanim 6 רמי כתיב )ישעיהו ס:כב( ׳׳בעתה׳׳ וכתיב asserts that the by persecuting Israel, were ineligible to be kings and violated this ׳׳אחישנה׳׳ זכו אחישנה, לא זכו בעתה. Rabbi Alexandri said: Rabbi Yehoshua Egyptians formally violated the Noahide prophecy. This set up their ultimate downfall. command of setting up courts and a justice Ben Levi posed a contradiction: The I thank Efraim Wagner for pointing this out system (dinim). to me. verse (Isaiah 60:22) says God will bring 7 Ramban ad loc. also extends this ,(הקריאה הגדולה) ,the redemption in “its fixed time,” and 15 Kook, The Great Call principle to the actions of Sanheriv and 1907. then the verse states God will “hasten Nebuchadnezzar who were both called upon the redemption?” If Israel merits the by prophets to persecute Malkhut Yehudah. 16 Rav Kook is referencing Vayikra Rabbah redemption, God will “hasten it.” If they Both rulers were punished since they did not 27:2. do not merit it, God will bring it “in its act to fulfill the divine decrees but rather to 17 See previous footnote. glorify their names and kingdoms. I thank affixed time.” Rabbi for pointing this out to 18 See, for example, Orot HaMilhama where me. Rav Kook writes about World War I and its There is a fixed time in history that implications for ushering in the Messianic Era. redemption is destined to come; at 8 Radak Bereishit 42:1, Seforno 44:2, Keli 19 that point, the visions of old will be Yekar 42:7 for different explanations. See Community, Commitment, and Conversation, 163-164, for an articulation realized. Nevertheless, R. Yehoshua 9 Ramban Bereishit 42:9. See also Aderet of the Rav’s stance towards the religious Ben Levi tells us that prophecy and Eliyahu of the Gra and Netziv ad loc. who say significance of the State of Israel. See alsoKol redemption are flexible, and each can similarly to Ramban. Netziv writes that Yosef Dodi Dofek (also known as Fate and Destiny). fit into different periods of history; only had to fulfill the prophecy because he was the prophet. A prophet cannot “give up” 20 Halakhic Man, 100. while eschatological visions will on his prophecies (See Mishnah Sanhedrin 21 Sanhedrin 98a. describe a redemption fixed for, say, 11:5). the year 6000, the Jewish People 10 For Ramban, this answer directly

65 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 TORAH FOR THE TIMES Effie Wagner OF THE REDEMPTION Kollel Fellow, RIETS Israel Kollel

THE POWERS OF A JEWISH KING

ewish history certainly seems to virtually all modern democracies of the king. What follows is a brief be on a positive trajectory. After seems almost axiomatic. Monarchy discussion of sources suggesting that 2,000 years, millions of Jews seems outdated, inefficient and aspects of malchus in various forms J have returned home to a unideal. But this is a flawed have, in fact, traveled alongside us burgeoning and bustling country. perspective that stems from a throughout our exile, to this very day. Israel is growing, making strides misunderstanding of the role played The first extension of Jewish geopolitically, economically and by the Jewish king. In reality, Jewish monarchy outside of the prototypical spiritually. However, with all the monarchy is part of a greater system king on the throne in Israel was the developments, advancements and with its own separation of powers. office ofReish Galusa, or Exilarch. religious progress, we must remind The Ran, in hisDerashos no. 11, TheReish Galusa was the leader of ourselves of a critical missing link in explains that while the role of the the Jewish community in Babylonia. the actualization of the ideal Jewish rabbis and judges of the Sanhedrin This institution was established society. Contrary to the appreciation is to institute and apply halacha, the concurrent with the exile of King of democracy no doubt embedded king’s responsibility and authority lies Yechonia and his court at the end in our DNA, we are still waiting for in maintaining and developing the of the First Temple, and was more the reestablishment of nation in areas outside the realm of Malchus Beis or less an active position in Jewish (the Davidic Kingdom); we are what halacha directly relates to, what David exile for over 1,000 years. Tracing waiting for our king. halachic literature has deemed “ tikkun his lineage to the royal Davidic line, medina,” or modifications of the We may wonder what positive role the Reish Galusa exercised political state. Anything necessary for societal the Jewish king plays. After all, the power over his constituents with tax function, not explicitly addressed separation of powers enjoyed by collecting and judicial authority. This by halacha, falls under the purview

