B”H THE JEWISH AMERICAN THE JEWISH AMERICAN ARRIOR

“Bringing the Light ofARRIOR Torah to Those Who Serve” VOL. 1 NO. 6

Privileged to Serve: 3 Jewish Chaplaincy Timeline: 10 features Navy Jew: 7 My Life vs. Military Life: 14 Tonight’s Your Sabbath? 8 Special Offers: 42 VOL. I NO. 6 1 TAMMUZ-AV 5780 / JULY-AUG. 2020 1 THE JEWISH AMERICAN THE JEWISH AMERICAN ARRIOR

AARRIOR MESSAGE FROM THE LUBAVITCHER REBBE

By the Grace of G-d discipline also has a bearing on the subject of Rosh Chodesh Sivan, 5734 Torah and Mitzvot. In the military, no soldier [May 22, 1974] can claim that his conduct is his personal affair; Brooklyn, NY nor can he take the attitude that there are many other soldiers to carr y out militar y Chaplain Israel Haber assignments, but he will do as he pleases. For it Elmendorf AFB, Alaska has often been demonstrated in military history how one action of a single soldier could Greeting and Blessing: have far-reaching consequences for an entire army and country. ... Military service, by definition and practice, very aptly illustrates the basic principle of Every Jew is a soldier in the “Army of G-d,” as The Jewish-American commitment to Torah and Mitzvot, namely is often emphasized in the week’s Sedra - kol Warrior “naaseh” (”we will do”), and then yotze tzovo, “everyone going forth as a is published bi-monthly by “v’nishma” (“we will understand”). soldier.” And he is bound by the same two basic The Aleph Institute rules: To carry out G-d’s commandments 9540 Collins Avenue, Surfside, Moreover, the soldier’s duty to carry out the promptly and fully, without questions (naaseh Florida 33154 orders of a commanding officer, and carry before v’nishma), and to recognize his Tel: (305) 864-5553 Internet: them out promptly and to the best of his ability, responsibility to his people (“All Jews are www.aleph-institute.org is in no way inhibited by the fact that in civilian responsible for one another”), hence the Email: life the soldier may be vastly superior to his consequences of one good deed. To quote the [email protected] commanding officer in many respects. Nor Rambam: “Every person should always Copyright © 2020, The Aleph Institute. does such a circumstance diminish in the least consider himself and the whole world as equi- All rights reserved. the soldier’s self-esteem in obeying the order. balanced. Hence, when he does one Mitzvah, On the contrary, by not allowing any personal he tips the scale in favor of himself and of the Opinions expressed in the Jewish-American Warrior do views to interfere with his military duties, he whole world” (see it at length in Hilchos not necessarily reflect opinions demonstrates his strength of character and Teshuva, 3:4). or policies of The Aleph integrity. Institute. Please direct all May you go from strength to strength in all that subscription inquiries and address changes to our The same is true in the area of Torah and has been said above, in all aspects of Director of Outreach Programs. Mitzvot. One may be a very rich man - in the Yiddishkeit, which includes also influence to ordinary sense, or rich in knowledge of the promote among non-Jews the observance of The Aleph Institute, founded in sciences, or in other achievements in public life. the basic Seven Mitzvot, with all their 1981/5741 at the express direction of Rabbi Menachem Yet, when it comes to Halachah, the Law of numerous ramifications, which are incumbent M. Schneerson, the Torah conduct, he accepts it with complete upon all mankind and the foundation of Lubavitcher Rebbe O.B.M., is a obedience and dedication, on the authority of a human society... not-for-profit educational, fellow Jew who had consecrated all his life to humanitarian and advocacy organization serving the unique Torah study and is eminently qualified to With esteem and blessing, needs of Jews in institutional transmit the “Word of G-d - the Halacha.” environments and anywhere else they and their families may become isolated from their A further point which characterizes military heritage.

VOL. I NO. 6 2 TAMMUZ-AV 5780 / JULY-AUG. 2020 2 THE JEWISH AMERICAN ARRIOR Privileged to Serve, Enlisted or Officer CH (MAJ) Moshe Lans Fort Drum, NY

was born in 1975 in a small town in Massachusetts, and on me as he described the giving of the Torah on Mt. Sinai, grew up in a very Americanized, Conservative Jewish with the thunder and lightning and all, in preparation for Ihousehold. All things considered, ours was a pretty the holiday of Shavuos. Many years later, as a Sergeant traditional Jewish home: we celebrated some semblance of deployed in Iraq, I received a “thank you for your service” Chanukah, went to shul on most Jewish holidays, made a letter from a student at the Lubavitcher Yeshiva of few blessings that we probably mispronounced, but we did Worcester. I very proudly responded to her that I had the best we knew how. The rabbi of our synagogue was attended the school as a pre-schooler, and remembered the Rabbi Lowell Weiss, who, I later found out, was actually a rabbis, including her own grandfather and Rabbi Fishman. USNR chaplain. He encouraged everybody to be active To my great surprise and pleasure, Rabbi Fishman wrote participants in Judaism. I remember that at back to me. That was a wonderful moment. one point he got very frustrated that his summer synagogue service numbers Later, our family moved to Broward County, would drop, so he offered Red Sox tickets FL, where I went to High School. I enlisted to any kids who’d come to Friday night or on May 20, 1993, while still a senior; Saturday services. interested in the Army both because of my patriotism, but also because of the college My father had been in the Army and served benefits. My senior high school experience in Vietnam, in Armor. He saw quite a bit of ended up being different than that of all my action, and was a Purple Heart recipient a friends; on the one hand I had Drill few times over. My mother was also weekends while they were out partying, but I military; she was a yeoman in the USN, and also had extra money. served stateside. Both served one enlisted contract as Active Duty, and kept pride in My first MOS was as a combat medic, and their military service afterwards. For Basic Training for us was at Fort Jackson. I Armed Forces Day, we always went to was not in shape, and I was in for a shock. A nearby Fort Devins, and we’d tour the drill sergeant pulled out those of us who grounds and enjoy the celebrations. were struggling at PT, and made a pointed They’d feature tanks on display, and comment while looking directly at me about coming from his Armor background, my “the weak guys not making it through”. I dad would explain all the technology and responded, “Drill Sergeant, the US Army developments to me. So I grew up with a will not pay me a penny for the bronze I do lot of pride in the military, and with a lot of patriotism. not have; but they will pay me a dollar for the brains I do have!” The Drill SGT walked away to laugh at the Our family was educated with traditional Jewish education. comment, but of course, he still gave me an extended PT My older sister went to the Lubavitcher Yeshiva of session. I was very insubordinate, but I made it through Worcester until we moved, and I went to preschool in that basic - barely! school as well. Even though I was little, I recall some of the energy of the education there. One of the rabbis, Rabbi Throughout my senior year, I was assigned to a combat Fishman, was a large man with a huge beard and booming support hospital in Perrine, FL. I had a great time there. I baritone voice. He left an absolutely indelible impression was very limited in what I could do because I had not gone

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to AIT, so I mostly did training, courses and simple tasks. explosions constantly while we prayed. Chaplain Schranz After I graduated high school, I finally did AIT. There was ran Yom Kippur services at Camp Victory. While I assisted one very interesting note - although I was not religious per him in setting things up, during services I was focused on se, in my high school yearbook, I wrote down that my prayer, so I kept my Tallis over my head. But apparently I dream job would be the Jewish chaplain at West Point. I was also attracting someone’s attention... knew there was a need for Jewish chaplains, but I never thought realistically that I would one day become one. At this point, we turn our attention to Mrs. Laurie Lans, or as she was known then, LtJG Laurie Zimmet. I stayed in the Reserves, and began taking classes at Touro College toward getting a degree. At Touro, I was very I couldn’t get to shul for Kol Nidrei, because the road from intrigued by my Jewish studies course, and found myself my office at Camp Slayer to Camp Victory was too looking for something more substantial than the dry dangerous to walk at night. But I walked the 3.5 miles university classes. The head of during the day to get there for Yom Touro’s Jewish Studies Department Kippur services, in full body armor, saw my thirst for Torah knowledge, loaded down with weapons. I finally so he sent me to a small yeshiva for got to the chapel, exhausted and totally returnees to Judaism in Queens, dehydrated as a result of the incredible called Kesser Torah. That was the heat. I was religiously observant, and first time I did any serious Jewish as I walked in, I saw that there was no learning. mechitza to separate between the men and women in the chapel. I thought to Overall, I had an interesting Reserve myself, “No biggie - I’ll pray in the career; remaining a combat medic, back.” until eventually I reclassed as a Chaplain’s Assistant. That change I began looking around to get my happened as a result of the first bearings, and then I saw something Jewish chaplain I met, who was a that drew my eye. There was a man in Reservist assigned to my brigade at Fort Hamilton. By that uniform in the front of the room with a Tallis over his head. point, I was keeping Shabbos, and the chaplain was able to I had no idea if he was a general or a private; I couldn’t see work out with my command permission for me to get his rank. But as he said the confessional prayer Al Cheit, he Shabbos off. Because of his influence, I moved over to was banging his chest with tremendous force - I had never become a Chaplain's Assistant. In my non-Reserve life, I seen anyone doing Al Cheit as loud and hard as this man! It became a DoD civilian. That expanded my knowledge of was remarkable! I was trying to pray in the back, and I kept the ins and outs of office work. I learned a lot in that job, hearing the “Thump! Thump!” of him hitting his chest. which really helped me when I became a Chaplain. Truth be Now I don’t know if it was because of the bombs going off told, my enlisted career moved pretty slowly. I remained an in the background, the dehydration, or whatever - but I E5 for quite a while, mostly because I didn’t go to the decided I’m going to go over to this guy and check his rank. schools I should have. But I was a really good DoD civilian, If he’s a PVT, I’m going to call rank on him (as a LtJG) and and was moving up quickly there. tell him to cut it out; and if he’s a GEN, well, then I’ll let him beat himself up. But he had that Tallis on, covering In 2005, while still a Reservist, I was deployed to Baghdad everything up, and I couldn't tell his rank! I kept trying to for twelve months as part of a chaplain detachment team. peek at his uniform to figure out his rank, looking one way This was in the middle of the President Bush’s Surge - at or another. that point, we had 170,000 troops fighting heavily in Iraq. I arrived between Rosh Hashana and Yom Kippur and Finally, I couldn’t handle it any longer, and during a break in quickly got myself oriented to my responsibilities. We were the services, and despite the possible breach of modesty, I assigned to augment the AD chaplains at Camp Liberty, walked straight up to him and said, “Soldier, what did you which was just outside the Baghdad International Airport. possibly do that could be that wrong?!” He turned around At the time, there were two Jewish chaplains in Iraq, CDR to look at me, he took the Tallis off his head, and there was a Mitchell Schranz and CPT Mordechai Schwab. It was an huge explosion in the background as he said, “Oh, you intense Yom Kippur - you could hear missiles and wouldn’t want to know!” To which I responded, “I want to

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hear every detail!” When I got back CONUS, Rabbi Katz invited me to the first Aleph Shabbat With the Troops conference. I was And that is how Moshe Lans met Laurie Zimmet. thrilled to come - I wanted to come and personally thank Aleph for everything they’d done for me and our troops out Back to CH Lans: in Iraq. I really had a great time at the Shabbaton, and that Sunday, a fellow participant told me about a program to get A few months after that Yom Kippur, both Jewish Semicha. Laurie strongly encouraged me to jump on the chaplains left theater, and I was made the Jewish Lay opportunity, so I did, and became a Chaplain Candidate in Leader. The senior chaplain called me into his office, and 2008. instructed me to make a plan to serve the Jews in the area in some sort of At that point, Laurie and I were battlefield rotation. He gave me 24 really good friends, but we’d never hours to come up with the plan. actually dated. That winter I went to CHBOLC, while Laurie was in The next day, I came into his office, D C o n e x t e n d e d o r d e r s . and handed him a paper that said: Thanksgiving was coming up, and “Option 1: Get a new Jewish both of us had always wanted to go chaplain. Option 2: See number to the Macy’s Day Parade in one.” The senior chaplain was Manhattan, so we agreed to meet furious with me for that! I told him, there for the weekend. Laurie had “Listen, I know where all the Jews in no idea, but I went with the explicit the AOR are located. But in order to intent of proposing to her. When I visit them on battlefield rotations, I’d did propose to her, she was taken need Air Mission Requests filled, with helicopters to back aback, and being a bit hesitant, said she’d think about it. me up. I’m just an E5; there are O6s not getting air mission requests fulfilled because they're so overloaded with In the meantime, that Thursday, the Chabad House in requests!” The chaplain looked me in the eye and said, “I’m Mumbai was attacked by terrorists. We didn’t yet know what an O5. I can get those requests filled. Give me those lists happened to the Chabad representatives there, Rabbi Gabi and a schedule of when and where you want to visit!” Two and Rivky Holtzberg. That Shabbos morning, we went to weeks later, he called me back into his office, and handed Rabbi Kugel’s shul in the Upper West Side. In his sermon me a stack of approved AMRs! that day, Rabbi Kugel made reference to the tragic situation in Mumbai with the Holtzbergs, and said, “In honor of the So I took on that responsibility, and made sure to visit every Holtzbergs, everyone needs to live life as completely as Jew we knew of, at every FOB. During that period, I also possible. If you’re thinking of having a baby, and worried used to walk 4 miles every Shabbos to study Torah with about finances, do it anyway. If you’re thinking of getting Laurie. She kept on pushing me to expand my horizons, married and are hesitating for any reason, just do it.” Laurie saying, “Why aren’t you an officer?” was furious, thinking that I told him to say that, so she quickly picked her head over the mechitza to see my Laurie eventually got moved to the Green Zone; so we got reaction. I ducked! The guy sitting next to me asked me her endorsed as a Lay Leader as well, and were able to split what’s going on, and I said, “I just proposed to a girl on the responsibilities up between us. We were able to accomplish other side, and she’s not sure yet…” He started cracking up, a lot during that year. and now the Rabbi wanted to know what was going on! And when he heard, Rabbi Kugel started laughing, and All throughout that time, Aleph was an incredible support publicly said, “I was not asked by anyone to make this for me. Rabbi Katz sent me whatever we needed, along announcement!” with detailed instructions on how to do everything - how to teach people to lay Tefillin, specific prayers to say and teach By Saturday night, unfortunately we’d found out that the and more. Somehow, whenever I asked him for supplies, Holtzbergs had been killed, so we decided to take the he’d get them to me within a couple of weeks. Regular Rabbi’s suggestion seriously. On Sunday morning, we went Army channels would take several weeks longer! to the Rebbe’s resting place to ask for his blessing for our marriage, and some friends made a mini-engagement party

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on the spot. We were married in 2009, and went AD soon branch permits yarmulkes in uniform. Understand the after, in winter 2010. regulations regarding the yarmulke to comply.

That year, I went on my first AD chaplain deployment. I *Enlisted Initial Entry Training is unlike the remainder of followed CH Joey Messinger, who had begun a very your career. You will need t be somewhat flexible. For successful newsletter, called “Jewish Afghanistan”. There example, Enlisted Service Members during Initial Entry was an O6 who really liked the newsletter, but he wanted to Training who keep kosher will be hungry! Observing the change the name, because he thought it was too strictest kosher standards during enlisted Initial Entry “evangelical”. Laurie and I discussed it for a long time, and Training is very close to impossible. Observing Shabbos eventually changed the name of the newsletter to and holidays during enlisted Initial Entry Training is “Dveikus”, meaning “deep connection”. Considering the extremely difficult. Prearrange enlisted Initial Entry impact their tragic death had on our lives, we dedicated it in Training such that there are no Jewish holidays interfered memory of Gabi and Rivky Holtzberg. We still publish that with. newsletter. Dveikus, as well as any other good that we do in the military, is always dedicated to them. *Eating at the dining facilities is not going to properly fulfill a kosher diet. Enlisted Service Members who live in the Considering their length of their service, as well as their extensive barracks need separate rations to keep kosher. Enlisted experiences assisting Jewish SM with their Judaism, we asked CH Service Members receiving separate rations are able to eat and Mrs. Lans two crucial questions about keeping Judaism in kosher 100% of the time, but this requires access to a uniform, particularly for Enlisted personnel: cooking facility. Cooking kosher and non-kosher together in the same place is difficult, and not advisable. A shared What challenges do Jewish kitchen is not ideal, but Service Members typically consulting an orthodox face? What is critical for Jewish Rabbi/Chaplain will help enlisted personnel to know? you work out the details how to make things work. *Upholding Jewish tenets in the US Armed Services requires ardent * U n d e r s t a n d t h a t t h e devotion and effort. Kosher, separate rations money Shabbos, taharat ha-mispacha are enlisted Soldiers receive is all capable of being observed for their dining facilities but without compromise to halacha or is being paid to these enlisted serving in the United States Soldiers because they keep military, but it is not easy. Most kosher, which precludes importantly, deliberate prior eating at the dining facility. planning is critical to achieving To receive separate rations success. As an example, the closest kosher butcher has been but consume non-kosher is tantamount to a chilul Hashem round-trip three hours or more from this Chaplain since - a desecration of G-d’s Name. Do not consider this a entering active duty ten years ago, so prior planning is deterrent to keeping kosher and fulfilling this beautiful critical to ensuring ample kosher meat. Additionally, mitzvah. keeping the Service Member’s Chain of Command apprised of their religious needs breaks down barriers, and *Work on non-Jewish holidays for those who work instead assists in obtaining any permission desired or needed. In of you during the Jewish holidays. this Chaplain’s experience, military schools are the least accommodating, with Initial Entry Training the most *Do your utmost always to be a Kiddush Hashem, a stringent and the least favorable towards religious sanctification of G-d’s Name, by being exemplary in all you accommodation requests. do.

*Realize that Judaism is not an all or nothing religion. Do *And know that I am always here to help you and your what you know, aspire to learn more, and observe more as family! you slowly grow. Know that every US Armed Service

VOL. I NO. 6 6 TAMMUZ-AV 5780 / JULY-AUG. 2020 6 THE JEWISH AMERICAN ARRIOR Navy Jew By Alan Spira Captain, Medical Corps United States Navy

’m not sure why I was asked to write this article, as I don't think I have much to say and I’m admittedly uncomfortable talking about myself, so II’ll be brief and spare you any prolixity. ’ve done 21 years of service, roughly four of Active Duty and the rest Reserve. Most of my career has been serving the Marine Corps I(eighteen years), usually as a Medical Officer, and my time with the Marines has been entirely fulfilling. I’ve gone overseas six times for the military, and my military career is coming to a close as I’ve submitted the paperwork for retirement.

y most relevant religious experience in the military took place in Iraq. The Navy rabbi laid upon me the duty of religious lay leader Mfor Jews in Al Asad in 2006, which I felt totally unqualified for. Thanks to Aleph, I had material to help me in this role, without which I could not have survived. We didn’t once make Minyan, as Jews were either in hiding as Marranos — there were few openly Jewish troops in the Navy or Marines — or on duty with the Marines. During this tour fell the High Holy Days. The Iraqi interpreter told me that on the base was an oasis which legend had it that our Patriarch Avraham stopped at on his way to the Holy Land. It’s a grove rich in palms and reeds, and a startling contrast to the glaring barrenness of the Iraqi desert. My chaplain escorted me to the oasis, and I spent Yom Kippur there praying in solitude. It was an uplifting and poignant experience as I contemplated on our courageous ancestor Avraham, alone in his belief in One G-d, taking on the journey that would change the world.

n my military experience I only experienced anti-Semitism once directly and once indirectly, and I think the latter was only parsimony. I had the misfortune to have a CO who could not restrain his feelings that Jews killed his Lord. This Icame out twice while I served under him, and the Sailors and Marines around me were as mortified as I, but after a serious discussion with him, I heard no more of his hateful speech. The other experience was a failure to provide kosher MREs because I was the only one who asked for them and the unit said it was too expensive for one person out of 1,200. I managed nevertheless, and Kosher beef jerky became a food group.

verall I had little issues being a Jew in the military. When I requested time for prayer or religious ceremonies, it was granted graciously. I’ve enjoyed Shabbat and holidays in the field while in remote and exotic locales as well Oas in the beautiful temple at the Norfolk Navy base. I can’t complain about being a Jew in the military; it’s been an honor to serve our nation, the freest and most noble country on earth, based on Judeo-Christian ethics. My heart will always be with the Marine Corps, who treated me with respect and honor. I hope other Jews are willing to be open about their faith while serving and let our American brethren know that we are as committed to the United States as they are.

