L B”H THE A N O I T A N LIBERATOR The Magazine of Life for Jews Isolated from their Communities VOL. XXII NO. 6 - TAMMUZ-AV 5778 - SUMMER 2018

THE THREE WEEKS REMEMBERING THE DESTRUCTION OF THE HOLY TEMPLE Three Weeks Laws and Customs (4) Prison News Articles (8) Week in Review (17) Your Enlightening Experiences (38) Correspondence Courses (45) Aleph Offerings (52)

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VOL. XXII NO. 5 1 IYAR-SIVAN 5778 / MAY-JUNE 2018 1 B”H L

THE A N O I T A N LIBERATOR The Magazine of Life for Jews Isolated from their Communities VOL. XXII NO. 6 - TAMMUZ-AV 5778- JULY-AUGUST 2018

Correspondence from the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, O.B.M.

By the Grace of G-d 20 Tammuz, 5711, Brooklyn, N.Y.

Greeting and Blessing:

The National Liberator . . . The time in which we find ourselves is referred to as “the is published bi-monthly by Three Weeks,” a time period that recalls the time of the The Aleph Institute 9540 Collins Avenue, destruction of [the Beis HaMikdash]. We must remember what Surfside, Florida 33154 the Gemara (Talmud) teaches us — that the primary reason for Tel: (305) 864-5553 Fax: (305) 864-5675 the destruction was “unwarranted hatred.” Since we all desire www.aleph-institute.org Copyright © 2018, and hope for the true and Ultimate Redemption in the The Aleph Institute. immediate future, we must invest special energy in eradicating All rights reserved. Opinions expressed in the the factor that led to the destruction. This means putting National Liberator do not necessarily reflect opinions or special emphasis on ahavas Yisrael, the love of our fellow Jew. policies of The Aleph Institute. Please direct all subscription inquiries and address changes In particular, the above has a special connection to kohanim, to our Director of Prison Programs. who, in the blessing [that precedes] the Priestly Blessing speak of “blessing His nation Israel with love.”As my revered father- The Aleph Institute, founded in 1981/5741 at the express in-law, the Rebbe O.B.M. communicated in the name of one of direction of Rabbi Menachem M. Schneerson, the the hidden tzaddikim (righteous), these words also have the Lubavitcher Rebbe O.B.M., is a intent that the kohanim will bless the Jewish people [that they not-for-profit educational, humanitarian and advocacy be granted] the attribute of love, that they will have love for organization serving the unique needs of Jews in institutional each other and that this love will be expressed in actual deed, environments and anywhere in material matters and, even more so, in spiritual matters. . . else they and their families may become isolated from their heritage. With blessing, Editor: Rabbi Menachem M. Katz Designer: [Rabbi Menachem M. Schneerson] Moshe N. Barouk

VOL. XXII NO. 5 2 IYAR-SIVAN 5778 / MAY-JUNE 2018 2 L A N O I T A N LIBERATOR The Aleph REPORT What’s going on at Aleph... Supervisory Chaplain Brian Cieslukowski of FCC Allenwood, PA Receives Aleph’s 5778 “Chaplain of the Year” Award

Chaplain Brian Cieslukowski, Supervisory Chaplain of Allenwood FCC , was awarded Aleph’s Chaplain’s Award for the year 5778/2018. Each year, Aleph tries to recognize those individuals who have demonstrated a commitment to furthering religious diversity and practices in institutional environments.

While Aleph is a Jewish organization, our award is intended to recognize and honor efforts on behalf of all religious practices and faiths.

Chaplain Cieslukowski goes above and beyond the call of duty to ensure that religious practices and observances are accommodated and makes sure that volunteers are always welcome.

The sages of our Talmud have noted that, "When a person saves one life, it is as if that person saved the entire world." This is Aleph's motto. Chaplains helps save many lives on a regular basis. May Almighty G-d grant him good health, long life and continued success in all his endeavors.

Congratulations to Chaplain Cieslukowski! S u m m e r R a b b i n i c a l Thank You Visitations 5778/2018 “I want to thank Aleph -- they have been a great help to me and my family. When I read the Liberator Aleph is currently in the about being able to receive free Tefillin, Aleph process of visiting over 400 responded so fast and helped me receive the pair of institutions across the United States as part of its Tefillin, which I daven with every day that allows us annual summer visitations program. The goal of the to do. I want to thank from the bottom of my heart the program is for every Jewish inmate to be able to see a donors [that] help Aleph [and] the volunteers that do Rabbi at least once a year. Aleph does this with the help of dozens of volunteer Rabbis and rabbinical so much. Aleph has and still is helping me with my students who travel across the country. father getting him here to visit me. It means so much to me to be able to see my father. My wife is so far If you would like to be visited this summer, please away in South Carolina and not able to visit me yet. have your chaplain or acting person in this capacity The volunteers and the family division of Aleph, to call or email Rabbi Mendel Inglis at 305-864-5553 / set everything up is so wonderful. Aleph is a great [email protected] organization. Thank you so much.

Aleph has orthodox women that only want to be pen pals with other women. If you are a female Jewish inmate and you would like a pen pal, Aleph has women waiting to write to you . Please send us a letter addressed to Pen Pal Coordinator c/o Aleph and we will connect you with a pen pal right away.

VOL. XXII NO. 5 3 IYAR-SIVAN 5778 / MAY-JUNE 2018 3 L A N O I T A N LIBERATOR

The Three Weeks THREE WEEKS Period of Mourning SCHEDULE 17th of Tammuz Fast: July 1 - 22 This year is observed on Sunday, July 1, 2018 17th of Tammuz Laws & * Pregnant and nursing women do Customs not fast. Someone who is ill should 9 Days: consult with a rabbi. Even those July 13 to 22 The Day Jerusalem's Walls were exempt from fasting, such as ill people Breached or children, shouldn't indulge in 9th of Av: delicacies or sweets. This year begins at nightfall The fast of the 17th of Tammuz, * It is permitted to wake up early before the fast begins to grab a bite, on Saturday, July 21 known as Shiva Assar B'Tammuz, provided that prior to going to sleep and ends at nightfall on is the start of a three week you had in mind to do so. Sunday, July 22. mourning period for the destruction * During the morning prayers we of Jerusalem and the two Holy recite selichot (elegies), printed in the The 9 Days Laws & Customs: Temples. back of the prayerbook. The "long Avinu Malkeinu" is recited during the Heightened Mourning, Uplifting The fast actually commemorates five morning and afternoon prayers. Visions & Rejoicing with Mitzvot tragic events that occurred on this * The Torah is read during the date: morning and afternoon prayers. The The first nine days of the month of Av, reading – the same for both morning and also the morning of the tenth, are 1. Moses broke the tablets when and afternoon – is Exodus 31:11-14; days of acute mourning for the he saw the Jewish people worshipping 34:1-10, which discusses the destruction of the first and second Holy the Golden Calf. aftermath of the Golden Calf incident, Temples. 2. During the Babylonian siege on how Moses successfully interceded on Jerusalem, the Jews were forced to the Israelites' behalf and attained During this time, we do not: cease offering the daily sacrifices due forgiveness for their sin. After the * Eat meat or drink wine, for during to the lack of cattle. afternoon Torah reading, the special this period the sacrifices and wine 3. Apustmus burned the holy fast-day Haftorah, Isaiah 55:6–56:8, is libations in the Holy Temple ceased. Torah. read. 4. An idol was placed in the Holy * During the amidah of the afternoon The exceptions to this rule are meat Temple. prayer, all those who are fasting add a and wine consumed on Shabbat or as 5. The walls of Jerusalem were small section, the aneinu, to the part of a meal that celebrates a breached by the Romans, in 69 CE, Shema Koleinu blessing. mitzvah, such as a circumcision, Bar after a lengthy siege. (Three weeks Mitzvah, or the completion of a tractate later, after the Jews put up a valiant Abstaining from food and drink is the of Talmud. struggle, the Romans destroyed the external element of a fast day. On a * Launder clothing (except for a second Holy Temple on the 9th of Av.) deeper level, a fast day is an baby's) – even if they will not be worn auspicious day, a day when G-d is during the Nine Days – or wear freshly The Jerusalem Talmud maintains that accessible, waiting for us to repent. laundered outer clothing. Those who this is also the date when the wish to change their clothing daily Babylonians breached the walls of The sages explain: "Every generation should prepare a number of garments Jerusalem on their way to destroying for which the Temple is not rebuilt, it is and briefly don each of them before the the first Temple. as though the Temple was destroyed onset of the Nine Days. Then it is for that generation." A fast day is not permitted to wear these "non-freshly Practically speaking: only a sad day, but an opportune day. laundered" garments during the Nine It's a day when we are empowered to Days. * Healthy adults – bar or bat mitzvah fix the cause of that destruction, so that * Swim or bathe for pleasure. age and older – abstain from eating or our long exile will be ended and we will * Remodel or expand a home. drinking between dawn and nightfall. find ourselves living in messianic * Plant trees to be used for shade or Click here for exact times in your times, may that be very soon. fragrance (as opposed to fruit trees). location. * Buy, sew, weave, or knit new

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clothing—even if they will only be worn While this vision may not be sensed cursed by G-d. after the Nine Days. with the physical eyes, the soul (Exceptions to this rule: a) If you certainly experiences this vision, and it Picture this: The year is 1313 BCE. will miss a major sale or if the garment a f f e c t s t h e p e r s o n o n t h e The Israelites are in the desert, will be unavailable later. b) For the subconscious level. recently having experienced the purpose of a mitzvah, e.g., purchasing miraculous Exodus, and are now new clothing for a bride and groom.) There is no mourning on Shabbat. poised to enter the Promised Land. * Cut nails during the actual week of B u t f i r s t t h e y d i s p a t c h a the fast of Tisha b'Av, i.e., starting from We try to moderate the sadness reconnaissance mission to assist in the Saturday night before the fast until through participating in permissible formulating a prudent battle strategy. the conclusion of the Nine Days. celebrations. If possible, this week's The spies return on the eighth day of havdallah wine or grape juice should Av and report that the land is The Sephardic custom is to observe be given to a child – younger than unconquerable. That night, the 9th of the stringencies regarding meat, wine bar/bat mitzvah age – to drink. Av, the people cry. They insist that and bathing only in the week of Tisha they'd rather go back. The Jews were b'Av. The Inner Dimension shocked to realize that their Second Temple was destroyed the same day Some more observances: "When the month of Av enters, we as the first to E gypt than be reduce our joy..."—Talmud, Taanit 26. slaughtered by the Canaanites. G-d is * The Sanctification of the Moon is highly displeased by this public The entire month of Av is considered to postponed until after Tisha b'Av. demonstration of distrust in His power, be an inopportune time for Jews. Our * There is no law forbidding traveling and consequently that generation of Sages advised that a Jew who is during the Nine Days; however, it is Israelites never enters the Holy Land. scheduled to have a court hearing – or customary to refrain from traveling (or Only their children have that privilege, anything of a similar nature – against a engaging in any potentially perilous after wandering in the desert for gentile during this month should try to activity) during these days unless it is another 38 years. absolutely necessary. postpone it until after Av, or at least * One may become engaged to be until after the Nine Days. The First Temple was also destroyed married during this period but no on the 9th of Av (423 BCE). Five On the positive side, as we get closer celebration should be held until after centuries later (in 69 CE), as the and closer to the Messianic Era, when Tisha b'Av. Romans drew closer to the Second these days will be transformed from Temple, ready to torch it, the Jews Note: All these restrictions are in days of sadness to days of joy, we start were shocked to realize that their addition to the restrictions that apply to focus on the inner purpose of the Second Temple was destroyed the during all of the Three Weeks. destruction, which is to bring us to a same day as the first. higher level of sensitivity and Shabbat Chazon spirituality, and ultimately to the When the Jews rebelled against rebuilding – with even greater Roman rule, they believed that their The Shabbat preceding the 9th of Av is grandeur and glory – of all that was leader, Simon bar Kochba, would fulfill called Shabbat Chazon—"Shabbat of destroyed. their messianic longings. But their the Vision." The Shabbat's reading hopes were cruelly dashed in 133 CE from the Prophets begins with the We therefore try to moderate the as the Jewish rebels were brutally words Chazon Yishayahu, the "vision sadness through participating in butchered in the final battle at Betar. of Isaiah" regarding the destruction of permissible celebrations. It is therefore The date of the massacre? Of the Holy Temple. The legendary Chabad custom to have someone course—the 9th of Av! chassidic master Rabbi Levi Yitzchak complete a tractate of the Talmud each of Berditchev said that on this special day of the Nine Days, in order to infuse One year after their conquest of Betar, Shabbat every Jewish soul is shown a these days with permissible joy. the Romans plowed over the Temple vision of the third Holy Temple. Mount, our nation's holiest site. The purpose of this vision is to arouse Tisha B'av: A Historical Overview within every Jew a yearning to actually The Jews were expelled from England T h e 9 t h o f A v , T i s h a b ' A v , see this edifice which will be built by in 1290 CE on, you guessed it, Tisha commemorates a list of catastrophes G-d, and to do as many mitzvot as b'Av. In 1492, the Golden Age of Spain possible in order to realize this dream. so severe it's clearly a day specially

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came to a close when Queen Isabella * Wear leather footwear, or footwear Order of the Day: and her husband Ferdinand ordered that contains any leather (even if it is A Step-By-Step Guide to Tisha that the Jews be banished from the only a leather sole). b'Av Observance land. The edict of expulsion was * Sit on a normal-height chair until signed on March 31, 1492, and the midday. ("Halachic" midday is the Afternoon of the Eighth of Av Jews were given exactly four months halfway point between sunrise and to put their affairs in order and leave sunset.) The following rules apply to any year the country. The Hebrew date on which * Bathe or wash oneself—"even to on which Tisha B’Av is observed on no Jew was allowed any longer to insert a finger in cold water.” Sunday—whether it originally fell on remain in the land where he had Sunday, or whether it fell on Shabbat enjoyed welcome and prosperity? Oh, Exceptions: and the fast was postponed until by now you know it—the 9th of Av. Saturday night. (One who becomes soiled may The Jews were expelled from England rinse the affected area with cold water. On Shabbat, all public displays of in 1290 CE on, you guessed it, Tisha It is permitted to wash up after mourning are strictly prohibited. On b'Av. Ready for just one more? World using the restroom. this day we eat, drink and rejoice as is War II and the Holocaust, historians When preparing food – for children, customary—and even more so. conclude, was actually the long drawn- or for the post-fast meal – one may out conclusion of World War I that wash the food, even if it also, There are two exceptions: On this day began in 1914. And yes, amazingly incidentally, washes the hands. we eat, drink and rejoice as is enough, the First World War also When ritually washing the hands in customary—and even more so(a) If began, on the Hebrew calendar, on the the morning, the water should be Shabbat is actually the 9th of Av, then 9th of Av, Tisha b'Av. poured on the fingers only until the marital relations are forbidden in knuckle joints.) Ashkenazi tradition. (b) In all cases What do you make of all this? Jews see * Apply ointment, lotions or creams. when Tisha B’Av is observed on this as another confirmation of the It is permissible, however, to bathe Sunday, it is forbidden to study Torah deeply held conviction that history isn't a baby and apply ointments to his skin. starting with Shabbat midday (aside for * Engage in marital relations or any haphazard; events – even terrible ones those sections of Torah which are form of intimacy. – are part of a Divine plan and have permitted to be studied on Tisha B’Av). * Send gifts, or even greet another spiritual meaning. The message of As such, on this Shabbat we do not with the customary "hello" or "how are time is that everything has a rational recite a chapter of Ethics of the you doing?" purpose, even though we don't Fathers, as is the custom in many * Engage in outings, trips or similar understand it. communities on summertime Shabbat pleasurable activities. afternoons. * Wear fine festive clothing. The Laws of Tisha B'Av * S tudy Torah, because "the No mournful “separation meal” is commandments of G-d are upright, As part of our mourning for the conducted before the fast. Instead, causing the heart to rejoice" (Psalms destruction of the Temple and the exile shortly before sunset we partake of a 19:9). It is, however, permitted – and of Israel, we abstain from many sumptuous and joyous pre-fast meal. encouraged – to study sections of the pleasurable activities on the night and Care must be taken, however, that this Torah which discuss the laws of day of Av 9—starting with sundown on meal ends before sunset. mourning, the destruction of the the eve of the day before, and Temples, and the tragedies which concluding with the following nightfall. We sit on chairs of regular height and befell the Jewish people throughout wear normal footwear until nightfall. All adults – even pregnant and nursing our history. This prohibition actually Only washing, eating and drinking are women – fast on this day. One who is ill begins at midday of the day before prohibited starting with sunset. should consult with a rabbi. An ill Tisha b'Av. person who is not fasting should refrain Havdalah is recited on Sunday night. One who mourns Jerusalem will merit from eating delicacies and should eat In the evening prayers, the usual to see her happiness, as the verse only that which is absolutely necessary Shabbat night insertion, “Atah (Isaiah 66:10) promises: 'Rejoice with for his physical wellbeing. Chonantanu,” is included. The prayer her greatly, all who mourn for “Vihi Noam” is omitted. Those who Specifically, we do not: her'"—Talmud Taanit 30b. have not recited the evening prayers

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should say, before doing any activity (elegies), the V'atah Kadosh (minus preferably begin after midday. that is forbidden on Shabbat, “Baruch the verse "And this is My covenant") hamavdil bein kodesh l’chol” (“Blessed followed by Kaddish (minus the stanza It is customary to give extra charity on is He who separates between the holy of Titkabel– which is also omitted from every fast day. [day of Shabbat] and the mundane the Kaddish recited at the end of the [weekday]”). morning prayers). Tisha b'Av Afternoon

Sometime on Saturday night (ideally Tisha b'Av Morning It is customary to wait until midday right before the reading of Eicha), before starting the food preparations kindle the havdalahcandle and recite When ritually washing the hands in the for the post-fast meal. The intensity of the appropriate blessing. (We do not morning, pour water on your fingers the mourning lessens in the afternoon, recite the blessing of the spices.) only until the knuckle joints. While your as is evident from the relaxing of fingers are still moist, you may wipe certain restrictions. Immediately after the “Barchu” your eyes with them. It is not permitted passage is recited in the Saturday to rinse out the mouth – or brush teeth After midday, it is once again permitted night prayer service, remove your – until after the fast. to sit on chairs and benches of regular leather shoes and don non-leather height.. footwear. Considering that we don't wear leather footwear on this day, the blessing In the synagogue, the Ark's curtain is Recite the havdalah on Sunday night "Who provided me with all my needs" – restored to its place before the before eating. We sit on chairs of which primarily thanks G-d for afternoon prayers. regular height and wear normal providing us with shoes – is omitted Men don their tallit and tefillin for the footwear until nightfall—omitting the from the morning blessings. afternoon prayers. Before starting the blessings on the spices and candle. Tallit and tefillin are not worn during the afternoon prayers, it is customary to When 9 Av is on Sunday, if possible, morning services. Tefillin are referred say those prayers omitted from the the havdalah wine or grape juice to as our "glory" and on the Ninth of Av conclusion of the morning services. should be given to a child—younger our glory is absent. Tzitzit are worn the than bar/bat mitzvah age—to drink. entire day. Many have the custom to clean the house and wash the floors in If the ninth of Av falls on Shabbat, in Those who follow Sephardic tradition anticipation of the Redemption The which case the fast is delayed until the insert the Aneinu passage in the Torah is read before the amidah. The tenth, many of the restrictions amidah. The priestly blessing is reading is Exodus 31:11-14; 34:1-10, applicable to the Nine Days end when omitted from the cantor's repetition. which discusses the aftermath of the the fast ends, and havdalah wine, The Song of the Day and Ein Golden Calf incident, how Moses music, bathing and haircutting are k'Elokeinu are omitted at the end of the successfully interceded on the permitted. We do not eat meat or drink service. Israelites' behalf and attained other wine until the next morning, forgiveness for their sin. After the however. The Torah reading in the morning is afternoon Torah reading, the special Deuteronomy 4:25-40, which speaks fast-day Haftorah, Isaiah 55:6–56:8, is Tisha b'Av Eve of the destruction of the Land of Israel. read. A chapter from Jeremiah (8:13-9:23), In the synagogue, the curtain is which also speaks of the destruction, is The sections of Nachem and Aneinu removed from the Ark and the lights are read as the Haftorah. are added to the amidah. (Note: dimmed. After the evening prayers, the Aneinu is only recited by those who are Book of Lamentations (Eichah) is Tefillin are referred to as our "glory" actually fasting.) read. The leader reads aloud and the and on the Ninth of Av our glory is congregation reads along in an absent. After the morning prayers, it is Post Tisha b'Av undertone. In some communities (not customary to read the Kinnot elegies. Chabad) Lamentations is read by the Before breaking the fast, one should leader from a parchment scroll. Work is permitted on Tisha b'Av, but perform netilat yadayim, this time discouraged. On this day one's focus covering the entire hand with water, but “Eicha” (Lamentations) is followed by s h o u l d b e o n m o u r n i n g a n d without reciting the blessing. the recitation of a few brief Kinot repentance. If one must work, it should

VOL. XXII NO. 5 7 IYAR-SIVAN 5778 / MAY-JUNE 2018 7 L A N O I T A N LIBERATOR Trump’s “Forgotten Men and Women” Include Prisoners By: Jared Kushner Prisoners face significant develop these ideas, including S e n i o r A d v i s e r t o t h e barriers to re-entering society through listening sessions President in a meaningful way, and they w i t h s t a t e a n d l o c a l have too few tools to help lawmakers. In states that have T h e f a c t s a b o u t them succeed upon release. a d o p t e d s u c h r e f o r m s , After years or even decades in including expanded prison A m e r i c a ’ s p r i s o n prison, inmates often are programs, collaborations with system are startling. disconnected from their nonprofit and faith-based The U.S. has 4% of the families, have no place to live, g r o u p s , a n d i m p r o v e d lack relevant job skills, and incentives for inmates to world’s population, but need counseling for addiction participate, recidivism rates roughly 25% of the or mental-health problems. have fallen. world’s prisoners. Many don’t have even a photo identification, much less the Some leading voices on Federal and state skills necessary to succeed in criminal-justice reform have prisons hold some 1.5 a job interview. To help solve suggested that the Collins- million inmates, and this problem, lawmakers can Jeffries bill does not go far promote comprehensive and enough, because it does not 6.2 million people are p r o v e n r e h a b i l i t a t i o n a d d r e s s t h e i s s u e o f in local jails, on parole strategies. They include sentencing. But the continued or on probation. Of the expanding access to prison debate on sentencing should w o r k p r o g r a m s s o t h a t not impede the immediate 650,000 people who inmates can develop job skills. p r o g r e s s t h e f e d e r a l leave prison every government can make to give year, two-thirds will This week the House will mark former prisoners a better shot up the Collins-Jeffries Prison at a successful life. commit a new crime Reform and Redemption Act. within three years. This sensible bill would direct President Trump promised to the Justice Department to fight for the forgotten men and By reforming federal prisons, e n s u r e t h a t t h e r i s k - women of this country—and Congress has the opportunity assessment program in that includes those in prison. to help give former inmates a federal prisons is evidence- M a n y s t a t e a n d l o c a l second chance to become based and tailored to the governments, in red and blue successful, contributing specific needs of each s t a t e s a l i k e , h a v e members of society. This is an prisoner to lower his or her implemented policies over the i s s u e t h a t c o u l d u n i t e recidivism risk. Implementing p a s t d e c a d e t h a t h a v e A m e r i c a n s a c r o s s t h e these reforms would create a lowered costs, cut crime and i d e o l o g i c a l s p e c t r u m . north star for state prison reduced recidivism. The Sensible and just prison- administrators. federal government should reform legislation would direct follow suit—and take the lead government resources toward Over the past year, the Trump in adopting further sensible reducing crime, enhancing administration has worked and just prison reforms. public safety and increasing closely with congressional opportunity. leaders and prison-reform This op-ed originally appeared in the Wall Street Journal on April 24, activists around the country to 2018.

