With our prayers to HKB"H for your health, the health of all of Klal Yisrael, and for all the good people on Earth, wherever they may be...

- 1 - Towards better understanding the timing of Kiddush L'vana • Most follow opinions of saying KL after 3 full days following the molad, or 7 days. Also common is the waiting for Motza'ei Shabbat (when feasible and not too close to the last op), since then there is usually a large group and also a better mood and feeling brought on by Shabbat. And, also common is holding off during Tishrei until after Yom Kippur - better mood than Aseret Y'mei T'shuva, large assembly, an additional mitzva right Yom Kippur. In Sivan, most wait until Motza'ei Yom Tov; same reasoning. In Av, most wait until after 9Av - again, mood and crowd. Minhag Yeru. (based on the GR"A) is to take first op (except not Leil Shabbat). Weekly Inspiration “I ask myself if it is possible that our national rebirth will be only a secular one, if holiness will remain in exile, lifeless, not renewed by the redemption? Is such a thing possible? Definitely not!! All of Israel will return. We all know that our life force is sanctity, and this sanctity will reveal its original power, and eventually all will realize this.” HaRav Avraham Yitzchak HaKohen Kook zt”l, Ma’amrei HaRiyah, p. 336

- 2 - totally comprehend  Big number one is for HaShem Echad, as well as the other pasuk that emphasizes G-d's Unity, 4:35, ...there is none besides Him  The reminder-finger is for the command to never forget the Sinai experience and to pass on the memory to future generations  Seder plate for the Chacham's question and the answer of We were slaves to Par'o in Egypt... both of which are found in Va'etchanan  Simchat Torah scene is for the pasuk ATA HOR-EITA LADA'AT...  speaker and an Xed out video monitor: On that great day of Revelation at Sinai, we HEARD what was said, but we did NOT SEE any image. Mentioned more than once, and is a reason for Moshe's deep concern and warnings to the people  clock face in the face is for the term PANIM BIFANIM  Plus and minus in a negation circle is for space telescope is for Yeshayahu's words the prohibitions of adding to the Torah or at the end of the Haftara: Lift your eyes detracting from it  Mitzva to designate heavenward and see Who created these... cities of refuge - 3 on the east side of the  pen is for the 5 PENs in the sedra and Jordan (and 3 on the west side)  LUCHOT another two U'FENs.  Grasshopper. in the TORAH on the mountain stands for K'CHAGAVIM, like grasshoppers, appears the repetition of the Aseret HaDibrot and only twice in Tanach - in Parshat Shlach reminds us that the whole Torah was given and the haftara of Va'etchanan  Extended by G-d at Sinai, not just the Big Ten  pinky is for V'ZOT HATORAH... The words Mezuza is one of the mitzvot from are from Va'etchanan  The palm is for the Va'etchanan, from the first parsha of the way Ashkenazim cover their eyes for the SH'MA  Shabbat candles for SHAMOR first pasuk of Sh'ma  The three fingers and ZACHOR. They are contained B'DIBUR form the letter SHIN and is the way ECHAD, in one speech-bubble  Hearing S'faradim cover their eyes for Sh'ma  ear represents SH'MA, not just the famous Towards the upper-right corner, with the one, but the many times the Torah hands, is a grain of OAT, representing the commands us to listen (and understand - T'filin, which are/is an OT which we bind this is an important aspect of SH'MA)  upon our arms  Three works of Edgar Warning lights for Moshe's warnings to us Allan Poe: The Raven, The Black Cat, and to remain faithful to HaShem and not to be The Pit and the Pendulum - for the word confused by what we witnessed but cannot PO. not a rare word in the Torah, but its two occurrences in Va'etchanan are significant. - 3 -  Compass directions are numbered in the it really shows for Va'etchanan (e.g. order in which they occur in the pasuk. It's Aseret HaDibrot in Yitro has 14 mitzvot, a different order from p'sukim elsewhere  repeated here but not counted here) building in the lower-right is LEV YERUSHALAYIM - from the haftara  Unexplained note on one of the Pix  and an Unexplained equation TTriddles 1380FTP - 1st 6 words of D'varim have a gimatriya of 1380. So do [P> X:Y (Z)] and [S> X:Y (Z)] indicate start the 4th thru 9th words of the haftara. of a parsha p'tucha or s'tuma. X:Y is Un-explained element is a photo of Har Perek:Pasuk of the Parsha's beginning; Chermon, mentioned only 3 times in the (Z) is the number of p'sukim in the parsha. Torah, twice in D'varim (and once in Numbers in [brackets] are the Mitzva- count Va'etchanan) a.k.a. SNIR, means snow. of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk VVVaaa'''eeetttccchhhaaannnaaannn from which the mitzva comes. SShhaabbbbaatt NNaacchhaammuu Kohen - First Aliya 45th of 54 sedras; 2nd of 11 in D'varim 11 p'sukim - 3:23-4:4 Written on 249 lines in a Torah, rank: 7 [S> 3:23 (7)] Moshe Rabeinu continues his farewell words to the People. He 21 parshiyot; 5 open, 16 closed, tells them that he had asked G-d to 7th (tied with Ki Tavo) rescind His decree banning Moshe 122 p'sukim - rank: 17 (2nd in D'varim) from entry into the Land of Israel. same as Vayak'hel & Ki Tavo - but larger The Baal Shem Tov commented 1878 words; rank: 10th (2nd in D'varim) that Moshe, who had learned the entire 7343 letters; rank: 10th (2nd in D'varim) Torah, Written Word and Oral Law, from G-d Himself, used the term "You have Va'etchanan's p'sukim are longer than begun to show me Your greatness..." average, hence the jump in rank from The more one learns Torah, the more 17th for p'sukim to 10th for words one learns about G-d, the more one will realize that he has just begun to understand Who G-d is. 12 of 613 mitzvot: 8 pos., 4 prohibitions G-d refused this request and forbade and many more that are counted else- Moshe to ask again. Moshe ascended a where - this is so for several sedras, but mountain from where he saw the

- 4 - Land. G-d then told him to transfer the treat a Rabbinic mitzva as a Torah law, leadership to Yehoshua. or vice versa, would be an example of [P> 4:1 (24)] He (Moshe) proceeds to the other aspect of these prohibitions. review the laws and statutes (Torah The spirit of these prohibitions (if not and mitzvot) by which the people are the actual definitions) would include now to live... in Eretz Yisrael. treating (or teaching) a CHUMRA as if it Neither should the Torah be added to were required, or vice versa (claiming nor detracted from. that something that is prohibited is [These mitzvot are counted in R'ei. "only" a chumra or custom, when it is a Strange that they are counted the halacha). Aside from people who second time they occur and not the intentionally do this, it is more common first, which would be expected]. to find people doing it one way or the other inadvertently, either because of Another warning against idolatry ignorance or because of a sincere (but follows. Then, "And you who cling to slightly misguided) desire to enhance G-d are all alive today". (This is one of the observance of mitzvot. This is many allusions to T'CHIYAT HAMEI- especially important for parents and TIM in the Torah.) teachers of young children. Don’t say ASUR if you mean, strictly speaking it isn’t actually forbidden, but it is con- sidered a proper thing to abstain from The twin prohibitions of neither adding doing such and such. It sounds more nor subtracting from the Torah, are complicated, but it is more “honest” and mentioned in Va'etchanan and again in therefore it is the more proper way to R'ei (where they are counted among the transmit Torah to your children and 613). The Vilna Gaon points out that the students. (Obviously, when a child is plural form is used one time and the very young, you have to simplify singular form is used in the other case. matters. But don't forget to upgrade the This, he says, alludes to two different child's level of understanding as he or aspects of these prohibitions. It is she grows older.) forbidden to add to or subtract from a particular mitzva - for example, one may not take 5 species or 3 species on Levi - Second Aliya Sukkot for the fulfillment of the mitzva 36 p'sukim - 4:5-40 of "Lulav & Etrog". (If you add Once again, Moshe emphasizes that something to the Arbaa Minim to mitzvot are meant to be kept in Eretz beautify then - it's not done - it would Yisrael. (This not only applies to not be BAL TOSIF.) Nor may one add or Land-related mitzvot, but to the entire subtract to the total of the mitzvot. To range of mitzvot.) - 5 - restoration of Zion and Jerusalem, the There is repeated reference in the book rebuilding of the Beit HaMikdash, and of D'varim, and especially in Parshat the coming of Mashiach. This idea helps Va'etchanan, to Eretz Yisrael being THE us refocus after the mourning period reason for our having been taken out of that ends with the 10th of Av, and is an Egypt, formed into a Nation, and given appropriate theme to usher in the the Torah and mitzvot. periods of consolation and T'shuva. Prolonged exile has taught us that the We must be careful to preserve and Torah can be kept, must be kept, no perform the mitzvot because (among matter where a Jew finds himself. This other reasons) it is the mitzvot that was one of the reasons that the Torah project Judaism as an intelligent was given at Sinai, prior to entry into religion to the nations of the world. the