The Aleph Institute would like to extend our wishes of Mazal Tov to Captain Spira, along with our heartfelt thanks for his service to our country, and blessings for success and meaning in his civilian life onward!

VOL. I NO. 6 7 TAMMUZ-AV 5780 / JULY-AUG. 2020 7 THE JEWISH AMERICAN ARRIOR “Tonight’s your Sabbath, right?”

CAPT Victor Stiebel, USN (ret)

prohibitions during their Sabbath. Looking me directly in the eye, he said, “Is there anything we need to do on this boat so that you can properly observe your rituals?”

What other nation in the world could this happen? Here is someone who can push one button and potentially destroy the world, asking how he can make this weapon of mass destruction more Shabbos-like for a lone Jew nderwater for the first time on a fast attack far under the sea! submarine was exciting to say the least. As an Uobservant Jew, it was also challenging. There My Story or History? was so much to learn about the platform, and so many halachic (Jewish practice) questions that I could not o paraphrase from Lord Rabbi Sachs, former have anticipated. Which way do you face when saying Chief Rabbi of England, my story is not your the daily prayers? Can you say the prayer for the new story. History is rather, “his” story. But we all month while looking at the moon through a periscope? T have so many stories. Wearing a kippah (traditional I had long before prepared for issues of keeping kosher. head cover) has always identified me as a Jewish member of our armed forces. Over the course of 37 years of The first Friday I was aboard, I was checking the daily combined service, I have heard countless stories of schedule to see what time sundown was so I could hardship and heroism and have gathered many of my prepare for my first Shabbat underwater. The Skipper own. came by to check on me and asked what I needed. I told him I needed to know the time of sundown, and he said, With the assistance of The Aleph Institute and others, I “I forgot, tonight’s your Sabbath, right?” We spoke for a am in the process of gathering “war stories” about Jews few minutes and he became rather serious. He had in the military. With enough help, maybe this could even learned in a class years before that Jews had certain be gathered into a more formal record or even a book. Please send me your tales of good, bad and even ugly. Remember to include your name and contact infor mation, where you served, and if you’d rather your story be anonymous.

You may contact me at [email protected].

I truly look forward to hearing your story!

VOL. I NO. 6 8 TAMMUZ-AV 5780 / JULY-AUG. 2020 8 THE JEWISH AMERICAN ARRIOR Jews in American Military History: Richard Stern By CSM Sam Yudin, CA ARNG he United States has a long and proud history of gallantry in action. In January of 1944 on Mount Porchio, immigrants serving in its military. In every war Italy, under heavy enemy fire, SGT Stern addressed the Tfrom the Revolutionary War to the present War on enemy in their native German, and convinced them to Terror, immigrants, some of whom were not even surrender. Stern’s Silver Star is still treasured by his family, citizens, have served in virtually every position imaginable. but his German medals are nowhere to be found. Family In the earlier conflicts, these were primarily European first legend has it that in 1942, the US was in need of metal for g e n e r a t i o n bullets, so Stern gladly melted down his Iron and immigrants, but in Hanseatic Crosses to make bullets for use in the fight t h e p a s t f e w against the Nazis! decades, the first g e n e r a t i o n immigrants have come from all over the world; as Asian, African, and South A m e r i c a n i m m i g r a t i o n increases.

ewish first generation immigrants have likewise heeded the call to service in their new nation, especially Jin appreciation of the freedom and liberty they now enjoyed. Richard Stern was one such first generation Jewish immigrant. What makes his story unique is not only did he serve with valor in the US Army during World War II but that he also served with valor in the German Army during World War I.

ichard Stern enlisted in the German Army as a teenager and was awarded the prestigious Iron RCross for his distinguished service during World War I. Later, Hitler would send the Hanseatic Cross to Stern for his war merit, not realizing Stern was a Jew. On April 1, 1933 Nazis launched the boycott of Jewish owned businesses. Stern is seen, in a famous image at right, in front of his Cologne bedding store wearing his Iron Cross next to the Nazi guard, standing there to prevent Germans

from entering; mockingly reminding them of the German References: laws about respecting war veterans. https://www.cnn.com/2020/01/27/europe/richard-stern-photo-grm-scli- intl/index.html The German-Jewish Soldiers of the First World War in History and Memory tern arrived in the United States at the age of 40 in By Tim Grady https://theunionjournal.com/the-story-behind-the-german-jewish-war-hero- 1939. He lived in Queens and worked as a bus boy. honored-on-both-sides-of-the-atlantic-decades-apart/ On October 13, 1942, still not a citizen and at the h t t p s : / / w w w. a m a z o n . c o m / V i n t a g e - P h o t o s - R i c h a r d - S o l d i e r - S Military/dp/B07KKPJ78G age of 43, he enlisted in the US Army. Stern served with h t t p s : / / w w w. a m a z o n . c o m / V i n t a g e - P h o t o s - M i l i t a r y - R i c h a r d - distinction in the US Army, earning the Silver Star for Engineer/dp/B077V51849

VOL. I NO. 6 9 TAMMUZ-AV 5780 / JULY-AUG. 2020 9 THE JEWISH AMERICAN ARRIOR TIMELINE of the Jewish-American Military Chaplaincy

July 29, 1775: The Continental Congress establishes chaplains passes in the Senate. chaplaincy for the US military. July 17, 1862: The law allowing non-Christian chaplains July 1861: The 65th Regiment passes the House. It reads: “No person shall be appointed a o f t h e 5 t h PA C ava l r y, Chaplain in the United States Army who is not a regularly commanded by Col. Max ordained minister of some religious denomination, and who does not Freedman, elects Capt. Michael present testimonials of his good standing as such minister, with a Allen, pictured at right, their recommendation as an Army Chaplain, from some authorized chaplain. Allen had previously ecclesiastical body of not less than five accredited served as a Sunday school ministers belonging to said denomination.” teacher at his synagogue in Philadelphia, but was not an Sep 18, 1862: Reverend Jacob Frankel, ordained rabbi. pictured at right, enlists in the Union Army to serve as the first Jewish US Sep 23, 1861: Capt. Allen military chaplain. He serves in a hospital. resigns as a result of a complaint from a YMCA volunteer. Assistant adjutant general of the Army, April 1863: Chaplain Ferdinand Sarner, left, becomes the George D. Ruggles, writes: “Any person mustered into service chaplain of the 54th NY Regiment. He as a chaplain, who is not a regularly ordained clergyman of a would become the first Jewish chaplain Christian denomination, will be at once discharged without pay or to serve under fire. His horse was shot allowance.” Allen resigns his commission on the excuse of out from under him and he was “poor health” rather than suffer the dishonor of wounded at the Battle of Gettysburg. dismissal from the service. April 9, 1917: The first Jewish October 23, 1861: Col. Freedman ecclesiastical endorsing body, the convinces the Rabbi of New York’s Jewish Board for Welfare Work (later called the Jewish Cong. Shearith Israel, Arnold Fischel, Welfare Board) is formed. In September of 1917, it is pictured at left, to apply for the granted government recognition. Its current Endorser is chaplaincy, as an ordained clergyman. Chaplain CAPT Irv Elson, USN CHC. On this date, he is denied the position f o r n o t b e i n g o f C h r i s t i a n May 1917: Chaplain Harry Richmond enlists in the denomination. Army, joining the 34th Division. He would become the only Jewish chaplain to serve overseas in both WWI and Dec. 11, 1861: Fischel personally meets with President WWII, one of two Jewish chaplains who served in Abraham Lincoln to discuss Jews as chaplains. combat in both European and Pacific theaters of WWII (the other being Chaplain Aryo Hyams); and as one of Dec. 13, 1861: Lincoln writes to Fischel: “I find there are the two Jewish chaplains stationed in Honolulu at the several particulars in which the present law in regard to Chaplains is bombing of Pearl Harbor, with Chaplain H. Cerf Straus, supposed to be deficient, all which I now design presenting to the the first two Jewish chaplains under fire in WWII. appropriate Committee of Congress. I shall try to have a new law broad enough to cover what is desired by you in behalf of the June 1917: The Jewish chaplain’s insignia is fixed, as Israelites.” above, at the top left of this article. The Navy would adopt it in 1941. (Until then, Jewish Navy chaplains were March 12, 1862: The law allowing non-Christian enjoined to wear a cross or a non-denominational

VOL. I NO. 6 10 TAMMUZ-AV 5780 / JULY-AUG. 2020 10 THE JEWISH AMERICAN ARRIOR shepherd’s crook.) The letters representing the Ten chaplains, up the chain of command and to media outlets Commandments on the Tablets were originally Roman around the world. Gittelsohn later wrote: “I have often numerals. On December 17, 1980, the Navy changed wondered whether anyone would ever have heard of my Iwo Jima them to the Hebrew letters, and the Army and Air Force sermon had it not been for the bigoted attempt to ban it.” For a long followed soon after. time, this speech was read by Congress every year on Memorial Day. Feb. 2, 1943: The USS Dorchester is sunk by a German U-Boat. On it are the legendary Four Chaplains, who gave January 1, 1948: The Survivor’s their life jackets to others, Talmud, right, is printed by the US including Chaplain Alexander Army to fill the requests for Torah Goode, who is the first Jewish study material in the DP Camps. chaplain to be killed in uniform. November 2, 1948: A double tragedy April 11, 1944: Chaplains strikes as USAF Chaplain Solomon Herschel Schacter and Emanuel Rosen, son of Chaplain Herman Schenk, two of the 32 Jewish Chaplains who entered Rosen, who drowned on June 18, 1943 - the day before he Germany with Allied troops, are with the General was to enter Army Chaplain School - is killed when the C- Patton’s troops as they liberate Buchenwald. Chaplains 47 he is flying in is hit by lightning. Eli Bohnen and David Eichhorn enter Dachau on April 30. Later, Chaplain Abraham Klausner, pictured at left, 1950: A “Rabbinical selective service” is created to arrives at Dachau. When his unit voluntarily draft Jewish chaplains into uniformed service. was moves, he tells his superiors, This unofficial “draft” from the major Jewish seminaries falsely, that he was reassigned to would last until the Vietnam War, when anti-war Dachau. He founded the Central sentiment pervading the culture forces the change. Committee of the Liberated Jews of Europe, and was a major figure 1974-1975: The USAF builds a mikvah at Elmendorf Air in assisting the displaced Jews. Force Base, the first mikvah in Alaska, under the auspices and for the needs of Chaplain Israel Haber. A u g u s t 1 9 4 4 : Chaplain Judah Nadich, right, is appointed July 1975: Chaplain Bertram Korn, Special Consultant on Jewish Affairs to right, is promoted to Rear Admiral, General Dwight Eisenhower. the first Jewish chaplain to receive flag rank in any of the United States March 21, 1945: Chaplain Roland armed forces. He is followed by Gittelsohn, left, the first Jewish Chaplain attached to the B r i g a d i e r G e n e r a l S i m e o n USMC, gives a speech at the Kobrinetz (USAFR - 1983), dedication of the cemetery at Iwo Brigadier General Israel Drazin Jima: "Here there are no quotas of (USAR - 1984), Rear Admiral Aaron how many from each group are admitted Landes (USNR-1987) and Rear or allowed. Among these men there is no Admiral Harold Robinson (USNR- discrimination. No prejudice. No 2004). hatred. Theirs is the highest and purest democracy." It achieves notoriety as July 1976: Chaplain Mitchell Geller wins his court case the most influential speech ever against the USAF for attempting to reassign him to given by a military chaplain, partially because many of his Inactive Reserve status for wearing a beard. In upholding fellow chaplains tried to force the local command Geller’s claim, Judge Robinson ruled that the court is chaplain to rescind his invitation to Gittelsohn to speak at persuaded by the record that “the wearing of beards, although the public dedication of the cemetery. Attempting to not required, is a well-established religious tradition among members ward off controversy, Gittselsohn declined the honor, of the Jewish faith, and that Geller wore his beard in furtherance of but gave the speech at the Jewish dedication of the that religious practice.” cemetery. Copies of it were then spread, by friendly

VOL. I NO. 6 11 TAMMUZ-AV 5780 / JULY-AUG. 2020 11 THE JEWISH AMERICAN ARRIOR Januar y 30, 1978: Chaplain Jacob Chaplain, and later transferred to the USAF as a clinical Goldstein, R, is granted exception to policy psychologist. Dr. Goldman was threatened with court- by the Chief of Staff of the Army to wear a martial for wearing a yarmulke indoors, after having done beard “as long as Rabbi Goldstein remains a so for many years in Active Duty without incident. Dr. member of his current religious community” while Goldman lost his case in the Supreme Court in a 5-4 in the NY National Guard. decision, but Congress reversed it in a provision added to the 1988 National Defense Authorization Act, declaring: November 23, 1979: Two Jewish students at "A member of the armed forces may wear an item of religious apparel Harvard University, Joel Katcoff and Allen Weider, sue the while wearing the uniform of the member's armed force." US Army on the basis of being taxpayers, arguing that military chaplains should be replaced with non-combat June 2007: Chaplain Brett Oxman becomes the first Jewish volunteers or contractors. Jewish US Army Reserve Air Force Command Chaplain. Chaplain Oxman’s unique chaplain and civilian lawyer, Chaplain approach to military chaplaincy, with a primary focus on Israel Drazin, is given the responsibility of the operational side of the Air Force over chapel-based directing the case (later to be named services, will become the template for all AF chaplains in Katcoff v. Marsh) from the perspective the decades ahead. In 2010, he becomes the first Jewish war of the Chaplain Corps. He was assisted by fighting Component Command Chaplain (AFCENT), and Chaplain Sanford Dresin, right, then the follows that in 2011 when he becomes the first Jewish Army Chaplain Corps’ Chief of Personnel MAJCOM Command Chaplain. Actions. In its final ruling, issued on January 22, 1985, the U.S. Court of July 1, 2007: After decades of servicing Jewish service Appeals for the Second Circuit finally members with supplies, The Aleph Institute becomes a upholds the right of the military to employ chaplains. DoD recognized ecclesiastical endorsing agency. Chaplain (COL) Sanford Dresin, the Vietnam War’s most decorated 1981: The Aleph Institute is founded, directed by the Jewish chaplain and the only Jewish chaplain to serve Lubavitcher Rebbe to assist and care for the well-being of (secretly) in Cambodia, becomes its Endorser. members of specific populations that are isolated from the regular community: US military personnel, prisoners, and November 23, 2011: Chaplain Mendy Stern, left, becomes people institutionalized or at risk of incarceration due to the first bearded Active Duty Army chaplain in the modern mental illness or addictions. US military, following litigation, represented by famed lawyer Oct. 23, 1983: USMC Chaplain Arnold Resnicoff is Nathan Lewin, who had fought the present at the bombing of the Marine barracks in Beirut, Geller and Goldman cases as well. and immediately involves himself Chaplain Stern is followed by in the rescue efforts. On April 13, Chaplain Levy Pekar (USAF, 2017) 1984, President Reagan recounted and Chaplain Levi Ceitlin (USN, Chaplain Resnicoff’s experiences 2019). a t a s p e e c h t o a B a p t i s t Fundamentalism conference, October 24, 2011: The Chaplain Monument on Chaplains including his recollections about Hill at Arlington is dedicated, depicted at how following the bombing, he right, honoring the 14 Jewish chaplains had lost his yarmulke sometime who have given their lives in defense of after using it to wipe a wounded this country. Marine's face. To help his colleague replace it, Catholic Chaplain George Pucciarelli tore off a Today: We currently have 76 Jewish piece of his own Marine camouflage uniform, as seen at chaplains across all branches of the US left. This speech was entered into the Congressional military, including Reserve and Guard, Record, and it had significant influence on the Yarmulke attached to bases across the world. Law of 1988. Chaplain Resnicoff would later become the first Jewish EUCOM Command Chaplain. References: Rabbis in Uniform, by Louis Barash; The Fighting Rabbis, by Albert Slomovitz 1986: Goldstein vs. Weinberger - the Yarmulke Case. From 1970-1972, S. Simcha Goldman served as a Navy VOL. I NO. 6 12 TAMMUZ-AV 5780 / JULY-AUG. 2020 12 THE JEWISH AMERICAN ARRIOR

to global disasters.

Off the The book's approach to loss is sensitive, educational and empowering. A person can use the book both for personal reference material, and just as easily as a Bookshelf: teacher's guide. Unfortunately, personally, I have found too many times that I have called on the information A Review of Mendel found in the book for my friends, family and soldiers. But fortunately, the wisdom contained within it has been Kalmenson’s a comfort and way forward for many.

“A TIME TO HEAL” According to our tradition, the consolation text of "May the Omnipresent comfort you among the mourners of CH (CPT) Michael Harari Zion and Jerusalem," teaches us that the great pain of a single individual or family is shared by the entire nation. Fort Riley, KS Please know that if you have the need to read "A Time to Author Mendel Kalmenson once again succeeds with a Heal", you are not alone. The Jewish nation is a single book slim in size, but rich in content and deep in feeling. unit. Our joys are the joys of our people, our losses are “A Time to Heal - The Lubavitcher Rebbe’s Response to the losses of our nation. We are all in this together. May Loss and Tragedy” presents a clear window into the G-d bless you and your loved ones, and may He bring us world of grief and tragedy from the mindset of a man the ultimate time of healing, when the prophets promise who knew personal and national tragedy from up close, us, “He will eradicate tears from every face”, with the and overcame them all. The window created by coming of our righteous Moshiach, speedily in our days. Kalmenson allows the reader to look at events and deal with feelings through the positive spiritual paradigm that A limited number of copies of “A Time to Heal”, a winner of the was the Rebbe’s hallmark. In life, grief and tragedy are coveted “Best Book Award” under the general category of religion universal; but how one deals with them is not. This book in the “Best Book Awards” international competition, is available puts lofty Jewish ideas and ideals into everyday common for Jewish Service Members from the Aleph Institute. Email language. The subjects are well structured to cover a [email protected] for more information. variety of areas, such as dealing with personal tragedy, helping others through their difficulties, and a response In loving memory of Shalom Dov Ber Benchimol.