VOL. XXII NO. 5 8 IYAR-SIVAN 5778 / MAY-JUNE 2018 8 L A N O I T A N LIBERATOR Prison reform would reduce crime, turn former prisoners into productive citizens By Rep. Doug Collins, Craig therapy, educational support, and Redemption Act would DeRoche | Fox News mental health care, vocational require any rehabilitative skills development, faith-based program offered through the Grace and justice are not p r o g r a m m i n g , o r o t h e r federal Bureau of Prisons to be competing values. No assistance that has been based on proven best practices season demonstrates their d e m o n s t r a t e d t o r e d u c e for helping people who have recidivism. broken the law to become compatibility better than productive citizens. Easter, when Jesus, taking Why invest taxpayer dollars in the just penalty for humans’ assessing and mitigating Data tell us that each person in wrongdoing, extended prisoners’ risk factors? federal custody may have a forgiveness to the thief d i f f e r e n t f u l c r u m o f crucified beside him and People are created in the image r e h a b i l i t a t i o n . T h e r e ’s a of God, with dignity and the d i ff e r e n c e , f o r e x a m p l e , the soldiers executing him. p o t e n t i a l t o c h a n g e . between someone who steals Rehabilitative prison reforms because she lacks basic The complementarity of reflect the value of both reading skills and can’t hold grace and justice is not just offenders and the people in their down a job and someone who a theological reality – it’s communities. uses illicit substances to self- f u n d a m e n t a l t o medicate a mental health issue. But this is not ideological The Redemption Act accounts understanding the national naivete; it’s sound policy. Prison for that. The second chances conversation about federal is meant as a punishment for t h a t c o m e t h r o u g h t h i s prison reform. past crimes and a deterrent legislation, therefore, would against future ones, and extend an informed grace to T h e P r i s o n R e f o r m a n d thoughtful reform will not turn prisoners, and its benefits would Redemption Act that I (Rep. prison into a country club. flow to victims and communities. Doug Collins, R-Ga.) introduced with my friend and colleague However, a more restorative Former prisoners are most Rep. Hakeem Jeffries, D-N.Y., approach to prison – one that vulnerable to recidivism in the would help prepare prisoners for requires incarcerated men and first months after their release. release by assessing their women to earn back the public’s Individuals who go straight from individual risk factors, asking t r u s t b y c o m p l e t i n g prison onto the streets often lack what puts each person in danger transformative programs – can skills, technological know-how, of committing another crime reduce crime and prevent a n d r e s o u r c e s t o g a i n tomorrow. victimization. employment and leave behind criminal associations. I n r e s p o n s e t o t h e s e To that end, the hallmark of individualized assessments, prison reform is its empirical The Redemption Act would help p r i s o n e r s w o u l d r e c e i v e foundation. As stewards of prisoners who have completed resources tailored to lowering justice and taxpayer dollars, their recidivism reduction their personal risk of returning to federal authorities have a programs transition gradually crime. These resources could responsibility to adopt the back into their communities by include substance abuse reforms best supported by allowing them to serve the tail treatment, anger management evidence. The Prison Reform end of their sentences in

VOL. XXII NO. 5 9 IYAR-SIVAN 5778 / MAY-JUNE 2018 9 L A N O I T A N LIBERATOR Prison reform would reduce crime, turn former prisoners into productive citizens

halfway houses or other resource, and a restorative helps prevent them from community-based confinement. approach to justice maximizes committing crimes in the future Promoting public safety means it. and equips them to become engaging individuals before and contributing, responsible beyond the moment of reentry. Extending second chances to neighbors. This kind of justice, people who have stumbled is a which restores people while Up to 90 percent of people way to steward taxpayers’ holding them accountable, released from prison struggle to r e s o u r c e s a n d i n v e s t i n catalyzes a virtuous cycle; find employment in the first year communities. Reducing crime redemption begets redemption. after release, yet securing a job rates revives beleaguered We have seen that state-level is one of the most important neighborhoods and lowers the prison reform efforts have factors in avoiding recidivism. likelihood that victims will be re- leveraged this principle for the For this reason, prison reforms victimized. good of entire communities, and focus on preparing individuals we have the opportunity to do with the education, life skills and When Georgia enacted reforms that at the federal level for the vocational training they will need in its state correctional system, sake of the entire nation. to enter the work force. the number of people who returned to prison for parole Craig DeRoche is the senior R e c e n t l y, C o n g r e s s h a s violations fell by 35 percent, vice president of advocacy and focused on rehabilitating the illustrating that one of the p u b l i c p o l i c y a t P r i s o n economy, which makes now the highest uses of taxpayer dollars Fellowship. r i g h t t i m e t o f o c u s o n is to build healthy, whole rehabilitating the many men and individuals who can contribute Rep. Doug Collins has represented women who will be released to flourishing communities. Georgia’s 9th Congressional District in the U.S. House of Representatives from federal prisons this year. since 2013. Human potential is a renewable Rehabilitating people in prison

Sidur (libro de Siddur (Prayer Book) oración) disponible available in Spanish en español a través from Aleph. de Aleph. If you are Jewish and Si usted es Judío y no don’t read English well lee bien en inglés y le and would like to gustaría recibir un receive a siddur in siddur en español, por Spanish, please write favor escriba a: to: “Spanish Siddur” "Siddur Español c/o c/o Aleph Institute Aleph Institute 9540 Collins Avenue - 9540 Collins Avenue - Miami, FL 33154 Miami, FL 33154 VOL. XXII NO. 5 10 IYAR-SIVAN 5778 / MAY-JUNE 2018 10 L A N O I T A N LIBERATOR House Committee Passes Prison-Reform Bill

By Reuvain Borchardt, Hamodia 50 percent. Once they leave prison, these back-end reforms. Reform they would serve the rest of their advocates who spoke to Hamodia The House Judiciary Committee on sentence in a halfway house hailed the Committee’s passage of Wednesday passed a bill aimed at followed by home confinement until the bill Wednesday, noting that the allowing low-risk federal prisoners 85 percent of the sentence has FIRST STEP Act is just the “first earlier release for good behavior been served. step” in revamping the criminal- and allowing for more privileges in justice system. prisons. The Act also allows prisoners who are at least 60 years old and have “This has been a prolonged, uphill By a 25-5 margin, the Committee served two-thirds of their sentence battle, and the Committee’s passed the “Formerly Incarcerated to serve the remainder in home passage is phenomenal progress,” Reenter Society Transformed confinement at the discretion of the said Moshe Margaretten, an askan Safely Transitioning Every Person Bureau of Prisons. who has worked for years on prison Act,” known as the FIRST STEP Act, reform. “We are very encouraged sponsored by Reps. Hakeem U n d e r h o m e c o n f i n e m e n t , with our process going forward and Jeffries (D-N.Y.) and Doug Collins prisoners must remain at home can finally see a victory for our (R-Ga.) under 24-hour electronic monitoring efforts. We are looking forward, and may leave only for specified b’ezras Hashem, to bring this bill to Under the FIRST STEP Act, most reasons such as work, to perform the finish line.” white-collar prisoners determined to community service, receive medical pose no serious risk of re-offending treatment, or to attend religious Gary Apfel, attorney for Sholom once they leave prison will be a c t i v i t i e s . I f t h e e l e c t r o n i c Mordechai Rubashkin who then allowed to participate in programs to monitoring is not feasible for decided to dedicate his practice to rehabilitate themselves and help religious or technical reasons, the working pro bono, on behalf of the them re-enter society. These Bureau of Prisons may use an Aleph Institute, to helping people prisoners will receive 10 days off alternative means of monitoring. who get caught up in the criminal their sentence for every 30 days in system and to achieving prison and which they participate in the The Act also seeks to improve criminal-justice reform, called the programs. conditions for prisoners, such as by bill’s passage “a miracle.” increasing phone access to 510 The time off for participating in the minutes per month from the current “The miracle is that it passed with rehabilitation programs is in limit of 300; allowing for additional such strong bipartisan support,” addition to the time off earned for visitation time as determined by the said Apfel, who was inspired to work good behavior, which will now be warden; and banning or minimizing on this bill and other reform efforts increased to a maximum of 54 days the use of all restraints such as as a result of his experiences per year served (15 percent of the h a n d c u ff s a n d s h a c k l e s o n w o r k i n g w i t h A l e p h o n t h e sentence) from the previous limit of expectant prisoners until after the Rubashkin and other cases. 47 days (12.5 percent). This period of postpartum recovery. “Everybody knows how divided increase in the time off for good everything in Washington is these behavior will be retroactive to the The bill is expected to easily pass days, but this bill passed the beginning of the prisoner ’s the full House, but faces a stiff battle Committee by such a wide margin. sentence; the time off for attending in the Senate. Much of the rehab programs will only begin once opposition is from lawmakers who “This bill is just the first step to the programs are set up, which can are unhappy that it does not include passage, and I want to thank the be up to two years after the FIRST sentencing reform — that it only people who supported us until now, STEP Act is signed into law. reduces sentences on the “back and I am looking forward to continue end,” rather than on the “front end.” working with them and others to Under the bill, prisoners who The current bill was brought forward ensure the bill’s passage. Im yirtzeh achieve the maximum time off for after the White House indicated it Hashem when the final bill is good behavior and participation in would not support front-end passed, it will ease the suffering of the rehab programs may end up reduction of sentences at this time, many people and their families.” reducing their sentences by almost but would enthusiastically support

VOL. XXII NO. 5 11 IYAR-SIVAN 5778 / MAY-JUNE 2018 11 L A N O I T A N LIBERATOR You shall not hate your brother in your heart

The number one challenge facing is evil. Even if he sees the neighbor we go on? The Talmud says, Jewish inmates today ( as well as later, doing something which could “correct yourself; then correct the entire Jewish community in be seen in a positive light, others.” The word used in the verse general ) is not anti-Semitism from nonetheless he will attribute sinister for “fellow” comes from the word staff or from non-Jewish inmates. motives to the neighbor, for he has “nation” – this is a member of your The number one challenge is already stamped him with the seal, nation, your relative, your brother. Is Jewish inmates hating other Jewish ‘wicked.’ it not obvious that unless you love inmates. We must all work on this person as a brother, it is ourselves and pledge to eradicate “However, if he would rebuke him impossible to fulfill the Mitzvah? hatred of our fellow Jews. after the first time, he might learn t h a t t h e n e i g h b o r h a d f u l l The person discussed in this The reason we commemorate the justification for his actions, or the commandment is one who is three week period of mourning is neighbor might admit his guilt and making an error. If someone is because of the Destruction of the promise not to do this again. As a making an innocent mistake, not first and second temple . The result, when the neighbor did the realizing the severity of his or her reason why the temple was second action, the first party would actions, you can only correct this d e s t r o y e d w a s b e c a u s e o f judge him favorably. person with love. Anything else will Senseless and baseless hatred. To cause him or her to hate, or act with Hate a fellow Jew is a terrible sin “For this reason the Torah says, malice. and it is the reason why we are still ‘you shall surely rebuke your in exile for the past 2000 years. neighbor’ when you see him doing We are taught : “when we give Please read this article below as something wrong, and [the phrase r e b u k e t o s o m e o n e , i t i s well as a few chapters from the ‘do not bear sin because of him’ inappropriate to label him wicked; C h a s i d i c d i s c o u r s e c a l l e d can also be read:] ‘do not place sin just the opposite – one must turn to Heicholtza which addresses the upon him’ – do not consider him with words which uplift him and cause and origin of senseless everything he does afterwards as draw him close, such as ‘it is hatred and how to eradicate it . sinful, for now you can [fulfill the beneath your dignity to do commandment to] judge him something like that.’ Then, it is Whoever hates a [fellow] Jew in his favorably.” possible for the rebuke to have a heart transgresses a Torah positive effect. prohibition as [Leviticus 19:17] We have a commandment to states: rebuke, yes, but in order to increase “‘You shall surely rebuke’ – if you love and brotherhood, in order to say rebuke to someone, you must “You shall not hate your brother in ensure that each party understand consider him ‘your fellow,’ meaning your heart; you shall surely rebuke his or her neighbor’s actions and your friend, a person as valuable your fellow, and not bear sin motivations in the most positive and worthwhile as you; ‘and do not because of him.” possible light. The commandment place sin upon him’ – do not label to rebuke is not, Heaven forbid, a him a sinner, for then he will turn We learn several concepts from this commandment to increase discord away from you entirely, and nothing verse. We learn a sense of and needless hatred. positive will emerge.” communal responsibility, built upon love and brotherhood. We learn that All too often, it seems that we This is as simple as a short if your neighbor is doing something remember the “surely rebuke” part, comment from Rashi, Rabbi wrong, you should not dislike him and forget the phrases which Shlomo Yitzchaki: “Do not bear sin because of it, but should discuss precede and follow it. We are very because of him – do not embarrass the issue with him. We have a quick to say, “You are doing him in public.” The Mitzvah of responsibility to rebuke… but why? something wrong.” If we know that rebuke is the opposite of public this is a Mitzvah, we defend e m b a r r a s s m e n t – i t i s a n Commentaries explain: “it is the ourselves by pointing this out – “I’m investment in the other party, a nature of a person, that when he supposed to tell him; he’s doing belief in his or her ability to explain, sees his neighbor doing something something wrong!” But if we “hate or change if necessary. wrong, he decides that this person our brother in our heart,” how can

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‘Heichaltzu: A discourse by Rabbi suffering results from one’s failure fundamental importance for those Sholom DovBer Schneersohn of to study Torah. [Realizing the who are occupied in Torah and in Lubavitch cause,] one will not feel anguish. the service of G d to join together Quite the contrary, since suffering and communicate with each other; Chapter IX rectifies the soul, he will accept it for regarding the study of Torah, with love. [our Sages applied the verse], “Just This Ego [yeshus] is also the cause as iron sharpens iron, so does one of the hatred which springs up However, these assumptions man sharpen another.” [“Just as between one man and his fellow for cannot be made concerning one iron sharpens the other, two no reason, merely because one another’s suffering. One must sages sharpen each other in Jewish cannot tolerate his fellow and views assume that the other person is law.”] No person can assume [on him negatively, despising and good in every respect. One should his own] that his own perspective is scorning even the good within him. not view others in terms of one’s valid. [Only] when one hears a He will deprecate and scorn his own [experience], for one must colleague’s opinion and each friend’s Divine service and his judge every man positively and dialectically debates with another fulfillment of Torah and mitzvos. firmly believe he is surely better seriously, is it possible to arrive at a Although his fellow has never than oneself. Hence, one ought to true view of the matter at hand. harmed him, and on his part, he has be deeply distressed by the no plan to actually harm his fellow, suffering of one’s fellow, and pray Similarly in avodah [the service of still his heart is not completely with for him. (If one knows for a fact that w o r s h i p a n d p e r s o n a l him and for no reason whatsoever. his fellow has sinned he should tell development], when people reveal This is alluded to in the verse, “Your him so in private and admonish him and speak about their inner faults to brothers who hate you have said” for his evil deeds. Through this “he each other, a number of benefits one’s own brothers become one’s will return to G d and He will have can be attained. For one thing, each enemies. The Hebrew word for compassion upon him,”3 and turn person has certain faults of which means to join a union His anger away from him.) If one he is not aware, for his own self-love )אח) brother stronger than merely the absence does not commiserate, and even [dulls his sensitivity, as the verse of anything separating one from the more so if one is gratified, [his declares,] “Love covers all faults.” other. Hence the verse refers to feelings are motivated] by baseless This surely applies to one’s “brothers,” [implying a state of] hatred. shortcomings with regard to various being bound and connected, and character traits. One’s innate self- yet, they are enemies without Summary love masks them, and another reason, merely because they person will [help him by] bringing cannot tolerate each other. Such a them to his attention. person is not happy in his fellow’s Baseless hatred prevents one from peace and good fortune. On the partaking of the joy or sorrow of Furthermore, when a person contrary, he secretly rejoices at the one’s fellow. An explanation can be reveals his inner faults he feels other’s suffering, heaven forbid. At found for one’s own suffering, greater remorse than he felt before the very least, he is not troubled. though not for one’s fellow’s speaking. This stronger sense of suffering, since we must judge regret over all past faults [leads him In truth, one should feel more others favorably. to totally] uproot his desire for them, anguish at someone else’s thereby correcting his soul suffering than at one’s own (heaven Chapter X considerably. The confession of forfend). In one’s own case, one sins must be verbal. This corrects can always explain that one O n a c c o u n t o f o u r m a n y the soul of the sinner to a great deserves suffering because of transgressions, the sin of baseless degree, for the verbalization [of one’s misdeeds. As our Sages hatred is found especially among one’s sin] strikes the innermost declared, “If one sees that suffering pious people. Each builds himself a chords of his soul, [causing him] to is coming upon him, he should pedestal based on his own feel great pain and regret. Our examine his deeds.” If one honestly exclusive conception of Torah Sages5 explained a similar concept searches, [the reason] will surely be scholarship and service of G-d. in their commentary on the verse, found. If no [reason can be found, There is neither bond nor unity “Worry in the heart bows it down.” suggests )ישחנה) our Sages explain] that the between them. In truth, it is of [The Hebrew verb

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meaning disagreement in turn becomes a character traits throughout his ,)ישיחנה) a similar verb “speak of it.” Thus, the verse can be reason for preventing future entire life. [This service is alluded interpreted to mean,] “If there is cooperation and joining together, to] in the verse, “The days of our worry in the heart of man, let him tell for “he said such-and-such,” and so years there are seventy years in others [about it].” At the time one on.) them.” The Hebrew word for “in is spelled almost the )בהם) ”talks about his troubles, his pain them becomes greater, but afterwards he Summary: Baseless hatred among same as the word for “animal” A person is given seventy .)בהמה) feels better. Similarly in avodah [the those who serve G d. The benefits service of worship and personal of friends’ joining together and years in which to refine the seven development], : when one talks discussing both their study of Torah evil character traits of his animal about one’s inner faults, he feels and their avodah. The reason for soul. This [process of] self- greater pain at the time, but divisiveness in Torah study. correction cannot be completed at afterwards he feels better, for many once; rather, “little by little will I drive flaws and sins have thereby been Chapter XI [the heathen Canaanites] out from removed. before you”; i.e., considerable effort Similarly, in avodah , such [an is called for. [Only] after extensive Furthermore, when people discuss attitude] prevents cooperation and endeavors in prayer, meditation on [spiritual improvement], each one unity. One will not value the Divine G dliness, and strengthening of the proposes means of correcting service of another person or attributes of one’s G dly soul, is it [flaws], and they can jointly resolve consider him to be an oved [one possible to weaken, refine, and to correct certain aspects of their who devotes himself earnestly to purify the natural emotions of the behavior. A resolution reached by Divine service through worship and animal soul. And since the above- two or more people is more lasting self-refinement]. He will minimize mentioned individual serves G d, he than a resolution made by one the worth of the other person’s will surely refine and correct his person alone. Thus, it is obvious service and scorn and negate his character traits. that many benefits [result when] positive qualities. When he sees those who serve G d combine their that another person possesses a At times one needs help from others efforts. fault albeit a superficial one which in order to achieve this goal, for does not at all affect the main body one’s own self-love will sometimes Now, this is only possible if one of his service he will magnify it, blind him from recognizing a possesses [the quality of] bittul speaking about it often, and negative character trait. A friend can (humility)and is capable of coming humiliating him. Should he discover make him aware of this [fault] and close and becoming one with a character flaw in his fellow [which advise him [on how to correct it]. If another person. But if one is is inevitable,] for “who is so one really loves another person, he [dominated by] yeshus (ego) , it is righteous as to have no flaws?” he will do so privately. If instead he impossible for him to reveal his will say that this [flaw] proves that dismisses him, scorns him, and inner faults to someone else. If he any good his fellow possesses is humiliates him particularly if he has a low opinion of others, how can really of no consequence. He will does so in public this is a clear sign he reveal his affairs to him, and exaggerate the evil to the point that he hates him and does not seek what purpose will it serve? How where any good [the person his good. (Nor does he genuinely could another person benefit him? possesses] will be unnoticeable. want what every individual should The fundamental reason however desire the service of G d within the [for this attitude] is that he cannot This is simply not true, for that world, for this is G d’s will and become one with someone else, for individual’s Divine service in prayer, desire.) in Torah study, he stubbornly Torah study, and the fulfillment of defends his opinion and thinks that mitzvos is in itself good, and The reason [for this behavior] is [his his wisdom and knowledge is truth. constitutes his primary labor own] lack of service; his own He refuses to accept another throughout the day. The negative service is not sincere. Although he opinion, or even consider it character trait he possesses is serves G d in prayer and in study, he impartially without prejudice. When merely one not yet corrected. “Man is not sincere, since he lacks bittul people discuss an idea in this is born like a wild young donkey.” (humility) and selflessness, manner, they draw further apart and He is born in an unrefined state and [possessed] as he is by yeshus b e c o m e o p p o n e n t s . ( T h i s he must strive to correct his (ego) and self-concern.

