24 June 2017 30 Sivan 5777 Shabbat ends London 10.28pm 8.31pm

Volume 29 No. 39 Korach Shabbat Rosh Chodesh Artscroll p.820 Maftir p.890 p.1208 Hertz p.638 Maftir p.695 Haftarah p.944 Soncino p.879 Maftir p.945 Haftarah p.1188

In memory of Yaakov Yehoshua ben Ephraim Hirsch

“The earth opened its mouth and swallowed them and their households, and all the people who were with Korach, and the entire wealth. They and all that was theirs descended alive to the pit; the earth covered them over and they were lost from among the congregation” ( 16:32-33). 1 Sidrah Summary: Korach

1st Aliya () – Bemidbar 16:1-13 complain to Moshe and Aharon for ‘causing’ so Korach, from the tribe of , conspires with many deaths. Datan, Aviram and On from the tribe of Reuven. 4th Aliya (Revi’i) – 17:9-15 They gather together 250 leading In response to the complaints, God threatens to and question Moshe and Aharon’s rights to wipe out the people. As a fatal plague breaks out, leadership. Moshe tells Korach and his assembly Moshe tells Aharon to place in a fire-pan to prepare an incense offering in a fire-pan to offer to gain atonement for the complainers. Aharon the next morning. Aharon will do the same; does so, managing to stop the plague, but not whoever’s offering is received by God will indicate before it kills 14,700 people. the rightful leadership. Moshe tries to dissuade 5th Aliya (Chamishi) – 17:16-24 the rebels. Datan and Aviram refuse to speak with God tells Moshe to gather a staff from each tribe’s Moshe. leader, with the of the tribe written on the 2nd Aliya (Levi) – 16:14-19 staff. Aharon’s name is to be written on the staff Datan and Aviram continue their tirade against of Levi. The staffs are to be left in the ohel moed; Moshe, who is angered and declares to God that whichever tribe’s staff will miraculously blossom he has received no personal gain from his is the rightful leader. The leaders do as instructed; leadership. The next morning, Korach and his Aharon’s staff has blossoms with a bud and assembly arrive with their incense offerings by the . entrance to the ohel moed (tent of meeting), as does Aharon, accompanied by Moshe. 6th Aliya (Shishi) – 17:25-18:20 God tells Moshe to safeguard Aharon’s staff, lest 3rd Aliya (Shlishi) – 16:20-17:8 the people rebel in the future. God reiterates God tells Moshe and Aharon to physically Aharon’s duties and the need for the Levi’im to separate themselves, as God will immediately assist him and the other Kohanim. The Kohanim destroy Korach and all those people who had have the privilege of eating certain parts of been drawn after him, including many of the offerings and certain . The laws of Israelites (). Moshe and Aharon plead for redeeming firstborn male children and to bring mercy. God agrees, telling Moshe to instruct the firstborn animals as offerings are stated. nation to distance themselves from Korach, Datan and Aviram in order to prove their 7th Aliya (Shevi’i) – 18:21-32 allegiance to Moshe. Datan and Aviram remain The ‘first ’ (ma’aser rishon) taken from crops defiant. Moshe announces that if Korach and his is given to the Levi’im. They need to separate a household die a normal death, then he, Moshe, is potion of this tithe to give to the Kohanim. not God’s rightful appointee. Yet if the ground Haftarah swallows them up miraculously, then Moshe’s From the Book of Shmuel, the haftarah relates the leadership is legitimate (see p. 3 article). As day on which Shmuel appoints Shaul as the first Moshe finishes speaking, the ground opens up, king of Israel. Shmuel rebukes the nation for consuming Korach, his household and all their demanding a king and emphasises that they still property. A fire then consumes Korach’s 250 need to fear God and obey his commandments. followers. Moshe commands Aharon’s son Elazar to gather in the copper fire pans of those who Point to Consider: What were Shmuel’s family had died in order to make them into a covering ties to Korach? for the mizbeach (). The next day, the people

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2 A Necessary Miracle by Rabbi Emmanuel Levy, Palmers Green United Synagogue

In this week’s sidrah, Korach Moshe our teacher was true, and that he was challenged the leadership of the father of the prophets – both those who Moshe and Aharon and led the preceded him and those who followed him” people in open revolt against (see green siddur, p.164). them. Moshe, having tried to quell the rebellion, made a We can now understand why Moshe requested seemingly unusual request God to make such a clear demonstration of His from God. If the rebels would authority. Through doing so in such a miraculous die a natural death, then Moshe would be proven manner, Moshe’s and Aharon’s appointments wrong; however, if they had sinned against God, were now clearly seen to be a Divine mandate, then the earth should swallow them up. At that as opposed to self-promotion. very moment, “the earth opened its mouth” and swallowed Korach and his followers alive The (Bava Batra 74a) relates that the (Bemidbar 16:32). Talmudic sage Rabba bar Channa was once shown by a local man the exact spot where Why did Moshe, who normally sought clemency Korach and his followers were swallowed alive. for sinners (see 33:12-16), actively The local man inserted a spear into the ground, request their death, and why did he stipulate with moist cotton on its tip. When he pulled it such a strange and miraculous manner? out, the cotton was singed, indicating that it had reached the fires of Gehinom (world of spiritual The answer is that it was not just Moshe’s punishment), where Korach and his men were leadership that was at stake. When Korach still suffering, hundreds of years after the events questioned the authenticity of Moshe’s in this week’s sidrah. When Rabba bar Chana appointment, the whole of the ’s put his ear to the ground, he heard them authenticity was called into question. It was confessing: “Moshe is true and his Torah is true”. true that the people had heard the first two The Talmud goes on to explain that those who of the Ten Commandments directly from God. were swallowed by the earth are obliged to However, that experience had been so repeat their confession every 30 days, so that overwhelming for them that they asked the the truth which they denied so fervently is remaining commandments to be relayed from forever sealed on their lips. God through Moshe (Talmud Makot 23a).