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here is this nameless thing in our home, in our never considered myself to be one of those people, the lives, taking our space and our time. There is this adventurous travelers who laugh in the face of the Tnameless thing that we can't quite pinpoint, yet unfamiliar. I never considered myself to be the type of often look to with accusatory eyes and a blaming finger. person who would willingly sign up for a life of PCS With no single word to label it, we call it, simply, “military moves, deployments, and constant TDYs. I never life”. It is there when our family vacation gets cancelled, thought I'd be ok with agreeing to a life where all major and it is there when non-duty days become workdays and minor life occurrences are dictated by an outside extended by overtime. It is there when we foolishly force. The truth is, I’m still not sure I am. attempt a Sunday outing, and it laughs mockingly when our plans are once again cancelled. It is there when I don’t know what the future will hold. Military life, people leave our lives as quickly as they entered, and it is proving itself victorious in our fight for control, assured there when moving dates are delayed and PCS orders me of that. I don’t know where we will live and if we will changed. Because that's the thing about military life: it's have access to kosher food. I don’t know how long we always there, reminding you of its power and its live in Japan and when my husband will deploy. Yet, there unpredictable nature. This thing is in our lives, dictating are things that I do know; there are things that I can much more than any outside force should have a right to. control. I know what wherever we live we will make it a home. I know that life will always bring adventure and We fought in the beginning, military life and me. I was excitement, that we will always have opportunities to determined it would not get the best of me, determined I create new memories. I know that no matter what would be the controlling force in my life and not allow military life throws at us, we will embrace it, appreciate it, this newcomer to hold that title. I came first, I thought and find the joy in it. righteously, I will be the victor. Yet, military life just laughed and quietly went about its way to prove itself triumphant. It subtly wove its way through my life, tugging on threads I thought secure and creating patterns and designs I did not want. I began to wonder if I had what it takes to survive this lifestyle, to accustom myself to a life where I have little control of what will happen and where we will live and if our children will be My Life able to attend a Jewish school. It worried me, the endless possibilities of what military life can bring. It frightened me, the realization of how little I can control. All the ifs and the buts and the maybes, all the things left up to the vs. hands on top pulling the strings.

I was told my family will be moving to Okinawa, Japan, a Military place so far from home, both in physical distance and cultural lifestyle. We were given a house on base and placed with the task of making it a home, forced to be satisfied with its odd shape and thick concrete walls. I Life was told to be ok when my husband gets a 4:00 AM call that has him running to his office for an emergency By Bassy Pekar counseling session, to be ok when they send my husband Kadena AB to a different country to visit deployed units. I was told we will live in Japan for a set number of years, and I was told that number can change at any given moment. And when the military decides it is time, we will pack up all the pieces that represent our life and ship them off to our next home of the military’s choosing. It’s ironic, really. I

VOL. I NO. 6 14 TAMMUZ-AV 5780 / JULY-AUG. 2020 14 THE JEWISH AMERICAN ARRIOR Dogtags By Rabbi Mordechai in Halacha Hecht Recently, I came across a miniature treasure: a comprehensive After reviewing this responsa several times, I was publication published in 1947, entitled “Responsa in confounded. The poor nurse! European theater or South Wartime”. It is a collection of halachic responsa, a series of Pacific, the girl is giving up her tranquility, sense of safety and important and common questions regarding real issues that security of her home, possibly even her life. She was probably came up during WWII regarding the treatment of military even drafted against her true free will. And yet the Rabbis are personnel in the battle theater, posed to Rabbinic authorities. taking all the facts and details of circumstances into consideration, as if she were sitting on the front porch of her One such question (page 5), was whether or not a Jewish Long Island home in the suburbs somewhere, sipping an ice nurse may wear a cross with her dog-tag. The chaplain who cold glass of lemonade, trying to earn brownie points with raised the question explained that her concern was that her neighbors. perhaps there was a chance she would be stranded somewhere in the South Pacific and the natives would simply Yet, after a few moments I realized something truly see the cross as a symbol of friendship. profound, and in it, a lesson for us all. If you're in the army, there are protocols, rules and regulations, books and manuals The committee of Rabbis who published this book answered that inform you what to and what not to do. As a nurse, she the question beautifully: went to school and was trained what to do and what not to do. If she ever had a question, she would need to put it forth to “In Shulchan Oruch Yoreh Deah (178:1) the question is her superiors, who would weigh the rules and the regulations raised about Jews wearing non-Jewish garments, when carefully, keeping in sync with Military procedures and strict prohibited and when permitted. The commentator Sifsei guidelines. Her following the guidelines set forth by her Cohen says that in times of persecution, it is certainly senior military or medical staff does not influence or permitted for a Jew to disguise himself wearing non-Jewish compromise her care and or concern for her patients. clothes. Thus, if for example, the question were whether Similarly, I thought, Judaism as a religion is a system of Jewish soldiers fighting on the European continent might not carefully considered methods, techniques, rules and be permitted to conceal their Jewish identity by wearing dog- regulations for a productive and healthy result and future of tags without the letter H for Hebrew so that if captured by the individual person’s body and soul, along with their family Nazis they would not be mistreated, the answer would be that and their children's children for generations to come. Surely a it is certainly permitted.” military nurse would have no issue regarding and respecting this ideology, recognizing the value of having guidance from Parenthetically, I love how the Rabbis, in good Jewish a higher perspective. tradition, answered a question with another question and only thereby to come to a clear answer. The Rabbis beautifully answered the question in Jewish law, yet wisely left it to her to make a decision on her own. For The Responsa continues: “However no such concern exists only a soldier on the front line can apply the true answer, in the South Pacific. When discussing the status of idols, considering the very personal results of that decision. To me, Shulchan Aruch (141:1) states that objects meant for there is no greater sense of freedom and no more rewarding decoration only are not idols. The Ashkenazic authority feeling than for a trained individual to learn how to make their Rabbi Moshe Isserles comments: ‘A cross meant to be own decisions based on their knowledge and training. And prostrated to is a forbidden object, but one that is worn that is, perhaps the meaning of the Sages saying that you can’t around the neck is merely a memento and is thus not judge a person unless you’ve... well, let’s say you’ve “worn forbidden.” their dog-tags”.

The Committee of Rabbis concluded: “To use a cross as the As for the dog-tags, you got to love them. Whether the H is nurse intended to is not forbidden by law, but since it is clearly for Hebrew or the J is for Jewish, let us wear them proud on against Jewish sentiment, the committee refrains from the battlefield, in our homes and in our communities, and advising her on this matter. She herself must judge how grave mostly on our hearts and minds. the danger is and how much help the symbol would give her.” May God bless America and G-d bless our troops.

VOL. I NO. 6 15 TAMMUZ-AV 5780 / JULY-AUG. 2020 15 THE JEWISH AMERICAN ARRIOR WARRIOR UPDATES Announcements, updates, corrections, offers, suggestions and requests

• With High Holidays swiftly approaching, we want to ensure that all installations have Jewish services. Inquire from your chaplains if there is a Jewish Distinctive Faith Group Leader (Lay Leader) at your base. If not, email us at [email protected] to inquire about becoming a certified DFGL! We will help you through the entire process!

• The Warrior may be going to print soon - please update us with your address so you can get the full-color magazine delivered to your mailbox! (Who doesn’t love real mail?!)

• We also would like to keep Jewish chaplains and DFGLs aware of all the Jews in their AOR. Please provide us with your latest PCS moves as soon as they occur, so we can make sure you are kept in touch with the Jewish community nearest you.

• Is there just a small Jewish community near you? Looking for more fellow Jews to interact with? Join the Jewish Service Member Whatsapp group! Send a message with your name to Rabbi Estrin, at 206-267-8764 and join our group, for discussions, short Torah videos from chaplains, Zoom class opportunities, and friendship!

• With our partnership with JNet, we can find you a Torah study partner, for the subject and at a time of your choosing! See their ad on Page 8. JNet’s director, a good friend of ours, is extremely sick while recovering from COVID-19, so we would appreciate the extra effort to use their fantastic services in the merit of his recovery.

• Mazal tov to Aleph Chaplains, CH (MAJ) Lans and Chaplain CDR Kleinman on their promotions!

• Do you and your family have a letter in a Torah scroll? Participate in the Healing Hearts Torah for just $1.00 per letter. This special Mitzvah is one that brings very special blessings along with! Go to https://hhflorida.com/torah/ for more information. You can also have your children purchase a letter for that amount in the International Jewish Children’s Torah! Go to www.kidstorah.org for more information about this beautiful project.

• We are always looking for article contributions, no matter the rank, no matter the branch! Tell us about your military experiences and Jewish reflections. Please email submissions to [email protected].

• Enjoy the content? Get more Jewish military content on a regular basis! We post articles, information, stories and links several times a week. “Like” our Facebook page: @JewishAmericanWarrior!

• We will be printing a one-time run of a collection of this year’s Warriors in a single book! To order, email us at [email protected]. Price will be determined based on the number of orders; payment will not be taken until we have ascertained final price.

• Corrections to our Shavuot issue of the Warrior: Chaplain Harold Gordon, subject of the Flying Torah article, retired as a Major. The website “Jews in Green” was started by Jason Rubin, and Brian Kresge moved it onto Facebook. Sorry about that!

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The Three Weeks THREE WEEKS Period of Mourning SCHEDULE 17th of Tammuz Fast: July 9-30 This year is observed on Thursday, July 9, 2020 17th of Tammuz Laws & do so. * During the morning prayers we recite 9 Days: Customs selichot (elegies), printed in the back of the July 22-30 The Day Jerusalem's Walls were Breached prayerbook. The "long Avinu Malkeinu" is recited during the morning and afternoon The fast of the 17th of Tammuz, known as 9th of Av: prayers. Begins at nightfall on Shiva Assar B'Tammuz, is the start of a * The Torah is read during the morning three week mourning period for the and afternoon prayers. The reading – the Wednesday, July 29, destruction of Jerusalem and the two Holy same for both morning and afternoon – is and ends at nightfall on Temples. Exodus 31:11-14; 34:1-10, which discusses Thursday, July 30, 2020 the aftermath of the Golden Calf incident, The fast actually commemorates five tragic how Moses successfully interceded on the During this time, we do not: events that occurred on this date: Israelites' behalf and attained forgiveness * Eat meat or drink wine, for during this for their sin. After the afternoon Torah 1. Moses broke the tablets when he saw the period the sacrifices and wine libations in reading, the special fast-day Haftorah, Jewish people worshiping the Golden Calf. the Holy Temple ceased. The exceptions to Isaiah 55:6–56:8, is read. 2. During the Babylonian siege on * During the amidah of the afternoon this rule are meat and wine consumed on Jerusalem, the Jews were forced to cease prayer, all those who are fasting add a small Shabbat or as part of a meal that celebrates offering the daily sacrifices due to the lack section, the aneinu, to the Shema Koleinu a mitzvah, such as a circumcision, Bar of cattle. blessing. Mitzvah, or the completion of a tractate of 3. Roman officer Apustmus burned the Talmud. holy Torah. Abstaining from food and drink is the * Launder clothing (except for a baby's) – 4. An idol was placed in the Holy Temple. external element of a fast day. On a deeper even if they will not be worn during the 5. The walls of Jerusalem were breached by level, a fast day is an auspicious day, a day Nine Days – or wear freshly laundered the Romans, in 69 CE, after a lengthy siege. when G-d is accessible, waiting for us to outer clothing. Those who wish to change (Three weeks later, after the Jews put up a repent. their clothing daily should prepare a valiant struggle, the Romans destroyed the number of garments and briefly don each second Holy Temple on the 9th of Av.) The sages explain: "Every generation for of them before the onset of the Nine Days. which the Temple is not rebuilt, it is as Then it is permitted to wear these "non- The Jerusalem Talmud maintains that this is though the Temple was destroyed for that freshly laundered" garments during the also the date when the Babylonians generation." A fast day is not only a sad day, Nine Days. breached the walls of Jerusalem on their but an opportune day. It's a day when we are * Swim or bathe for pleasure. way to destroying the first Temple. empowered to fix the cause of that * Remodel or expand a home. * Plant trees to be used for shade or Practically speaking, here are the basic rules destruction, so that our long exile will be ended and we will find ourselves living in fragrance (as opposed to fruit trees). of the fast: * Buy, sew, weave, or knit new clothing — messianic times, may that be very soon. even if they will only be worn after the Nine * Healthy adults – bar or bat mitzvah age Days. and older – abstain from eating or drinking The 9 Days Laws & Customs: Exceptions to this rule: a) If you will between dawn and nightfall. Heightened Mourning, Uplifting Visions miss a major sale or if the garment will be * Pregnant and nursing women do not & Rejoicing with Mitzvot unavailable later. b) For the purpose of a fast. Someone who is ill should consult with mitzvah, e.g., purchasing new clothing for a a rabbi. Even those exempt from fasting, The first nine days of the month of Av, and bride and groom. such as ill people or children, shouldn't also the morning of the tenth, are days of * Cut nails during the actual week of the indulge in delicacies or sweets. acute mourning for the destruction of the fast of Tisha b'Av, i.e., starting from the * It is permitted to wake up early before first and second Holy Temples. Saturday night before the fast until the the fast begins to grab a bite, provided that conclusion of the Nine Days. prior to going to sleep you had in mind to

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of Av, Tisha b'Av. morning, the water should be poured on not very plentiful — it follows a larger the fingers only until the knuckle joints. meal eaten a bit earlier. This final meal is What do you make of all this? Jews see this * Apply ointment, lotions or creams. eaten while sitting on the floor or a low as another confirmation of the deeply held It is permissible, however, to bathe a stool. It consists of a piece of bread and conviction that history isn't haphazard; baby and apply ointments to his skin. a hard-boiled egg dipped in ashes, a * Engage in marital relations or any form events – even terrible ones – are part of a symbol of mourning. Each individual Divine plan and have spiritual meaning. of intimacy. recites Grace After Meals by themselves. The message of time is that everything has * Send gifts, or even greet another with a rational purpose, even though we don't the customary "hello" or "how are you With sundown, all the laws of Tisha b'Av understand it. doing?" * Engage in outings, trips or similar take effect. The Laws of Tisha B'Av pleasurable activities. * Wear fine festive clothing. Tisha b'Av Eve As part of our mourning for the * S t u d y To r a h , b e c a u s e " t h e destruction of the Temple and the exile of commandments of G-d are upright, In the synagogue, the curtain is removed Israel, we abstain from many pleasurable causing the heart to rejoice" (Psalms 19:9). from the Ark and the lights are dimmed. activities on the night and day of Av 9 — It is, however, permitted – and encouraged After the evening prayers, the Book of starting with sundown on the eve of the day – to study sections of the Torah which Lamentations (Eichah) is read. The before, and concluding with the following discuss the laws of mourning, the leader reads aloud and the congregation nightfall. destruction of the Temples, and the reads along in an undertone. In some tragedies which befell the Jewish people c o m m u n i t i e s ( n o t C h a b a d ) All adults – even pregnant and nursing throughout our history. This prohibition Lamentations is read by the leader from a women – fast on this day. One who is ill actually begins at midday of the day before parchment scroll. should consult with a rabbi. An ill person Tisha b'Av. who is not fasting should refrain from “Eicha” (Lamentations) is followed by One who mourns Jerusalem will merit to eating delicacies and should eat only that the recitation of a few brief Kinot which is absolutely necessary for his see her happiness, as the verse (Isaiah (elegies), the V'atah Kadosh (minus the physical wellbeing. 66:10) promises: 'Rejoice with her greatly, all who mourn for her'" — Talmud Taanit verse "And this is My covenant") 30b. followed by Kaddish (minus the stanza Specifically, we do not: of Titkabel– which is also omitted from Order of the Day: the Kaddish recited at the end of the * Wear leather footwear, or footwear that A Step-By-Step Guide to morning prayers). contains any leather (even if it is only a Tishah b'Av Observance leather sole). Tisha b'Av Morning * Sit on a normal-height chair until Afternoon of the Eighth of Av midday. ("Halachic" midday is the halfway When ritually washing the hands in the point between sunrise and sunset.) The restriction against studying Torah – morning, pour water on your fingers * Bathe or wash oneself—"even to insert only until the knuckle joints. While your a finger in cold water.” other than sections that discuss the d e s t r u c t i o n o f t h e Te m p l e s – fingers are still moist, you may wipe your eyes with them. It is not permitted to Exceptions: commences at midday on the eve of the fast. rinse out the mouth – or brush teeth – One who becomes soiled may rinse the until after the fast. affected area with cold water. Tachanun (the set of penitential prayers) It is permitted to wash up after using the is omitted from the afternoon prayer – as Considering that we don't wear leather restroom. well as all the Tisha b'Av prayers. footwear on this day, the blessing "Who When preparing food – for children, or provided me with all my needs" – which for the post-fast meal – one may wash the The final meal consists of a hard-boiled primarily thanks G-d for providing us food, even if it also, incidentally, washes the egg and a piece of bread dipped in ashes. with shoes – is omitted from the hands. Shortly before the fast begins, we eat a morning blessings. When ritually washing the hands in the "separation meal." This somber meal is Tallit and tefillin are not worn during the

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The Sephardic custom is to observe the younger than bar/bat mitzvah age – to slaughtered by the Canaanites. G-d is highly stringencies regarding meat, wine and drink. displeased by this public demonstration of bathing only in the week of Tisha b'Av. distrust in His power, and consequently The Inner Dimension that generation of Israelites never enters Some more observances: "When the month of Av enters, we reduce the Holy Land. Only their children have our joy..." - Talmud, Taanit 26. that privilege, after wandering in the desert * The Sanctification of the Moon is for another 38 years. postponed until after Tisha b'Av. The entire month of Av is considered to be * There is no law forbidding traveling an inopportune time for Jews. Our Sages The First Temple was also destroyed on the during the Nine Days; however, it is advised that a Jew who is scheduled to have 9th of Av (423 BCE). Five centuries later customary to refrain from traveling (or a court hearing – or anything of a similar (in 69 CE), as the Romans drew closer to engaging in any potentially perilous nature – against a gentile during this month the Second Temple, ready to torch it, the activity) during these days unless it is should try to postpone it until after Av, or at Jews were shocked to realize that their absolutely necessary. least until after the Nine Days. Second Temple was destroyed the same day * One may become engaged to be as the first. married during this period but no On the positive side, as we get closer and celebration should be held until after Tisha closer to the Messianic Era, when these When the Jews rebelled against Roman b'Av. days will be transformed from days of rule, they believed that their leader, Simon sadness to days of joy, we start to focus on bar Kochba, would fulfill their messianic Note: All these restrictions are in addition the inner purpose of the destruction, which longings. But their hopes were cruelly to the restrictions that apply during all of is to bring us to a higher level of sensitivity dashed in 133 CE as the Jewish rebels were the Three Weeks. and spirituality, and ultimately to the brutally butchered in the final battle at rebuilding – with even greater grandeur and Betar. The date of the massacre? Of course Shabbat Chazon glory – of all that was destroyed. — the 9th of Av!