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Summary: preparation is necessary.] The humility do not produce the recipient must prepare himself to [desired] positive effect of elevating Divisiveness in avodah results from receive the G dly light for its own his soul, refining his character, and improper reasons. The cause is sake [purely, and not merely in ensuring that he fulfill Torah and hatred and a lack of true service. order to delight in the feelings it mitzvos in a proper manner. produces. Such an approach Chapter XIV allows] the G dly light that shines Hence, although he is a servant of within his soul to produce bittul. G-d , his avodah (service ) is A person practicing either approach A f t e r w a r d s , e v e n w h e n h e insufficient, [being characterized] [whether joy or humility] to avodah experiences the delight and by ego and self-consciousness can still be filled with yeshus self- excitement of joy and love, he rather than bittul. This explains why importance and coarseness. retains the sense of bittul and self- he cannot tolerate a colleague who Yeshus (ego) can surely be present nullification.) has also attained a certain level of when one follows the approach of service. [The latter’s achievements joy, for he who loves retains his self- [The second approach,] that of establish] a parity which impinges identity. The joy and excitement are humility, although generally on his own ego. Hence, he cannot consciously felt within his soul. involving the negation of self, can tolerate him, or join together with Also, his love and his surging forth still be [followed in a manner] of him. [Instead,] he hates him and in his yearning for G d are fulfilling yeshus. One may be conscious of tries to exaggerate and publicly his desire to be near G d and to self even within bitterness and expose all of his colleague’s faults cleave to Him. Self-love and self- humility. Then, one’s humility is not and inadequacies. He denigrates consciousness are thus present [in genuine [for the individual has not his avodah in order that his such a relationship]. lost his identity to the point where he colleague should not be considered is] like utter nothingness. [The comparable or superior to him. (One must devise means of Rebbe adds a sentence in Yiddish:] ensuring that his love and joy are The tzubrochenkeit (“brokenness”) [Furthermore,] even if he is not characterized by bittul (humility). is not real to the point that he feels concerned that others will equal him This was the service of Aharon the that he is truly “gor nit” utterly or consider themselves greater High Priest, who kindled the lights nothing, and with no sense of self. than he, the ego of such an [of the Menorah in the Sanctuary. For the reckoning [of one’s individual will not allow him to The Kabbalah explains that] the thoughts, speec tolerate the positive qualities of purpose of this was to draw the h and actions] described [in the anyone else. For this reason alone attribute of Chochmah (knowledge) previous chapter] has not touched he will hate the other, scorn him, down into the level of the emotions, the innermost point of his soul. If he and be incapable of communicating so that the middos [too] would be were truly touched to its very peaceably, or linking himself with characterized by bittul (humility). depths, he would lose his identity him. Bittul is brought about by the and be utter nothingness. When he revelation of a higher light. When is not touched so deeply, his This is particularly [certain to occur] one meditates on the greatness, humility is not truly sincere. if his colleague possesses a exaltedness, and wonder of the superior quality, whether in the area Infinite One, a G dly light shines Furthermore, it is possible that of intellect, piety, or purity. He will be within one’s soul, and this light can [though a person attains humility], infuriated, finding this more than he bring about bittul. he feels a secret pride and joy, a c a n b e a r. S u c h h a t r e d i s sense of gratification [at the compounded by envy, [about which However, the prospective recipient knowledge] that he has attained the verse states:] “Envy is as cruel must first undergo [a process of] bitterness and humility, and that he as the grave.” (In general, envy is preparation. When he has prepared is an “oved” , a servant of G d. also included in the category of himself to experience the bliss Although these feelings are baseless hatred. For his colleague [produced by his awareness] of the subconscious, they emanate from has not harmed him or taken exaltedness and wonder of the the essential ego which remains anything from him. Indeed, nothing Infinite One, his soul will be aroused intact within his soul, “undermining prevents him from emulating what in joy to cleave [to Him] with love. the totality” of his service. his colleague has achieved on his [To achieve bittul , however, further [Consequently] the bitterness and own account. In material things too,

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You shall not hate your brother in your heart

one envies another’s success and indeed. Its source is his ego ; he trait. Baseless hatred, on the other wealth even though he has taken therefore especially hates those hand, is a general fault, comprising nothing from him. [Rather,] it is “G who are servants of G d, showing the entire realm of evil which is d’s blessing that brings wealth.”) affection and kinship only towards characterized by division and [The Sages commented,] “Hate simple people. He may delude difference. This is the source of all born of envy defies correction.” himself, imagining that his love and one’s negative character traits and connection with them springs from is the antithesis and opponent of the Summary: Ego in Divine service his humility, when the real source is Name of G-d as a whole, as has through joy, and means of coping his ego. Because he [prides himself been mentioned above, and as will with it; Ego in Divine service on] being an oved , a servant of G d, be further explained in later through humility, and the reason for he hates anyone who has attained a chapters. it; Ego as the cause of hatred and [high] level of service, for by doing envy. so the other challenges his ego. Whoever cares for his soul, However, he will love simple people therefore, and does not want it to be Chapter XV who are not on an [elevated] rung [immersed] in kelipah and evil, nor [in the service of G d, for they pose does he want to develop a bad There is [however] a type of envy no threat to him, and he will easily character, but rather, [desires] to regarding spiritual attainments show them love] because one carry out his task, serving G d as he which is a positive quality; as our should love his fellow Jew. should, refining and improving his Sages declared, “Envy among Moreover, someone who is even natural character traits, he ought to scribes [i.e., scholars] increases more coarse and possessed by ego examine himself carefully. He knowledge,” and as the Midrash may show such people love merely should search time and again, comments on the verse, “And [because this serves as an using the light of a lamp “the lamp of Rachel envied her sister” “She opportunity] to expand his ego , for G d is the soul of man” in every nook envied her good deeds.” Similarly, he feels they will honor him and and cranny, for all vestiges of this “Let not your heart envy sinners, but accept and cherish his words. evil (for it will prevent him from truly [envy] the fear of G d.” This envy serving G d and refining and arises when one strongly desires Summary: The positive qualities of elevating his nature). [When] this good deeds or wisdom. Envying the envy of holiness. Ego prompts evil is utterly destroyed, he can their possessor motivates one to one to hate someone who has proceed securely on his way in the exert himself to attain similar levels. achieved a high level, although it service of prayer with bittul , thus For since envy reaches to the allows one to love simple people; refining his character and fulfilling depths of the soul it can evoke the the reason for this. Torah and mitzvos in the proper soul’s hidden strengths, enabling manner. one to reach great heights. Chapter XVI Summary: A similar concept has been Whether in coarse or subtle form, explained [in the Kabbalah]. Or these faults exist in each individual chozer (lit., “reflected light”) is able according to his own level of S i n c e b a s e l e s s to reveal one’s hidden powers to a service. Some are so indiscernible h a t r e d i s t h e greater degree than or yashar (lit., that one is not conscious of them; “direct light”). Similarly, the envy of they are hidden in his soul underlying source holiness [has the potential to draw nonetheless. He may think that for all one’s evil upon and motivate one’s deepest these concerns are not at all energies]. relevant to him, though in reality character traits, it they are. Such a state of affairs is This applies, [however, only] when more injurious that any single must be searched one desires good. However, if one character trait that stems from the for carefully and does not desire to be on a level of “Other Side” [the forces of evil]. Any piety and purity but envies a particular [blemish] is not as utterly destroyed. colleague for his accomplishments powerful [and corrupting] as a and [grows to] hate him for them, pervasive evil, nor will it necessarily this [envy] is a harsh and evil trait lead to another negative character

VOL. XXII NO. 5 16 IYAR-SIVAN 5778 / MAY-JUNE 2018 16 L A N O I T A N LIBERATOR The WEEK IN REVIEW dared to slay a prince of one of Israel’s Midrash and to Rashi himself Jethro’s PINCHAS tribes!’ Therefore, the Torah comes and idolatry was such that “he left no idol connects his genealogy with Aaron.” unworshipped by him.” The tribes Week of: July 1-7 This malicious talk of the Israelites was therefore had this comprehensive based on the fact that Pinchas’ father, indictment available to them. Why did The beginning of the por tion Elazar, had married a daughter of they seize only on the fact that he had describes G d’s reward to Pinchas for Putiel, who is identified with Jethro, “fattened calves” for idolatrous his zealousness in avenging Zimri’s the father-in-law of Moses, who at one sacrifice? insolence in bringing a heathen time had been an idol-worshipper. woman into the camp of the Israelites. Thirdly, the Biblical verse connects Rashi, in his commentary, seems to be Now what is there in the simple Pinchas’ lineage to “Elazar the son of t r o u b l e d b y a n a p p a r e n t l y statement of Pinchas’ ancestry to Aaron the priest.” But Rashi says only, unnecessar y repetition of the suggest to Rashi this elaborate “Torah comes and connects his genealogy of Pinchas, which states explanation? The answer is that we genealogy with Aaron.” Why does he that he was the son of Elazar the son of had already been told, only a few omit mention of Aaron’s priesthood, Aaron the priest. This has already been verses previously, who Pinchas’ father and of Elazar who was at that time stated only a few verses earlier, and and grandfather were. Since there is High Priest of Israel? Rashi concludes that its purpose here, no unnecessary repetition in the in our portion, is not simply to inform Torah, there must be some further Finally, the whole purpose of the us of Pinchas’ ancestry, but to defend reason for restating it here. Therefore tribes’ disparaging remarks about him from a criticism that the Israelites Rashi is forced to conclude that Pinchas’ ancestry is unclear. The object were urging against him, that he was Pinchas was being criticized in terms of their scorn was Pinchas, himself, for the grandson of Jethro, who had once of his ancestry (his descent from having killed Zimri for bringing a been an idol-worshipper, and that he Jethro) and that the Torah intends to heathen woman into the camp. Now had inherited some of Jethro’s pagan emphasize the distinction of his family either they did not know the law that inclinations. The details of Rashi’s tree (his descent from Aaron). “he who has intercourse with a account, however, raise a number of heathen woman, zealous people may difficulties, which are investigated in Nonetheless, there are still some attack him,” in which case they should the talk. Its central theme is the features of Rashi’s explanation that have accused Pinchas of murder; or, concept of zealousness itself. Is need understanding. they thought that Pinchas did not religious zeal to be encouraged or come into the category of “zealous criticized? Is it the result of pride and Granted, for example, that Pinchas was people,” in which case they should ostentation or genuine devotion? being criticized, how does Rashi infer have accused him of having ulterior What should be our response when that “the tribes” in general were a party motives for his act. The only alternative we suspect someone’s motives for his to the complaint? Surely it is more is that they knew both the law and the religious behavior? The talk ends by likely that it was only the tribe of fact that Pinchas was zealous, and if confronting these difficult and yet Simeon, whose prince, Zimri, Pinchas this were true, they should have had vitally important questions. had killed. Indeed the other tribes had no grounds for complaint whatever. been severely distressed by Zimri’s act So, in any case, reference to Jethro, his 1. The Complaint of the Tribes of bringing a Midianite woman into maternal grandfather, seems quite the camp; as Rashi says, “they all burst irrelevant to the issue at hand. “And the L-rd spoke to Moses, saying: out weeping” at that moment. And as a Pinchas, the son of Elazar, the son of result of Pinchas’ zealousness, they all 2. The Motive of the Israelites Aaron the priest, has turned My wrath benefited, because “the pestilence away.” was restrained from the children of The answer to these difficulties lies in Israel.” They had every reason to praise the realization that the tribes, in Rashi, commenting on this genealogy, him. Why then does Rashi say they disparaging Pinchas, were seeking to says: “Because the tribes spoke criticized him? defend the honor of Israel and of disparagingly of him, (saying) ‘Have Moses. you seen this grandson of Puti the Secondly, their criticism was based on father of whose mother used to fatten the fact that Jethro was his maternal Zimri had brought the Midianite calves for idolatrous sacrifices, and he grandfather. Now according to the woman into the camp “before the eyes

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of Moses and before the eyes of all the phrase, the crucial words are “the son one: That although a Jew may congregation of the children of Israel.” of Aaron.” The emphasis of the Torah is formulate ulterior motives in his mind And of all these people, only Pinchas not simply that Pinchas was the son of for doing G d’s will, subconsciously, in had the zeal to rise and avenge this Elazar, who was first the deputy High the true depths of his being, he seeks profanation of G d. Certainly the rest of Priest, and then after Aaron’s death the to keep to the Torah for its own sake the Israelites knew the law as well as High Priest himself. Nor is it that alone. Pinchas, for it had been transmitted to Pinchas was the grandson of “Aaron “the whole people” together. And the priest.” Rather, the emphasis is on Furthermore, the obligation of a Jew, without a doubt, Moses knew it, Aaron’s character aside from his when he sees another doing the right because Pinchas said to him, “I have priesthood, that he “pursued peace act for the wrong reason, is not to received it as a tradition from you.” and caused love to descend between dissuade him from doing the act at all; Pinchas’ solitary response had c o n t e n d i n g p a r t i e s . ” W h e r e but to help him towards a true brought shame upon Israel and upon contention existed between the understanding of its purpose and to Moses. Israelites and G d, Pinchas sought to bring him more quickly to the state replace it with love, as G d says, where he does G d’s will for its own This is why they tried to cast doubt on “Pinchas… has turned My wrath away sake. the purity of Pinchas’ motives. What from the children of Israel.’’ This was they did was to accuse him of a streak the underlying nature of Pinchas’ This is so even when there is in reality of cruelt y, inherited from his zealousness—a deep love of peace an ulterior motive. But in fact it is never grandfather Jethro, as contributing a that he had inherited from Aaron, and given to us to know with certainty the share in his zealous act. This is why a desire to remove the cause of the motives of someone else. The tribes they seized on Jethro’s practice of bitterness between G d and His had powerful grounds for suspecting fattening calves for sacrifice, for it is the people. Pinchas’ motives; but G d who “sees supreme cruelty to appear to be into the heart,” testified that they were a c t i n g f o r s o m e o n e ’ s 4. Ulterior and Interior Motives wrong. benefit—feeding him well—only for the sake of the ultimate slaughter. The In Rashi we find more than simply a 5. Modesty and Pride Israelites’ defense was this: Why did literal commentary to the verses of the only Pinchas rise and take vengeance Torah. We find profound and general Someone who follows the example of into his hands. Because he was truths that have a bearing on our lives. the tribes may fall into a deeper error, animated also by cruelty, not only by From his understanding of this the error of self-deception. For when conscience. We were not so cruel. particular episode of Pinchas, we learn someone prevents someone else from Therefore we hesitated. that when one sees a man engaged in doing something which in itself is a religious act, even though we seem good, merely because his motives And this is why Rashi includes all the to have overwhelming evidence that were suspect, the first person’s tribes in the disparagement. Only the he is doing so for some ulterior motive, motives may also be suspect. He may tribe of Simeon were concerned to it is forbidden for us to belittle him. reason thus: Since I am by nature defend Zimri’s honor, but all the tribes modest and self-effacing, I cannot were concerned to defend the honor Even if it is in fact true that he has tolerate pride, and therefore when I of Moses and of the Jewish People. ulterior motives, there is a categorical see someone learning Torah with statement in the Talmud that “a man conspicuous passion, or performing 3. The Motive of Pinchas should always be preoccupied with the commandments beyond the the Torah and the commandments, requirements of the Torah, which Now we can see the precise point of even if not for its own sake, for in the appears ostentatious, I cannot pass it the Torah at this stage repeating the course of acting for some other end he by in silence. But in fact, he is wrong genealogy of Pinchas, that he was the will come to do it for its own sake.” The and the person he criticizes is right. “son of Elazar, the son of Aaron the true motive will eventually displace The tribes criticized Pinchas in their priest.” It is to show that in his act, the false one. wish to exonerate themselves and Pinchas was not the “grandson of Moses; but it is of Pinchas that G d says Jethro” but only the “grandson of Indeed, the Hebrew original of this “he was zealous with My jealousy.” Aaron”: In other words that he was not statement reads, not “in the course of” Indeed, there may be an element of driven at all by cruelty but only by a but “in the midst of.” And the deep pride in this very show of modesty. A burning religious zeal. And Rashi implication is that the right motive will true response to seeing someone tacitly points out to us that in this be found “in the midst” of the wrong learning with passion and fulfilling the

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commandments lavishly would be to not reached the age of maturity) or a How is it that betrothal grants the be roused to a similar ardor oneself. If husband his wife, from their vows. husband greater power over his wife’s instead one is critical, it is almost as if There is a further intermediate case, commitments than marriage itself? one could not bear the sight of which is something of a combination someone more virtuous than oneself. of these two; a girl who is as yet only One explanation is based on the fact Pirkei Avot says: “Judge all men in the betrothed, can be released from a that he does not have this right in scale of merit.” When one has a feeling pledge by the combined veto of her himself but only in conjunction with towards another person which does father and her husband-to-be. Indeed, the father of the girl. Acting together, not accord with this maxim, then it is a their conjoint power is retroactive—it her father and her betrothed can feeling whose source does not lie in applies even to vows made before annul her vows. So that the father, as it holiness and truth. betrothal. The Rebbe develops the were, communicates his authority contrast between marriage and over the girl while she is single, to her 6. The Reward of the Zealous betrothal and applies it to the husband to be. On the other hand, a relationship between the Jew and G d. husband has, in and by himself the The episode of Pinchas took place And it asks the important question: right of veto and thus he borrows no while a pestilence afflicted the How is it that betrothal confers even powers from her father. His right Israelites. And, though he was not, like greater rights on a man than marriage therefore does not extend back to the Moses, a leader of his generation, nor itself? period when she was single, and not was he even (as yet) a priest, as yet bound to him. nonetheless by his action the 1. Making and Unmaking a Vow pestilence was stilled, and peace was 2. Betrothal and Marriage to G d restored between the Jews and G d: The portion of Mattot opens with an “Behold I give him My covenant of account of the laws of making a vow, This fact of halacha has a bearing on peace.” and of having it annulled. There are our religious life. There are two ways a three ways in which annulment can Jew can bind himself to G d: In Thus, even at a time of spiritual take place: (1) by a recognized sage (a betrothal and in marriage. affliction, when one sees a Jew zealous chacham) who has the power in his service of G d, even a Jew with no retroactively to release a person from When a man is betrothed to a girl, she claims to leadership or distinction, one a pledge he has undertaken, (2) by the becomes forbidden to any other man. must not dissuade or discourage him. father of a girl who has made a vow Thus, when a Jew is “betrothed” to G d For he, like Pinchas, is the bringer of while still under his guardianship; and he has taken a decisive commitment. true peace between G d and His (3) by a husband who can veto the He has decided to let nothing else people, the peace which is the vow of his wife. The powers of a father waylay and capture his devotion. He opposite of separation and exile. He is a n d a h u s b a n d a r e n o t has set himself aside from all but G d’s the harbinger of the Messianic Age, retroactive—i.e., they only annul the will. This in itself is a momentous act, who “shall turn the heart of the fathers obligation to fulfill the vow from the but it is a negative one. He has not yet to the children, and the heart of the present onwards. reached the spiritual equivalent of children to the fathers’’ in the ultimate marriage, the state where he “shall and everlasting peace. In the times when the two distinct cleave… and be o ne flesh” with his stages to a Jewish marriage, betrothal partner. And as the fruit of marriage is (kiddushin) and marriage proper children—children who reflect their MATOT (nissuin), took place at two different parents so—the fruit of a total times, there were two corresponding oneness with G d is good deeds which Week of: July 8-14 degrees of power of the husband over express both the will of G d and the his wife’s pledges. We would naturally self-effacement of man. “What are the In the opening verses of our portion assume that this power would be offspring of the righteous? Their good we encounter the laws of making and greater after marriage than during deeds.” annulling a vow. And whereas a betrothal. But in one respect this is not person cannot release himself from so. For a man has the power—during 3. The Sense of Incompleteness his pledges, in certain cases, others betrothal but not after it—to annul can do it for him. In particular, a father the vows his wife made when she was Although the state of spiritual can release his daughter (if she has single. “ m a r r i a g e ” g o e s f a r b e y o n d

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“betrothal,” betrothal has its own achieve nothing. He must unite are the journeys?” unique virtue. himself with what is higher than himself. There is no room in the Also, what is the significance of these The man who has reached the level of religious life for complacency. 42 journeys in traveling from Egypt to marriage may fall prey to a certain However high he has risen, there is the land of Israel, the “good and kind of pride. He may feel that he has always something higher to cling to spacious land?” The word “spacious” is reached perfect righteousness, that and reach out towards. He is as yet opposed to “confined” or “restricted.” he is now the “master of the house” incomplete, as yet only the betrothed. But as soon as the Jewish people had with the right in himself to “annul But together with G d—the father—it left Egypt, they had left their vows.” Unlike the betrothed man—he is within his power to annul—the confinement. Why was it only after 42 may reason—his power does not bondage of the world in a way that journeys that they were said to have need the co-operation of the father. knows no limits. reached “spaciousness?”