The continuous chain of Torah tradition depended not only on the word of God but on Moshe too, who conveyed the words he had heard directly from God to the people. He was the conduit through whom the Torah reached the world. If Moshe was an imposter, than the veracity of the entire Torah would be questionable. Later generations would certainly doubt the authenticity of the Torah.

This explains why the seventh of the Rambam’s ( d.1204) Thirteen Principles of Faith singles out Moshe’s importance so clearly: “I believe with perfect faith that the prophecy of

In memory of Mordechai Avraham ben Nechemia 3 Bein Adam Lechaveiro Part 2: The Interpersonal Novelty by Rabbi Daniel Fine, Community Rabbi, Stanmore & Canons Park United Synagogue

The very same Torah which felt or recognised. Someone who develops commands us to serve God, themselves to the point of not becoming jealous avoid idolatry and observe of others is a great achievement, even if this Shabbat, also commands jealousy was never expressed or felt by others to us to judge one another begin with. favourably, to return lost objects, to avoid slander, and Finally, and perhaps most crucially, convention is not to murder or steal. This man-made, whilst mitzvot are sourced in Divine means that our interpersonal mitzvot (mitzvot command, with layers of depth and meaning. bein adam lechaveiro) are more than mere For example, whilst saying 'thank you' is often etiquette; they are actions and sensitivities that synonymous with gratitude in common society, God Himself ascribes importance to in His Torah. in Jewish thought being grateful runs deeper – it is an admission that we are not totally This also means that, over and above etiquette, self-reliant; we are often dependent on others. when one fulfils a bein adam lechaveiro, Saying ‘thank you’ may sometimes be an one is emulating God’s ways of kindness and insufficient exchange for others’ kindness; it may uplifting one's self and soul. Moreover, etiquette only be a mere beginning, at best. can be discarded at whim – it is often subjective; convention as opposed to obligation; and can The danger of regarding interpersonal mitzvot as depend on one’s own mood. In contrast, mitzvot mere conventional manners might lead us to are objective; they reflect eternal truths and are define someone who is ‘religious’ as a person binding, irrespective of personal mood. who attends shul often or who keeps Shabbat and kashrut fully and sees this as the sole There is another fundamental aspect in which essence of . In fact, a religious Jew, a mitzvah goes far beyond good manners. by definition, has to be a person who, together Etiquette generally exists to keep the peace, to with the other mitzvot, is kind to others, as per preserve harmony and to allow society to God’s commands. As the heroic Rabbi Oshry function. Mitzvot have the additional aim of (Rabbi of the Kovno ghetto during World War Two developing sensitivities and improving internal d. 2003) stressed: “one has to be a Jew all day”. and external character. Therefore the Rambam Judaism is not limited to ritual; it is expressed (Maimonidies d. 1204) discusses whether it is wholesomely and to others. better to give one thousand coins to one charity or one coin to a thousand different charities. His conclusion is that it is preferable to give one coin to each of a thousand charities, as each act of giving develops a propensity towards kindness.

Given that mitzvot bein adam lechavero go beyond etiquette, it is unsurprising that these mitzvot are to be observed towards all people, regardless of whether one is friendly with them or not. Etiquette can be selective, mitzvot are all- encompassing. Moreover, the internal aspect of these mitzvot dictates that the definition of achievement is beyond that which is publicly

In memory of Yisrael Shmuel ben Yirmaya Yehoshuah 4 Parallel Thinking Part 26: Speech by Rabbi Dr Moshe Freedman, New West End United Synagogue