The Shabbat preceding the 9th of Av is We therefore try to moderate the sadness One year after their conquest of Betar, the called Shabbat Chazon — "Shabbat of the through participating in permissible Romans plowed over the Temple Mount, Vision." The Shabbat's reading from the celebrations. It is therefore Chabad custom our nation's holiest site. Prophets begins with the words Chazon to have someone complete a tractate of the Yishayahu, the "vision of Isaiah" regarding Talmud each day of the Nine Days, in order The Jews were expelled from England in the destruction of the Holy Temple. The to infuse these days with permissible joy. 1290 CE on, you guessed it, Tisha b'Av. In legendary chassidic master Rabbi Levi 1492, the Golden Age of Spain came to a Yitzchak of Berditchev said that on this Tisha B'av: close when Queen Isabella and her special Shabbat every Jewish soul is shown A Historical Overview husband Ferdinand ordered that the Jews a vision of the third Holy Temple. be banished from the land. The edict of The 9th of Av, Tisha b'Av, commemorates expulsion was signed on March 31, 1492, The purpose of this vision is to arouse a list of catastrophes so severe it's clearly a and the Jews were given exactly four within every Jew a yearning to actually see day specially cursed by G-d. months to put their affairs in order and this edifice which will be built by G-d, and leave the country. The Hebrew date on Picture this: The year is 1313 BCE. The to do as many mitzvot as possible in order which no Jew was allowed any longer to Israelites are in the desert, recently having to realize this dream. While this vision may remain in the land where he had enjoyed experienced the miraculous Exodus, and not be sensed with the physical eyes, the welcome and prosperity? Oh, by now you are now poised to enter the Promised Land. soul certainly experiences this vision, and it know it — the 9th of Av. affects the person on the subconscious But first they dispatch a reconnaissance level. mission to assist in formulating a prudent The Jews were expelled from England in battle strategy. The spies return on the 1290 CE on, you guessed it, Tisha b'Av. There is no mourning on Shabbat. eighth day of Av and report that the land is Ready for just one more? World War II and unconquerable. That night, the 9th of Av, the Holocaust, historians conclude, was We try to moderate the sadness through the people cry. They insist that they'd rather actually the long drawn-out conclusion of participating in permissible celebrations. If go back. The Jews were shocked to realize World War I that began in 1914. And yes, possible, this week's havdallah wine or that their Second Temple was destroyed the amazingly enough, the First World War also grape juice should be given to a child – same day as the first to Egypt than be began, on the Hebrew calendar, on the 9th

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morning services. Tefillin are referred to evident from the relaxing of certain added to the amidah. (Note: Aneinu is as our "glory" and on the Ninth of Av restrictions. only recited by those who are actually our glory is absent. Tzitzit are worn the fasting.) entire day. After midday, it is once again permitted to sit on chairs and benches of regular Post Tisha b'Av Those who follow Sephardic tradition height.. insert the Aneinu passage in the amidah. Before breaking the fast, one should The priestly blessing is omitted from the In the synagogue, the Ark's curtain is ritually wash hands, this time covering cantor's repetition. the entire hand with The Song of the water, but without D a y a n d E i n reciting the blessing. k'Elokeinu are omitted at the end The Temple was set of the service. a b l a z e o n t h e afternoon of the 9th The Torah reading of Av, and burned in the morning is through the 10th. D e u t e r o n o m y T h e r e f o r e , t h e 4:25-40, which restrictions of the s p e a k s o f t h e Nine Days (such as destruction of the not eating meat, Land of Israel. A s w i m m i n g , o r c h a p t e r f r o m laundering clothing) Jeremiah (8:13- extend until midday 9:23), which also of the 10th of Av. s p e a k s o f t h e destruction, is read However, if the Ninth of Av falls on as the Haftorah. restored to its place before the afternoon a Thursday – in which case the tenth falls prayers. Tefillin are referred to as our "glory" and Men don their tallit and tefillin for the on Friday – one may wash and cut one's on the Ninth of Av our glory is absent. afternoon prayers. Before starting the hair on Friday morning in honor of Shabbat. After the morning prayers, it is afternoon prayers, it is customary to say customary to read the Kinnot elegies. those prayers omitted from the conclusion of the morning services. Work is permitted on Tisha b'Av, but May we be granted the abolition of these discouraged. On this day one's focus Many have the custom to clean the house should be on mourning and repentance. rules and all mourning, with the coming and wash the floors in anticipation of the of Moshiach and the rebuilding of the If one must work, it should preferably Redemption The Torah is read before the begin after midday. third Temple in Jerusalem, speedily, in amidah. The reading is Exodus 31:11-14; our days! 34:1-10, which discusses the aftermath It is customary to give extra charity on of the Golden Calf incident, how Moses every fast day. successfully interceded on the Israelites' behalf and attained forgiveness for their Tisha b'Av Afternoon sin. After the afternoon Torah reading, It is customary to wait until midday the special fast-day Haftorah, Isaiah before starting the food preparations for 55:6–56:8, is read. the post-fast meal. The intensity of the The sections of Nachem and Aneinu are mourning lessens in the afternoon, as is

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In every issue of the Warrior we try to share This is prayer in its most quintessential Chabad philosophy, however, based on a practical Mitzvah that every reader can form. The Torah instructs us to reach the teachings of Kabbalah, expounds start observing or observe in a more out to G-d when experiencing hardship; upon the idea of prayer as more than meaningful way. Even though we already the precise wording is immaterial — just a vehicle for presenting our needs highlighted the commandment of Prayer in what’s important only is that this before G-d. It is actually our primary a past issue, we feel that this is an communiqué emanate from the heart. means of connecting our consciousness to the divine, an island in time when our appropriate time to highlight this Mitzvah On a very basic level, prayer expresses souls are unleashed, free to soar to once again. our belief in G-d. Our recognition that heavenly heights. Such prayer leaves an we are dependent on His beneficence, indelible refining impact on the entire All of our lives have been turned upside and that, as the one who controls all, it is day. down in the last few months. The only within His ability to extricate us from Much of Chabad literature is devoted to thing that is still intact is our trust and discussing the nature and power belief in G-d. The best way to of prayer, meditations for before connect and cleave to G-d is through and during prayer, and the critical prayer. Many of us have countless importance of investing one’s extra hours in the day that we never soul in this daily service of the had before . Why not use those extra heart. hours in the day for Prayer? Add one new prayer each day that you did not History of Prayer recite till now. If you always recited the morning blessings, recite the Originally, the commandment to entire shacharit (morning prayer.) If pray did not include any specific you recited the entire morning times, nor was there a defined prayer, start praying the afternoon text. Every individual chose his or prayer every day. If you are praying her own words with which to three times a day and also reading the address the Creator. There was, Shema prayer before you go to bed, though, a standard format for try studying Chassidic philosophy prayer: praise for G-d, followed and meditating before you pray. We by asking Him for all one’s needs, can always try to pray with more followed by expressing gratitude sincerity and fervor. There is no better way to connect to G-d and no for all G-d has done for us — better way to strengthen and deepen both collectively and individually. our relationship with G-d then t h r o u g h p r a y e r. We a r e a l l Following the destruction of the apprehensive about what the future Holy Temple in Jerusalem in 423 holds and none of us really have BCE, the Jews were exiled to answers. One thing we do know, G-d Babylon for seventy years. The does listen to our prayers. Give it a try! our hardship. And as such, in a time of new generation born in the need — no matter how trivial the need Diaspora was, for the most part, not What Is Jewish Prayer? may seem — we turn to the one whom fluent in Hebrew — the “Holy Tongue.” we know can help. In fact, many spoke a broken It can happen at any time of the day. l a n g u a g e — a c o m b i n a t i o n o f Head lowered, we whisper a short The Torah refers to prayer as “the Babylonian, Persian, Greek, and more prayer to G-d. In times of suffering and service of the heart,” an act suffused — preventing them from properly pain, or even when experiencing a with love and reverence. Prayer is about formulating their own prayers. temporary predicament, we turn to our a child approaching his loving parent. In Creator and request His assistance. fact, the medieval sage Maimonides To address this issue, Ezra the Scribe — w r i t e s t h a t “ p r a y e r w i t h o u t together with the Men of the Great concentration is akin to a lifeless body.” Assembly, consisting of 120 prophets

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and sages — established a standard text spark of the Divine fire, it has journeyed provides us with the means to fulfill for prayer in Hebrew. They also to a world heavy and dark with "matter" them. instituted three times for daily prayer: -- with things, forces and objects that morning, afternoon and night. shout for th their own reality, If G-d Knows Best, What's the obfuscating their Source. So the spark Point of Prayer? The three prayers (a fourth is added yearns for the fire and strives to become after the morning prayers on Shabbat reabsorbed in it. Eagerly it awaits the Question: and Jewish holidays) center around the times set aside for prayer -- those Amidah, a series of nineteen blessings. precious daily moments when the I'm a bit confused about the idea of The morning and evening prayers also person it inhabits ceases to commune praying to G-d to help us in a certain incorporate the Shema, as per the with the world and communes with his situation or provide us with something. commandment to recite it morning and or her Creator. If G-d has made a person's situation a night. Selected Psalms, blessings and certain way, then He wants it to be this prayers complete the picture. So a person praying is a standing way. He knows this is good for that paradox, a swaying contradiction, a self person. So then, why should a person By the 2nd century CE, the prayers the divided against itself. Both body and pray for the situation to change? way we know it today were formulated. soul are praying. The body is praying for life and existence. The soul is praying to Answer: This all is in addition to the personal, escape life, to transcend existence. heartfelt prayers and conversations we Yes, the whole concept of praying is are encouraged to constantly initiate And yet, as prayer progresses, a certain confusing. We trust in G-d that He is with G-d. harmony emerges. As the soul prays, good and does everything for the good. climbing the heavens and shedding the We believe that He has perfect Communal Prayer husks of selfhood that encumber it with knowledge of everything and that an identity with "needs" and hold it everything is under His control. And we Although one may pray whenever and distinct from its source, the body (who's ask him to change things and make them wherever (provided that it is an praying on the same page -- there's no good. Yes, it seems a contradiction. appropriate location for an exchange escaping that) learns that spirituality, with the Creator), Jewish tradition too, is a need; that transcendent strivings So think of it like this: G-d wants people encourages communal prayer. are also a pleasure; that union with G-d to pray to Him. Something like a parent is also an achievement. And the soul, wants a child to pick up the phone and The reason is twofold: a) A venue who's praying on the same page as the say,"Hi, Mom and Dad." More than designated for prayer is one where G-d body (there's no escaping that, either) that, He wants things to progress in His is more readily accessible — in fact, a learns that life, too, is Divine; that world through mutual consultation. He synagogue is considered a miniature existence is also a way of fusing with wants that we should be involved in replica of the Holy Temple in Jerusalem, G-d; that achievement can be the understanding what's good for us and where G-d’s presence was prevalent. b) ultimate self-abnegation, if one's bringing it about -- no matter how much Joining with others gives each individual achievements are harnessed to a higher, better His own understanding and the power of the community, and their G-dly end. ability is than our understanding and collective deeds and merits. ability. Why do we pray? Because the body Why Do We Pray? needs the soul and the soul needs the That's what prayer is all about: body, and both need to be made aware Communion between you and G-d. We pray because our body requires that the other's need is also their own. Think of prayer as G-d talking to nourishment, health, safety, comfort. Himself -- through you. In prayer, you We p r a y t o a c k n o w l e d g e o u r That, ultimately is the essence of prayer: and G-d are one. dependency upon, our appreciation of, to know our needs, understand their and our gratitude to the Source of all the source, comprehend their tr ue So ask for everything you need. But keep needs, joys and achievements of life. objectives. To direct our minds and in mind Who it is that you are asking. hearts to He who implanted them And ask yourself what you are doing in We pray because our soul is lonely. A within us, defined their purpose, and return. What kind of a partner are you?

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The Meaning of Prayer them, and protect them; why should we happiness are a gift from our Merciful pray to our Heavenly Father for these Creator, for we should then try to be “As for me, may my prayer unto You, O G-d, be things? worthy of G-d's kindnesses and favors in an acceptable time; O G-d, in the abundance to us. G-d does not owe us anything; yet of Your mercy, answer me in the truth of Your The answer to these questions is not He gives us everything. We should try to salvation.” - Psalms 69:14 hard to find after a little reflection. In be the same way towards our fellow- fact it has been amply explained to us by men and grant favors freely. We should The Hebrew word “Tefilah” is generally our great Sages, including Maimonides express our gratitude to G-d not merely translated into English as the word (Rabbi Moshe ben Maimon): in words, but in deeds: by obeying His "prayer." But this is not an accurate commands and living our daily life the translation, for to pray means to beg, We are told to offer up prayers to G-d, in way G-d wants us to do, especially as it is beseech, implore, and the like, for which order to establish firmly the true all for our own good. we have a number of Hebrew words principle that G-d takes notice of our which more accurately convey this ways, that He can make them successful Knowing that G-d is good and that meaning. Our daily prayers are not if we serve Him, or disastrous if we nothing is impossible for Him to do, we simply requests addressed can go about our life to G-d to give us our daily with a deep sense of needs and nothing more. confidence and security. Of course, such requests Even in times of distress are also included in our we will not despair, prayers, but by and large knowing that in some our prayers are much more way (best known to G-d) than that, as we shall see whatever happens to us below. is for our g ood, a blessing in disguise. We Prayer is a commandment do not like to suffer, so o f G - d ; 1 G - d h a s we pray to G-d to help us commanded us to pray to out of our distress, and Him, and to Him alone. In grant us the good that is times of distress, we must not hidden or disguised, turn to G-d for help; in but the good that is times of comfort, we must obviously good, obvious express our gratitude to even to our fleshy eyes G-d; and when all goes a n d l i m i t e d well with us, we must still understanding. We gain pray to G-d daily that He continue to disobey Him; that success and failure are strength, courage and hope in our trust show us His mercy and grant us our not the result of chance or accident. in G-d. Our daily prayers strengthen our daily needs. trust in G-d. In G-d We Trust has been Like all other commandments which our Jewish motto since we first became a In our prayers to G-d we often address G-d has commanded us to do, not for people. Its adoption by the American Him as our Merciful Father, or as our His sake but for ours, He has people when it became a "nation under Father in Heaven, for G-d regards us, commanded us to pray to Him for our G-d," commendable though it is, is, of and we regard ourselves, as His children. sake. G-d does not need our prayer; He course, not original. The question may be asked, Why do we can do without our prayers, but we have to pray to our Father in Heaven for cannot do without our prayers. It is A Time Of Self-Judgment our daily needs? Does G-d not know our good for us to acknowledge our needs even better than we our-selves? Is dependence on G-d for our very life, our Our Sages declare that the ladder which G-d not by His very nature, good and health, our daily bread, and our general our father Jacob saw in his dream, with kind, and always willing to do us good? welfare. And we should do so every day, angels of G-d "going up and coming After all, children do not "pray" to their and many times a day. We must often down on it," was also the symbol of loving parents to feed them, and clothe remind ourselves that our life and prayer. By showing the ladder to Jacob

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in his dream, a ladder which "stood on us to lead a better life in every respect, by "dust," which have to be cleared away. the earth and reached into the heaven, living more fully the way of the Torah our Sages explain, G-d showed Jacob and Mitzvoth which G-d commanded We speak of a person of good character that prayer is like a ladder which us. as a "refined" person, or a person of connects the earth with the heaven, man "refined" character. It entails an effort, with G-d. The meaningful words of Avodah — Service and very often a hard effort, to prayer, the good resolutions which overcome such things as pride, anger, prayer brings forth, are transformed On a still higher level, prayer becomes jealousy and similar bad traits, which into angels which go up to G-d, and G-d avodah, "ser vice." T he Torah may be quite "natural" but still sends down angels with blessings in commands us "to serve G-d with our unbecoming for a human being, least of return. That is why Jacob saw in his hearts," and our Sages say: "What kind all for a Jew. dream that angels were "going up and of service is 'service of the heart?'—it is coming down," although one would prayer."' In this sense, prayer is meant to Tefilah, in the sense of avodah, is the have expected angels to come down first purify our hearts and our nature. "refinery" where the impurities of and then go up again. character are done away with. These bad The plain meaning of avodah is "work." character traits stem from the "animal" Thus, what we said about prayer in We work with a raw material and convert soul in man, and are "natural" to it. But answer to the question: "Why do we it into a refined and finished product. In we are endowed with a "Divine" soul, pray?" is but the first step on the the process, we remove the impurities, which is a spark of G-dliness itself, and "ladder" of prayer. On a higher level or roughness, of the raw material, the treasury of all the wonderful prayer has to do with things that are whether it be a piece of wood or a rough qualities which make a man superior to higher than the daily material needs, diamond, and make it into a thing of an animal. During prayer, our Divine namely spiritual things. usefulness or beauty. The tanner, for soul speaks to G-d, and even the animal example, takes raw hide and by various soul is filled with holiness. We realize The Hebrew word tefilah comes from processes converts it into a fine leather. that we stand before the Holy One, the verb pallel, meaning “to judge.” We The parchment on which a Sefer-Torah blessed be He, and the whole material use the reflexive verb lehitpallel ("to is written, or a Mezuzah, or Tefillin, is world with all its pains and pleasures pray"), which also means "to judge made of the hide of a kosher animal. So seems to melt away. We become aware oneself." Thus, the time of prayer is the is raw wool full of grease and other of the real things that really matter and time of self-judgment and self- impurities, but through various stages are truly important, and even as we pray evaluation. When a person addresses of "work" it is made into a fine wool, for life, health and sustenance, we think himself to G-d and prays for His from which we can make not only fine of these things in their deeper sense: a blessings, he must inevitably search his woolens for our clothes, but also a life that is worthy to be called "living"; heart and examine himself whether he Tallith, or Tzitzith. health not only physical, but above all measures up to the standards of daily spiritual; sustenance — the things that conduct which G-d had prescribed for The Jewish people have been likened in truly sustain us in this world and in the man to follow. If he is not one who fools the Torah to soil and earth, and have world to come, namely the Torah and himself, he will be filled with humility, been called G-d's "land of desire." The Mitzvot. realizing that he hardly merits the saintly Baal Shem Tov, the founder of blessings and favors for which he is Chasidut, explained it this way: The We feel cleansed and purified by such asking. This is why we stress in our earth is full of treasures, but the "service," and when we return to our prayers G-d's infinite goodness and treasures are often buried deep. It is daily routine, the feeling of purity and mercies, and pray to G-d to grant us our necessary to dig for them; and when you holiness lingers on and raises our daily heart's desires not because we merit discover them, you still have to clear conduct to a level which is fitting for a them, but even though we do not away the impurities, refine them or member of the people called a deserve them. This is also why our polish them, as in the case of gold, or a "kingdom of priests and a holy nation." prayers, on week-days, contain a diamond, and the like. So is every Jew confession of sins which we may have full of wonderful treasures of character Tefilah — Attachment committed knowingly or unknowingly. — modesty, kindness and other natural We pray for G-d's forgiveness, and traits, but sometimes they are buried The highest level on the "ladder" of resolve to better ourselves. Prayers help deep and covered up by "soil" and prayer is reached when we are so