That this is a fatal error can be seen These concepts of confinement and from the case of Bar Kochba, whose MASSEI spaciousness have a spiritual sense: attitude proved to the Rabbis that he “Out of my confinement I called upon was not in fact entitled to the name Week of: July 8-14 the L-rd. The L-rd answered me with Bar Kochba (literally, “the son of a star,” enlargement.” As a Jew moves a Messianic title derived from the Our portion begins with an account of towards his spiritual goal, he passes verse, “There come a star out of the 42 journeys by which the Israelites from the straits of inner conflict to the Jacob”), but was instead Bar Koziba left Egypt and came to the borders of open spaces of serenity, from the (“the son of lies”). the Chosen Land. The opening verse, narrow path through secular however, suggests that all of the distractions to the broad plain of unity The strength of betrothal lies in the journeys were an exodus from Egypt, with G d. Every stage he reaches is fact that the betrothed knows that he whereas in fact only the first one was. spacious in relation to the level he has has (halachic) powers only in To understand this, the Rebbe left, and restricted in relation to the conjunction with the father. He has no develops the theme that Egypt is not level he is heading towards, until he rights in himself. Spiritually, this only a place but also a state of mind. reaches the final open space, the means that he knows that all his Mitzrayim, the Hebrew word for Egypt, Messianic Age, with the crossing of capacities are dependent on G d. And, also means “confinement,” and there the Jordan that marks the divide acting together with Him, he can is an obvious contrast with the land of between journeying and arriving. reach heights that he alone could not Israel, which is called the “good and aspire to. He can arrive at the power of spacious land.” The questions that This is why all 42 journeys, not merely “annulment,” namely, nullifying in confront us, therefore, are: What is the first, were a “going forth out of the himself and the world, the masks of “confinement” and “spaciousness” in land of Egypt.” For every journey that illusion that hide G d’s presence from the life of the Jew? And, what is the brought them nearer to the land of man. And this power is “retroactive,” significance of the idea of a “journey.” Israel and their destiny made the that is, beyond the normal limitations previous stopping point seem like a of time and space. Just as a vow binds, 1. One Exodus or Many confinement, another Egypt. Each and an annulment breaks the bond, so stage was a new exodus. They had he, with the help of G d, releases the “These are the journeys of the already left the physical Egypt. But world from its bondage, from children of Israel by which they went they still had to pass beyond the f a l s e h o o d , f i n i t u d e a n d t h e forth out of the land of Egypt.” Egypt, the narrowness of the soul. concealment of G d. This verse raises a well-known 2. Egypt and the Individual 4. The Strength of Conjunction difficulty. For only the first of the j o u r n e y s m e n t i o n e d i n o u r The Torah is eternal. And it is clearly so The implication is this: However far a p o r t i o n — f r o m R a m e s e s t o where it concerns the exodus, about man travels on his spiritual journey, Succot—constituted “going forth out which the Jew is explicitly obliged “to e v e n i f h e “ m a r r i e s ” h i m s e l f of the land of Egypt.” The others were see himself as if he had traveled out of completely to G d, he must never all made outside Egypt. Why, then, Egypt that very day.”The 42 journeys forget that by his own power he can does the verse use the plural, “these therefore have a special perpetual

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significance. ascend to the final point of self- of narrowness of soul, the ever-fainter abandonment and openness to G d in traces of that original Egypt. Even if a There are many Egypts through which the Amidah, standing “like a servant man does no wrong, the Baal Shem the individual has to pass. At one level before his master.” At that moment we Tov said that if he sees a fault in it may be the confinement of the ourselves are nothing; G d is another person, this is a symptom that secular world, which seeks to hold him everything; we are powerless to he has a trace of that same fault within captive. At another, it may be the speak; we can say only, “O L-rd, open himself. Evil leaves its traces, and even narrow scope of the human mind, as it Thou my lips, and my mouth shall these must be removed. filters his Judaism through the dark declare Thy praise.” lens of rationalization. But even if he The religious life is not a matter of has traveled beyond these, and his 4. Beyond Paradox suddenly arriving, but of constantly faith is no longer confined to his journeying. understanding, he has always to strain The Amidah embodies a paradox. On t o w a r d s n e w p l a t e a u s o f the one hand we abandon our ego 6. Two Mistakes expansiveness, compared to which and become a mere mouthpiece for his present state is a confinement. the words of G d. On the other hand, it The journeys of the Israelites from is a prayer of requests for the Egypt serve as a warning against the 3. The Rungs of Prayer satisfaction of our spiritual and two kinds of error into which a Jew material needs. And yet surely it is just can fall. We can see this process exemplified in at this point of selflessness that we prayer. There is a difference between f o r g e t o u r n e e d s a n d a r e One is to believe that one has arrived. Torah and prayer, for Torah is G d’s unconcerned with our welfare. He may think: Having reached so far in word to man, while prayer is the word my Judaism, I can rest content. But the of man to G d. Prayer is Jacob’s ladder, These two aspects of the Amidah are truth is that the Jew was not created “set on the earth and its top reaching indeed opposed. But it is only reason to stand still. There is always a new to heaven.” It has many rungs. Each and logic that cannot tolerate the journey before him. step upwards is a movement from the joining of two opposites. The Amidah straits of the earth to the expanses of is a level of spirituality beyond the The other is to despair. He may feel: I heaven. reach of reason. The nearer we reach know so little, I am capable of so little, to G d, the more all opposites can be that my religious efforts are in vain. The first rung is preparation. How can a c c o m m o d a t e d, a l l t e n s i o n s But in truth, even a single journey is a finite man stand before infinite G d in dissolved. We say, “He who makes liberation from some personal Egypt. prayer? How much less can he do so if peace in His high places,” for it is in the (And the direction in which one is he has sinned and betrayed his heights beyond reason that there is traveling matters more than how far relationship to G d? It is this sense of peace between contending parties, one is along the way.) momentous awe, in which a man and compatibility amongst opposites. divests himself of the masks of self- In this respect, the Amidah is a Alongside personal despair, there sufficiency and pride, which is the foretaste of the future world, when “all may be historical despair, the feeling preparation for prayer. And this flesh shall see” the presence of G d, that never has an age been less setting oneself to pray—even before w h e n — i n o t h e r w o r d s — t h e conducive to Messianic hope. But the a word of prayer is spoken—is in itself opposites of substance and spirit will opposite is the truth. The Israelites, an exodus, a liberation, from one’s be interfused. who in Egypt had reached the normal situation. penultimate point, the forty-ninth 5. The Journey gate, of impurity, were still able to Then comes prayer itself, a series of reach Israel, their destination. But for ever-widening chambers of the spirit, Even though the Amidah is the apex us, virtually all of the journey towards to which the preparation is, in of the daily prayers, each day the Jew the Messianic destiny has already comparison, a narrow and humble must begin again, preparing and been traveled; the goal is near; and we entrance-hall. praying; making yesterday’s high live after Sinai and have the power of point, today’s point of departure. that revelation constantly with us; and From the outpourings of devotion in Although on his personal journey he we have the spiritual leaders of the the “Psalms of Praise,” through the has left the “Egypt” of transgression, generation to bind us to G d and to expression of love in the Shema, we he must cast off the successive layers help us in our upward climb.

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7. The Three Weeks surrounding weeks, those before the people who had traveled in the 9th of Av expressing prophecies of wilderness possessed an immediate The Sidrot of Mattot and Massei are rebuke for the sins that were the knowledge of the Divine—they had always read in the period of the three spiritual cause of the destruction; seen G-d on Sinai. But the succeeding weeks between the 17th of Tammuz t h o s e a f t e r w a r d s c o n v e y i n g generation, already touched by their and the 9th of Av. They are set in this messages of comfort and solace. This responsibilities in the physical world, time of bitter confinement between week's Haftorah, the famous “Vision” lost that immediacy, they heard G-d the first breach in the walls of of Isaiah, gives its name to the but did not see Him. They were J e r u s a l e m a n d t h e Te m p l e ’s day—Shabbat Chazon, the “Shabbat addressed in the words “And now, destruction. of the Vision.” Traditionally, this is read Israel, listen….” as a power ful indictment of a The significance of their timing is that rebellious people. But, true to the And the difference between seeing they convey to us, at the time when we Chassidic tradition of seeing the and hearing is this: someone who most need reminding, the concept of Divine blessing even in the apparent witnesses an event is unshakable in “destroying in order to rebuild.” c u r s e, R a b b i Le v i Yi t zc h a k o f his testimony about it—he has seen it Destruction may be for the sake of Berditchev, one of the early Chassidic with his own eyes. But one who hears replacing a building with a better and teachers, saw in it a distant “vision” of about an event may eventually stronger one. The Baal Shem Tov the Third Temple of Messianic times. entertain doubts. Hearing does not commented on the verse “It is the time The Rebbe traces the connection confer certainty. of Jacob’s trouble; but he shall be between this thought and the saved out of it” that salvation is not content of the portion of Devarim, the That is why the generation who were something that simply follows opening of the “repetition of the law” to enter Israel, who heard but did not trouble: It is implicit in it. Here, too, we by Moses to the Israelites as they see G-d, had to be commanded about f i n d t h e f u s i o n o f t w o stand on the threshold of their self-sacrifice and the like, a warning o p p o s i t e s — d e s t r o y i n g a n d Promised Land. which would have been superfluous r e b u i l d i n g , a f f l i c t i o n a n d to the people of the wilderness. salvation—that comes only when we 1. The Shabbat of the Vision leave the confinements of human In one way, then, the later generation reasoning and journey towards the There is a saying of Rabbi Levi Yitzchak lacked the spiritual immediacy of all-encompassing expanses of faith. of Berditchev that this Shabbat, their forebears. But they were, At this level, everything is drawn into Shabbat Chazon (when we read as the nonetheless, to reach something our faith. We see G d’s goodness Haftorah, the famous Vision (Chazon) unattained by their fathers, who were everywhere, even in the seeming of Isaiah), is a day when we are told:“You have not, as yet, come to the catastrophe. Seen from the eyes of a presented with a vision of the future rest and the inheritance which the L- son, punishment is an evil. In the eyes Third Temple, even though we see it rd your G-d has given to you.” Shiloh of his father, it is for his son’s own good. from a great distance. and Jerusalem were reached only by Our goal is to see history through the that later generation. For only by the eyes of G d. And by so doing we are And this leads us to understand the descent into material concerns, the able to turn G d’s hidden mercy into connection between the “vision” of translation of G-d's will into practical open kindness, and change the the Haftorah, and the portion of action, could the fulfillment be darkness of exile into the light of the Devarim, which are always read r e a c h e d o f “ t h e r e s t a n d t h e Time to Come. together on the Shabbat before the inheritance.” 9th of Av. Devarim, in short, tells us of the DEVARIM For, with Devarim begins the “Second paradox that through descent comes Torah”—Moses' recapitulation of the t r u e u p l i f t i n g : T h e h i g h e s t Week of: July 15-21 Torah. And the whole book of Devarim achievements of the spirit are won in differs from the other four books of earthly and not heavenly realms. The portion of Devarim is always read the Chumash in being addressed to on the Shabbat before the 9th of Av, the generation who were about to And this is also the message of the the date on which both Temples fell. enter the Holy Land. They needed “vision”—even though this Haftorah These tragedies are reflected in the counsel and caveat in a way that the is read in the “Nine Days” of mourning c h o i c e o f H a f t o r a h f o r t h e previous generations did not. For the f o r t h e l o s s o f t h e Te m p l e s ,

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nonetheless through the resultant f o r e t a s t e o f t h e f u t u r e , t h e The loss of the First and Second exile will come the true redemption, consummation of all exile and its Temples. the vision of which we glimpse (in the transformation into undisturbed words of the Berditchever) in the very rejoicing. The Shulchan Aruch tells us But this is not as simple as at first sight. moment of our loss. that on this day it is permitted to The idea of consolation is that, when a prepare a feast like that which calamity befalls a man, even though a 2. Sadness and Rejoicing Solomon made when he was made second person may not be able to king: That the anticipation of the restore his loss, he still gives comfort The sense of mourning, of being “in future kingdom might give us the by his sympathy. And if the man has the straits” which dominates our strength to turn the sorrows of exile sustained not one loss but two, then consciousness in the Nine Days when into the joys of redemption. he can certainly be comforted twice we recall the destruction of the over. Temples, is broken by Shabbat, the day on which joy must prevail. Indeed, VA'ETCHANAN But in the case of the Temples, the on the Shabbat before the 9th of Av consolation lies in the fact that a Third we are bidden to rejoice even more Week of: July 22-28 Temple will be built to replace those than usual, to remove any possibility that were destroyed. And since the t h a t t h e m e l a n c h o l y o f t h e The 9th of Av is the date on which First Temple was greater than the surrounding days should intrude into both Temples were destroyed. Each Second in the revelations it housed the Shabbat spirit. year, on the subsequent Shabbat, we and the miracles it witnessed, read as our Haftorah the famous replacing it would, in itself, be But the injunction has a deeper passage of consolation from Isaiah replacing the Second Temple as well. meaning. Shabbat is a reflection of the “Comfort ye, comfort ye My people.” The First contained all that was in the World to Come; and that future The Midrash tells us that this is, Second, and more. So it follows that redemption will be so complete as to literally, a two-fold consolation for the the consolation for the loss of the First efface all traces of the exiled past. So loss of the two Temples. And yet, would in itself include consolation for on this day there is no place for the would not one have been sufficient? the loss of the Second. evocations of exile. For the First Temple saw a greater revelation of the Divine Presence than The answer is, that though the Second But we go further on this Shabbat the Second, so that our grief and our Temple was, in absolute terms, less than to eliminate sadness—we consolation for its loss encompasses exalted than the First, it still had increase our joy. our feelings for the Second Temple. certain unique virtues. Thus, the The Rebbe, however, argues that there Talmud interprets the verse, “Greater For the future redemption will be was something unique about the shall be the glory of the latter house more spiritually intense than any Second Temple, and that this has than the former,” to refer to the previous one. If it merely restored the repercussions for our daily religious Second Temple, which was greater status quo, exile would have been life. At the heart of its analysis is the than the first in its size and duration. unnecessary. Each exile of the Jews distinction between two different has culminated in new levels of a p p r o a c h e s t o G - d : T h r o u g h This is why there will be two spirituality, for by being scattered, r i g h t e o u s n e s s a n d t h r o u g h consolations, for the Third Temple will they have been able to redeem and repentance. combine the virtues of both its bring into G-d's service environments predecessors. that would otherwise have been 1. One Consolation or Two? untouched by the hand of Torah. And 2. Tabernacle and Temple the end-point of this journey—the This week's Haftorah, the first of the Time to Come—will be a redemption “Seven Weeks of Consolation” after To understand what the unique virtue without further exile, a completeness the 9th of Av, begins with the words of the Second Temple was, we must of spirituality that needs no new “Comfort ye, comfort ye My people.” first see the way in which a Temple as excursions. such went beyond the Tabernacle The Midrash explains that this that accompanied the Israelites in the So the Shabbat most connected with apparent repetition refers in fact to wilderness. Both were “dwelling- exile, the day of the “vision,” sees in its two consolations and two tragedies: places” of G-d's presence. But the

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Temple was a permanent dwelling, the Temple lay in the very material of surface of his inclinations, and finds the Tabernacle a temporary one. which it was constructed, in the things G-dliness at the core of his self. “All of the earth which were dedicated to flesh shall see… for the mouth of the For, there are two elements in drawing G-d. It was as the “moon” which L-rd has spoken.” He reaches the word down a high degree of holiness to this receiving G-d's light and reflecting it of G-d through his flesh itself, through world: outwards to the whole world. seeing the real nature of his existence. Such a person is like the moon of the (i) where the holiness is apparent in 3. Reflected and Generated Light World to Come. The light he casts is the physical, but it does not actually from the fire that burns within him. transform it. This is a manifestation of But there is a difference between the the power of the spirituality, in that it moon as it is now, and as it will be in 4. The Word, the Command, the Return can even permeate so gross a being. the World to Come. There are therefore three stages: (ii) where the holiness actually Now it draws its radiance from the sun. Receiving light from elsewhere, transforms the physical; that the But in the future world, “the light of the reflecting it, and generating light from material becomes, as it were, a “vessel,” moon shall be as the light of the sun.” within. or receptacle, to holiness. This is an It will shine, not with reflected light, even stronger revelation, whereby the but with its own. They are mirrored by three facets of “light” not merely affects, but Judaism: Torah, the commandments intrinsically changes, the physical. And this is paralleled by the difference (Mitzvot)and the act of return between the two ways that the world (Teshuvah). Similarly, the Tabernacle was holy: and its beings are purified and “And they shall make Me a Sanctuary transformed. Torah is the word of G-d, the light from and I will dwell in their midst.” Its Above. Even though, when we learn sanctity extended even to the We may be changed by a light that Torah, we become united with it, Torah curtains, the beams, and the ground comes from above, as a pupil learns is always the giver of light and we are on which it rested. But these were not from his teacher. He may come to always the recipients. In our learning the source of its holiness. The source understand what he has been taught, we add nothing to it, we merely strive was in the revelation from Above, the to the extent that, through his own to uncover what was already there. infinite light of G-d which shone efforts, he reaches the very essence of within it. That is why, when the the subject. But still he is a reflection of But through the Mitzvot,we both Tabernacle was moved, its previous his teacher. He is like the moon, receive and give light. By wearing resting-place ceased to be holy shedding a light that came to him tefillin or tzitzit we turn parchment ground. For its holiness was not from from elsewhere. and wool into holy objects. By itself: It lasted only as long as the abdicating our egos in favor of G-d's Divine Presence rested there. We may, on the other hand, be will, we refine the world: “The Mitzvot changed by a light from within. When were only given so that, by them, all But the sanctity of the Temple was a person, for example, returns to G-d creatures should be purified.” vested in the physical materials from after forsaking His will, he does not do Whereas the Torah exists eternally in which it was built. Even after its so because of any revelation from i t s e l f, t h e M i t z v o t n e e d t h e destruction, the ground on which it Above. On the contrary, at the point of partnership of man. The Torah, rested was, and still is, sacred. return, he is far from visions of G-d. He although it speaks of the physical does so because of a prompting from world, does not enter into it. But the This is the inner meaning of the fact within. For every Jew, in the true commandments require physical acts that the Temple was built by Solomon. depths of his being, seeks to do G-d's and objects, and they change the For in his reign, “the moon reached its will: It is merely that sometimes his fabric of the world. The Torah is like the fullness,” in the words of the Zohar. inclinations get the better of him, and “light of day” which illuminates but The sun gives light; and moon reflects hide his real nature. The essence of the does not change that upon which it it. And in spiritual terms, G-d is the Jew is that he is part of G-d. And the shines. But the commandments are source of light, and the earth receives change that he brings to his life when like the “light of a lamp'' in which wick it. Whereas the Tabernacle had the he returns to G-d is from within, in the and oil are turned into flame. sanctity of G-d's light, the holiness of strictest sense. He penetrates the

VOL. XXII NO. 5 24 IYAR-SIVAN 5778 / MAY-JUNE 2018 24 L A N O I T A N LIBERATOR The WEEK IN REVIEW - Vaetchanan / Eikev Nonetheless, the Mitzvot are still a purify his finite world, not from G-d as Temple. And by turning possibility reflected light. They need, first, the He is above space and time. into fact we bring close the time of the word of G-d who commands them. Third Temple—the twofold and final But the ba'al teshuvah—the person The consolation will be the Third consolation. who returns to G-d—has shut himself Temple, in which the light from above off from the word of G-d, and returns and the light from within will because of a flame within himself that combine. EIKEV refuses to be separated from its source. 6. What Can be Lost, and What Cannot Week of: July 29 - Aug. 4

By the Mitzvota Jew sanctifies only All inner meanings of the Torah have Last week and this, we read the first what is permitted to him. But by their reflection in Halacha (Jewish two Haftorot of “consolation,” two Teshuvah he sanctifies his whole past law). powerful passages from Isaiah which life, lived in the realm of forbidden present a vision of hope and solace to acts. His past sins become his merits. We can see that the land of Israel had a Israel in the dark times of the loss of And this is the unique virtue of the act greater sanctity during the First the Temple. A Midrashic source, of return: It sanctifies not only a part, Temple than during the Second. however, tells us that there is a but the whole of experience. For—to take one example—when difference between them. The first is Rosh Hashanah fell on Shabbat, the G-d's call to the prophets to comfort 5. The Second Temple Shofar was blown throughout the the people. But Israel seeks more. It land in the First Temple times, but in seeks comfort from G-d Himself. And We are now able to understand the the Temple alone in the time of the this is what the second Haftorah unique significance of the Second Second. represents. The talk relates this Temple. distinction to the difference between On the other hand, the land lost some the Sidrot of Vaetchanan and Ekev, in During the period of the First Temple, of its sanctity with the destruction of particular between the first and the Jewish people were in general at the First Temple, but none with the second paragraphs of the Shema the level of “righteousness,” living a loss of the Second. which they respectively contain. The l i f e o f o b e d i e n c e t o G - d ' s underlying theme is the difference commandments. The light it gave to The laws attaching to the land of Israel between two kinds of revelation, that the world was a reflection of the will of show that the First Temple conferred a which comes from outside a person, G-d. more intense holiness; the Second, a and that which comes from within. more permanent one. The significance for our time is clear: But the Second Temple belonged to a What form must our spiritual life take time of repentance and return. The This can be compared to the two sets when visions of G-d no longer break in world was being sanctified from of tablets on which Moses received on us, when the face of G-d is hidden, within, through Israel's own spiritual the Ten Commandments. The first set and we must discover Him from resources. Thus it is significant that its was the more miraculous: But they within? building was ordered by Cyrus, the were broken. The second were not. So king of Persia, a non-Jew. too the First Temple conferred greater 1. Consolation: the Prophets and G-d holiness on Israel, yet when it was T h i s i s w h y w e n e e d e d t w o destroyed that sanctity was removed. This week's Haftorah, the second of consolations, “Comfort ye, comfort ye But the holiness of the land in the time the “Seven Weeks of Consolation,” for My people.” For the two Temples each of the Second Temple persists for all the destruction of the Temples, is the had its own distinctive virtue. The time. passage from Isaiah beginning, “But revelations of G-d's presence which Zion said, the L-rd hath forsaken me, belonged to the First were greater, but By reading this week's Haftorah, and the L-rd hath forgotten me.” The those of the Second were more “Comfort ye, comfort ye My people,” Midrash tells us that this is a inward. They issued from the very we remember not only what was lost, continuation of the theme of the texture of the physical world. Thus the but what survives. The generation of previous Haftorah, “Comfort ye, Talmud says that the greatness of the righteousness may belong to the past comfort ye My people.” In that first Second Temple lay in its size (space) and the future. But the generation of message of comfort, G-d instructs the and its duration (time). For it drew its return is a present possibility. It is the prophets to console Israel. To this, sanctity from man's own efforts to enduring heritage of the Second

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Israel's response is, “The L-rd hath them for a sign upon your hand…” But All these distinctions stem from a forsaken me.” They seek, in other in the second, the order is reversed. single point of difference: Vaetchanan words, not the voice of the prophets First “You shall bind them” and only c o n c e r n s t h e r e v e l a t i o n a n d but a consolation that comes directly then, “You shall teach them to your deliverance that come from Above, from G-d. children.” The commandments follow from G-d's grace. Thus it begins with the study of the Torahin the first Moses' supplication to G-d for His Each year these Haftorot are read, paragraph but precede it in the grace, that he be allowed to enter the respectively, with the Sidrot of second. Promised Land. For Moses was G-d's Vaetchanan and Ekev. It follows that if emissary through whom came the the Haftorot are connected by this (iii) The first paragraph contains only supernatural events of the exodusand common theme, so too are the Sidrot. commandments. But the second also those in the wilderness. Had he been Vaetchanan must contain some mentions the rewards (“That your permitted to lead the Israelites across reference to the consolation of the days may be multiplied…”) and the the Jordan, the conquest of the land, prophets, and Ekev, to Israel's demand punishments (“The anger of the L-rd too, would have been a supernatural for the solace that stems from G-d be kindled against you…”) which event instead of a slow succession of Himself. attend them. military victories.