66 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 power was recognized by Chazal. As The truth is, the Torah did not intend for short-term and long-term needs of the the Rambam, Hilchos Sanhedrin 4:13 people to judge without semicha. Only in nation. explains: extenuating circumstances, in common We cannot overstate the significance enough situations which would cause of this approach. Every election ראשי גליות שבבבל במקום מלך הן עומדים, financial loss, to maintain order. In this (even three in a year!) takes on the ויש להן לרדות את ישראל בכל מקום ולדון .regard, he (the rabbi) is comparable to a significance of a coronation ceremony עליהן בין רצו בין לא רצו שנאמר לא יסור king, literally, maintaining order in the What a privilege for those living שבט מיהודה אלו ראשי גליות שבבבל. The exilarchs in Bavel stand in place of land, in which case the position should in Israel, that they can participate the king, and they have the authority pass through inheritance. actively in the crowning of the chief to impose their will on the nation at Finally, and perhaps most significantly representative of the Jewish state, any time and to judge them whether or for the time we live in, some argue the himself (to a certain extent) the not they consent, as the verse states “the modern government of Israel with embodiment of royalty. the prime minister at its helm has the staff shall not leave Judah,” these are the We have seen that the position of status of the kingdom of the Jewish exilarchs in Bavel. king was historically not limited people. This is based on an oft quoted Note that the Rambam brings the to a monarch in Israel. In addition, comment of the Radvaz, verse “lo yasur shevet M'Yehuda” in Melachim throughout this long and often dark 3:8, where he maintains that the king sourcing the authority of the Reish exile our rabbinic leaders may well of Israel is crowned by a prophet, or Galusa. This is based on the Gemara, have taken on regal roles. Finally, with the consent of all of Israel: Sanhedrin 5a. This verse is the source perhaps the office can be assumed by one who has no royal or prophetic והאי מלך היינו שהומלך על פי נביא או that the Jewish king is generally or religious claim to the throne, but שהסכימו עליו כל ישראל. .supposed to be from Shevet Yehuda Here we see the first departure of The king is crowned by a prophet or with rather by a consensus of the people. the classic application of Jewish the consent of all of Israel. Ultimately though, until the full monarchy. Apparently, this authority This second tract, consent of the realization of Malchus Beis David, with can be manifested in a king in exile of people, is novel, and its implications the coming of Mashiach, we should sorts, outside the Land of Israel. It is are profound. Rav Kook, Mishpat remind ourselves of the kingly portion striking that with the onset of galus Kohen no. 144, based on this within all of us. We are all the children efforts were made to establish and comment, maintains that any leader of the ultimate King, Hashem. As maintain a seat of rule for the Jewish recognized by the Jewish nation Chazal, Bava Metzia 113b, state, community. However, today, without takes on the role of king, with all the “kol Yisrael bnei melachim,” the entire a , are we fully devoid Reish Galusa stringencies and honor afforded to nation are the children of kings. The of any semblance of monarchy? The him: Sefer HaChinuch, no. 16, commenting , no. 312, in Avnei Nezer Yoreh Deah on the prohibition of breaking the שבזמן שאין מלך, כיון שמשפטי המלוכה a broader discussion about whether bones of the korban Pesach, explains הם ג"כ מה שנוגע למצב הכללי של האומה, a position of town rabbi should pass that such behavior is unbecoming of חוזרים אלה הזכיות של המשפטים ליד through inheritance to the deceased’s royalty. Every year, on Seder night we האומה בכללה…אבל למה שנוגע להנהגת ,son, maintains that modern rabbis remind ourselves of our monarchical הכלל, כל שמנהיג את האומה דן הוא lacking the authentic semicha ties by assuming kingly behavior. In במשפטי המלוכה, שהם כלל צרכי האומה originating from Moshe, do not hold anticipation of the ultimate fulfillment הדרושים לשעתם ולמעמד העולם. the position of the , the judges shoftim of the geulah unfolding before our of old. Rather, they are acting as In a time without a king, since the very eyes, it would do us well to “kings”: rules of the monarchy are relevant to remember that, in addition to our the general national condition, these religious and political leaders, we are רק באמת אין כוונת התורה לדון כשאין rights return to the nation as a whole… all members of the סמוכין. רק שההכרח לדון במידי דשכיח However, in regard to leading the nation, mamleches kohanim a kingdom of priests — ואית ביה חסרון כיס שלא יחרב העולם. והוא any (modern) leader governs with the v’goy kadosh .and holy nation דומיא דמלך ממש שבמשפט יעמיד ארץ וא"כ rules of the monarchy that includes the הרי הוא בירושה כמו מלך ממש.

67 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780 Understanding Freedom • Medications on Pesach Children at the Seder • How to clean a Kitchen the Right Way The Lessons of the Four Cups • and Archaeology Yom Tov Sheni • The Laws of Matza Baking The Ideal Vegetable for Marror • How Much Matza do you need to eat? Haggadah Insights • Customs at the Seder • The Tefillot of Pesach Pesach and Sefira • Appreciating Jewish History • Acharon shel Pesach

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