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inspired as to want nothing but the for the commandment is the bond that Prayer, we said, is like a "ladder" of feeling of attachment with G-d. On this joins together the person commanded many rungs. To get to the top of it, we level Tefilah is related to the verb (used with the person commanding, no matter must start at the bottom and steadily rise in Mishnaic Hebrew) tofel, to "attach," how far apart the commander and the upwards. In order to be able to do so, or "join," or "bind together," as two commanded may be in distance, rank or our prayers have been composed pieces of a broken vessel are pieced position. When a king commands a prophetically by our saintly prophets together to make it whole again. most humble servant to do something, and sages of old, and have been ordered this immediately establishes a bond also like a "ladder," steadily leading us to Our soul is "truly a part of G-dliness," between the two. The humble servant greater and greater inspiration. We and it therefore longs to be reunited feels greatly honored that the king has must, therefore, become familiar with with, and reabsorbed in, G-dliness; just taken notice of him and has given him our prayers: first of all their plain as a small flame when it is put close to a something to do, and that he, an meaning, then their deeper meaning, larger flame is absorbed into the larger insignificant person, can do something and finally, with the whole "order" of flame. We may not be aware of this to please the great king. It makes him our service. longing, but it is there nevertheless. Our eager to be worthy of the king's soul has, in fact, been called the "candle attention and favor. The Three Daily Prayers of G-d." The flame of a candle is r e s t l e s s, s t r i v i n g Jewish Law makes it upwards, to break our duty to pray three away, as it were, from times daily: in the the wick and body of m o r n i n g , i n t h e the candle; for such is a f t e r n o o n a n d a t the nature of fire — n i g h t f a l l . T h e s e to strive upwards. Our prayers are called soul, too, strives m o r n i n g p r a y e r upwards, like the flame (shacharit), afternoon of the candle. Such is prayer (minchah) and its nature, whether we evening prayer (arvit are conscious of it, or or maariv). not. This is also one of the reasons why a Jew Our Sages tell us that naturally sways while the custom of praying praying. For prayer is three times a day was the means whereby we originally introduced attach ourselves to by our Patriarchs, G-d, with a soulful Abraham, Isaac and attachment of "spirit J a c o b . A b r a h a m to spirit," and in doing If this is so in the case of every Mitzvah, introduced prayer in so our soul, as it were, flutters and soars it is even more so in the case of prayer. the morning, Isaac — in the afternoon, upward, to be united with G-d. For nothing brings man closer to G-d and Jacob added one at night. than prayer, when prayer is truly the Let us consider this idea a little closer. outpouring of the soul and, therefore, In the Zohar (where the inner meaning makes for an "attachment of spirit to of the Torah is revealed) and in Chabad Ever y Mitzvah which G-d has spirit," as mentioned earlier. If any philosophy it is explained further that commanded us to do, and which we Mitzvah brings us closer to G-d, prayer each of the three Patriarchs represented perform as a sacred commandment, (on the level of which we are speaking) a particular quality which they attaches us to G-d. The word Mitzvah is is like being embraced by G-d. It gives us introduced into the service of G-d. related to the (Aramaic) word tzavta, a wonderful spiritual uplift and Abraham served G-d with love; Isaac — "togetherness," or "company." In blissfulness, than which there is no with awe; Jacob — with mercy. Not that English, too, we have the word to greater pleasure and fulfillment. each lacked the qualities of the others, "enjoin," which means to "command," but each had a particular quality which

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was more in evidence. Thus Abraham "additional" (musaf) sacrifices. main part of the Minchah service also. distinguished himself especially in the Accordingly, it was perhaps not unusual The daily Psalm (from Tehillim)which quality of kindness and love, while Isaac for some Jews to pray three times a day, used to be sung by the Levites in the excelled especially in the quality of strict morning, evening and night, in their Holy Temple, the Holy Temple in justice and reverence, while Jacob own way. King David, for example, Jerusalem, became part of the morning inherited both these qualities, bringing declared that he prayed three times daily, prayer. Other Psalms of David were out a new quality which combined the and Daniel (in Babylon) prayed three included in the morning prayer, and first two into the well-balanced and times daily facing in the direction of special benedictions before and after the lasting quality of truth and mercy. We, Jerusalem. There is evidence that there Shema were added. By the time the the children of Abraham, Isaac and were, even during the time of the first Mishnah was recorded by Rabbi Judah Jacob, have inherited all these three great Temple in Jerusalem, public places of the Prince (about the year 3910 — some qualities of our Patriarchs, and this prayer, called Beit Ha'am, which the 500 years after Ezra), and especially by enables us to serve G-d and pray to Him Chaldeans (Babylonians) destroyed the time the Talmud was completed with love and fear (awe) and mercy. The when they destroyed Jerusalem and the (some 300 years later, or about 1500 quality of mercy enters when we realize Holy Temple. years ago), the basic order of our that our soul is a part of G-dliness, and prayers, as we know them now, had been we feel pity for it because it is so often After the Holy Temple was destroyed formulated. distracted from G-d by the material and the Jews were led into captivity in aspects of the daily life. Babylon, Jews continued to gather and May your prayers always be accepted by pray in congregation. The places of Heaven! When the Torah was given to us at prayer became like "small sanctuaries" Mount Sinai, our way of life was set out during the years of exile, the children for us by G-d. Torah means "teaching," who were born and brought up in "instruction," "guidance"; for the Torah Babylon lacked adequate knowledge of Need Help? teaches us our way of life in every detail the Holy Tongue (Hebrew) and spoke a of our daily life. The Torah contains 613 mixed language. Therefore, when the commandments. Among them is the Jews returned to their homeland after We can assist! Here are command to "serve G-d with all our the seventy years' exile was over, Ezra some prayer resources we heart and all our soul." How do we serve the Scribe together with the Men of the G-d with our heart? By praying to Him. Great Assembly (consisting of prophets can provide you for free: In doing so, we fulfill not only the and sages, 120 members in all) fixed the commandment of praying to G-d, but text of the daily prayer (Shemone Esrei * Military Edition also other commandments, such as to — the "Eighteen Benedictions"), and love G-d and to fear Him, which are made it a permanent institution and Hebrew/English Siddur, separate commandments. duty in Jewish life to recite this prayer with explanations three times daily. Ever since then it * Military Edition During the first one thousand years, or became part of Jewish Law (Halachah) so, since the time of Moses, there was no for each and every Jew to pray this Hebrew/English Book of set order of prayer. Each individual was ordained and fixed order of prayer three Psalms, with explanations duty-bound to pray to G-d every day, times daily, corresponding to the daily but the form of prayer and how many sacrifices in the Holy Temple, with *Friday Night times a day to pray was left to the additional (musaf) prayers on Shabbat, Companion, translated individual. Rosh-Chodesh and Festivals, and a and transliterated Shabbat special "closing" prayer (Neilah) on There was, however, a set order of Yom Kippur. prayers service in the Holy Temple in Jerusalem, * My Prayer known as the Beit Hamikdosh, in Thus, the main parts of the daily prayers correspondence course connection with the daily sacrifices, were formulated by our Sages. These morning and evening, while the evening included the Shema prayer and * Aleph Champ Hebrew sacrifice extended into the night. On Shemone Esrei, which still are the main literacy course special days, such as Shabbos, Rosh- parts of our morning and evening Email military@aleph- Chodesh and Festivals, there were also prayers, while the Shemone Esrei is the institute.org for more info!

VOL. I NO. 6 28 TAMMUZ-AV 5780 / JULY-AUG. 2020 28 THE JEWISH AMERICAN ARRIOR The WEEK IN REVIEW However, their impetuous enthusiasm led holiness of the Land of Israel proper was MATOT them to err, and they overlooked the need greater than the land outside its to be cautious. As Eve had done with the boundaries; therefore, it was crucial to Torah portion for week of: fruit of the tree of knowledge, they fell elevate the unholy land as well. Their July 12-18 into the trap of overestimating their argument was therefore a variation on the holiness and thinking that their sublime same theme as before. This time, however, Parashat Matot covers three main subjects: spiritual consciousness and zeal made they were partially right, as Moses saw. the laws of vows and oaths, the war against them invincible and immune to the Their understanding is an important Midian, and the settlement of the tribes of machinations of evil. They knew that the lesson for us regarding our relationship to Reuben and Gad. purpose of life is to make all of reality into the physical world. a home for God, and they had learned The second and third of these three fit from Jethro's conversion and Balaam's All three subjects of parashat Matot, then, well into the historical flow of the Torah. prophecies that in order for this to are relevant to the impending entry into The war against Midian is the third and happen, even the lowest, most anti-holy the Land of Israel. On the personal level as final act in the drama of Israel's elements of reality must be elevated into well, they are relevant to each of us confrontation with the Moab-Midian holiness. Thus, they reasoned that they, individually in our encounter with the alliance whose story began in parashat too, must experience these dangerous but material world and to our generation Balak. The settlement of the two tribes of powerful energies of lust and unholy collectively, standing as we are on the Reuben and Gad is the next phase of the spirituality—in order, of course, to elevate threshold of the messianic Redemption. conquest of the Land of Israel, begun at them back to their source in holiness. the end of parashat Chukat and continuing This explains how the name of the through the Book of Joshua and beyond. But of course, they were wrong. If one is parashah, Matot, can be justifiably used as to throw caution to the wind and risk the name for the entire parashah. The word What, then, of the laws of vows and everything, it should be in the opposite itself means “tribes,” but there are two oaths? Like the other legal passages of the direction, to combat evil, as Pinchas words used in the Torah for “tribe,” the Torah, we would expect to find these laws graphically demonstrated. Although we other one being shevet. Interestingly, both in Exodus or Leviticus. So why are they in should not shun the challenge of engaging synonyms for “tribe” are also synonyms fact here? It must be that these laws have a the materiality of this world directly, we for “tree branch.” Just as branches stem particular relevance to the subject of must be duly aware of its potential to from a tree trunk, a “tribe” is a branch or conquering and settling the Land of Israel. divert us and corrupt our intentions. division of the people rooted in its This will be clear when we review the Hence the pertinence of the laws of vows common ancestor (in this case, Jacob). events that preceded this parashah and and oaths: through these laws a person can which lead into it, as follows. set up boundaries for himself where he The difference between the two synonyms feels they are needed, as we will explain is that while shevet refers to a soft, pliable As we explained previously, the Jewish further on. twig, mateh (the singular of matot) refers to people's slide into the idolatry of Pe'or and a hard stick. The shevet owes its pliability to their harlotry with the Moabite-Midianite The next subject of this parashah, the war the fact that it is freshly cut from the tree w o m e n a c t u a l l y b e g a n a s a with Midian, can now be seen as a logical (or even still connected to it), in contrast to misunderstanding of the way they were follow-through from the laws of vows and the mateh, which has long been severed meant to be involved in the physical world. oaths. Those laws are the spiritual from the tree and has therefore lost its They knew that their parents' generation correction of the error of Pe'or, and the elasticity. Thus, shevet refers to the Jewish had been sentenced to live in the desert for battle with Midian is the effort to uproot tribe (or individual Jew) when it is forty years (after the incident of the spies) the source of this error. consciously connected to its source, because they had shunned the challenges whereas mateh refers to the same tribe (or of such involvement. Standing at the The settlement of the tribes of Reuben individual Jew) when it is not so threshold of the Promised Land, they and Gad is also a development of the same consciously connected. were poised to accept this challenge and theme. These tribes wished to settle in the had resolved not to repeat their parents' territory that Moses had conquered from Spiritually, shevet can be considered to refer errors; they were ready to attack the Sichon and Og, on the east side of the to the soul before it descended into the materiality of the physical world and Jordan River. God did not intend the Jews body, when it was fully conscious of infuse it with God-consciousness. to settle this land at this point in history. Divinity and its own connection to its These tribes reasoned, however, that the source. Mateh would then refer to the soul

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as it has entered the body and lost this detailing additional laws of inheritance. Egypt. The Hebrew name for Egypt conscious connection — at least ( M i t z r a i m ) m e a n s “ l i m i t s ” a n d temporarily — and been charged with So it would seem that the opening subject “boundaries” (meitzarim). The Exodus elevating the body and the portion of of the parashah is entirely different from from Egypt is thus the archetype for reality under its purview. In such a state, we the rest of its contents. If the opening transcending limits in the spiritual life. But must evince the inflexibility of a hardened review of the Israelites' itinerary is the end here we find an instructive nuance in the stick in our devotion to principles and of the story of the desert, perhaps it way the Israelites' itinerary is introduced: resistance to evil. If successful, we can face should have been placed at the end of the “These are the journeys of the Israelites the challenges of life confidently and previous parashah. The present parashah who left the Land of Egypt.” This phrase proceed to fulfill our purpose on earth and would then be entirely devoted to the life seems to imply that all the journeys were make reality into the home for God it was the people would lead after crossing the from the Land of Egypt, while technically intended to be. Jordan. only the first journey was from Egypt.

The fact that, despite what we might think, By introducing the entire itinerary this way, MASEI the itinerary is part of the look ahead, and the Torah teaches us that whenever we go actually introduces it, implies that it is at out of Egypt, whenever we transcend one least as relevant to what is to come as it is level of life, we should consider our new, Torah portion for week of: to what was. expanded level of consciousness a new July 12-18 “Egypt,” a level of constricted awareness * * * relative to where we want to go next. In At the end of parashat Chukat, the Israelites this way, we are constantly going out of arrived at the threshold of the Promised The distinguishing feature of human life is Egypt. Land, “by the Jordan opposite Jericho.” change. True, lower life forms also grow, The ensuing three parashiot — Balak, learn, and adapt, but once they reach Furthermore, rather than simply listing the Pinchas, and Matot — describe the events maturity, they remain what they are. Even stops on the journey, the account is that took place while the Israelites were the forms of life above us — the angels — phrased in a way that emphasizes how the encamped at their final stop, most are static: every angel is the eternal, Israelites left every place they stopped at: prominently the encounter with Moab and unchanging personification of a specific “[They] journeyed from Rameses and Midian. level of Divine consciousness or emotion. camped at Sukot. They journeyed from Only human beings are capable of Sukot and camped at Eitam.... They This parashah, Masei, the last of the Book changing their way of looking at life, of journeyed from Eitam....” This implies of Numbers, opens with a recapitulation progressing to higher, more Divinely that every progression from level to level of the Israelite's entire trek from Egypt conscious levels of living based on their must be a quantum leap. It is not enough to until their final camp, and it takes its name expanded understanding of reality. just enhance or ascend at our present level; (which means “the journeys of ”) from the each leg of the journey should be a opening words of this recapitulation. This If this spiritual growth is the unique complete departure from the previous way summary would seem to be a fitting way to property of human existence, it follows we conceived of God, of life, and of close the book. But the fact that the text that in order for us to remain human and ourselves. continues after this review — and indeed, avoid becoming fossilized as a stagnant that the entire Book of Deuteronomy is animal (or even angel!), this process must In this context, it is particularly instructive yet to come — indicates that it serves go on continuously. We must always strive to realize that not everything that rather as the demarcation between the to expand our spiritual horizons and seek happened along this journey from Egypt story of the sojourn in the desert and the higher levels of living. to the threshold of the Promised Land was preparations for entering the Land of altogether positive. At quite a few stops, Israel. After looking back at what was, we The secret of life, then, is to keep moving, the Israelites fell backwards, even look forward to what is about to be. to keep journeying upward: never to look retreated, and learned the lessons of at progress only as a phenomenon of the Divine living the hard way. Nonetheless, And indeed, the remainder of Masei deals past, but to see it primarily as an integral they are all called “journeys”; in the long with specific instructions pertaining to the part of the future. run they all contributed to the final arrival. conquest of the land: driving out its This teaches us that in order to progress in idolatrous inhabitants, delineating its * * * life, we must learn how to see every borders, designating who will divide it up, regression as a lesson in how to progress specifying where the Levites will live and As we have seen, the archetype of further, and thereby turn every failure into the special role their cities will play, and constricted consciousness is the Land of a success.

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This is possible because, despite the to be was told in the Book of Exodus; the final one? imperative to progress continually, there nature of its unique relationship with God are certain things that should not change. was detailed in the Book of Leviticus; and The answer to both these questions hinges This is the lesson we learned in the the issues that arose when this relationship on the fact that this book is addressed to the previous parashah, Matot. These basic was put to the test were resolved in the generation that will enter the Land of Israel. constants — our fundamental beliefs and Book of Numbers. All that remains now, it The abrupt change in lifestyle—from a our resistance to evil — are the bedrock of would seem, is for Moses to sum things up nation of nomads sustained by God’s our spiritual lives, and give us the stability and perhaps give some final instructions for supernatural protection into a nation of on which we can base our continuous the conquest and occupation of the farmers who must work the land—called ascent. In particular, we can survive our Promised Land. for a practical restatement of God’s falls when we realize that they are all hitherto abstract teachings. The generation orchestrated by Divine providence: we fall Yet, the Book of Deuteronomy is similar in of the desert had been nourished with specifically in those areas of life where length to the other books of the Torah. This miracles, beginning with the ten plagues and God sees we need to ascend; the rest of in itself indicates that Deuteronomy will the exodus from Egypt, through the our life remains intact, providing the not be a mere summation but will contain splitting of the sea, to the revelation at significant content in its own right. Mount Sinai, the manna, the well of framework we need to put ourselves back Miriam, and the protective clouds of glory. together. There are, in fact, two intertwined and Their perspective on life had thus been overlapping strata of content in Moses’ elevated to a level quite above and beyond These lessons were particularly pertinent farewell address. The first comprises his the ordinary; God’s normally invisible hand when the Jews were about to enter the exhortations to the Jewish people to remain in nature had become a manifest reality for Promised Land. The safe and sequestered loyal to God and to the teachings of His them. They were thus able to relate to the life of the desert, of seclusion in a totally Torah; the second is a review of much of Torah in a concomitantly abstract, spiritual spiritual environment, naturally the legal subject matter contained in the way, and that is how it was transmitted to encourages spiritual growth. Of course, it preceding books. Although we might them. is possible to stagnate in a spiritual expect the first type of material to appear in environment as well, but the main a farewell address, why was it necessary to All of this was about to change. True, the challenge to remaining spiritually alive is in rephrase so much of the legal material that supernatural presence of God would the settled land of mundane, material had apparently been clearly stated before? remain manifest in the Tabernacle, but living. It is therefore fitting to make this God’s hand in the parameters of day-to-day point just as our sights become focused on Another striking feature of the Book of life was about to become veiled in the garb working the land across the Jordan River, Deuteronomy is its literary form. Unlike the of nature. so that we remember throughout our preceding four books, in Deuteronomy mundane lives to strive and progress (with the exception of just a few passages at This transition was, of course, a natural and constantly toward ever higher levels of the beginning and end), Moses speaks in the essential part of achieving God’s purpose Divine consciousness. By ascending the first person. The phrase we have heard on earth: to transform it into a holy place, in ladder of spiritual growth ourselves and continuously in the preceding books — which not nature but God is understood to helping others make the same climb, we “And God spoke to Moses, saying…” — is be the driving force. Nature is but God’s actualize the lessons we learned in the almost entirely absent from Deuteronomy. instrument, subject to His will, rather than desert and successfully meet the great an immutable, unchanging force that challenge of making the world into God's This naturally raises the question of the determines the course of events. In order home. theological status of this book. The sages for the façade of nature to be torn away, tell us that although Moses transmitted the humanity, led by the Jewish people, had to first four books from God verbatim and invest itself into the natural order and, in Deuteronomy “in his own name,” th a t co n text, s u s ta i n a n d reta i n DEVARIM nevertheless, even in the latter case “the consciousness of God, revealing the Divine Presence spoke from his mouth.” In infinite within the finite. Torah portion for week of: other words, the Book of Deuteronomy is July 19-25 no less Divine than the first four books of Still, such a descent in God-consciousness, the Torah, but whereas the first four books even for the sake of achieving a higher level, The Book of Deuteronomy is Moses’ are God’s words transmitted directly by is not without its risks. We saw how these farewell address to the Jewish people. The Moses, Deuteronomy is God’s words r i s k s f r i g h t e n e d t h e s p i e s, we r e historical necessity for the creation of the transmitted through Moses. But if this is misinterpreted by Korach, and were over- Jewish people was laid out in the Book of the case, why the sudden change in literary romanticized by the tribes of Reuben and Genesis; the story of how this people came form between the first four books and the Gad. The Jews about to cross the Jordan