2. The Shema 4. Underlying Differences But the portion of Ekev concerns man's situation, and the revelation he The two Sidrot differ considerably in An underlying difference between draws down upon himself by his own their content, so that this contrast of the two passages is, as Rashi points acts. So it begins with an account of e m p h a s i s i s n o t i m m e d i a te l y out, that the first (written throughout what he can achieve, and how: “And it apparent. But there is one obvious in the singular) is addressed to the shall come to pass, because you link, namely that the first paragraph of individual Jew, while the second hearken to these judgments….” Even t h e S h e m a i s t o b e fo u n d i n (which uses the plural) is directed to its name, Ekev (“because”), also has Vaetchanan and the second in Ekev. Israel as a community. the connotation in Hebrew of a These two passages are clearly “heel”—the lowliest and least related; they have many ideas in This applies to the general command sensitive of man's limbs, and an apt common; but they also diverge at a of the love of G-d. In addition, the symbolism of his physical nature, number of points. And it is here that specific commands of tefillin and which by hearkening to G-d's word he we will find an echo of the contrast mezuzah, which occur in both can transform. between the two Haftorot and the paragraphs, also convey something two kinds of consolation. new when stated a second time. In This contrast is also reflected in the Rashi's words, the extra significance is choice of verbs in the opening of the 3. Contrasts that “Even after you have been exiled, two Sidrot. In Vaetchanan, Moses make yourselves distinctive by means pleads that he might “see the good Amongst the differences between the of My commands: Lay tefillin, attach land.” But in Ekev, G-d says “because first and second paragraphs of the mezuzot, so that these shall not be you hearken to (literally: 'hear') these Shema are the following: new (unfamiliar) to you when you judgments.” “Seeing” describes the return.” vision of the supernatural that G-d (i) In the first, we are commanded confers in moments of grace. (individually) to “love the L-rd your Lastly, there is a nuance which “Hearing” refers to the more distant, G-d with all your heart and with all distinguishes the two commands of less lucid perception of the spiritual, your soul and with all your might.” But spreading the knowledge of Torah. to which man can aspire by his own in the second, we are addressed “ A n d y o u s h a l l t e a c h t h e m efforts. (collectively) only with the phrase diligently”—the version in the first “with all your heart and with all your paragraph—refers to the obligation 6. Seeing and Hearing soul.” The “might” is missing. of a teacher to his disciples. “And you shall teach them”—the reading in the Seeing something is clearer and more (ii) In the first paragraph, we are told second paragraph—refers to the forceful than hearing about it. first “And you shall teach them relation of a father to his children. Nonetheless, this force and clarity are diligently to your children, and talk of due to what is seen rather than to the them…” and then, “And you shall bind 5. Above and Within person who sees it. It is the object

VOL. XXII NO. 5 26 IYAR-SIVAN 5778 / MAY-JUNE 2018 26 L A N O I T A N LIBERATOR The WEEK IN REVIEW - Eikev which is clearly defined; and the man Now we can trace all the many Despite this concession to human who sees it may still be unaffected by differences between the two frailty, it is here, in the second it. But if he has made the effort to hear paragraphs of the Shema to their paragraph, that we find a reference to about something, he has already source. keeping the commandments “even aroused his feelings and made himself after you have been exiled.” For the sensitive to what he is about to hear. It The first belongs to the portion of first paragraph represents a state of can then enter the inwardness of his Vaetchanan, which concerns the mind where exile might take away the soul. revelation from Above, as symbolized will to obey, might even remove the by the sense of sight. whole force of the Divine command. If This is true, too, of the difference the desire to do G-d's will rests on the between Vaetchanan and Ekev. The second is from Ekev, which vision of His presence, then once it is Although the “vision” which Moses concerns the revelation from within, hidden by the dark clouds of exile, the sought from G-d was a greater which is like “hearing.” desire too goes into hiding. But when revelation than the “hearkening” it comes from within man himself, it which the Israelites could achieve by Thus the first is addressed to the remains, even in exile, in its strength. themselves, it was less inward—it individual, the “one,” for it speaks of would have come to man from the revelation from G-d, the “One,” And just as this revelation from within outside instead of mounting within which awakens the oneness of man. persists whether there is light or him. This vision of infinity makes man darkness in the face that G-d sets restless to cast off his earthly towards the world, so it is to be The effect on the world would have constraints, and this is why it adds communicated not only to those who been different, also. Through G-d, via “with all your might.” But the second have seen the light, the “disciples,” but Moses, the nations who opposed paragraph, relating as it does to man to everyone; the “children.” Israel would have had their hostility within his human situation, speaks in utterly removed: “All the inhabitants the plural, to the community, for it is 10. The True Consolation of Canaan are melted away. Terror and addressed to man in his diversity and dread fall upon them.” But through in the plurality of his powers. The love Lastly, we can see the link between the Israel's own faithfulness a greater and of G-d which man achieves by himself two kinds of revelation represented more inward transformation would is settled and serene (“with all your by Vaetchanan and Ekev, and the two take place: “You shall be blessed heart and all your soul”). It does not kinds of consolation embodied in above all peoples,” meaning that even share that violent desire to rise their Haftorot. Israel's adversaries would bless and beyond the world which the words praise her. “with all your might” signify. The revelation that comes from outside of man lacks the ultimate 7. The Partial and the Whole The first paragraph, as a consequence, dimension of inwardness. That is why sets the study of Torah (the word of the Haftorah of Vaetchanan, “Comfort Another difference between the two G-d) before the command of tefillin ye, comfort ye My people,” describes senses in this: Seeing is only one of and mezuzah (the act of man). But the an indirect consolation, one that man's faculties. But hearing touches second, starting from man and comes via the prophets. them all—his intellect, in striving to working towards G-d, reverses the understand G-d's command, his will, in order. But the Haftorah of Ekev is set in the choosing to obey, and his practical human attempt to struggle towards faculties in translating his intentions The first paragraph also omits any G-d from within. Its opening words into deeds. reference to reward and punishment. dramatically convey this situation at For in the face of a vision of G-d, man its darkest: “But Zion said, the L-rd hath Jewish law reflects this. For if someone needs no other inducement to do His forsaken me, and the L-rd hath is guilty of causing a person to will. But when he sets out to work forgotten me.” And yet this is a become blind, he must compensate towards G-d from his own situation, measure of its inwardness, that the him for the loss of his eyes. But if he is he needs at the outset some motive consolations of a prophet are not responsible for his deafness, he must (reward and punishment) that he can enough. And so, the Midrash tells us, pay him the whole value of his life, as if understand in purely human terms. G-d accedes to Israel's request. He he had robbed him of all his faculties. admits, “O thou afflicted, tossed with 9. Faith in Exile tempest, are not comforted.” And He 8. The Two Revelations and the Shema proclaims “I, even I, am He that

VOL. XXII NO. 5 27 IYAR-SIVAN 5778 / MAY-JUNE 2018 27 L A N O I T A N LIBERATOR The WEEK IN REVIEW - Eikev / Re’eh comforts you”—with the true, the which the L-rd your G-d has given you the punishments to which a city led final and the imminent consolation, to abide there, saying: Certain men, into idolatry is liable—the smiting of the coming of the Messianic Age. worthless persons, are gone out from its inhabitants, the burning of its among you and have drawn away the spoil—are averted if the people inhabitants of their city, saying, 'Let us repent of their collective sin. This is a RE'EH go and serve other gods which you unique instance of repentance have not known.' Then you shall affecting the ruling of a human court. Week of: Aug. 5-11 inquire and make search and ask diligently, and behold, if it be truth and Rambam's ruling has been explained The following talk illustrates in a the thing certain…. You shall surely by one of his commentators, the Kesef striking way an important truth about smite the inhabitants of that city with Mishneh, in this way: To become liable the nature of Chassidic thought. the edge of the sword, destroying it for the death sentence an individual Chassidut is not simply one amongst utterly, and all that is in it and its cattle must be warned that the act he is many of the branches of Jewish with the edge of the sword. And you about to commit is a capital offense. thinking. It is not separate from or shall gather all its spoil into the midst But in the case of an idolatrous city, merely supplementar y to the of its broad place and shall burn the the warning about its conduct is “revealed” facet of Torah—halachic or city and all its spoil with fire unto the collective, addressed to the people as legal reasoning. Instead, it lies at the L-rd your G-d, and it shall be a heap a whole. Therefore the normal heart of the other branches of Torah, forever; it shall not be built again.'' requirement of individual caution is shedding light on them all. In this way, n o t p r e s e n t , a n d t h e r e f o r e , pursuing an apparently minor This portion is always read on the repentance averts the punishment. halachic problem, we may travel Shabbat when we bless the coming deeper and deeper until we arrive, month of Elul, or on the New Moon However this explanation seems to unexpectedly, and yet inevitably, at a itself. miss the central point. What prevents fundamental Chassidic truth. In this repentance from affecting a human case the problem concerns the law of Elul, the month of Divine mercy and court's verdicts has nothing to do with a city led into idolatry—one of the forgiveness, is dominated by the idea warning, but with the fact that men subjects of the portion of Re'eh. One of teshuvah,“returning” to G-d and cannot see into men's hearts to know d i f f i c u l t y t h a t c o n f r o n t s u s away from sin. Thus we find in Re'eh an whether an expression of repentance immediately is the way in which even unprecedented statement of the is sincere or not. Why should this innocent people seem to be involved power and scope of teshuvah. principle not apply in the present in the collective guilt and punishment case, the idolatrous city? Why should of the city. The other is that Rambam As a general rule, the act of repenting repentance be effective in just this rules that if the city repents of its sin, and “returning” to G-d affects only instance? Besides, Rambam's point is this collective guilt is averted. And yet Divine justice, not the rulings of a that in this case the people concerned there is a principle in Judaism that human court. The principle is stated in were liable to punishment, and only repentance cannot save a man from the Talmud: “Those who were liable to afterwards won their pardon by human judgment, only from Divine karet (death by the hand of heaven)… repentance. retribution. Rambam's ruling is the if they repent, the Heavenly Tribunal only exception to this principle. What pardons them. But those who have 2 . C o l l e c t i v e a n d I n d i v i d u a l grounds did he have for making it? In become liable to death by the Responsibility working towards an answer we find sentence of a (human) court… even if ourselves led ultimately to an inward they should repent, the Earthly The Rogotchover Rav explains truth about the Jewish soul, its unity Tribunal can not pardon them.” The Rambam's statement in a different and its spiritual power. same applies to lesser punishments: way. According to him, Rambam does Repentance does not affect the not maintain that repentance brings 1. The Idolatrous City sentence of a human court. The universal pardon; but that it changes reason is that teshuvah isa change of collective guilt into individual guilt. The portion of Re'eh contains the laws heartand so it lies outside the The law of an idolatrous city involves which were to apply in the Holy Land consideration of human judges who collective liability. Even the innocent to a city tainted with idolatry: can deal only with visible, objective members of idol-serving families, fact. even the property of the righteous “If you shall hear in one of your cities, men who live in the town, come under Nonetheless, in the ruling of Rambam, its penalties. But if the inhabitants

VOL. XXII NO. 5 28 IYAR-SIVAN 5778 / MAY-JUNE 2018 28 L A N O I T A N LIBERATOR The WEEK IN REVIEW - Re’eh repent of their deeds, they become understanding the position of an blameless, they are nonetheless a part judged as individuals. No one who is idolatrous city. of the whole, the community which is personally innocent suffers. But the judged as if it were a single entity. idol-worshippers are punished, and There is more than one kind of death repentance does not alter their sentence in Jewish law, and there is a And this is why Rambam is able to take sentence. rule that if a man is liable to death in as his precedent the case of Sodom, two different ways for two separate even though it occurred before Sinai. But, again, this leaves the central crimes, he is condemned to the more For what he wishes to derive is not a difficulty unsolved. Repentance is severe or painful of the two. legal point but a conceptual one, something that happens after the act. namely, the difference between a It follows therefore that between the But in the case of the idolatrous city, g r o u p o f i n d i v i d u a l s a n d a act and the repentance there is a they are liable to the collective community. Even though this period when the collective liability of sentence of a relatively painless distinction has legal consequences, it the inhabitants is in force. How can a death; whereas each as an individual is not in itself a point of law, and it may redirection of the heart, something idolater would be liable to a more therefore be learned from events that no human judge can assess, have severe punishment (stoning). Yet the which preceded Sinai. the retroactive effect of mitigating a more lenient one prevails. liability or softening a verdict? F i n a l l y , w e c a n s e e h o w The problem can be put more repentance—on the interpretation of 3. The Destruction of Sodom forcefully. Until the majority of the the Rogotchover Rav—has the power town worships idols, the collective sin to annul collective responsibility and What is the Scriptural basis for does not apply. Each idolater is guilty leave only individual guilt to be Rambam's ruling? The Rogotchover only of his personal wrongdoing, and punished. For teshuvah has indeed no Rav suggests that it lies in the hence liable to a severe death power to affect the sentence of a destruction of Sodom, the city which sentence. But when that last person human cour t. But we are not had been led into idolatry. Before who turns a minority into a majority concerned here with a matter of law sending His punishment G-d says, “I commits the sin, he brings the whole but of fact, namely, do the idolaters will go down now and see if they have town into the categor y of an form a unity or are they to be treated done according to the cry of it.” This idolatrous city, and hence to a more as separate individuals? And cannot mean straightforwardly that lenient punishment. How can this one this—which is not a question of how an omniscient G-d needed to extra act of the sinner have the effect the law is to be applied but of which establish what He had heard by of softening the liability which already law is to be applied—can be affected hearsay. Instead it has been taken to applied to the others? by repentance. Repentance does not mean that G-d would see whether alter the punishment so much as they had repented, and, in the reading We are forced to conclude that this change the facts of the case. of the Targum, “If they have repented I point—where the majority of the will not punish them.” t o w n b e c o m e s i d o l - 5. The Unity of the Jewish Soul worshippers—creates a whole new This is certainly an instance of an entity, a collectivity, a community of Yet we have not yet solved our idolatrous city given the chance to sin. It ceases to be, legally, a group problem, only shifted its emphasis. gain pardon by repentance. But one comprised of individuals, and Human judges can deal only with fact which prevents it from being the becomes instead one unity. So it is not what they know, not with the feelings precedent on which Rambam bases that their individual liability is of other men's hearts. If repentance his views is that it happened before lessened at this point, but that it alters the facts of the case how can Sinai, before the Giving of the Torah. ceases to apply, and a new situation is judges establish what are the facts, And there is a general principle that created, where all are judged as one. how can they distinguish real from “we do not derive laws on the basis of insincere teshuvah? events before the Giving of the Torah.” This is why the punishment for an Also, Sodom was punished by the idolatrous city is so extensive, W e n e e d t o g o d e e p e r a n d Heavenly Tribunal. applying even to innocent members understand the inner meaning of the of idol-worshipping families (unless principle that a human court can not 4. A Group and a Community they fled to another city), and to the pardon on the grounds that a guilty property of the righteous minority. person has repented. There is one further difficulty in For although individually they may be

VOL. XXII NO. 5 29 IYAR-SIVAN 5778 / MAY-JUNE 2018 29 L A N O I T A N LIBERATOR The WEEK IN REVIEW - Re’eh / Shoftim The inner reason is, that what is But the whole nature of the idolatrous The month of Elul, in a well-known handed over to human jurisdiction town is its collective involvement Chassidic comparison, is like a city of are actions whose wrongness is which implicates even innocent refuge. independent of the heart. Therefore, inhabitants, even inanimate property. subsequent remorse cannot set them This unity is a spiritual unity; the The Sifri interprets the opening verse right. But the wrong done by an wrong is a spiritual wrong; and the of our portion, “You shall set judges idolatrous city is different. It is r e m e d y i s a s p i r i t u a l and officers in all your gates” to apply essentially related to the inner one—repentance. Punishment is a to “all your dwelling-places,” even feelings of the idolaters; and so, it is remedy for harm done to the world. those outside Israel. It then continues: something that a change of heart can But the “world” of the idolatrous One might think that cities of refuge effect. town—neighbors, cattle, property—is were also to exist outside the land of entirely assimilated to the oneness of Israel. Therefore the Torah uses the The explanation is this: the souls of its inhabitants. It has restrictive term “these are the cities of become totally subordinate to the refuge” to indicate that they were to The Jewish people are capable of a spirituality, even in transgression. And be provided only within Israel. special kind of unity, an essential this is why here and only here, in a oneness, because their souls have township that has ceased to be a Nonetheless, the Sifri says that their source in G-d who is the ultimate group of individuals and become a someone who committed accidental Unity. And even though this is a community, that repentance even homicide outside the land of Israel spiritual unity, it creates in addition a heals with regard to the jurisdiction of and who fled to one of the cities of physical unity: “Who is like Your man. refuge would be granted sanctuary people Israel, one nation on the earth? there. It was the cities themselves, not It is this unity which finds its the people they protected, that were expression in the law of an idolatrous SHOFTIM confined to the land of Israel. city where the oneness of the community creates a collective Week of: Aug. 12-18 The fact that the Sifri initiates a liability so strong as to implicate even comparison between the “judges and the property of the city. But this seems In our portion we read of the cities of officers” and the cities of refuge, strange. Idolatry is the very opposite refuge, to which a man who had killed indicates that they have a relationship of G-d's will and unity. It wraps the soul accidentally could flee, find sanctuary to one another. It is this: The judges in darkness and division. How, then, and atone. The month of Elul, in which who applied the law and the officers can it manifest such a oneness? this portion is always read, is, in time, who executed the sentences, did not what the cities of refuge were in space. aim at retribution, but at the But there is no paradox. It is precisely It is a month of sanctuary and refinement of the guilty. And the aim because the Jewish soul is a part of repentance, a protected time in which of the cities of refuge was to impose G-d that its freewill has no limits; that a a m a n c a n t u r n f r o m t h e o n t h e f u g i t i v e a n a t o n i n g Jew can move so far from his true shortcomings of his past and dedicate exile—atonement in the sense of a nature as to serve idols and deny his himself to a new and sanctified future. remorse which effaces the crime until f a i t h . Eve n i n t h i s g rave s t o f The Rebbe analyzes an important he regains his original closeness to transgressions the special character feature of the cities; they were only to G-d's will. We might then have of his soul and its power of oneness is be found in the land of Israel, even thought that if this safeguard, this manifest. though the judges and officers who place of atonement, was available in executed Torah law were to be the holy environment of the land of In all other wrongs that a Jew may appointed wherever Jews live. Why Israel, it would be all the more commit and be judged by a court of does the law extend everywhere, necessary outside its borders where it fellow-Jews, there are two distinct while refuge belongs to the Holy was easier to fall into wrongdoing. harms that he must remedy: The Land? And what does this imply for And yet only judges and officers were wrong he has inflicted on his soul, and the month of Elul, our place of spiritual to be provided beyond the land of the damage he has caused to the refuge in the calendar of the Jewish Israel's borders—only the agents of world. Repentance sets right the first; year? the law, not its refuge. punishment, the second. The two are separate and the one cannot alter the 1. The Judges and the Refuge 2. Past and Future need for the other. There are two phases in teshuvah, or

VOL. XXII NO. 5 30 IYAR-SIVAN 5778 / MAY-JUNE 2018 30 L A N O I T A N LIBERATOR The WEEK IN REVIEW - Shoftim / Ki Teitzei repentance. There is remorse over quality in oneself—on however more fulfilled future. Businessman w h a t h a s b e e n d o n e , a n d refined a level—before one can help and scholar, he who has lived in the commitment to act differently in the someone to remedy his sin. His world and he who has spent his days future. These are inex tricably interruption of the audiences had under the canopy of the Torah—both connected. For the only test of sincere been to attempt to find in himself this must make Elul a time of self- r e m o r s e i s t h e s u b s e q u e n t point from which he could identify reckoning and refuge. commitment to a better way of life. To with the sinner. be contrite about the past without It is the way of the Western world to changing one's behavior is a hollow It was this principle that lay behind make Elul—the month of high gesture. G-d's command to Moses when the summer—a time for vacation from Israelites had made the golden calf: study. The opposite should be the This is why refuge was found only in “Go, get thee down, for thy people case. It is above all the time for self- Israel. For a man could not atone while have dealt corruptly.” For at that examination, a time to change one's clinging to the environment which moment, Moses was inhabiting the life. And the place for this is the city of led him to sin. He might feel remorse. spiritual heights of Mt. Sinai, neither refuge, in the Holy Land, which means But he would not have taken the eating nor drinking, divorced from the for us, in a place of Torah. Each Jew decisive step away from his past. For world. The Israelites were degraded should set aside Elul, or at least from this, he had to escape to the land of through their sin. But by saying “thy the 18th onwards (the last 12 days, a Israel, i.e., to holiness. There, on its people” G-d created a bond between day for each month of the year), or at sanctified earth, his commitment to a Moses and the people, on the basis of any rate the days when Selichot are better future could have substance. which Moses was able to plead on said, and make his refuge in a place of their behalf. Torah. A refuge is a place to which one Judges, however, could be appointed flees: That is, where one lays aside outside the land of Israel. For it is 3. The Refuge and the Sin one's past and makes a new home. written in Pirkei Avot, “Do not judge Elul is the burial of the past for the your fellow-man until you come to his Although all the cities of refuge were sake of a better future. And it is the place.” A court which sits in the land of to be in the land of Israel, they were necessar y preparation for the Israel cannot know the trials and not all in the same territory. There blessings of Rosh Hashanah, the temptations which exist outside, or were the three in the land of Israel promise of plenty and fulfillment in the difficulties of being loyal to one's proper—the Holy Land. Three were in the year to come. faith in a place of exile. The land of trans-Jordan, where “manslaughter Israel is a land where “the eyes of the L- was common.'' And, in the Time to rd your G-d are always upon it, from Come “the L-rd your G-d will enlarge KI TEITZEI the beginning of the year to the end of your borders” three more will be the year.” It is a land of Divine grace. provided, in the newly occupied land. Week of: Aug. 19-25 One cannot judge a man by its standards if that man lives outside its This means that every level of Among the laws detailed in our protection. So judges had to be drawn spirituality has its own refuge, from portion is a section about divorce. The from the same environment as their the relatively lawless trans-Jordan to Rebbeanalyzes the concept of defendants. They had not only to the Holy Land, and even in the Time to divorce, both as it applies between know what he had done; they had to Come. And this is true spiritually as man and wife and between man and experience for themselves the well as geographically. At every stage G-d. It pursues certain paradoxes in environment which brought him to it. of a man's religious life there is the the Talmudic tractate on divorce possibility of some shortcoming for (Gittin) and in the very name given in The Mitteler Rebbe (the second which there must be refuge and Jewish law to the document which Chabad Rebbe) was once giving atonement. Even if he never disobeys f i n a l i z e s t h e s e p a r a t i o n . T h e p r i v a t e a u d i e n c e s , w h e n h e G-d's will, he may still not have done paradoxes share the tendency to hint interrupted for some time before all within his power to draw close to that though divorce is, outwardly, a continuing. It transpired that a man G-d. This is the task of the month of separation, this is not its true nature. who had had an audience wanted the Elul. It is a time of self-examination Chassidic thought, with its emphasis Rebbe's help in setting right a when each person must ask himself on discovering the essence of G-d and particularly degrading act he had whether what he has achieved was all man, must pursue this problem to its done. The Rebbe explained that one he could have achieved. And if not, he core: Since the essence of the universe must discover some analogous must repent, and strive towards a