The last article analysed Speech allows human beings to express their the creation of Adam as innermost thoughts and feelings, thus a spiritual change in conveying the depths of their soul to others. It is humanity, as opposed to a more than mere communication. Speech is the new physical creation. In medium through which two humans souls can light of this, the account of touch and influence one another in profound creation in Bereishit can ways. Speech therefore has the capacity to be viewed as a theological facilitate the formation of deep, meaningful text, rather than an historical or scientific relationships with one another, allowing us to account of mankind’s creation. This idea is become social beings who have the capacity to further supported by a careful reading of the share our innermost world. Torah’s account of God creating Man. The Torah says: “And the Lord God formed man from the Speech also allows us to form a deep and dust of the ground and breathed into his nostrils meaningful connection to God. Rabbi Wolbe the breath of life; and man became a nefesh explains that this is why prayer and repentance, chayah, a living soul” (Bereishit 2:7). through private verbal confession, utilise speech to form, maintain and repair our relationship While man is formed from the “dust of the with God. ground”, the same physical material as the animals, he is given a special “breath of life”. It is also why negative speech, such as lashon The Aramaic translation known as Targum hara (unnecessarily saying something true about Onkelos, attributed to a Roman convert to someone which casts them in a negative Judaism, translates the phrase “nefesh chayah” light) and motzi shem ra (slander) cause so (living soul) as “ruach memalelah”, which literally much damage to personal relationships and means a ‘speaking spirit’. communal unity. Rabbi Yisrael Meir Kagen (known as the Chafetz Chaim, d. 1933) led a Speech appears to be a defining characteristic movement to train others in the art of positive of human beings. Yet if speech means the ability speech. Speech can be used as a powerful tool to communicate through sounds or words, for building, or as a weapon of great destructive many animals also do that. Birds tweet to attract force. mates and warn others away from their territories; dogs bark when they sense a threat; Thus the Torah’s emphasis of Adam being given meerkats yelp to warn others of danger. Yet this gift of speech can be seen as stressing from the Torah’s perspective, speech is not a crucial spiritual change, and not just as a merely about communication. historical record.

While humans can also use speech to attract a mate, mark their territory or warn others of danger, Rabbi Shlomo Wolbe (d. 2005) explains that speech is much more than that. He explains: “Speech is like a violin. The beautiful sound of the violin is not produced by the strings alone, but from the echo produced by the box upon which those strings are strung. So too, the tone of the speech does not come from the words alone, but from the soul which makes a unique impression on the words”.

In memory of Tzemach ben Yisrael 5 and World War One: Part 1 by Rabbi (Major) Reuben Livingstone LLM CF, Senior Jewish Chaplain to HM Armed Forces and Chaplain to AJEX

A quarter of a century before specific commands not to forget pivotal events the outbreak of World War and precepts (for example, see 25:17). One, the famous Rabbi Part of this obligation is not to repeat past Yisrael Meir Kagan (known mistakes. as the 'Chafetz Chaim' d. 1933), with great prescience During 1914-18, 38 million military casualties, wrote a guide for Jewish including nearly 18 million dead, represented a soldiers called ‘Machaneh scale of violence unknown in any war previously. Yisrael’ – the 'Jewish Camp'. He reached out with A million and a half Jews fought: 500,000 in the great compassion and encouragement to those Russian Army; 250-300,000 in the US Forces; unfortunate Cantonists who found themselves in more than 50,000 in the British Forces; more than the army of the Czar and sought to provide a 35,000 in the French Forces; 100-150,000 on the simplified guide and set of priorities for Jewish German side; 275,000 in the Austro-Hungarian observance in such challenging circumstances. Forces; and 200,000 in disparate European, The emphasis is on encouraging spiritual and Ottoman, and colonial forces. Casualty rates for moral integrity by keeping to the essential faith of Jews were in the hundreds of thousands and the our forefathers, despite the often gruelling plethora of Jewish war graves (on both sides) conditions of service. attests to this sacrifice.

The Chafetz Chaim in 1890 may not have This year, as we remember the 100th anniversaries envisaged the huge numbers of Jews who would of battles such as Marne, Gallipoli, Jutland, go on to fight in World War One, yet his concern Verdun, Somme, Ypres, Amiens, Megiddo and would no doubt have extended to them in equal Brusilov, let us remember those who fought and measure. The extraordinary military contribution died as part of the 'Machaneh Israel'. they made to the war effort is a story of great sacrifice and allegiance - and was perhaps one of the early catalysts of the modern day Israel Defence Force.

Sadly, the highly significant Jewish contribution (on both sides) has become obscured by the passage of time. This is partly due to the magnitude of the horrors of World War Two overtaking earlier events. In fact, many argue that the very origins of World War Two, Nazism and the Holocaust, are to be found in World War One. Additionally, no living links to the War remain; this allows memory to recede rapidly.

The Torah emphatically sets down the duty German Jewish soldiers hold a Chanukah of memory. We are exhorted: “Remember the celebration. Poland, 1916 times of antiquity, understand the years of past generations” (Devarim 32:7). There are numerous

In memory of Malka Channah bat Tzemach 6 Thursday 3rd May - Monday 7th May 2018 (only 2 working days) Celebrate Israel's 70th with US 2 nights in Jerusalem and 2 nights in Tel Aviv. There will be a 3*4*or 5* hotel option for this trip

Highlights will include :

• Briefing by the President of Israel’s • Shabbat meals with special guests advisors at his residence • Visit the Israel Police HQ in the Old City, • Visit the oldest Shofar factory in Israel with a private tour by Chief Inspector • See the smallest bible in the world Micky Rosenfeld, followed by a walking • Meet the British Ambassador in Israel at tour of the Old City and prayers by the Kotel his residence for a drinks reception • Visit the Mossad Centre

For more infohmation, please contact: [email protected]

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