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were understandably apprehensive about In transmitting the first four books of the with rebuke designed to make us recognize their ability to face the challenge. Torah, it was enough for Moses to act as the the gravity of our misdeeds and missed former type of intermediary; the exalted opportunities. Therefore, Moses reviewed Moses was even more realistic: “I know that level of the generation of the desert with the people the events that were crucial after my death you will act corruptly and allowed this. When he transmitted the Book to their process of teshuvah, even those stray from the path I have commanded of Deuteronomy, however, the audience events that had occurred relatively recently you.” There was no doubt that the had changed. Moses now had to become and were most likely still fresh in their transition into the real world would entail the latter type of intermediary in order to memories. inevitable lapses in both the individual’s and ensure that God’s message be fully the nation’s Divine consciousness and communicated. Nevertheless, Moses’ rebuke is an object commitment. lesson in the proper approach to In order to do this, Moses in a certain sense repentance. Although Moses did not omit Therefore, it was necessary to describe the had to attain a greater selflessness than was any detail that could have driven home the mechanism for repairing, restoring, and necessary when transmitting the first four need for teshuvah, he took care to mention renewing the relationship between God and books. In order that mediating God’s words each detail firstly as vaguely as possible, in His people. This device is teshuvah (literally, through his voice not involve interposing order to preserve the people’s dignity and “return”), the process that God set in place his ego, it was crucial that his sense of self self-esteem; and secondly, always in the allowing and providing for the Jew to attain be absolutely dissolved in his awareness of context of their great promise, emphasizing a second innocence. It is the eternal God. Only by “existing” within God’s how far they fell short of their potential promise that sincere efforts backed by essence, so to speak, could Moses rather than how terribly they failed. sincere intentions will always triumph over paradoxically be both there enough to serve all obstacles in our relationship with Him. as an intermediary yet not there enough to This perspective, coming as it does at the serve as a transparent conduit for God’s opening of the book, sets the tone for the Essential to the process of teshuvah is that words. “rebuke” that will continue throughout the the individual restore his appreciation of entire book, even including the dire threats the Torah’s relevance in his life. The In this sense, the first-person narrative of we will hear in its course. Candid and brutal underlying rationale behind any lapse in Deuteronomy indicates not a lesser honesty couched in terms that nonetheless Divine consciousness or commitment is Divinity than the other four books but a convey deep and sincere respect is the that n some way or some context the Torah greater one, for the “I” of Deuteronomy is surest way to reach encourage both is not relevant. no less God’s than Moses’! ourselves and others to repent, to experience true teshuvah, and thereby This is why it was necessary for the Book of The same applies to us all when setting renew ourselves and our relationship with Deuteronomy to be transmitted in the first about uncovering the Torah’s relevance: our God in the deepest way possible. person. By communicating the message of success is predicated on our eliminating our Deuteronomy via the voice of Moses, God egotistic motives from the process. was telling us that even while remaining faithful to the Torah’s objective truth, we The Book of Deuteronomy is thus a lesson VAETCHANAN must see its subjective relevance to every in keeping the Torah alive and relevant, the individual and in every generation. means by which we can recommence the Week of: July 26 - Aug. 1 study of the Torah on a new level of Moses was the archetypal intermediary understanding. By ensuring that the Torah As we have pointed out, the Book of between God and man. His direct remain eternally relevant, we can read it Deuteronomy is in effect a restatement of communication with God had made him from an always deeper, fresher, newer the first four books of the Torah, couched quite at home in the spiritual dimension, but perspective, and thereby continually in such a way as to make them relevant for even while he was on Mount Sinai he deepen, freshen, and renew our relationship the generation that was about to enter the appreciated physicality enough to be able to with God. Land of Israel. As such, the first parashah refute the angels who sought to keep the of Deuteronomy, parashat Devarim, Torah in heaven. An intermediary, however, Teshuvah is a three-stage process: first, we parallels Genesis, the first book of the can transmit the message he is given in need to recognize what we have done Torah. Just as the Book of Genesis either of two ways: he can either convey it wrong (and articulate this recognition); describes the historical background for verbatim, serving as a transparent conduit next, we need to feel remorse for having the Torah in general, detailing the or funnel; or he can absorb it, and thus be done what we did; finally, we need to resolve necessity for the creation of the Jewish able to “translate” it into terms more readily not to repeat our behavior. It is only natural, people, so does parashat Devarim describe understood by the recipients. therefore, that the first parashah of the the historical background for the book whose whole subject teshuvah begin

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restatement of the Torah in the Book of Moses knew that the generation standing Had he been able to see the land from Deuteronomy, detailing the events that before him was not on the same level of within with his eyes, it would have looked necessitated the forty-year detainment in spiritual perception as that of the different to the entire Jewish people. the desert and the rise of a new generation preceding generation, who had witnessed that would enter the land. the miracles of the Exodus and the Giving But God only let him see the land from of the Torah. He therefore understood afar. “Ascend to the peak of Mount Nebo The present parashah, parashat Va'etchanan, that their confrontation with the and lift up your eyes westward, northward, parallels Exodus, the second book of the materiality of the physical world would be southward, and eastward, and see it, but Torah. The Book of Exodus laid the a struggle, and that it would take time — only from afar, with your eyes—for you theological underpinnings of the Jewish perhaps a long time — until they would will not cross this Jordan River.” Resigned people's existence: their distinction from accomplish the purpose for which they to the fact that his people would not attain other peoples (the Exodus), their unique were entering the land. He therefore this level of Divine perception, he covenant with God and attendant belief wanted to accompany them into the land instructed them to at least “listen to the system (the Giving of the Torah), and their i n o r d e r t o b o o s t t h e i r D iv i n e decrees and the laws that I am teaching purpose as a people (to make the world a consciousness, as much as possible, to his you,” thus setting the tone for the rest of home for God, as encapsulated in the level. True, they had not seen what he and his address to them, and indeed, for the Tabernacle). In a parallel manner, parashat his generation had seen, but they might be rest of the Book of Deuteronomy. Va'etchanan describes the spiritual inspired by the intensity of his uniqueness of the new generation (as we communion with God. If he would cross * will discuss presently), restates the the Jordan with them, it might give them covenant with God on their level (the the strength to conquer the land and take But why did God refuse Moses' request to repetition of the Ten Commandments), possession of it in the fullest, most enter the land? Why did He not want the and transforms the imperative to make the spiritual sense. Jewish people to attain Moses' level of world God's home into the basic, central spiritual perception, which would enable statement of Judaism: the Shema. As we will see, the spiritual perception of them to accomplish their task in the land the generation of the desert compared to that much swifter and better? This explains why, in parashat Va'etchanan, that of the generation of the conquest was Moses recounts historical events that like that of sight compared to hearing. The answer, of course, is that despite the preceded those he reviewed in parashat When we see something, we do not need advantages of sight over hearing, there is Devarim. Although the events reviewed in to be convinced of what we saw: we know also an advantage of hearing over sight. parashat Devarim took place later it to be so; after all, we saw it. In contrast, True, when we see something, our sense chronologically, in terms of the thematic when we hear something (or hear about of the reality of what we see is much d e v e l o p m e n t o f t h e B o o k o f something), we may be convinced of what stronger than when we only hear about it. Deuteronomy they come first: they we heard, but our conviction can be However, this experience of certainty is provide the rationale for the repetition of overturned by persuasion and argument. solely due to the force of the experience the drama of Mount Sinai and the Giving Seeing is a direct perception and therefore and not to any work we have done in of the Torah that forms the subject of incontrovertible, whereas hearing is refining our perception. It is a certainty parashat Va'etchanan. indirect and therefore subject to challenge. imposed upon us from without rather than Thus, even if the Jews of the generation one that solidifies gradually from within. * entering the Land of Israel would not Therefore, its effect on us as people, albeit doubt the truth of their Jewish beliefs for a powerful, is superficial and ephemeral. Parashat Va'etchanan opens with Moses' moment, the façade of materiality would Once we are no longer looking at what we description of how, at the end of the forty- still have a louder voice in their minds than saw, our experience of it begins to fade, year detour in the desert, he once again it ever could have had in their parents'. The eventually becoming weak enough to be pleaded with God to let him enter the reality of God and the subordination of challenged. Land of Israel, and how God refused his the physical to the spiritual had simply not request. In light of what we have just said, been burned into their souls with the same In contrast, the conviction of truth we it would seem that this should form part intensity. arrive at indirectly engages us to a much of the historical material reviewed in the greater and more profound degree. In the preceding parashah, which concludes with Thus, Moses wanted to impart this course of reaching this conviction, we the events immediately preceding Moses' spiritual sight to the new generation. have to struggle with the arguments and prayer. Why then, is it placed here, at the “God, You took the initiative to show Your perceptions posed by the world, which beginning of parashat Va'etchanan? servant Your magnanimity…. Please let challenge and conflict with this truth. By me cross over and see the good land….” answering and overcoming these tests, we

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are changed in the process. disseminate Divine consciousness overwhelming, but it is at the same time throughout the world. At its initial, literal more ephemeral, more elusive. In Since, as we know, the purpose of creation level, this mission focuses on the national contrast, “hearing” Divinity requires us to is that Divine consciousness permeate duty to conquer the Land of Israel from dig deeper, to examine and work through reality to the greatest extent possible, that the nations who personify the deification our entire system of belief, until we reach our entire being be filled with the of worldly forces and antagonism to the very bedrock of our Divine soul, our knowledge of God, it is clear that in order Divine awareness. On its derivative, Divine essence, which then serves as the for this to be accomplished, it was allegorical level, this mission translates basis of our commitment to our Divine imperative that Moses not accompany the into our challenge to liberate all aspects of mission in life. Jewish people across the Jordan. When we life from their materialistic orientation, will have refined reality to the greatest allowing them to express their true, Divine This, perhaps, is why the verb “to listen,” extent possible by dint of our own efforts, essence. both in Hebrew and in English, means not we too will be granted the spiritual only “to hear with the ears” but also “to perception of Moses, as it is written, “And The Divine “sight” implanted in our obey.” When we “hear” a tr uth the glory of God will be revealed, and all subliminal consciousness is, as Moses consummately — in the very fiber of our flesh will see it together.” asked that it be, a Divine gift, unearned being — we become committed to that and unconditional. It is our job to actualize truth. * it, to bring it from subliminal to sentient consciousness. This is the subject of Paradoxically, then, it is hearing, rather Nonetheless, as we have learned, the parashat Eikev. than the more riveting experience of prayer of a righteous person is always seeing, that enables us to commit fulfilled in some way. So, Moses' request Parashat Eikev begins, “If you will listen….” ourselves wholeheartedly and totally to that the Jewish people be given his level of As was explained, listening (or hearing) is a our Divine calling. This is one reason why spiritual vision was indeed granted on lower level of perception than seeing. the word for “if ” in the opening phrase of some level. Thus, each of us possesses an Indeed, the name of this parashah, Eikev, this parashah (“If you will listen…) literally inner vision of reality that affords us literally means “heel,” the lowest extremity means “heel”: the heel, as we noted, is the absolute certainty with regard to issues of of the body and perhaps its most least sensitive limb of the body, and is thus Jewish faith. Based on this inner sight, this insensitive part. On the other hand, a metaphor for raw commitment, the least unshakable inner conviction, we can hearing involves our interpretive efforts emotionally engaging form of fulfilling withstand any of the worldly deceptions more than does seeing, since seeing is a our Divine mission. with which material reality challenges us; more direct experience than hearing. True, we can preserve our own Divine it is possible to see without seeing Raw commitment and self-discipline, consciousness and disseminate it attentively, i.e., without “looking,” just as it essential though they may be as the throughout the world, as well. This is possible to hear without hearing immutable basis of our relationship with undertone of certainty enables us to enter attentively, i.e., without “listening.” But on God, are not intended, of course, to be our own promised land, our arena of life- the whole, we are quicker to know what it either the entirety or quintessence of that challenges, and confidently stride forward is we have seen than what it is we have only relationship. We are bidden to progress toward the ultimate and final Redemption. heard or heard about, and we are more from “hearing” to “seeing,” to manifest staunchly convinced of the truth of what our subliminal surety of God's existence we have seen than the truth of what we that He granted us at Moses' behest. EIKEV have merely heard. Attaining knowledge Living life on this level of Divine through hearing requires more effort. awareness is a much loftier experience Week of: Aug. 2-8 since, as we said, the experience of seeing The same holds tr ue for Divine overtakes our entire consciousness; all our As was explained in the previous parashah, perception in the manner of “seeing” faculties of intellect, emotion, and although God did not fully grant Moses' versus Divine perception in the manner of expression are imbued with this request that our Divine perception be “hearing.” The advantage of attaining heightened energy. characterized by the certainty associated Divine awareness via “hearing” is that it with the sense of sight, He nevertheless requires us to reach deeper into our The culmination of this process is alluded did implant this level of Divine perception personalities, forcing us to forge a more to in the following parashah, Re'eh, which in our latent, subconscious minds. This profound relationship with God than that opens with the words: “See, I have placed subliminal perception endows us with the which is accomplished through “seeing.” before you this day….” The implied conviction necessary to fulfill our God- “Seeing” Divinity the way Moses did is promise is that if we fully and truly “hear,” given mission: to promulgate and more direct, more immediate, and more as detailed in parashat Eikev, then even in

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had not been pertinent for the generation Torah's scheme, a surrender to totalitarian The opening phrase of this parashah — about to enter the Land of Israel. oppression necessitated by the concession “ Yo u m u s t a p p o i n t j u d g e s a n d Specifically covered are the new judicial of human imperfection. On the contrary: s h e r i f f s ” — i n d i c a t e s t h a t t h e system, further details regarding the since our essence, our Divine soul, commandment to appoint judges includes prohibition of idolatry, laws of sacrifices, intrinsically desires only to do God's will in the commandment to establish a well- the establishment of the monarchy, the the fullest sense, fulfilling our unique trained and well-equipped police force to priests' entitlements and divisions, Divine potential without hindrance, any act as the arm of the law, enforcing the divination vs. prophecy, cities of refuge, deviation from that course is antithetical judges' decisions when necessary. theft, testimony, perjury, war, and to our nature. Submission to an authority unwitnessed murder. who determines if we are acting in In the present order, this police force is an consonance with the Torah's directives is unavoidable necessity; in fact, the Thus we see that the authority of all four thus simply a way of facilitating being true Talmudic sages state that “a judge without principal forms of Jewish leadership — to our innermost selves. a sheriff is not a judge.” In contrast, in the judicial and legislative (the judge), messianic future, when God will “remove executive (the king), ritual (the priest), and The conclusion of parashat Shoftim the spirit of impurity from the earth,” this religious (the prophet) — are confirmed expresses this notion most eloquently. police force will become superfluous; and formalized in this parashah. When the victim of an unwitnessed litigants will willingly fulfill the judges' murder committed outside city limits is decisions. The prophet Isaiah therefore Inasmuch as all four of these offices are discovered, the Torah prescribes an informs us that in those days, God “will discussed within the same parashah, whose elaborate ritual designed to remove any restore your judges as in former times, and name is shoftim, “judges,” it follows that the presumed, collective guilt for this crime your counselors as of yore,” but makes no Torah considers the judge to be the from the community at large. Inasmuch as mention of sheriffs. generic prototype of leadership. This is murder — depriving a person of the because the role of the judge, as ability to fulfill his or her life's mission—is Yet, the name given to this parashah is envisioned in this parashah, is to ensure the archetypal sin, and thus a metaphor for simply Shoftim (“judges”), not Shoftim that the behavior of both the individual all sin, this ritual is in effect stating that we veShotrim (“judges and sheriffs”), so even and the nation conform to the Torah's cannot ultimately be held responsible for though the parashah discusses the ethical, moral, and ritual standards, sinning; it is because we are out of our necessities of the present, its name thereby ensuring the welfare of both the native element in this material, God- focuses our sights on the ideal state of the individual and the community as they denying world that we sometimes fall into messianic future, when sheriffs will not be combine to form a well-functioning, safe, behavior unworthy of our Divine origin. It necessary. productive, and holy society. The is thus God's doing, so to speak, that there maintenance of such a society is essential is such a thing as sin, its purpose being that Among the many laws and customs that as the basis of revealing God's presence we reach a higher level of Divine constitute our current practice of Judaism, on earth, making the world fit to be God's consciousness by repenting and repairing there are those that will change or even be home; as we recall, society's degeneration the damage caused, through proper and superseded after the Redemption. Until into a lawless jungle and humanity's sincere teshuvah. then, however — no matter how close we banishment of God from life brought approach the time of Redemption — they about the Flood. The first authority to whom we must remain in effect in their present form. submit our behavior for scrutiny is our Conversely, there are numerous In the context of the overall theme of the own, inner judge, our intellect, whose task commandments and practices whose Book of Deuteronomy, teshuvah — the call it is to govern our emotions and actions fulfillment has been suspended during the to return to God after a period of according to the Torah's instructions. exile; these cannot be fulfilled until after estrangement or lapse in commitment, as Inasmuch as the mind by nature rules over the Redemption. well as the tools to do so — parashat Shoftim the heart, we can use the unfortunately highlights the necessity to empower and largely untapped power of our mind to Nevertheless, one way of hastening the submit to authority, to subject our both steer our life in the direction we know advent of the Redemption is by living with behavior to the review of those with it should go as well as to release our innate “messianic consciousness,” that is, by whom we have entrusted the task of love and fear of God from their living already — as far as permissible and helping us live our lives in accordance with imprisonment at the hands of our possible—the way we will live after the God's plan and wishes. ingrained materiality. Messiah comes. It follows that readily heeding the instructions and advice of our This submission to authority is not, in the * “judges” — the religious authorities who

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the overall exilic context of “hearing,” we generation of the conquest (and thus, all same clarity of perception as did the will be granted the ability to consciously subsequent generations until the final generation of the desert, who experienced experience the subconscious Divine sight Redemption) would only be able to direct, Divine revelation. But our (to “see” God's “I”) that was implanted perceive Divinity indirectly — in the advantage is that this “sight” is within us in parashat Va'etchanan. manner of hearing. How is it, then, that superimposed on and anchored in the Nonetheless, it is the work we do while Moses begins the next portion of his solid, inner conviction born of having only “hearing” that enables our address to the people saying, “See”? methodically refined our conscious subsequent “seeing” to remain a faculties on our own. Therefore, after permanent feature of our psyches, rather As we explained previously, the reason instructing us to “hear,” Moses tells us to than the fleeting glimpse of higher reality God did not grant Moses' request, but “see.” that it is by itself. instead kept the people at the level of hearing, was on account of the inherent * Thus, in this parashah, Moses continues his advantages of hearing over sight. When a review of Jewish history with the person has to establish and preserve Parashat Re'eh comprises a large variety of immediate aftermath of the Giving of the Divine consciousness by struggling subject matter. In it, Moses begins his Torah (which he recounted in parashat against the “din” of the material world, his review of the legal matter of the Torah's Va'etchanan): the incident of the Golden perception becomes infinitely more preceding three books, covering the laws Calf and the mechanism of return to God profound than it could have been had it of sacrifices, idolatry, kashrut, charity, the and reconciliation with Him — teshuvah. been solely based on a direct but external sabbatical year, slavery, and the festivals. As we have noted, teshuvah is the revelation. Inasmuch as the purpose of Thus, the focus in this parashah shifts from underlying theme of the entire Book of creation is to infuse Divinity into all strata the basic tenets of Judaism, as discussed in Deuteronomy, but it receives particular of reality, it is clear that this goal can only the first parashiot of Deuteronomy, to the emphasis in parashat Eikev, since it is the be accomplished if our Divine specific duties of the Jew. This focus will struggle to “hear” God, rather than the consciousness assumes command overall remain throughout the next three parashiot, e c s t a s y o f “ s e e i n g ” H i m , t h a t of our mental and emotional faculties. as well. characterizes the process of teshuvah. This, of course, can only happen if we refine these faculties, re-orienting them In this light, the brief introduction at the * away from the materialistic perspective beginning of the parashah — headed by they initially possess. Moses' sweeping declaration that yes, we The opening phrase of parashat Eikev is can achieve sight-consciousness of thus interpreted in the Midrash to refer We further explained that Moses' request Divinity after all — is the transitional allegorically to the messianic era. This is was actually granted on a subtle, nexus bridging the first three parashiot of because “hearing,” aside from leading to subliminal level. We all possess the Deuteronomy and the following four, “seeing,” also prepares us for the future unshakable conviction of “seeing” setting the tone for the legal material that messianic Redemption. As noted, Divinity deep within our psyches; based follows. We have been promised that we “hearing” enables us to reach our own on the extent of the imprint that this can ultimately receive the Divine gift of essence, and the result and reward of vision makes on our perception of reality, direct perception and relationship with manifesting our Divine essence is the we can overcome the clamor of God. We are then told to respond with revelation of God's essence that will occur materialism that threatens to confuse us. renewed, ongoing efforts to refine and after the final Redemption. elevate the world, until it, too, becomes fit But in addition to this, the result of to behold Divinity directly, “and the glory successfully “hearing” Divinity — of of God will be revealed and all flesh will RE'EI meditating and contemplating the reality see it together.” of God deeply enough to affect and refine Week of: Aug.9-15 our cognitive and emotional faculties — is that the subliminal “sight” that God SHOFTIM What first gives us pause about parashat implanted within us on account of Moses' Re'ei is its name, which means, “See.” As prayer surfaces to our consciousness. Our Week of: Aug. 16-22 we saw in the preceding two parashiot, clouded perception of truth is purified by Moses asked God to let the Jewish people our arduous efforts at clarification, such Parashat Shoftim continues both Moses' perceive Divinity as he did — with the that our minds and hearts become review of selected laws from the Books of same direct clarity associated with sight — transparent to our inner point of Divine Exodus, Leviticus, and Numbers and his but God refused his request. The enlightenment. We “see” Divinity with the introduction of those laws that, until then,