VOL. XXII NO. 5 31 IYAR-SIVAN 5778 / MAY-JUNE 2018 31 L A N O I T A N LIBERATOR The WEEK IN REVIEW - Ki Teitzei is G-d's unity, can separation ever be deals with divorce. And on the other detailing all its laws, he reminds us real and ultimate? hand, the tractate of the Talmud with the closing paragraph (of the devoted to divorce (Gittin) concludes Mishnah of Gittin) that still “A man 1. The Scroll of Divorcement with an admonition against it: “The may not divorce his wife, unless….” School of Shammai say, a man may not Our portion mentions the subject of divorce his wife unless he has found 3. Israel and G-d divorce, and it calls the document her guilty of unchastity.” Even the which effects the separation, a “scroll School of Hillel, who accord greater All this has its wider spiritual of divorcement” (sefer keritut). This leeway to the husband, do so only in significance. The marriage of man and name embodies two opposites. the case of a second marriage. And the woman is the metaphor for the “Divorcement” conveys the idea of Talmud concludes, “If a man divorces relationship between G-d and Israel. separation. Indeed it is taken legally to his first wife, even the altar sheds At Sinai the bond between them was imply that the document must be tears.'' forged. We use the same word to unconditional in its terms, leaving no describe G-d's commandments and ties between the man and his former The same opposition to divorce is to t h e m a r r i a g e v o w : “ W h o h a s wife. The term “scroll” however implies be found, in an oblique way, in the c o n s e c r a t e d u s w i t h H i s that it should conform to certain rules opening of the tractate Gittin as well. commandments,” and “Behold you of a scroll of the Law, a Sefer Torah; that It begins, “The bearer of a scroll of are consecrated to me by this ring, it should, for example, be written on divorce from (a husband in) a foreign according to the Law of Moses and of ruled lines and its length should be country (i.e., outside the land of Israel) Israel.'' greater than its width. The Sefer Torah is required to declare, “In my presence is itself a symbol of unity. In Rambam's it was written and in my presence it S u b s e q u e n t l y, i n e x i l e, I s ra e l words, “The whole Torah was given to was signed.” experienced the counterpart of make peace in the world.” The divorce divorce from G-d. The Talmud tells us scroll must, in addition, be written on a This is a strikingly unusual opening. the story that the prophets asked the single sheet—another token of The more expected approach would community of Israel to repent and “oneness.” be to start with such basic rules as, return to G-d. They replied, “If a when may a divorce be granted (with husband divorces his wife, has the one The same contrast is implicit in the which, as we saw, the tractate ends), a claim on the other?” This reply, that custom that the document should be how it is to be drawn up, how since G-d had divorced Israel by written in twelve lines “corresponding delivered and so on. Instead we find as sending them into exile, He had no to the twelve lines which separate the our opening law, a particular case further claim on their loyalty, the first four books of the Torah from one rather than a general rule. Moreover, it Talmud calls a “victorious answer.” another” in a Sefer Torah. Again we concerns a side-issue: It does not have the idea of separation, and again concern divorce itself but the rule of But how could it be victorious? The the comparison with the Torah, the sending a divorce by a messenger. Talmud itself concludes otherwise, by word of the One G-d and the bringer And it is, further, an unusual case, quoting Isaiah: “Thus saith the L-rd of unity to the world. where a divorce-document is being where is the scroll of your mother's brought from abroad. divorcement, whom I have sent 2. Marriage and Divorce away?'' And indeed, how could there The explanation is that when Rabbi be a divorce between G-d and Israel? The paradox of divorce is also Judah Hanasi compiled the Mishnah The law is that divorce is finalized only apparent in the close connection he chose this particular passage to when the scroll has been handed over, between divorce and marriage in open the laws of divorce, to make a leaving the husband's possession and Jewish law. point about the very nature of divorce becoming the property of the wife. itself. “The bearer of a divorce from a B u t n o t h i n g c a n l e a v e G - d ' s Marriage is, of course, the idea of unity foreign country…” tells us that possession. The universe is His. and togetherness: “Therefore shall a divorce has its origins in the “foreign man… cleave to his wife and they country” of the spirit. Without that, The answer lies in the beginning of shall become one flesh.” And yet the there would be no separation the tractate, that divorce has its source Jewish laws of marriage—the three between husband and wife. Rabbi in the “foreign country” of the spirit. w a y s i n w h i c h i t m a y b e Judah Hanasi was hinting, with this For G-d inhabits the “foreign country,” contracted—are derived from the o p e n i n g s e n t e n c e , a t t h e t h e r e a l m b e y o n d o u r very passage in our portion which unnaturalness of divorce. And after comprehension. And sometimes, in

VOL. XXII NO. 5 32 IYAR-SIVAN 5778 / MAY-JUNE 2018 32 L A N O I T A N LIBERATOR The WEEK IN REVIEW - Ki Teitzei our eyes, He seems distant. It is then was signed.'” In other words the Thus exile is not divorce. It is the that the possibility of separation takes bearer must testify that he is not hiding of love. This is why when exile is root in our minds, separation between himself the husband, only his ended and love reveals itself again, man and G-d (and between husband messenger. G-d and Israel will not need a new and wife). Sinai, a second wedding. For the first In historical and spiritual terms, this was never ended. Yet in reality it is not so. For when G-d means that the foreign powers who said, “I will surely hide My face” he have defeated Israel and sent her into 7. Love Outward and Inward conveyed the truth that even when exile, are themselves ultimately aware His face is hidden we can still discover that they are only G-d's messengers, There is another and deeper point. It is the “I,” the Essence. The divorce that they have no final sovereignty not merely that the exile of Israel from between G-d and Israel is an over Israel, that Israel remains still, and G-d is only an appearance, not a appearance. The reality is a bond that a l w a y s G - d ' s o w n p e o p l e . reality. In addition, exile reveals an is never broken. Consequently, the divorce document even deeper love between them. has never really left the “husband's” Before the separation, it would have 4. In a Foreign Country possession, and is not a true divorce. been possible to suppose that G-d's love was conditional—it depended The apparent departure of G-d to a 6. The Holy Wedding on Israel's obedience to His will. But in “foreign country” is a result of Israel's exile, G-d's grief (“even the altar sheds own departure. For all events in the We have found two facts about the tears”) expresses a love without realm of the spirit are a consequence relationship between G-d and Israel: conditions, a love which belongs to of what we do in this world. That outwardly Israel is divorced by the essence of both G-d and the Jew. G-d, and that inwardly, their bond is A “foreign country” means, in the never shaken. To understand this Thus the tractate Gittin ends with the context of the Talmud, a place distant further, we must explain the nature of words, “She is your companion and from the land of Israel, and from which the marriage between them. the wife of your covenant,” to show there are certain difficulties of that in the last analysis the apparent passage to the land of Israel—a sea- In Jewish marriage, although it is the divorce of Israel from G-d only serves crossing or something similar. husband who consecrates his wife to to reveal that she is unchangeably the him, and not the other way round, it “wife of His covenant.” To translate this into spiritual terms: can only be with the woman's The land of Israel, the land of Divine knowledge and consent. On Sinai, at 8. The Meaning of Exile grace, represents the desire and will of the holy wedding of G-d and nation, G-d. And when a man is far from that G-d revealed His love for Israel to Now we see the significance of the will, and there are obstacles between arouse their love for Him, a love which fact that though a Sefer Torah may be him and it, (his mind and heart cannot expressed itself in their famous words w r i t t e n o n s e v e r a l p i e c e s o f cross the sea of separation) then he is of commitment, “We will do and we parchment sewn together, a divorce in a “foreign country.” This is the point will hear.” Even though this love was must be on a single sheet. at which G-d, too, moves away. For initiated by G-d, it took root in their when man travels away from G-d, G-d souls, until it became the crucial fact of For exile, that apparent divorce, shows moves far from man. their existence. So much so that as an even greater unity between G-d Rambam has written (in his Hilchot and man than did the Giving of the 5. The Messenger Gerushin), every Jew “wishes to do Torah. every commandment and to keep Perhaps we might then imagine, that himself far from transgression” and he Sinai was witness to a revealed love. if G-d can hide His face and can travel sins only when this essential desire is But revelation is prone to the changes to a “foreign country” out of man's h i d d e n b y s o m e c o m p e l l i n g of time. In exile, what remains is the reach, He can cast off His people with inclination. The love of the Jew for G-d essential love, which though it may the finality of divorce, G-d forbid. is constant. It may be momentarily sometimes be hidden, is always eclipsed, but it still burns even in constant and alive. But against this the Mishnah tells us, concealment. So, as it were, is the love “the bearer of a divorce from a foreign of G-d for Israel. The shadow of exile This is why the passage on divorce in country must declare, 'In my presence may eclipse that love, but it does not the portion of Ki Tetze is always read in it was written and in my presence it extinguish it. the Seven Weeks of Consolation after

VOL. XXII NO. 5 33 IYAR-SIVAN 5778 / MAY-JUNE 2018 33 L A N O I T A N LIBERATOR The WEEK IN REVIEW - Ki Teitzei / Ki Tavo the 9th of Av. fruit of the land which You, O L-rd, have d e l i v e r a n c e f r o m E s a u w a s given me….'” inappropriate to the prayer said over It is to show that the apparent the first-fruits. forsaking of Israel by G-d is not real. The phrase “an Aramite destroyed my That, instead, it takes us to a more father” is taken (by Rashi and others) 2. Real and Potential Danger inward and lasting covenant of love. to refer to Laban's intention to destroy And—as the Talmud follows its Jacob and hence the whole Jewish Perhaps the explanation is that Esau tractate on divorce (Gittin) by the one nation. Thus the bringing of the first- did not constitute a real danger. For on marriage (Kiddushin)—so our fruits was accompanied by his when he met Jacob, after their years of spiritual exile will be followed by a acknowledgment of G-d's deliverance estrangement, he did him no harm. revealed expression of the essential in saving the nation from destruction, The threat he posed lay in Jacob's love between Israel and G-d. once at the hands of Laban and again m i n d , i n h i s a n x i e t y a n d by the Egyptians, and of His grace in apprehension. bringing them to a land “flowing with KI TAVO milk and honey.” Laban, it is true, also did no harm to Jacob. But his intention to do so was Week of: Aug.26 - Sept. 1 But if the intention of this prayer was accounted by G-d as if he had actually to mention G-d's kindness, why were done what he planned. Rashi, in Our portion contains a description of only these two instances cited? There explaining why the Torah says of the ceremony of offering the first- w e r e m a n y o t h e r s a v i n g Laban “an Aramite destroyed my fruits of the land of Israel, and gives miracles—the division of the Red Sea, father” instead of “an Aramite sought the prayer that was to be recited by the battle with the Amalekites, the to destroy…” says, “Because he each person as he made his offering. Manna and the Well in the wilderness, intended to do it, G-d accounted it to One peculiarity of this prayer, is the the wars with Sichon and Og, etc. him as though he had actually done it, way it singles out two miracles in for as far as the nations of the world particular—Jacob's deliverance from Perhaps we might argue that only are concerned, the Holy One, Blessed Laban and the Exodus from Egypt. Laban and the Egyptians threatened be He, reckons intentions as deeds.” Why were these and only these to be the total extermination of Israel, and This also explains the emphasis of the mentioned? The Rebbe concludes so the deliverance from these two verse of the fact that Laban was an that they had a special relevance to adversaries was more fundamental Aramite. On the other hand, Esau was the ceremony of the first-fruits, and it than from any of the other miracles. a Jew, albeit an apostate. As a result, analyses the significance of this his intention to harm Jacob was offering and its counterpart in our But even on this reasoning, there considered as a possible rather than own time. would still be a serious omission: The an actual danger, and Jacob's delivery of Jacob and his children deliverance on this occasion does not 1. Two Miracles from his brother Esau. Had Esau acted merit special mention in our prayer of as Jacob feared (“lest he come and thanksgiving. O u r p o r t i o n b e g i n s w i t h t h e smite me, the mother with the procedure to be followed when children”) there would equally have Yet we are still left with a dilemma. bringing the first-fruits to the been nothing left of the Jewish Either it is right that we should Sanctuary as an expression of people. mention deliverance only from a thanksgiving to G-d: situation of real danger in which case What is also strange is that Rashi does w e s h o u l d i n c l u d e o n l y t h e “And you shall speak and say before not raise this question. For the deliverance from Egypt (where the the L-rd your G-d: 'An Aramite omission presents a difficulty in the Jewish nation was afflicted and destroyed my father, and he went literal understanding of the text, and it oppressed). For in the last analysis, down into Egypt and sojourned there, is the burden of Rashi's commentary Laban did no actual harm to Jacob. few in number…And the L-rd brought to deal with all problems at this level. And if G-d counted his intention as if it us out of Egypt with a mighty And from Rashi's silence on the point, had been realized, this only applies to hand…And he has brought us into we can conclude that there is in fact Laban's punishment, and has no this place and has given us this land, a no problem—that we, by our bearing on the situation of Jacob. Or, land flowing with milk and honey. And r e a s o n i n g o r b y t a k i n g i n t o on the other hand, we should mention now behold I have brought the first- consideration Rashi's previous all the kindnesses of G-d, even if they remarks, can understand why Jacob's only took the form of deliverance

VOL. XXII NO. 5 34 IYAR-SIVAN 5778 / MAY-JUNE 2018 34 L A N O I T A N LIBERATOR The WEEK IN REVIEW - Ki Tavo / Nitzavim from possible danger; in which case it was that from the very places of work and his social life—until not only we should include the episode of Esau settlement the threat of destruction do they not distract him from his in our prayer. arose. On the other hand, Esau pursuit of G-d, but they become a full confronted Jacob when he was part of it. These are his first-fruits, and We are forced to conclude, then, that traveling, and the other miracles that by dedicating them to sanctity he is the two saving miracles against Laban were sent to the Israelites came when fulfilling the purpose for which the and the Egyptians (and only they) they were journeying out of Egypt or world was created—to be made by have a special connection with the wandering in the wilderness. They man into a dwelling-place for G-d. command to offer up the first-fruits of have no relation to that special feeling the Land. of gratitude that the Israelites expressed on coming to a settlement NITZAVIM 3. A Place of Settlement in a land that was theirs that overflowed with goodness. Week of: Sept. 2-8 The offering of the fruits became obligatory on the Israelites only after 4. The Offering and the Prayer Nitzavim is the portion invariably read t h e y h a d e n t e r e d t h e L a n d , before Rosh Hashanah, and it begins conquered, allocated and settled it. What is the Chassidic analysis of the with Moses' address to the Jewish offering of first-fruits? people, “You are standing today, all of From this we can see that the you, before the L-rd your G-d….” This commandment was not simply a It is explained in Or Hatorah that the invocation is both general and thanksgiving for G-d's gift of the Land, fruit of a tree is akin to the soul as it is specific. It mentions the individual but primarily for having settled in it as enclothed in the body, and that classes of Jew, from the “heads (of) a permanent home. It was only then offering up the first-fruit is an act your tribes” to the “drawer of your that they could rejoice in it with an whose significance is the binding of water.” And it gathers them all into the easy mind; only then that they the incarnate soul with its source in collective phrase, “all of you.” The brought the first-fruits. G-d. It is written in Hosea, “I saw your following talk is drawn from two Rosh fathers as the first-fruit of the fig-tree.” Hashanah letters by the Rebbe. The The fruit expressed gratitude for the So too is the “father” of the soul—its first half concerns the relation of the “land flowing with milk and honey” heavenly source—like a first-fruit. This individual to the community, and asks and for the chance of inhabiting it binding of the soul to its source has whether the Torah, in seeking the permanently “to eat from its fruits and t wo p a r t s : Th e ra i s i n g o f t h e unity of the Jewish people, demands be satiated with its goodness.” earthbound (the offering of the fruit) the sacrifice of individuality. The and the drawing down of the second half concerns those Jews who It was therefore to emphasize this heavenly (the accompanying prayer). still live in areas of political point that two examples were chosen oppression, where they are prevented where our ancestors were living in a Thus the prayer suggests the idea of from living out their faith, and asks: place of permanent settlement and the drawing down of the holy. Jacob's What can we learn from their w h e r e — f r o m t h a t s e e m i n g journey to Laban was a descent (from example? security—enemies arose to destroy the spirituality of Beersheba to the them and were defeated by G-d. These corruption of Haran) and so too was 1. The Individual and the Community two cases point firmly to the gift of a the Israelites' journey to Egypt. And it permanent land (“And He has brought was these two descents which The portion of Nitzavim is always read us into this place”)from which there precipitated the two great acts of o n t h e S h a b b a t b e f o r e R o s h arises only goodness and sustenance. grace and deliverance which saved H a s h a n a h , a n d c o n s t i t u t e s a the Jewish people from destruction. preparation for it. It was precisely these two examples, Laban and Egypt, where the miracle The significance of this extends to the The Torah addresses itself to every took place where those ancestors had life of every Jew. It is not enough for Jew in these words, “You are standing made a settled home. Jacob stayed in the Jew to rest content with his own today, all of you, before the L-rd your Syria 20 years, and the Israelites lived spiritual ascent, the elevation of his G-d: Your heads, your tribes, your in Egypt for 210 years. And the soul in closeness to G-d. He must also elders, your officers, even all the men wording of the prayer, “An Aramite strive to draw spirituality down into of Israel… from the hewer of your destroyed my father, and he went into the world and into every part of his wood to the drawer of your water.” Egypt.” Emphasizes at the outset how involvement with it—the world of his

VOL. XXII NO. 5 35 IYAR-SIVAN 5778 / MAY-JUNE 2018 35 L A N O I T A N LIBERATOR The WEEK IN REVIEW - Nitzavim This is in itself something of a Moreover, in the efforts of each Jew them a feeling for return to the roots contradiction. The verse begins by playing his unique part in the of their identity, and for beginning to speaking to Israel as a unity—“You are covenant, is implicit the work of the live as complete Jews, with complete standing… all of you”—without whole community. The unity of Israel Judaism, for the complete year. m a k i n g a ny d i s t i n c t i o n s. B u t is created not by every Jew being the immediately afterwards, it proceeds same, but by his being himself in Sadly, this, the best opportunity of the to detail the different classes of Jew fulfilling directives of “the L-rd your year, is often missed, and the time separately. Why, in any case, did it need G-d.” Israel is one before G-d when, spent instead in talking about world to do so, when the phrase “all of you” and only when, each Jew fulfills the p ro b l e m s, w h i c h fo r a l l t h e i r already encompasses them all? mission which is his alone. importance are not within the sphere of influence of the speaker or his I t d i d s o i n o r d e r t o m a k e a 2. The Hour and the Task listeners, who are not at all likely to fundamental point: that on the one help solve them. It is particularly sad hand, there must be unity amongst There is a clear message in this, and that, instead of using these moments Jews; and, at the same time, each has one that needs emphasis in our time, of Jewish spiritual awakening to his unique contribution to make, his concerning the “heads (of ) your reinforce the Jewish community in its own individual mission. tribes,” the spiritual leaders of the all-inclusive and eternal covenant Jewish world, from the heads of with G-d and to strengthen individual But, if there have to be distinctions communities to the heads of families. Jews in their personal missions of G-d amongst Jews, especially ones as Himself, the time and energy is set extreme as that between “your heads” Should the objection be raised that at aside for world problems, political and “the drawer of your water,” how the present time and in our given discussion and other matters can there be true unity amongst circumstances, it is hard for a Jew to inappropriate to the occasion. them? keep his Judaism intact, without compromise, throughout the year, the 4. The Foot That Leads the Head The verse supplies its own answer: Torah itself answers, “You are standing “You are standing today, all of you today.” This is not a command or a There is another point implicit in the before the L-rd your G-d.” It is as Jews prediction or a promise. It is stated as a verse, “You are standing today….” s t a n d b e f o r e G - d i n t h e f u l l fact. The fact is that every Jew stands Although it distinguishes the various recognition that He is the author of before G-d, who is his life and his kinds of Jew from the “head” to the their powers and the ground of their strength. The duty is to bring this fact “foot” of the communal body, it must being, that they are one. into the open, from the potential to be remembered—as the Alter Rebbe the actual. p o i n t e d o u t — t h a t t h e “ f o o t ” This can be seen by a simple example. sometimes plays the role of the W h e n m e n f o r m a g r o u p o f And with the assurance implicit in “head.” For, to follow the metaphor, community for a specific purpose; these words, each Jew, and all Jews, although the head contains the brain economic, intellectual or whatever, come to the coronation, as it were, of which directs the whole body, it is the they share their money or labor or G - d o n R o s h H a s h a n a h , t h e feet which take the body (including ideas towards a given end and for a acceptance of His sovereignty and the the head) from place to place. So s p e c i f i e d t i m e . O u t s i d e t h i s proclamation of His kingship over spiritually it can sometimes be the partnership they remain separate Israel, and over all the world. “drawer of your water” who serves as individuals, each with his own private the example for the “heads (of) your world. 3. Promise or Fact tribes.”