Land. On the other hand, one should This in turn, sanctifies G-d's Name. not lose sight of the fact, repeated We must be extremely careful to often by Moshe Rabeinu in D'varim, that remember and transmit to our G-d has always intended us to observe children, the "Sinai Experience". His mitzvot IN THE LAND OF ISRAEL. Moshe Rabeinu describes for the new Are there more mitzvot to keep in Israel generation the details of Matan Torah. than outside? YES. But maybe more He includes a specific warning against significantly, every mitzva - even those the potentially idolatrous thoughts that are performed all over the world, caused by the combination of the can reach their full potential ONLY in magnificent, tangible universe in which Israel. This is a message that each of us we live, and the invisible, intangible has to realize, understand, and G-d. internalize. Then we must spread this message to family and friends abroad A primary cause of idolatry is the who feel that they "have everything we natural human tendency to relate better need to be fully Jewish" in their to the concrete, visible, tangible rather respective religious communities than something abstract and intangible. around the world. AND the vital The Sun is in the sky. It's hot, full of significance of Torah AND Israel to our energy, gives us light, and sustains life lives as Jews must be taught to those as we know it. People found Sun- less committed Jews here in Israel and worship easier to accept than the abroad. worship of He Who created the Sun and everything else, but cannot be seen. On the other hand, we must not forget True worship of the One G-d was what that Israel today is not the realization of Avraham and Sara taught many people. The Dream, but rather a step on the And, as OR LAGOYIM, a light unto the road to the Complete Redemption, the nations, it is what we are supposed to

- 6 - teach and show the world. [P> 4:41 (9)] Although the cities of G-d had taken us out of Egypt in order refuge will not function as such until to make us His Nation. He got angry at conquest and settlement of Eretz me, says Moshe, and forbade me to Yisrael, Moshe (with enthusiasm to do enter the Land. Again, Moshe warns G-d's bidding, even though he knows the People against abandoning the what's coming soon thereafter) desig- covenant with G-d after his (Moshe's) nates the 3 cities on the East Bank of passing. the Jordan - Betzer in the Mishor Wilderness area for Reuven, Ramot in [P> 4:25 (16)] The next portion is read the Gil'ad area for Gad, and Golan in on Tish'a b'Av morning (in addition to the Bashan area for Menashe. Shabbat Nachamu)... In spite of the many warnings against idolatry, Moshe These (the mitzvot about to be prophesies (predicts) that there will presented) were taught by Moshe to come a time when the People will turn the People following the Exodus in the from G-d and be exiled from their lands on the East Bank of the Jordan. Land. It will then come to pass that the (Note the detail in the description of the People will seek out G-d and return to location of the people, the repeti- tion Him. Moshe emphasizes the unique- of their successes in conquering the ness of the People of Israel and their "east bank" lands. It seems meant to be special relationship with G-d and encouraging to the people for what lies beseeches the People to remain ahead.) faithful to Torah and mitzvot. One can hear a pleading in his voice, as if he is V'zot HaTorah... said when the Torah begging the people not to go in the is lifted, comes from D'varim 4:44. In the direction of his prophecy. Siddur, the words AL PI HASHEM B'YAD MOSHE are added. That phrase appears This theme is oft-repeated in the Torah. four times in Bamidbar, but 9:23 seems Do what G-d asks of you. Don’t turn to be the one from which it is taken. away from Him. If you remain faithful to (Some say V'zot HaTorah without the Him, wonderful things will happen to added words in order not to recite and for you. If you turn away from Him, partial p'sukim. And some say the whole terrible things will happen. You will turn pasuk 9:23, which ends with AL PI away from Him; terrible things will HASHEM B'YAD MOSHE. happen; and then you will turn back to Him... We have the ability to skip the bad stuff - LET'S. R'VI'I - Fourth Aliya 18 p'sukim - 5:1-18 Shlishi - Third Aliya [P> 5:1 (5)] Moshe begins the review of 9 p'sukim - 4:41-49 mitzvot with a restatement of the - 7 - Aseret HaDibrot. He emphasizes that restrictive list of DON’Ts. Abstention the Covenant at Sinai was not just from Melacha can be seen as Dayan between G-d and the previous genera- Grunfeld z"l puts it in The Sabbath -- as tion, but between G-d and all genera- laying