VOL. I NO. 6 36 TAMMUZ-AV 5780 / JULY-AUG. 2020 36 THE JEWISH AMERICAN ARRIOR The WEEK IN REVIEW - Shoftim / Ki Teitzei apply the Torah's teachings to the idealization and inspiration for humanity is not such a case; how, then is it permitted specificities of each generation — without at large. Analogously, God set the Land of to undertake such a war? the need for “sheriffs” to enforce their Israel apart from the rest of the world — instructions, is itself a way of ushering in by virtue of its special status in Jewish law As it happens, these two questions are the messianic era. and observance — in order that it serve as actually each other's answers. The very fact the example of what the rest of the world that waging war against another nation is a should aspire to become. dangerous affair indicates that nation has KI TEITZEI not recognized that its true fulfillment lies This, however, is only the first stage in the in its submission to the Divinely-inspired Week of: Aug. 23-29 process of transforming the world into guidance of God's representatives on God's home. The beginning of this earth, the Jewish people. It has therefore In parashat Teitzei, Moses continues his parashah addresses the second stage in this defined itself as an enemy of holiness. Let review of the legal portions of the process, assuming that the obligatory wars us recall that voluntary wars are to be previous three books of the Torah, adding of conquest have already been fought and initiated only after the obligatory wars new material that will only become won and that the Holy Land has come (and their corresponding inner, spiritual relevant once the Jewish people begin the entirely under Jewish jurisdiction. The wars) have all been fought and won — that conquest of the Land of Israel and settle next, second phase in the process is for the is, after the Jewish people have it. Jewish people to undertake voluntarily to successfully inherited the land and expand the borders of their state, thereby transformed it into a utopian model of As we have noted previously, God increasing the territory in which the holy living. If a neighboring nation, commanded our ancestors to conquer the special laws of the Land of Israel apply. In witnessing this model of what a Divine Land of Israel from its pagan inhabitants this way, they gradually increase the home on earth could be, chooses not to in order that the Jewish nation could have a proportion of the world that exemplifies participate in this vision (by accepting the land that it could make into a home for the ideal of being a true home for God. Torah's rules of life for non-Jews), it has Him. Ultimately, of course, God's forfeited its right to steward its own land intention is for the whole world to become Now, as we know, the rationalization for and citizenry. His home; this is the essence of our sages' displacing the Canaanite nations is that statement that “in the messianic future, they themselves were foreigners who had The reason the Torah does not explicitly the Land of Israel will expand to wrested the land from its original command us to conquer such a country, encompass the entire world.” The first inhabitants, the offspring of Shem, from leaving the initiative to our discretion, is stage in this process was for the Jewish whom the Jewish people descended. By re- because only in this way can it be truly people to demonstrate to the nations of occupying the land, the Jewish people demonstrated that we fully identify with the world that this goal is achievable; this were merely restoring it to its rightful and the Divine imperative. If we have necessitated us having our own sovereign intended owners, in that the Land of Israel internalized God's perspective on life to state in which we could pursue this goal was created to be the holy land lived in by the extent that we are willing to risk our unhindered. In this land, special laws the holy people. However, there can be no lives to promulgate Divine consciousness would apply and unique commandments such rationalization for conquering land even when not specifically commanded to would be observed that would not apply or outside the borders of the Land of Israel. do so, this readiness is itself our mandate be observed anywhere else in the world. It is clear from the Book of Genesis that to do so. the various geographical divisions of the Thus, the Land of Israel vis-à-vis the rest of world were assigned to the nations suited As we know, the spiritual analogue of the world would be the geographic to inhabit and develop them, each conquering the Land of Israel is equivalent of the Jewish people vis-à-vis the according to its unique cultural conquering the diverse forms of evil rest of humanity. God had set the Jewish disposition. By what right, then, can the embodied by its earthly inhabitants. This people apart from the rest of humanity as Jewish people appropriate territory struggle is obligatory and, if carried out “a kingdom of priests and a holy nation.” apparently not intended for them? successfully, it will effect the changes in The priestly caste is required to observe our personalities necessary for us to special laws and fulfill special duties that Furthermore, waging war is dangerous, achieve and sustain ongoing Divine set it apart from the rest of the Jewish and the Torah forbids us to endanger consciousness. The means used to wage people in order for it to serve as an ourselves unnecessarily. When the Torah this war against evil is the commandments idealization of the intense relationship specifically directs us to wage war, as when of the Torah, both the prohibitive and the with God to which every Jew should aspire conquering the Promised Land or in self- active. in his or her daily life. Similarly, the Jewish defense, it is clear that this directive people as a whole are to serve as an overrides the prohibition against However, once this goal has been endangering our lives. But an optional war achieved, we have two avenues of further

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spiritual endeavor open to us: focusing on The next three parashiot — Re'eh, Shoftim, it is not only a declaration but also an act: our own spiritual growth, ascending into and Teitzei — are for the most part devoted we actually bring something to God. more intense and enhanced states of to the second section of Moses' farewell Divine knowledge, and focusing on address: his exposition of certain portions By so doing, we demonstrate that spreading Divine knowledge outward, of the Torah's legal corpus that were either everything in the world—even that which encompassing more aspects of our lives already presented in the preceding books we have produced by our own efforts and and the lives of those around us. of the Torah or that became relevant only which we should therefore rightfully be at this point, on the eve of the people's entitled to call our own—actually belongs We might be tempted to shy away from the entry into the Promised Land, and whose to its Creator. Whatever “belongs” to us is latter option, thinking that any foray into presentation was therefore deferred until really only entrusted into our care in order aspects of life not explicitly mandated by now. The present parashah — Tavo — to enable us to fulfill our mission on earth: the Torah is a dangerous proposition, or marks both the conclusion of this second to make the world into God's home. that we perhaps have no right to impose section of Moses' farewell address as well Divine awareness on a world happy to do as the beginning of the third and final Allegorically, the Jewish people are God's without it. If we have truly internalized the section, his review of the covenantal bond first fruits, since the rest of creation was Divine imperative, however, we will fear between God and the Jewish people. This brought into being merely in order to neither facing spiritual dangers nor review will continue through the ensuing function as the setting in which the Jewish asserting our own mission. four parashiot, to the end of the Book of people could fulfill their Divine Deuteronomy. imperative. Inasmuch as the Jewish soul is In other words, obligatory wars against pure Divine consciousness, it is the evil are waged on the first level of The first part of parashat Tavo, the epitome of the “home for God” that consciousness, where there is a difference conclusion of Moses' exposition of the creation was intended to be, the model for between the Land of Israel and the world Torah's legal corpus, focuses on one, the rest of creation. at large, i.e., between those parts of reality single commandment: the obligation to that the Torah has specifically and bring the first fruits of the harvest to the Just as the first fruits must be brought to explicitly commanded us to take over and Temple in Jerusalem. the Temple, so is the Temple every Jew's those that it has not. In contrast, voluntary natural home, by virtue of his natural, wars against evil are waged on the second, The question that naturally arises, then, is: intrinsic God-consciousness; every Jew's messianic level of consciousness, in which Would it not have been more logical to natural environment is proximity to God. there is potentially no difference between place this lone commandment at the end the Land of Israel and the rest of the of the preceding parashah, having it This consciousness should ideally pervade world, in which “the Land of Israel conclude the second, legal section of all aspects of our lives. Even when we are expands to encompass the entire world.” Moses' farewell address, and then begin not actively engaged in overtly “religious” At this level of consciousness, awareness this parashah with the final section? Clearly, pursuits, we should remember that we are of God must spread to encompass all of there must be some reason the last “first fruits” and live every moment in reality, and we, ourselves filled with Divine commandment to be discussed in Moses' intimacy with God. consciousness, can reveal the Divinity legal review is prefaced to his exposition within all facets of reality without fear of of the covenantal bond between God and Thus, the commandment to bring the first being affected detrimentally by engaging the Jewish people, as if it was chosen to set fruits is a tangible expression of our true them. the tone for the entire exposition, and thus relationship with God. In this sense, it effectively for the rest of the book. e x p r e s s e s mu ch m o r e t h a n o u r t h a n k s g i v i n g t o G o d o r t h e KI TAVO * acknowledgement that He is the master of all creation; it demonstrates how we Week of: Aug. 30 - Sept. 5 Bringing the first fruits to the Temple is an ourselves are essentially one with Him and expression of thanksgiving to God for His belong together with Him at all times. The first three parashiot of the Book of beneficence. In this regard, it is no Deuteronomy — Devarim, Va'etchanan, different from the many other ways in It is thus clear why the commandment to and Eikev — constitute the first section of which we give thanks to God for His bring the first fruits is postured as an Moses' farewell address to his people, in bounty. Thanksgiving to God forms both introduction to Moses' exposition of the which he chiefly exhorts them to continue a large part of the daily liturgy as well as covenant between God and the Jewish to observe the Torah's commandments many of the blessings we recite people. It articulates the true depth of this after they cross into the Promised Land. throughout the day. What distinguishes covenant and indeed sets the tone for all the commandment of the first fruits is that that is to follow.

VOL. I NO. 6 38 TAMMUZ-AV 5780 / JULY-AUG. 2020 38 THE JEWISH AMERICAN ARRIOR The WEEK IN REVIEW - Ki Tavo / Nitzavim Furthermore, the commandment to bring ancillary and preparatory aspects of our parashah, which is only occasionally split the first fruits teaches us that our bond lives are part of our relationship with Him into two. Their common theme, as we said, with God, in essence, transcends even the and should be permeated with the same is the covenant: Parashat Nitzavim focuses Torah itself. True, under normal intensity of Divine consciousness and on God's side of this covenant, while circumstances our relationship with God emotion that should permeate the more parashat Vayeilech focuses on the Jewish is defined by the Torah and operates overtly “religious” aspects of our lives. people's side. through the Torah's directives concerning how we live our lives. But there are times A further lesson: The fact that the name of This difference in focus is first of all when our covenant with God “overrides” this parashah — which is devoted to the reflected in the names of these two the Torah. For example, when a Jew covenantal bond between God and the parashiot. Nitzavim means “standing” and violates part of the Torah, or, through no Jewish people that pervades all aspects of Vayeilech means “and he walked.” The fault of his or her own, has not been life—is “you enter,” indicates that adjective “standing,” implying the properly exposed to the Torah and whatever we do, we should enter into it maintenance of a firm and immutable therefore has yet to accept it as their guide with our full heart and soul. Even if we are posture, is most aptly applied to God, who in life, he or she remains a Jew nonetheless, only preparing to serve God, we should by definition is absolute, unchanging and his or her covenantal bond with God put our all into this preparation, since at perfection: “I am God, I have not is as intact as that of any other Jew: such that moment, that is the essence of our changed.” The Jew, however, is intended individuals are God's first fruits and service to God. As such, it both includes to walk an infinite road of self-refinement, belong in the Temple. It is just that this and sets the tone for the ongoing always changing. “Thus said the God of inner essence has been hidden by relationship with God that we will Hosts: 'If you walk in My paths and keep circumstances. consummate presently. My charge, you also will rule My House and guard My courts, and I will enable you The text that is recited when we bring the And finally, the Torah does not state “if to walk, in contrast to these [angels,] who first fruits reflects this very concept. “An you enter” but “when you enter.” This [only] stand stationary.' Aramean [Laban] tried to destroy my teaches us that we should at all times be father [Jacob]; he went down to Egypt and aware that we stand at the threshold of the * sojourned there, few in number, and Promised Land, that the true and final became there a great, strong, and Redemption is only a breath away, and that A covenant is a bond of love that populous nation. The Eg yptians if we only put ourselves fully into our transcends rationality. Even though the mistreated and afflicted us, and made us present relationship with God, we are rational reasons that foster love may be work hard. But we cried out to God, God assured of the consummation of this absent at some point, the parties to the of our fathers, and God…took us out of relationship that will accompany the covenant agree to continue loving each Egypt…and brought us to this place [the complete and final Redemption. other nonetheless. Temple]….” What is articulated here is God's love for His people before the Torah The way we evoke this super-rational was given, before we entered into a NITZAVIM attitude in how God relates to us is by first contractual relationship with Him. We evoking it in ourselves, by cultivating our invoke here God's relationship to us that Week of: Sept. 6 - 12 love for our fellow Jews. By loving each transcends the Torah. other — even when the rational reasons As we said previously, in the third and final that would foster such mutual love may be This intrinsic relationship forms the basis section of the Book of Deuteronomy, absent — we are manifesting our super- of the covenant that we will study in detail Moses summarizes the covenantal rational relationship with our fellow Jews. in the course of the rest of the Book of relationship between God and the Jewish We are thus taught that loving our fellow Deuteronomy. people. After having discussed the Jew is the highest expression of our love consequences of honoring and violating of God. “I have loved you, says God,” It is also therefore apt that this parashah is the terms of this covenant in parashat Tavo, and, in the words of Rabbi Shneur Zalman named Tavo, “you enter [the land].” he focuses on its essential nature in the of Liadi, “if we truly love God, we love Entering the land would seem to be following two parashiot, Nitzavim and what He loves, the Jewish people.” nothing more than a prerequisite to living Vayeilech. in the land and to fulfilling the Nonetheless, the mere sentiment of love, commandments we can perform only in For the public reading of the Torah on the however praiseworthy, is not enough; the the land. But the essential lesson of this Sabbath, these two parashiot are, in most sentiment must be translated into action. parashah is that everything about us years, read together. In fact, according to After all, we know God loves us no matter belongs to God, that even seemingly some opinions, they are actually one what and He knows we love Him likewise;

VOL. I NO. 6 39 TAMMUZ-AV 5780 / JULY-AUG. 2020 39 THE JEWISH AMERICAN ARRIOR The WEEK IN REVIEW - Nitzavim what the covenant is meant to ensure is worthlessness in the face of God's identity with the collective whole of the that He always treats us lovingly in absolute reality will neutralize any Jewish people. Nonetheless, in daily life, response to our manifesting our love presumptions of superiority we may our chief emphasis is on the first of the toward Him. Moses therefore enjoins us entertain vis-à-vis another person. We will two types of unity, for being aware of our not just to love each other but to “stand be so overwhelmed by our own smallness mutual interdependence despite our together,” in unity, treating each other that such a comparison will seem individuality is a true indication that lovingly and functioning together as a preposterous! Divine consciousness has permeated even whole. This is the preparation and our self-awareness, our lower states of prerequisite for entering into the W h e n we c o n s i d e r t h e s e t h r e e consciousness. covenantal relationship of love with God. perspectives, we can truly stand together, united, not only with feelings of love Furthermore, these two types of unity are Hence, when Moses begins to describe the toward each other but with behavior that themselves interdependent. Only when new covenant the people are about to testifies to the truth of those feelings. we operate on a day-to-day basis on the enter into with God, he points out that its p r e m i s e t h a t w e a r e m u t u a l l y effectiveness is contingent upon all Jews * interdependent can we hope to ultimately uniting together: “You are all standing feel like one entity. And only if we realize today before God, your God—the leaders There are several levels of unity: There is that ultimately we are all one entity can we of your tribes, your elders, your sheriffs, the loose bond that joins us when we unite realize on a day-to-day basis that we need every Israelite man, your young children, for a common cause. We remain each other. your womenfolk, your converts who have individuals with our own private agendas, been accepted into your camp, your but our common devotion to a specific * wo o d ch o p p e r s, a n d yo u r wa t e r goal enables us to unite and act as a unit. drawers—in order that you may enter into This is a pragmatic arrangement rather We can now understand why it was so a covenant with God, your God….” than true unity, the proof being that once crucial for Moses to reiterate and review the goal is achieved, the union disbands. the covenantal bond between God and the How can we truly unite? After all, the Jewish people as their final preparation for Torah itself implies that there are In contrast, a true bond that results when entering the Land of Israel. differences between Jews: some are “your we, as members of a group, sense that leaders” while others are “your water every member of the group has a unique As we said, the covenant with God is drawers.” What could a prestigious leader contribution to make to all the others. This reflected in the interdependence of the and a rank-and-file Jew possibly have in sense of mutual cross-completion Jewish people. As they were about to cross common? impresses on each of us that we need the Jordan, it was vital that they be forged every other individual, and that we cannot into a nation — not remaining a mere The answer to this is threefold: first, who achieve our own fulfillment without them confederation of individuals united for a is to say who is ultimately higher on the all. common purpose, but becoming a new ladder of achievement? Appearances can entity, a whole greater than the sum of its be deceiving, and we tend to over-evaluate Nonetheless, in such a union, each parts. The expression of this wholeness ourselves while under-evaluating others. individual remains aware of himself or was the fact that every Jew became Secondly, even if we have evaluated herself as an individual. A yet higher unity responsible for every other Jew's ourselves correctly, just because we are a results when each individual feels as o b s e r v a n c e o f t h e T o r a h ' s leader in one particular aspect of life does though he is part of a collective body. In a commandments, encouraging them to not mean that there are not other aspects well-functioning body, not only does each perfor m the commandments and of life in which others are leaders. In truth, limb make a unique and indispensable preventing them from violating them. In “everyone is completed by his fellow”; contribution to the well-being of every the desert, the Jews could indulge in everyone is a leader in some way, and other limb; the individual limbs have no considering themselves individuals first therefore, the perfection of the Jewish real significance outside the context of the and members of some vague notion of people is dependent on the inclusion of body. nation second. Now, as they stood poised every Jew in the collective body. to commence a life as a nation, this These latter two forms of unity are both orientation had to change. Thirdly, the conceptual distance between essential elements of true Jewish unity. any creature and the Creator is infinite. Ideally, we should both emphasize our Moses therefore brought us now into the Thus, when we set out to evaluate individuality and that of our fellow Jews covenant with God a final time. In so ourselves in terms of our relationship with — our unique contribution to the whole doing, he imbued each one of us with the God, the profundity of our own — and surrender our individuality to our awareness that we can never be complete