The community of Israel is not like this. It is their first duty, especially in this The characteristic of the head is that it For it is a partnership “before the L-rd period of the Days of Awe, to spread is the seat of the mind, the intellect. your G-d” and its purpose is “that you t h e l i g h t o f T o r a h a n d t h e The foot, however, responds to the should enter into the covenant of the commandments to all who come brain's instruction; its feature is, as it L-rd your G-d, and into His oath….” within their sphere of influence. They w e r e , o b e d i e n c e , i m m e d i a t e Th i s e n co m p a s s e s t h e w h o l e must make their inspiration felt in the fulfillment of an imperative. How then man—not just his labor or his tenor of everyday life, in practical can the “drawer of your water”—the ideas—each according to his capacity. deed. And to those groups who are, at simple Jew with his obedient, And it is a partnership in perpetuity, as the moment, far from contact with unmeditated faith—be an example to eternal as the Torah. This is true unity. Judaism, they have a duty to create in the intellectual leaders of the

VOL. XXII NO. 5 36 IYAR-SIVAN 5778 / MAY-JUNE 2018 36 L A N O I T A N LIBERATOR The WEEK IN REVIEW - Nitzavim community? He may be gifted with sacrifice, this creates in him a profound strategies is when we convince neither the chance nor the capacity for sense of grief and loss, a feeling so ourselves that we cannot perform a studying Torah; the victim of the deep as to touch the very essence of Mitzvah.We would like to—we tell constraints of nature or circumstance. his soul. And this leads him to a deep ourselves—but circumstances What does he have that can serve as attachment to G-d, His Torah and His prevent us. We shift the burden of the model for those who are more commandments, such that without responsibility from ourselves to factors fortunately placed? this grief his Judaism could never have beyond our control. meant so much to him. In such a And this raises in turn a further situation, not only is he without blame “Man is close to himself” and it is question. It is G-d Himself who has for failing to fulfill G-d's will, but he is difficult for him to see himself given the instruc tion and the rewarded for his desires even though objectively. He must therefore imperative to each individual Jew as to they did not become deeds. And, more remember that in the seemingly how he should conduct his daily life. importantly, his spiritual life achieves a impossible, there may be more of what How then can it be that certain Jews do depth of perfection to which he in he wants to see than what is there, not have the opportunity to live as G-d more fortunate circumstances, could objectively, to be seen. To understand wishes them to? For He is the Master of perhaps not aspire. Furthermore, when the real nature of his situation he must the Universe. And yet there are by the grace of G-d he is able to leave turn to someone else, someone who is situations in which Jews, despite their that situation for one which grants him above self-deception and will not be desire, despite even their self-sacrifice, religious freedom, his performance of tempted to say only what he wants to are barred from living a Jewish life in its t h e M i t z v o t t a k e s o n a n hear; someone above all, whose whole proper fullness. A person can sacrifice unprecedented fervor and intensity. outlook is that of the Torah, for Torah is himself by jumping off a roof to the “Torat Emet” (a Torah of truth), and ground. He cannot do so by jumping It is thus that such a “drawer of your truth brooks no compromise. Only he from the ground to the roof. It may be water” becomes a model for the “head,” can distinguish for one the constraints beyond his powers to raise himself and for all Jews, so that those who have which are genuine from those which from his enforced depths. How can been spared the “iron furnace” of one has erected for himself as an such oppression be tolerated by G-d? a f f l i c t i o n c a n l e a r n a n d d raw escape from responsibility. inspiration from him. 5. The Act and the Desire This is the time of the year—the Ten 6. Real and Imaginary Impossibility Days of Teshuvah—when the Jew The answer, in brief, is this. It is true that “returns” to his essential self when the the deed is more important than the But there is an important point which masks of self-deception are broken. sentiment. The intention is not enough must be made clear. The temptations And this essential self—that he is a without the act. But still, feelings and by which we allow ourselves to be led v e r i t a b l e p a r t o f G - d intentions are significant. And when it astray are sometimes very subtle. And above—expresses itself in all details of happens that a Jew cannot act as he the strongest of these is self-deception his daily life, in thought, speech and wishes, even by the greatest self- and self-love. One of its commoner deed.

FREE Pair of Tzitzis for Those Willing to Wear Them Daily!

Aleph is willing to send Jewish inmates a free pair of Tzitzis. Before you request a free pair of Tzitzis, you must complete the Aleph Application form and Aleph has to be able to confirm that you are Jewish. Most prisons and jails have very specific rules about sending in Religious materials like Tzitzis. Most prisons require a signed authorization form be sent to Aleph in advance so that Aleph can send the Tzitzis in with the authorization form. When requesting the Tzitzis, please let us know the rules of how we are supposed to ship them to you .

Jewish service members can request a free pair of Tzitzis by sending an email to [email protected]

VOL. XXII NO. 5 37 IYAR-SIVAN 5778 / MAY-JUNE 2018 37 L A N O I T A N LIBERATOR YOUR ENLIGHTENING EXPERIENCES

Have you had an experience in prison or the military that can help and give strength to someone else?

Aleph’s new section for the National Liberator is receiving excellent feedback! Thank you to everyone who has made the effort and taken the time to write in.

Your personal observations, insights, and experiences can shed light, and be a life-saving inspiration for others who need a lifeline as they struggle with similar challenges.

Have you had an experience that you know can inspire and help someone else? Have you learned how to navigate certain obstacles that can provide valuable tips to others? Have you been strengthened by adopting a particular mindset? Or do you have a poem you'd like to share? We want to hear about your experiences and consider your content for publication in the National Liberator for others to read.

Families are also welcome to contribute thoughts, ideas and questions so that the National Liberator can serve as a way to share inspiration with other people in prison and their families around the country.

Please also let us know what else you would like to see published in the National Liberator, and we'll do our best to incorporate your suggestions. It's a great way to connect and have pertinent reading material at your fingertips.

Please send your written material which we'll review for publication (anonymously if you prefer) in upcoming editions.

Please send your articles and questions to: [email protected] and advise if you wish to remain anonymous.

You can also send content to any advocate you are in touch with or mail it to Aleph c/o Liberator. 9540 Collins Ave, Surfside, FL 33154. Family members on the outside can send emails to liberator@aleph- institute.org

This issue's inspiration was sent in by R.H.

"A few years ago I was in a very bad camp. I prayed to Hashem for a long time to give me proof to clear my name, or take me. I hated life. No one will help me, if you are not rich, no one cares. Well one day I was called to medical to see the doctor. He asked me if I knew why I was called. I said I don’t know. He told me it was his last day working for DOC or Department of Correction. He told me he is a religious man and Hashem came to him and told him that he hears my prayers and will give me evidence to clear my name.

Tears just started coming out of my eyes I could not help it. We sat for a long time in his room, I was afraid I would get in trouble yet he said it is ok, Hashem will protect us.

Well, I have newly discovered evidence in the very slow court system and I pray Hashem will find me a good lawyer. No man will help me yet but Hashem did give me proof I was set up."

VOL. XXII NO. 5 38 IYAR-SIVAN 5778 / MAY-JUNE 2018 38 L A N O I T A N LIBERATOR A BONFIRE IN PRISON IN HONOR OF LAG BA’OMER

The following was submitted by an inmate and edited for the Liberator

am here to share with you an event that has Inever happened before which is a lesson that you never give up, and that at any second anything can h a p p e n i n c l u d i n g t h e greatest salvation for all children of Israel, Moshiach will come.

Lag B'omer in the middle of the day, at 3:19 PM we were notified we could make a bonfire in honor of Rabbi Shimon Bar Yochai. We came to the conclusion that there was no other way than Rabbi Shimon was here himself and it was his desire that it should happen.

To have a fire in prison is not a big deal as it is normal procedure. There are 5 different religions that make fires from time to time. There is a big outdoor area to fire is only for the day before mountains, it reminded me make these fires, and each Passover for burning of the instantly of the area where Rabbi religion has their time to make chometz/leavened bread. Shimon Bar Yochai is buried. their fire. . . But still, everything Every year before Lag Ba'omer is h a s t o b e a p p r o v e d a n d Even after things are approved very painful to be where I am, as I established that it is a necessary and authorized, for many reasons used to go every year to Meiron, and required obligation of each when the day comes it is not so this is a very painful time for me religion and this can be an possible or it may take a very long as I wish I could be in Meiron. This intensive process thst can take time to get it. Every small thing, year was even more painful than even years to establish! Even even if approved, takes a very usual because of the mountain after it is established there are long time. scenery and reminders of Meiron. additional procedures to ensure As we were coming close to Lag that it continues to happen. After We are located in an area at the Ba’omer a few weeks ago, we approval, then you can be top of hills and surrounded by spoke about how great it would be established to do this. Up until mountains. When I entered the to be in Meiron for Lag Ba’omer today, the Jewish permission for prison and saw all of the and what a great pain not being

VOL. XXII NO. 5 39 IYAR-SIVAN 5778 / MAY-JUNE 2018 39 L A N O I T A N LIBERATOR A BONFIRE IN PRISON IN HONOR OF LAG BA’OMER

there was. So we discussed if we questions in order to follow the with the escort of the Chaplain. should talk to the chaplain about p r o c e d u r e s a n d c h a i n o f making a bonfire here. But as we command. But finally, Hashem We put the fire on with the olive oil. thought about this, we struggled gave me the words to speak. He It was a great big fire. We sang deciding to ask or not, or even if asked what we needed and we songs and after this danced the chaplain would understand proceeded to ask him, "Chaplain, together with much joy and about this. We continued talking are you aware that today is a great excitement! The chaplain was and speaking about this issue. day?" watching the entire time. After we finished, the chaplain returned us Even to find the Chaplain alone is He answered me, "yes, I know." to the housing unit. a very difficult task, as he is the This was a totally unexpected Chaplain over the entire complex answer! Shocking! So I told him As soon as we finished, a heavy and his office is not in the facility that it was a custom to make a big rain came pouring down. When where we are, and he usually only fire...and he proceeded to ask me we came back and thought about comes once a week. So, it can be then what and when. I told him I the events that had happened, we difficult to find him. But, luckily would like to do this today if were in disbelief that this had whenever we write him a copout possible, as I had not seen him up happened! We started to wonder if about an issue, he usually comes until now. He asked where we it was the Chaplain that was here, to visit us in the unit to discuss the would want to make it and I told or Rabbi Shimon was here! issue. With this issue, however, him at the same place we burn the we never wrote him a "cop-out" to Chometz. He answered by asking W e o n l y c a m e t o o n e discuss or ask him, since there when we wanted it--now, or later. conclusion...RABBI SHIMON DID were other issues to discuss. And he looked at his watch and IT HIMSELF! My father used to said that there was time to do it tell me, and I also heard from my The Chaplain didn't show up the now, and said, "let's go now!". I u n c l e i n t h e n a m e o f m y whole week and this week was was very shocked, as he seemed Grandfather that Rabbi Shimon already Lag Ba’omer, so we put it to know everything about this, and invited everyone to come to out of mind that this was even a did not ask any further questions Meiron. Everyone came to Meiron possibility. In fact, we even said if other than saying let's go. He that was invited by Rabbi Shimon R' Shimon wants there to be asked if I wanted to go alone, and I to come. Maybe what we thought bonfire, then this will be, he will told him no, I would like to take the was the chaplain watching was in take care of this...and we left it at others. He said, "Okay, I am fact Rabbi Shimon! Because that, out of mind. waiting for you." otherwise the whole event that happened is not understandable Guess What!? Lag Ba’omer at I went to my fellow inmate’s cube for anything here to be so smooth 2:18PM we saw the Chaplain and I found him there sleeping, so and easy, especially without passing by and come into the unit. I woke him up and told him we having asked! He was in a very good mood and would make a big bonfire and that he was very agreeable in we had to go now as the Chaplain Having this whole story can bring speaking about the issues. We did was waiting to go with us. We u s g r e a t c o n f i d e n c e a n d not, however, speak anything to were rushing to get ready and inspiration to see the salvation him about the bonfire. As he went to take the songs of Lag very, very soon. And in merit of departed the building, I decided to Ba'omer for singing and a bottle of Rabbi Shimon as Rabbi Shimon run after him and said, "Chaplain, olive oil. We walked to the chapel himself said that He has the chaplain...I need to ask you and the Chaplain asked if we capability to free the world of all something." Despite attempting to needed grape juice and Challahs problems. get his attention, I did not have the to make a kiddush. We said no, we words or how I would even begin can take grape juice to make a Lag Ba'omer 5778-2018 to speak to him about this issue, L’Chaim. So, we proceeded to the as a question such as this is often place despite the fact that the confronted with a series of compound was closed at the time,

VOL. XXII NO. 5 40 IYAR-SIVAN 5778 / MAY-JUNE 2018 40 L A N O I T A N LIBERATOR STORIES The Palace and the they returned, carrying a few I can’t explain to you everything more of the jewels her father meant by this story. If I could, Pigeons had lost. As far away as they what would I need a story for? I w e r e s e n t , t h e y h a s t i l y would just explain it to you by Tzvi Freeman returned. without the story. But I can tell you some of the teachings that Once there was a king whose But the most valuable jewels, form its basis. palace had been ransacked by those in the most distant lands wild hordes. For the wood and and most hidden places, those For one, you need to know stone of the palace he had no jewels had not yet been what the great Kabbalist Rabbi tears, but for the crown jewels, recovered. The pigeons did not Yitzchak Luria, known as the p a s s e d d o w n f o r m a n y venture far enough to find Ari Hakadosh (“The Holy generations—for these there them—they were too eager to Lion”), taught about our world. was no consolation. return home. He taught that there is not a thing in this world that does not The king gathered his wise The king’s daughter knew what contain a holy spark. Even the men, but none could give must be done, but she could greatest evil, even the harshest counsel. The jewels had been not tell her father, for it was too darkness that does everything scattered by those barbarian hard, too dangerous, too awful. it can to oppose its Creator and hordes throughout the land and But he looked in her eyes and deny any purpose or goodness throughout many other lands, he knew. And so he destroyed in the world, even that contains the most precious of them his palace once again, razing it a divine spark. And it needs taken across the seas to the to the ground, removing its that spark, because without it, it farthest reaches of the globe. every trace. When the pigeons would not be able to exist for But the king had a daughter attempted to return, they found even a moment. Why, then, is it very dear to him, and in her nothing, no more than an evil? Because the spark it wisdom she saw what needed empty pasture with scattered c o n t a i n s i s s o d i m , s o to be done. stones and smoldering wood. concealed, that its only way of They were hungry for their food expression is to be the So the king and his daughter and sick for their home. opposite of what it truly is. trained many pigeons to return to the palace, to recognize the Until the most adventurous of So you might think that if that crown jewels and carry them the pigeons traveled far abroad spark is so dim, it couldn’t be a back on their journey. Each day and found other palaces, and in very important spark. Maybe they would release the pigeons those palaces they found G-d could do without it. But the in the pastures about the h i d d e n t h e k i n g ’s m o s t Maggid of Mezeritch taught just palace, and some would precious jewels, and gathered the opposite, that it is the discover the jewels scattered them and polished them and highest sparks that fall furthest about and return them to their kept them in their wings. And at from their source. So in places home. And the king was glad night they cried, for they knew that are warm and friendly to and smiled to his daughter. this was not their home. holiness, there are going to be some warm and friendly Then the king’s daughter sent And now has come the time for sparks. But if you want the them further away, and again them to all return. most powerful sparks, the

VOL. XXII NO. 5 41 IYAR-SIVAN 5778 / MAY-JUNE 2018 41 L A N O I T A N LIBERATOR STORIES

sparks that talk about the real months later, when the loan essence of G-d, then you need was due, he went to Rabbi R a b b i S h m u e l d i d n o t to deal with the places that are Shmuel's home, but was told remember anything of the sort; furthest from their source. the rabbi was in the study hall. he continued to demand The man went there, and found payment. The man kept As long as all these sparks are R a b b i S h m u e l d e e p l y refusing, insisting that he had held hostage in things and engrossed in a complex already paid. Finally, Rabbi places that don’t know the real subject in the Talmud. The man Shmuel summoned him to the meaning of what they hold laid the money in front of him. rabbinical court. inside, the world is not fulfilled. Rabbi Shmuel looked up, That is how the Ari describes nodded, and went back to his When word of the case spread Torah and Jews: they are the studying. Certain that the rabbi to the Jews of Vilna, the man way those sparks become had acknowledged his receipt fell into public disgrace. How reconnected to their source. of the money, the man went his dare he stand up against the way. famous scholar? He was, in The Loan effect, calling him a liar! But Rabbi Shmuel had only By Yerachmiel Tilles nodded reflexively; his mind The hearing took place. Both was totally concentrated on his sides were heard, and the court Rabbi Shmuel Strashun (1794- study. He pored over the ruled in favor of the poor man. It 1872), author of the Talmudic talmudic tome for a long time, was one man's word against c o m m e n t a r y k n o w n a s turning pages back and forth. another's—there were no Hagahot HaRashash, was When he finished, he shut it witnesses to the loan or the revered not only for his and put it back on its shelf, alleged repayment—and brilliance in Torah scholarship oblivious of the money pressed according to Torah rule, in but also for his devotion to the between its pages. order to obligate a person to Jewish community. Among his pay money, absolute proof of many public activities, he Every week, Rabbi Shmuel the obligation is required. The managed a free-loan fund for would go over the account p o o r p e r s o n w a s o n l y the people of Vilna. books to see which loans were instructed to take an oath that paid up and which still had to be he had repaid the loan. Rabbi Shmuel was very careful collected. When he came to the in keeping the accounts of this name of that Jew, he noticed But the poor man had no fund. He made certain that t h a t t h e l o a n w a s s t i l l sympathizers in all of Vilna. He people repaid their loans as outstanding. He summoned was considered a thief and a soon as they were due, else him and asked that he repay stubborn fool. His good name there would not be any money the one hundred rubles. was ruined. People stopped available for other people to talking to him. His son could not borrow. He would mark every "But I already paid you!" bear the disgrace and left Vilna transaction carefully in his altogether. Finally the man was books. "You did not. It is written here even dismissed from his job. that you still owe the money." Still, he continued to insist that A simple Jew once borrowed he had paid back his debt. one hundred rubles for four "I put the money on the table months, promising to return it right in front of you!" the man Time passed and Rabbi on the appointed day. Four insisted. Shmuel needed to research

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the same tractate. He pulled Rabbi Shmuel was thoughtful teachings will also be privy to the volume down from the shelf for a long time. How could he secrets of creation. Why a n d o p e n e d i t u p , a n d help the broken man before expend so much time on d i s c o v e r e d a s u m o f him, the man whose reputation something we do not fully money—one hundred rubles. h e h i m s e l f h a d r u i n e d ? grasp, and which will one day For a moment he was puzzled, Suddenly, he had an idea. "Tell be accessible to those who wondering how such a large your son to return to Vilna, and I have not invested effort?” s u m c o u l d h a v e b e e n will take him as a husband for misplaced there. Suddenly, it my daughter! This will certainly “Let me explain it to you all came back to him. This was restore your good name!" through a parable,” replied the the missing money which the Tzemach Tzedek, the third defendant had insisted he had The man was overwhelmed. rebbe of Chabad. “Imagine a repaid. He had never dreamed of such person standing near a wall a wonderful thing. That his son while two people are engaged Rabbi Shmuel felt terrible. He should marry the revered in a conversation on the other had wronged a Jew. He had rabbi's daughter! side. Naturally, as their voices accused him falsely! Shaken to are muffled, an eavesdropper his core, he quickly summoned The engagement took place can discern only snatches of the man and said, "How can I several days later. The cream what is being said. possibly make amends for the of Vilna society took part in the anguish I caused you? I am affair. People could not stop “Should the conversation then prepared to make a public talking about the amazing turn be related to the listener in its confession to clear your name. of events. "It must have been specifics, all the bits and pieces W h a t e l s e c a n I d o t o decreed from birth," everyone that initially didn’t make sense compensate you for your decided, "that this ordinary would begin to fall into place. suffering?!" man's son was to marry the As he listens, he will recall what great rabbi's daughter. It came he had overheard and say, The man stood before the to be only through the mistake ‘Aha! Now I know what they rabbi. His face was gaunt, lined about the loan. How amazing were saying.’ with the ravages of his ordeal. are the ways of heaven!" He said sadly: "My good name “When Moshiach comes,” is already ruined. Even if you Eavesdropping on c o n t i n u e d t h e T z e m a c h declare my innocence, people Tzedek, “although we learn will not forget that I had once the Angels chassidus now and understand been accused of such a terrible little of it, we will then exclaim, thing. They might even think By Asharon Baltazar ‘Aha! So that’s what it meant!’ that you simply had pity on me because someone who’s and therefore decided to clear “Why is it that we learn heard something once will my name—despite my guilt. Chassidic teachings, which understand it better than They will still consider me a liar take such pains to describe the someone who’s never heard of and a thief. No, not even a spiritual realms?” asked Rabbi it.” public retraction would help me Nechemiah of Dubrovna. “We now. Besides, it would not bring don’t really understand what’s my son back. He left Vilna out described there. And when of shame." Moshiach will arrive, those that didn’t ever delve into these

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you for the time twice, why are Glued to their Seats you ignoring me?" "My dvar Torah at the dinner Suddenly, the man looks up The Hearing last night was a smash hit," and says, “We're both waiting bragged the notoriously for the train, if I answer you, Yankel listened to the egocentric young rabbi, "I had then when we get on the train Rebbe at shul one Shabboss the audience glued in their you will come and sit next to morning and when the Rebbe seats." me, we will probably start asked those with special "Wonderful, wonderful," talking, and I may invite you to requests to come to him at rejoined the older rav, "Clever my house for Shabbat, there Seuda Shlisheet/(3rd meal), of you to think of it." you will meet my daughter, Yankel came. you will probably like her, you When it was his turn, Yankel Before the Judge may eventually want to marry sat down and the Rebbe her, and to be honest with you, asked, "What do you want me Judge to defendant: "You’ve Why would I want a son-in-law to help you with?" been brought here for who can't afford a watch?" Yankel said, "Pray for my drinking." "Ok," he replies, hearing, Rebbe." "let’s get started." Can't Complain The Rebbe put one hand over Yankel's ear and his Taxi Charge A Russian Jew wanted to other hand on top of his head immigrate to Israel. The local and prayed a while. Then he Mordechai, his wife and their commissar calls him in for removed his hands and asked, three children have just questioning and asks: "Yankel, how is your hearing finished their shopping and now?" decide to get a taxi back Q. Haven't we allowed you the Yankel answered, "I don't home. So he hails a cab and right to worship in know, Rebbe. It's next says to the driver, "If you turn your Synagogue? Wednesday at the off the meter, how much will A. Can't complain. courthouse!" you charge to drive us to Brooklyn?" Q. Haven't we let you live in The 51st Chapter "For you and your wife, I'll peace with your charge just $12," says the taxi fellow Jews? "Next week," the rav driver, "and I'll take the 3 A. Can't complain. announces one Shabbos children for free. Is that OK?" morning, "my dvar Torah will Mordechai turns to his Q. Haven't we allowed you to be about the sin of being children and says, "Jump into travel freely within untruthful. To help you the taxi, children, this nice and beyond the village? prepare, I want you all to read man will take you home. Your A. Can't complain. the 51st chapter of the Book of mother and I will take the bus." Genesis." Q. Haven't we allowed you to The following Shabbos, the Who Needs a Watch? teach your children rabbi gets up and asks for a Torah? show of hands on how many Moshe is waiting on the A. Can't complain. had read the 51st chapter of platform at the station. He the Book of Genesis. notices a Jewish man standing Q. Haven't we let you practice After nearly every hand nearby and asks him for the your profession? goes up, the Rav says, time. But the man ignores him. A. Can't complain. "Genesis has only fifty Moshe then asks him again, chapters. I will now proceed and the man responds in the Q. Then why do you want to with my dvar Torah on the sin same way. go to Israel? of lying." Frustrated, Moshe asks A. "There, I can complain!" "Excuse me, but I've asked

VOL. XXII NO. 5 44 IYAR-SIVAN 5778 / MAY-JUNE 2018 44 L A N O I T A N LIBERATOR Correspondence Courses leph currently offers several GPS for the Soul Kosher for the Clueless correspondence courses. but Curious ANot only will you find these GPS for the soul is a course that courses to be intellectually translates and explains the Tanya. The Incorporating a lifestyle change such stimulating, but you will learn famous book Tanya, crafted by Rabbi as keeping kosher can be daunting at things about Jewish customs and Shneur Zalman of Liadi, the original first glance. Never fear! This course founder of Chabad Chassidut, offers teaches the aspiring student about your heritage that will inspire and comprehensive coverage of the even surprise you! Please review the Kashrut from the ground up. This is a knowledge and guidance that is perfect choice for the student who courses offered and send in the relevant to the life of every Jew. Its wants to know more about what it application below. timeless message reveals how every means to keep Kosher and why it is individual is so much more - an important. Additionally, this course ASERES HADIBROS (10 intrinsic, precious part of the complete, strives to help students of all levels and expansive and wholesome fabric of backgrounds find comfortable levels COMMANDMENTS) ADVANCED the universe. This translated Tanya is a of observance for their situation. COURSE NOW AVAILABLE! fundamental work on the teachings of Chassidut, saturated with enduring My Prayer wisdom. If you ever find yourself Many of you have already wondering about the deeper meaning completed most or all of the of life; if you ever grapple with the Prayer allows humans to connect with unique questions and the practical the infinitely powerful creator of the courses that Aleph offers. Some of universe. This class teaches the basics you, especially those from more implications often asked by Jews; if you desire to strengthen your Jewish of Jewish prayer and explains its observant homes, require courses knowledge and awareness and if you meanings by following the text in the that are more advanced. We are truly seek an encompassing approach Siddur (prayer book). For both the happy to offer you the Aseres to all these life-enhancing queries - experienced and those who are just Hadibros course. Please note: then this course offers tremendous learning, this class helps broaden the This is NOT a correspondence insight. understandings of a person’s connection to G-d. Additionally, this course. Ethics of the Fathers course strengthens the student’s gratitude for the multitude of Through extensive commentary kindnesses that G-d does for all of His and captivating stories, Sefer "Ethics of the Fathers" is a compilation creations. Aseres Hadibros provides an in of teachings from the Rabbis responsible for drafting the Mishna, The Bible for the Clueless but depth, comprehensive look at the the first written rendition of the Oral Ten Commandments. The book is Torah. Within this compilation is a Curious written in English (with some tractate called "Avot". Avot is unique in Hebrew mixed in). It is geared for that it is the only tractate of the Designed to teach and entertain both the advanced student who can Mishnah dealing solely with ethical the beginning bible student as well as read and understand basic and moral principles and their the advanced one, this class explains Hebrew terminology without the applications in every day life. It is rich in the Torah’s stories and lessons in a new, wise aphorisms, insights, and stories easy to read, and exiting approach. a s s i s t a n c e o f a n E n g l i s h that ring true to this day. Concepts This class chronicles the events in all 5 translation. It’s exuberant and such as greeting everyone with a smile, books of the Torah, while also vibrant color-filled pages opening one's house to the poor, explaining their relevance to today’s enhance the learning experience, respecting peers, etc. are mapped out day and age. b r i n g i n g t h e T e n for us in this concise source of Commandments to life. Sefer applicable Torah values. Learning Hebrew Reading & Writing: Aseres Hadibros is accompanied Ethics of our Fathers enables us to “Aleph Champ” enrich our interpersonal relationships by an advanced level workbook and lead the best lives we possibly can which allows the reader the by implementing the words of Learn how to read and write Hebrew! opportunity to reflect on its timeless wisdom from our very own You'll receive a Reader as well as a teachings. scholarly sages. Workbook. Program is divided into 8 levels.

VOL. XXII NO. 5 45 IYAR-SIVAN 5778 / MAY-JUNE 2018 45 L A N O I T A N LIBERATOR Correspondence Courses

Bible: "Torah: Chumash Bereishis: A to explore the mystical, psychological, no matter where they have lived, Jews Chassidic Perspective on the Book of social, and cultural dimensions of have continued to dream about the Genesis” Shabbat as we unlock a model for land of Israel. Because Israel is different. achieving balance and serenity in the It is a land that has pulsed with energy Study the first book of the Five Books modern age. Over six weeks, we'll and mystery since the dawn of time, a of Moses on a whole new level. This uncover timeless principles for how to l a n d t h a t h a s c a p t u r e d t h e course is sure to give you a whole new achieve a life of inner peace while imagination throughout history, a land outlook into the lives of our m a k i n g e a c h w o r k d a y m o r e that breathes with the glory of our past Forefathers. productive and fulfilling. Sign up today and the dreams of our future. And so for a remarkable experience. Israel retains its hold upon our spirit. “Rambam: There is a deep connection that The 13 Principles of Faith” You Be the Judge II continues to tug at us, a magnetic pull that has not waned even though many The 13 Principles of Faith as have found safe haven elsewhere. Do you enjoy puzzles and problem- established by Maimonides have Whether Israel makes us feel pride or solving? Do you love the give-and-take helped guide the Jewish People for disappointment, hope or concern, we of thoughtful discussion? Can you use hundreds of years. This course will care about its fate and its future. logic and creativity to work your way focus on the 8th Principle - the Divinity Whatever our political or religious out of challenging situations? Then of the Torah. Learn the validity of the bent, we know that Israel matters. If this course is for you. The Rohr Jewish Torah, a most foundational belief in you have ever wondered about Israel Learning Institute's groundbreaking Judaism. and its place in the world - and in your course, You Be The Judge, presented heart - then this course is for you. real cases brought before the beit din, Happiness: "The Ladder Up" the court system of Jewish Law. We The Kabbalah of Time provided the primary texts from the How can I be happy? How do I cope Talmud and asked our students to with the challenges and tribulations grapple with the facts in order to arrive Examine time and the Jewish calendar that consume my life? at satisfying solutions. This February, through the mystical lens of Kabbalah. JLI is proud to present You Be The Time is a profound organizing element This course will give you the tools and Judge II, a collection of six totally new of our existence, and the cycle of the method how to achieve ultimate cases. You need no prior knowledge of Jewish calendar provides a powerful happiness. the Talmud and no formal legal template for personal growth. training. There are no prerequisites D i s c o v e r b o t h a p r a c t i c a l “The Festival Series” other than an open mind. If you missed understanding of the structure of the Jewish calendar as well as mystical You Be The Judge I, we invite you to insights into recurrent patterns of Explore the story and details behind all e x p e r i e n c e f o r y o u r s e l f t h e time. the major Jewish holidays - High exhilarating mental exploration that Holidays, Sukkot, Simchat Torah, characterizes traditional Talmud study. Chanukah, Purim, Passover and And if you took our previous course, be These courses are designed to help you Shavuot. Enjoy fascinating facts and sure not to miss this exciting sequel. learn more about your Jewish identity. insights that will elevate your holiday experience to whole new level! The Land and the Spirit If you are unable to pay for the postage to mail in your question sheets, please let Oasis in Time: Why We All Care About Israel You've us know and we will do our best to help The Gift of Shabbat explored its language, history, politics, you (envelopes are provided). The and geography... Now explore its soul... courses are free. You may enroll in one THE LAND AND THE SPIRIT: Why We All course at one time. In a 24/7 World Why do we tend to Care About Israel Many people love focus on what's urgent instead of their homes and their countries, but Please be sure to fill out all parts of what's truly important? Imagine. 24 once they relocate, they form new hours of digital silence. No phones. No the application form on the next allegiances. They cannot trace the page. computers. No TV. Just valuable time ancestral homeland that their families with the people you love, to do all the claimed two millennia ago, nor do they things you've needed to do but never continue to long for those places. Yet Thank you for your participation, quite found the time for. We invite you and enjoy your studies!

VOL. XXII NO. 5 46 IYAR-SIVAN 5778 / MAY-JUNE 2018 46 L A N O I T A N LIBERATOR Correspondence COURSE APPLICATION Mail Course Registration to: The Aleph Institute Attn: Correspondence Courses 9540 Collins Ave Surfside, FL 33154

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Aseres Hadibros (10 Commandments) Advanced Course

Kosher for the Clueless but Curious The Bible for the Clueless... My Prayer Ethics of the Fathers

Bible: "Torah: Chumash Bereishis: A Chassidic Perspective on the Book of Genesis"

Rambam: The 13 Principles of Faith Happiness: "The Ladder Up" The Festival Series

Hebrew Reading & Writing: “Aleph Champ" Oasis in Time: The Gift of Shabbat

You Be the Judge II The Land and the Spirit The Kabbalah of Time GPS for the Soul

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The Adel Bas Avraham “Learning Yeshiva-in-Prison Program to Live” “This program opened my eyes and a void in my life. Now the void will be properly filled.” “Learning to Live” --An Inmate at South Bay Correctional, FL The Aleph Institute “Learning to Live” Yeshiva in Prison program has been presented at numerous facilities around the country since 2006, and the enthusiasm of our members attests to the “over the top” learning and social experience of this innovative and exciting program. or three days, from morning to late-afternoon,Prog ramThe following are facilities that have recently experienced this great program: a group of ten young energetic rabbis give the Los Angeles MDC, CA Fopportunity for inmates to join together for Taft CI, CA explanatory prayer services and Torah study, with Terminal Island FCI Low, CA practical instruction and insight into the every day life Calhoun CI, FL Coleman FCI Low, FL and practices of a Jew. A variety of subjects, topics Coleman FPC (Women’s), FL and discussions are designed to answer life’s most Dade CI, FL difficult and challenging questions and address the Desoto CI, FL eternal connection that a Jew has with G-d. Glades CI, FL Hardee CI, FL Sumter CI, FL Although some individuals may be hesitant to join the Martin CI, FL program as they are non-observant, past YIP Miami FCI Low, FL Programs have proven to us that one-on-one study Miami FPC, FL Moore Haven CI, FL makes it possible for every person to participate, Okeechobee CI, FL Regardless of their Jewish background. In fact, 99% Pensacola FPC, FL of those which joined the program in the past were South Bay CI, FL South Florida Reception Center, FL non-observant. The program brings a newfound joy Cumberland FPC , MD and understanding for Judaism to all participants. Macomb Correctional, MI We are encouraging individuals that are located in Butner FCI, NC facilities which a good number of Jewish inmates, to Charlotte Correctional, NC Fort Dix, NJ request that their chaplains contact: Green Haven CI, NY Rabbi Getzy Fellig at Aleph at 305-864-5553 Allenwood FCI Low, PA or e-mail: [email protected] to request that Loretto FCI, PA the program be brought their facilities. Stringfellow, TX Petersburg FCI Med., VA Petersburg FCI Low, VA VOL. XXII NO. 5 Morgantown FCI Low , WV 50 IYAR-SIVAN 5778 / MAY-JUNE 2018 50 L A N O I T A N LIBERATOR

VOL. XXII NO. 5 51 IYAR-SIVAN 5778 / MAY-JUNE 2018 51 L A N O I T A FREE Tefillin (Phylacteries) Offer N LIBERATOR for Inmates and Military Personnel

On the eve of the Six Day War in 1967, when The Significance of Tefillin the entire world predicted Israel's demise, the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson OBM, initiated the Tefillin efillin is one of the most important Mitzvot (precepts) campaign, and assured us that great of the Torah. It has been observed and treasured for miracles are in store. He quoted the Divine Tthousands of years, right down to the present day. promise that in the merit of the mitzvah of The Torah mentions it more than once, but most explicitly in Tefillin, "all the nations of the world will see Deut. 6:8 "You shall bind them as a sign upon your hand, that the name of G-d is called upon you, and and they should be for a reminder between your eyes.” they will fear you" (Deuteronomy 28:10). Tefillin consists of two small leather boxes attached to The Donning of Tefillin daily (except on the Sabbath and some Jewish leather straps. The two boxes each contain four sections of holidays) by Jewish men over the age of 13 years old is one of the most important of the 613 Commandments in the Torah. the Torah inscribed on parchment. These passages cite:

Two anonymous donors are offering to subsidize the cost for (a) The Shema (Deut. 6:4-9) - pronouncing the Unity of The those who cannot afford to pay the full price for Tefillin ($220.00) if One G-d. you commit to putting them on daily. Even if you personally cant (b) Vehayah (Deut. 11:13-21) - expressing G-d's assurance afford to buy Tefillin but your family or friends can cover all or to us of reward that will follow our observance of the Torah's part of the cost, please have them contact us to help pay for all or precepts, and warning of retribution for disobedience to part of your Tefillin. The donors would like to maximize the funds to accommodate as many individuals as possible, so please try to them. pay at least $100 towards the price of a pair of Tefillin. (c) Kadesh (Ex. 13:1-10) - the duty of the Jewish people to always remember the redemption from Egyptian bondage. If you can afford to pay the regular price for the Tefillin on your own or (d) Vehayah (Ex. 13:11-16) - the obligation of every Jew to you cannot commit to putting it on every day but you want to use them inform his children on these matters. as often as you can and you would like to purchase Tefillin, Aleph can sell you Tefillin for $220.00. One of the boxes (the "hand Tefillin") is placed upon the left If you do not have proof that you are Jewish arm so as to rest against the heart - the seat of the emotions, and the suspended leather strap is wound around the left (a working phone number of a relative or hand, and around the middle finger of that hand. The other acquaintance that can verify this information) box (the "Head Tefillin") is placed upon the head, above the and Aleph has not yet confirmed that you are Jewish, forehead, so as to rest upon the cerebrum. In this manner please do not send in a request. our attention is directed to the head, heart and hand. It We will not be able to send you the Tefillin. 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 If you are interested in receiving Tefillin, please send a request along with payment to (If you cannot pay the full amount, please governed solely by the impulse of the heart, lest that lead us let us know how much you can pay) to: into error and transgression. Nor are we to be governed by “Tefilling Offer” c/o The Aleph Institute reason alone, for that may lead to harsh materialism.

You can also have your family or institutional staff order for you Placed on the arm opposite the heart, and on the head, the by visiting www.AlephStore.com or calling 305-864-5553 Tefillin signify the submission of one's mind, heart and If you, your family and friends cannot afford to pay anything actions to the Almighty, as well as the rule of intellect over towards the Tefillin, we will still try to send you a pair of emotion. Tefillin for FREE if you commit to putting them on daily. *** A fundamental principle of Chabad Chassidic philosophy is It is particularly important that men in the military fulfill the that the intellect must control the emotions. Unfortunately, commandment of donning Tefillin as the observance of the Mitzvah there exists a schism between the mind and the heart. of Tefillin brings extra protection. Moreover, often the emotions control the mind, and the Jewish Military Personnel interested in obtaining a intellect is utilized merely to provide justification, rationalization, and excuses for this "instinct-emotion pair Tefillin should e-mail Rabbi Katz at centered" existence. The Mitzvah of Tefillin and its practice [email protected] facilitates the attainment by the individual of unity of mind and heart, intellect and emotion. VOL. XXII NO. 5 52 IYAR-SIVAN 5778 / MAY-JUNE 2018 52 L A N O I T A N LIBERATOR

VOL. XXII NO. 5 53 IYAR-SIVAN 5778 / MAY-JUNE 2018 53 L A N O I T A N Please let your families know about this program: LIBERATOR For those that are in a correctional setting , this program will not work for you right now as you probably do not have a phone number where someone can reach you at. However there are many people reading this that might be in the military or are in a halfway house or on home confinement or in another type of limited environment where they have access tp a phone number someone can reach you at. Also, if you will be released in the near future, please cut this page out or copy down the information so you can join upon your release. Check out JNet: The Exciting New Phone Study Program!

JNET – The Jewish Learning Network provides an incredible opportunity for you to learn from your home, work, school - wherever you like and whenever you like – all you need is half an hour a week! You let us know when you're available and what you'd like to learn and we match you with an educated and friendly volunteer who is eager to learn with you. We provide support, texts, and resources – and even weekly reminders. JNet is geared for Jews of all backgrounds and levels of learning, no prior Torah knowledge or Hebrew skills are required – just your interest and enthusiasm! How Do I Get Started? In order to find the best match for your particular needs, we need to know some information about you. We've created a simple form for you to fill out. This requires only about two minutes of your time, but feel free to add as much information as you think will be of value.

You choose the topic. You choose the time. We make the connection. Please visit www.JNet.org or call 718-467-4400, Ext. 4342 A project of the Worldwide Chabad Movement. A Rohr Foundation Project.

NOTICE TO JEWISH INMATES AT FACILITIES THAT HAVE AT LEAST TEN CONFIRMED JEWISH MEN

The Aleph Institute is willing to send volunteers to lead High Holiday service to as many prisons as necessary that can put together a Minyan (quorum) of 10 Jewish men (who can confirm that they were born from a Jewish mother etc.) and will attend all the holiday services.

It is never to early to start planning for the High Holidays. If there are 10 Jewish men in your facility willing to attend all the high holiday services listed below, please put in a request in writing to your chaplain make a specific request that the facility arrange for volunteers to come in and lead the High Holiday services. Then please send Aleph an email or letter letting us know that you have 10 Jewish me and would like volunteers for the High Holidays. Please Aleph has been told many times in the past by chaplains and wardens that the facility did not receive any requests from the inmates for volunteers to come in. The following are the required services for the High Holidays:

Rosh Hashanah Services Yom Kippur Services:

Sunday, Sept. 9: Tuesday, Sept. 18 Evening services for 2 hours beginning a half Evening services for 2 hours beginning a half Please let us know hour before sundown hour before sundown if your community has Monday, Sept. 10: Wednesday, Sept. 19 placed a request with Morning services 4 hours from 8 a.m. to -12 Morning Services: 5 hours, from 8 a.m. to 1 p.m. p.m. or from 9 a.m. to 1 p.m. or from 9 a.m. to 2 p.m. the chaplains office, Evening services for 2 hours beginning a half Evening services: 3 hours, beginning a half and if they had responded. hour before sundown hour before sundown Tuesday, Sept. 11: Morning services 4 hours from 8-12 or from 9-1

VOL. XXII NO. 5 54 IYAR-SIVAN 5778 / MAY-JUNE 2018 54

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VOL. XXII NO. 5 VOL. XXII NO. 5 5555 IYSIVARAN-SIV-TANAMMUZ 5778 5778/ MAY /- JUNEMAY-JUNE 2018 2018 5555

THE ALEPH INSTITUTE 9540 Collins Avenue Surfside, FL 33154

Address Service Requested E T U T I T S N I h p e l a

The High Holidays will be here before you know it. PRAYER SPACE

We would like to remind you that it is your Every Jewish inmate should be responsibility to make sure your chaplain orders the given time and place in the necessary materials for the High Holidays from Aleph. chapel or another appropriate Your chaplain will be receiving an Aleph Advisory that area to pray during Rosh will include an order form that will offer these items: Hashanah and Yom Kippur Shofars, Rosh Hashana and Yom Kippur Prayer Books, services, as well as on other holidays. Well before the Honey, Lulav & Etrog sets and Sukkot, etc. Being that you will not be receiving holidays begin, Jewish inmates another Liberator before that time, this should serve as your only reminder. should submit specific requests Unfortunately, Aleph does not have the time or resources to follow up with each in writing to chaplains or other chaplain to make sure that they order the proper materials for the holidays. It is authorities specifying the exact therefore up to you to ensure that you and your fellow Jews are taken care of for dates and times that you will the holidays. Please talk to your chaplain right away. Please make sure require space for individual or g r o u p p r a y e r. G i v e y o u r your chaplain is on the Aleph E-mail list. If your chaplain(s) did not receive chaplain/staff plenty of time to the Aleph Advisory for the Three Weeks by the end of May, chances are they are make arrangements for you. If not on our mailing list. If there is no chaplain at your facility, please talk to the the holidays are approaching person designated to handle religious programs. Please have them call us or send and you are not certain that us their name and address by mail. If you are experiencing resistance or specific arrangements have been made for prayer times and problems in getting your chaplain or staff to order these items from Aleph, space, please write to or call please write to Aleph or call 305.864.5553 or e-mail receptionist@aleph- 305.864.5553, or e-mail institute.org. Remember that we are offering these items FREE to any institution [email protected] with no pastoral budget. If you ever have difficulty getting through to Aleph, please have a You may also e-mail (or have someone else e-mail) relative or friend call for you. [email protected] with any High Holiday problems/issues.

To all those that are being released from prison in the very near future, Please make sure to contact us as soon as you are released so that we can put you in touch with a local Rabbi and the local Jewish community. Please call Rabbi Katz as soon as you are released at 305 864-5553. If he is not there, please ask the receptionist for his cell phone and email address. Aleph encourages you to continue observing Judaism on the outside. Getting in touch with a local Rabbi and synagogue may help you find employment and housing as well. VOL. XXII NO. 5 56 IYAR-SIVAN 5778 / MAY-JUNE 2018 56