VOL. I NO. 6 40 TAMMUZ-AV 5780 / JULY-AUG. 2020 40 THE JEWISH AMERICAN ARRIOR The WEEK IN REVIEW - Nitzavim / Vayeilech without all our fellow Jews, and that This dichotomy is evident in the Torah the twin parashiot of Nitzavim and Vayeilech ultimately, we are all parts of one collective itself: whereas the Written Torah is a fixed, — in addition to reflecting the two sides body. With this awareness, we are ready to unchanging text, the Oral Torah is an ever- of Jewish observance — also expresses enter the Promised Land and together e x p a n d i n g , d y n a m i c c o r p u s o f the opposite poles of attitude we must transform it and the whole world into explanation of the Written Torah and its cultivate in order to be able to live vibrant, God's home. application to the ever-changing full spiritual lives. specificities of each generation. Even the Oral Torah itself exhibits this dichotomy, On the one hand, we need to cultivate VAYEILECH inasmuch as its constantly broadening resoluteness in our commitment to expanse of new insights can develop only fulfilling God's will, never allowing Week of: Sept. 6-12 within the Torah's own fixed guidelines ourselves to be swayed by social comment that govern the derivation of such from without or misgivings from within. Parashat Vayeilech continues the record of insights. This is how we understand the On the other hand, we must cultivate the Moses' address to the Jewish people on the sages' statement that “any new insight that flexibility and agility necessary to remain last day of his life. In this parashah, Moses a veteran student will ever derive has open to new and higher insights. instates Joshua as his successor, finishes already been given to Moses at Sinai.” committing the Torah to writing, relates to Thus, the sages teach us, “Be bold as a the people the commandment to assemble Similarly, the spiritual exercise of prayer leopard, light as an eagle, fast as a deer, and every seven years to renew their covenant exhibits both sides of this dichotomy. The strong as a lion, to do the will of your with God, and prepares them for receiving obligation to pray a specific number of Father in heaven.” On the one hand, we “the poem of witness” that will constitute times every day, or in specific contexts, as are enjoined to be “bold as a leopard” and the next parashah, Ha'azinu. well as the text of our prayers — the “strong as a lion” in our steadfast, liturgy — is fixed. On the other hand, unshakable commitment; on the other As we pointed out in the overview to prayer is “the service of heart” and is hand, we are enjoined to be “light as an parashat Nitzavim, the two parashiot therefore dynamic, inasmuch as the scope eagle” and “fast as a deer” to fly and run ofNitzavim and Vayeilech are in most years and intensity of our emotions are quickly and nimbly from one level of read together in the public reading of the constantly changing and hopefully Divine consciousness to the next, higher Torah, this fact supporting the view that maturing. one. It is not by accident that this they actually one parashah, which is only statement is quoted at the very beginning occasionally split into two. Together they Finally, religious practice — the of the Shulchan Aruch, the Code of Jewish contain the essential features of the performance of God's commandments Law, which governs the daily life of every covenantal relationship between God and — also reflects this dichotomy. The Jew. the Jewish people: parashat Nitzavim number of commandments is fixed at 613, focuses on God's side of the covenant, but it is always possible to improve our Normally, it is hard to imagine how we can while parashat Vayeilech focuses on the performance of them, both physically and manifest both attitudes simultaneously. Jewish people's side of the covenant. spiritually, by performing them more And indeed, Nitzavim and Vayeilech are in Furthermore, this difference in focus is m e t i c u l o u s l y a n d t h o u g h t f u l l y, some years read separately, in order to reflected in the names of the parashiot, for respectively. reflect the phenomenon that we are not the word Nitzavim means “standing firm,” always capable of living both sides of this referring to God's immutable essence, Thus, all three divisions of our coin at once. But as we mature in our whereas the word Vayeilech means “and he relationship with God — the study of the ongoing process of self-refinement, walked,” referring to our never-ending Torah, prayer, and the performance of the increasingly binding ourselves to God, journey of spiritual refinement. c o m m a n d m e n t s — e v i n c e t h i s who transcends all dichotomies and complementary dichotomy is evident. The paradoxes, we can learn how to live both In particular, however, Nitzavim and presence of this dichotomy in all aspects sides of this paradox at once; this is Vayeilech allude to the two complementary of our religious life keeps us mindful of reflected in the majority of years, in which aspects of our own spiritual lives. We all the twin foundations of Judaism: its fixed, Nitzavim and Vayeilech are read together. have to learn how to stand firm vis-à-vis unchanging aspects are God speaking to those aspects of our spiritual life that us; its constantly changing and developing Nowhere is the complementary nature of require uncompromising resolution as aspects are us responding to God. these two poles of religious life so well as how to constantly progress vis-à- apparent as it in our relationship with the vis those aspects of our spiritual lives that * world at large. When, as is required of us, require continuous change, growth, and we venture out of the spiritual safety of development. The dichotomy alluded to in the names of Torah study, prayer, and personal

VOL. I NO. 6 41 TAMMUZ-AV 5780 / JULY-AUG. 2020 41 THE JEWISH AMERICAN ARRIOR The WEEK IN REVIEW - Vayeilech performance of the commandments in the metaphor of walking, the Torah is In order to progress to a new level of order to refine the world and disseminate teaching us that our relationship with God Divine consciousness, to a new level of Divine consciousness, our ability to should be characterized by progress so understanding the Torah, we must first successfully “walk” (Vayeilech) in the radical that each new step lands us in a “finish the Torah” at our present level of possibly antagonistic world is directly totally different place, that our infinite consciousness. We are similarly taught that dependent on how firmly we are rooted “return” to Him should continually make in the afterlife, in order for the soul to (Nitzavim) in the spiritual home from us into new people, individuals who have progress from one level of Divine which we have ventured. left their former selves far behind. consciousness to the next, it must first purge itself of the Divine consciousness it * * * In the overall context of the Book of has achieved thus far, and similarly when it Deuteronomy, which, as we have seen, is progresses from its newfound Divine It is instructive that the Torah describes the book of teshuvah — return to God, consciousness to its next awaiting level. our side of our covenant with God by parashat Vayeilech thus instructs us how to means of the idiom of walking. Although make teshuvah into a truly transformative This process is ongoing, and will continue walking is a steady, measured form of experience. This is perhaps why the until — and even after — we reach the progress (as opposed to running or account of the Torah's completion is ultimate goal of teshuvah, the restoration jumping, for example), at the same time it found specifically in parashat Vayeilech, of the world as God's ultimate home, with distances us totally from our point of even though we would have expected this the advent of the messianic era and the origin (as opposed to standing up or account to appear chronologically at the final Redemption. growing, for example). Thus, in employing very end of the last parashah of the Torah.

VOL. I NO. 6 42 TAMMUZ-AV 5780 / JULY-AUG. 2020 42 THE JEWISH AMERICAN ARRIOR Correspondence Courses leph currently offers several GPS for the Soul My Prayer correspondence courses. Not Aonly will you find these courses GPS for the Soul the classic book Tanya, Prayer allows humans to connect with to be intellectually stimulating, but you written by Rabbi Shneur Zalman of the infinitely powerful creator of the will learn things about Jewish customs Liadi, the founder of Chabad Chassidut. universe. This class teaches the basics of and your heritage that will inspire and It offers comprehensive information on Jewish prayer and explains its meanings even surprise you! Please review the the purpose of creation and serving G- by following the text in the Siddur courses offered and send in the d in a complete manner. Its timeless (prayer book). For both the experienced application below. message reveals how every individual is and those who are just learning, this an intrinsic, precious part of the class helps broaden the understanding NEW! Essence of Chassidus Course complete fabric of the universe. If you of a person’s connection to G-d. ever find yourself wondering about the Additionally, this course strengthens the In this landmark Chasidic discourse, the deeper meaning of life, then this course student’s gratitude for the multitude of Lubavitcher Rebbe, Rabbi Menachem is for you. kindnesses that G-d does for all of His M. Schneerson, explores the creations. contribution of Chasidus to Torah Ethics of the Fathers study as a far deeper and expanded The Bible for the Clueless but Curious understanding of Torah; one that adds "Ethics of the Fathers" is a compilation richness to every level of study. The of teachings from the Rabbis Designed to teach and entertain both Rebbe analyzes the relationship responsible for drafting the Mishna, the the beginning bible student as well as the Chasidus has with Kabbalah, explores first written rendition of the Oral advanced one, this class explains the the various dimensions of the soul, Torah. It is unique in that it is the only Torah’s stories and lessons in a new, easy plumbs the concept of Moshiach and tractate of the Mishnah dealing solely to read, and exciting approach. This discusses various Divine attributes, with ethical and moral principles and class chronicles the events in all 5 books unraveling a brilliant tapestry of Torah their applications in every day life. It is of the Torah, while also explaining their study in a methodical, scintillating rich in wise aphorisms, insights, and relevance to today’s day and age. manner. stories that ring true to this day. Learning Ethics of our Fathers enables Hebrew Reading & Writing: NOTE: This course is NOT for beginners. us to enrich our interpersonal “Aleph Champ” Please do not request this course if you have not relationships and lead the best lives we read “GPS for the Soul” FIRST. possibly can by implementing the words Learn how to read and write Hebrew! of timeless wisdom from our very own You'll receive a Reader as well as a Code of Jewish Law Course sages. Workbook. Program is divided into 8 levels. “The Abbreviated Code of Jewish Law” Kosher for the Clueless is the classic guide to everyday but Curious Bible: observance of Jewish law. It was written "Chumash Bereishis: by Rabbi Shlomo Ganzfried in 1864 as Incorporating a lifestyle change such as A Chassidic Perspective on the Book an abridged, yet comprehensive version keeping kosher can be daunting at first of Genesis” of the original “Code of Jewish Law”. It glance. Never fear! This course teaches begins by guiding a person from the the aspiring student about Kashrut moment he awakes, and continues from the ground up. This is a perfect Study the first book of the Five Books throughout the day. This practical book choice for the student who wants to of Moses on a whole new level. This directs the reader on how to best go know more about what it means to keep course is sure to give you a whole new about his day in a manner that Kosher and why it is important. outlook into the lives of our encourages he reach his potential Additionally, this course strives to help Forefathers. Who were they? How do I physically, spiritually, mentally, and students of all levels and backgrounds understand some of these puzzling morally. Having the opportunity to learn find comfortable levels of observance stories? Why were certain details it is a gift to be cherished. for their situation. recounted at great length, while others skimmed? Learn the answers to these questions and more in this fascinating study.

VOL. I NO. 6 43 TAMMUZ-AV 5780 / JULY-AUG. 2020 43 THE JEWISH AMERICAN ARRIOR Correspondence Courses

“Rambam: disappointment, hope or concern, we The 13 Principles of Faith” You Be the Judge II care about its fate and its future. Whatever our political or religious bent, The 13 Principles of Faith, as established Do you enjoy puzzles and problem- we know that Israel matters. If you have by Maimonides, have helped guide the solving? Do you love the give-and-take ever wondered about Israel and its place Jewish People for hundreds of years. of thoughtful discussion? Can you use in the world - and in your heart - then this This course will focus on the 8th logic and creativity to work your way out course is for you. Principle - the Divinity of the Torah. of challenging situations? Then this The Kabbalah of Time Learn the validity of the Torah, a most course is for you. The Rohr Jewish foundational belief in Judaism. Learning Institute's groundbreaking course, “You Be The Judge”, presents Examine time and the Jewish calendar Happiness: "The Ladder Up" real cases brought before the Beit Din, through the mystical lens of Kabbalah. the Rabbinic court system. We provided Time is a profound, organizing element of our existence, and the cycle of the How can I be happy? How do I cope the primary texts from the Talmud and ask our students to grapple with the facts Jewish calendar provides a powerful with the challenges and tribulations that template for personal growth. Discover consume my life? This course will give in order to arrive at satisfying solutions. You need no prior knowledge of the both a practical understanding of the you the tools and method how to achieve structure of the Jewish calendar as well ultimate happiness, despite - or perhaps, Talmud and no formal legal training. There are no prerequisites other than an as mystical insights into recurrent because of - any and all challenges we patterns of time. face. open mind. If you missed You Be The Judge I, we invite you to experience for “The Festival Series” yourself the exhilarating mental exploration that characterizes traditional

Talmud study. And if you took our Explore the stories and details behind all previous course, be sure not to miss this These courses are designed to help you the major Jewish holidays - The High exciting sequel! learn more about your Jewish identity. Holidays, Sukkot, Simchat Torah, Chanukah, Purim, Passover and The Land and the Spirit If you are unable to pay for the postage Shavuot. Enjoy fascinating facts and to mail in your question sheets, please let insights that will elevate your holiday us know and we will do our best to help experience to whole new level! You've explored its language, history, politics, and geography... Now explore you (envelopes are provided). The its soul! Many people love their homes courses are free. You may enroll in one Oasis in Time: and their countries, but once they course at one time. The Gift of Shabbat relocate, they form new allegiances. They cannot trace the ancestral homeland that To receive any of these courses, email In a 24/7 world, why do we tend to focus their families claimed two millennia ago, [email protected]. on what's urgent instead of what's truly nor do they continue to long for those important? Imagine: 24 hours of digital places. Yet no matter where they have silence. No phones. No computers. No lived, Jews have continued to dream Thank you for your participation, TV. Just valuable time with the people about the land of Israel. Because Israel is and enjoy your studies! you love, to do all the things you've different. It is a land that has pulsed with needed to do but never quite found the energy and mystery since the dawn of time for. We invite you to explore the time, a land that has captured the mystical, psychological, social, and imagination throughout history, a land cultural dimensions of Shabbat as we that breathes with the glory of our past unlock a model for achieving balance and the dreams of our future. And so and serenity in the modern age. Over six Israel retains its hold upon our spirit. weeks, we'll uncover timeless principles There is a deep connection that for how to achieve a life of inner peace continues to tug at us, a magnetic pull while making each workday more that has not waned even though many productive and fulfilling. Sign up today have found safe haven elsewhere. for a remarkable experience. Whether Israel makes us feel pride or

VOL. I NO. 6 44 TAMMUZ-AV 5780 / JULY-AUG. 2020 44 THE JEWISH AMERICAN ARRIOR Tefillin for Military Personnel

efillin is one of the most important Mitzvot (precepts) of the Torah. It has been observed and treasured for thousands of years, right down to the present day. The Torah commands every Jewish male to: T"Bind them as a sign upon your hand, and they should be for a reminder between your eyes.” (Deuteronomy 6:8)

Tefillin consists of two small leather boxes attached to leather straps. The two boxes each contain four sections of the Torah inscribed on parchment. One of the boxes (the "hand Tefillin") is placed upon the left arm so as to rest against the heart - the seat of the emotions, and the suspended leather strap is wound around the left hand, and around the middle finger of that hand. The other box (the "Head Tefillin") is placed upon the head, above the forehead, so as to rest upon the cerebrum. In this manner our attention is directed to the head, heart and hand. It teaches us to dedicate ourselves to the service of G-d in all that we think, feel and do. It is also to teach us not to be governed solely by the impulse of the heart, lest that lead us into error and transgression. Nor are we to be governed by reason alone, for that may lead to harsh materialism.

Placed on the arm opposite the heart and on the head, the Tefillin signify the submission of one's mind, heart and actions to the Almighty, as well as the rule of intellect over emotion.

Every community and culture has garments and adornments that are worn as symbols of its identity. Because of what they represent, these naturally reflect their wearers’ conceptions of beauty and prestige: the shimmering gold of the bride’s ring, the impeccable tailoring of the general’s uniform, the rainbow of colors in a people’s national dress — all embody a person’s or group’s pride in who they are.

The Lubavitcher Rebbe pointed out that one should don Tefillin with joy since one should always serve G-d with joy. But the donning of Tefillin actually adds an extra dose of joy, in the recognition that one is now connected to the prestige and beauty of the Crown of G-d! The Significance of Tefillin

efillin has been denoted by Sages of the Talmud as one of the most important commandments in the Torah. At first glance, it seems like such a simple act: just wrapping leather straps and boxes around one’s head and Tarm. But in fact, this belies what is so beautiful and unique about Tefillin: The fact that one can connect with G- d in a very physical way, every day. As human beings, we have limited intellectual and emotional capacities; yet, our physical action is not diminished by the limits of our cognitive and emotional abilities. Tefillin represents transcendence beyond our meager selves, toward the Divine. The Tefillin stand out in their austere simplicity. Two spartan boxes, which Torah law mandates to be unadorned and painted black. For the tefillin convey not pride, but the Jew’s subjugation of his mind, heart and deeds to the Almighty. Yes, Tefillin are the prestige of the Jew, but the Jew’s prestige does not lend itself to aesthetic depiction. His prestige lies in his servitude to G-d, in the binding of his intellect, emotions and talents to the supernal will.

Our Sages tell us that donning Tefillin brings special blessings of safety and protection. The Lubavitcher Rebbe therefore encouraged every Jewish member of the Armed Forces to wear Tefillin daily in every circumstance, and thereby merit to come home safely. The Aleph Institute would like to urge every Jewish male reading this to make the commitment to start putting Tefillin on daily, or at least weekly. We would be happy to assist you to acquire your very own pair of Tefillin.

*This offer for free Tefillin is only available for Jewish Service Members who cannot afford to pay on their own or through family members. Fulfillment of this offer is exclusively at Aleph’s discretion.

Jewish Military Personnel interested in obtaining a pair Tefillin should e-mail Rabbi Katz at [email protected]

VOL. I NO. 6 45 TAMMUZ-AV 5780 / JULY-AUG. 2020 45 THE JEWISH AMERICAN ARRIOR Aleph Offerings

God of Our Understanding is a frank and penetrating look at the underlying spiritual dynamics of addiction and its treatment through Twelve-Step programs. Rabbi Shais Taub, a world renown expert in Jewish mysticism as well as a mentor to many thousands of Jewish addicts, draws from his unique background to thoroughly address many of the concerns raised by Jewish addicts in recovery while also using Jewish knowledge to enrich the understanding of the spiritual principles of recovery for addicts of all faiths.

To request this book, write to: “G-d of Our Understanding” c/o Aleph or email [email protected]

Military personnel can request this book by emailing [email protected]

Sidur (libro de oración) disponible en español a través de Aleph:

Si usted es Judío y no lee bien en inglés y le gustaría recibir un siddur en español, por favor escriba a: "Siddur Español Envíe un e-mail a: [email protected] Siddur (Prayer Book)

Got Tzitzit?

Wearing tzitzit is a sign of Jewish pride. Jews have always had a way of dress to distinguish them from the people of the lands in which they lived—even when that meant exposing themselves to danger and bigotry. By the grace of G-d, today most of us live in lands where we are free to practice our religion without such fears. Today we wear our Jewish uniform with pride and with our heads held high!

Jewish Service Members willing to undertake this special daily mitzvah can order a free pair of Tzitzit or a Tallit by sending an email to [email protected].

VOL. I NO. 6 46 TAMMUZ-AV 5780 / JULY-AUG. 2020 46 THE JEWISH AMERICAN ARRIOR

VOL. I NO. 6 47 TAMMUZ-AV 5780 / JULY-AUG. 2020 47 THE JEWISH AMERICAN ARRIOR THE ALEPH INSTITUTE 9540 Collins Avenue Surfside, FL 33154

The High Holidays will be here before you know it!

K e e p u s informed with where you’ll be so we can keep you supplied with whatever you need for the High Holidays!

Email us to keep us updated with your location:

[email protected]

VOL. I NO. 6 48 TAMMUZ-AV 5780 / JULY-AUG. 2020 48