G-d’s gifts of creative activity to tions of Jews to come. us at His feet (so to speak) in homage to the Creator and Master of All. This, on a weekly basis, so that we will not take these gifts for granted nor assume that The most well-known difference our abilities and talents are self- between the two presentations of the produced. There is a subtle difference Aseret HaDidrot is the "Shamor between not doing Melacha and v'Zachor" of Shabbat. Generally, abstaining from Melacha. If we under- "Zachor" is interpreted as referring to stand and appreciate the distinction, the positive mitzvot and aspects of our Shabbat observance and enjoy- Shabbat, whereas "Shamor" is a ment can be greatly enhanced. Shabbat command to preserve Shabbat by not is more than just "don't do this; don't do violating the prohibitions. The tradi- that!" tional minimum of two candles for Shabbat (although one candle satisfies the halacha), are said to represent these two facets of Shabbat. It is this The Aseret HaDibrot in Yitro contains 14 intertwined nature of the positive of the 613 mitzvot. (The 2nd aspects of Shabbat and its prohibitions commandment has four prohibitions that is "responsible" for Kiddush on related to idolatry, the 4th has two Friday night being obligatory upon mitzvot related to Shabbat, and one women. Rather than treat Kiddush as a each from the other 8.) The first 9 pure "time-related positive mitzva" commandments in Va'etchanan con- which would (probably) mean that tain the same 13 mitzvot as their women would be exempt (as they are counterparts in Yitro. Those mitzvot are from the mitzva of Sukka, for example), counted from Yitro. The 10th is worded we view Kiddush as part of the whole differently here and is counted Shabbat package, which means full and separately (in addition to "Thou shalt equal obligation for men and women. not covet") as the prohibition of "lust The two sides of Shabbat were com- and unhealthy desire" [416, L266 5:18]. manded B'DIBUR ECHAD and are Although the first part of the tenth inseparable. commandment uses the term V'LO On a hashkafa level, we can see the TACHMOD (covet), the second part prohibitions of Shabbat as more than a introduces a new term which deals exclusively with thoughts and feelings; - 8 - its counterpart in Yitro involves acting wife and [S>5:18 (½)] and do not lust on those feelings. V'LO TIT'AVEH in a after anything that another person way, completes a set of prohibitions, possesses are each a s’tuma, from the that starts with obviously sinful acts - same pasuk, and counting as a single murder, stealing, etc. to a feeling in the (the 10th) dibra (or dibur) [416, L266 heart (LO TACHMOD) which can, and 5:18]. often does, lead to acts which are "milder", but nonetheless "problem- Chamishi - 5th Aliya atic". For example, if a person is jealous 15 p'sukim - 5:19-6:3 of a friend's cellphone - the iPhone 20+, and comments about it often enough, [S> 5:19 (15)] Moshe next reminds the the friend might just feel uncom- People that those who were present at fortable enough to give it to the jealous Matan Torah were afraid to continue friend. Nothing wrong, per se, in hearing G-d's Voice and agreed to complimenting someone's phone, but in listen to the words of a true prophet this case it is part of the prohibition of speaking in G-d's Name in lieu of direct communication. (Actually, take LO TACHMOD. And V'LO TIT'AVEH is the a look at the pasuk right before the feelings even without anything else Aseret HaDibrot and you'll see that happening as a result of the envy. Moshe Rabeinu was saying the same The Aseret HaDibrot lay out in the thing "right up front".) following manner: This episode is crucial to our [S>5:6 (5)] Anochi and Lo Yih-yeh, understanding of the Chain of Tradition which we consider the first two and the method of transmission of the “dibrot” are contained within a single Oral Law. It made not only Moshe parsha s’tuma. [S>5:11 (1)] The Rabeinu vital to our hearing and prohibition against taking G-d’s name understanding of G-d's Word, but so too in vain (vain oaths) is its own parsha the Moshe Rabeinus of every s’tuma. [S> 5:12 (4)] The Shabbat generation. This is so for prophets, commandment is its own parsha during the period of prophecy, and by s’tuma. Shabbat's commandment is a the Sages throughout the generations. P'tucha in Yitro. [S> 5:16 (1)] Honoring parents is a s’tuma. [S> 5:17 (¼)] Do not Moshe emphasizes that G-d agreed to murder, [S> 5:17 (¼)] And do not the People's request. commit adultery, [S> 5:17 (¼)] And do And yet again, Moshe links observance not steal (kidnap), [S> 5:17 (¼)] And do of mitzvot with the only proper not bear false witness. These four environment for Jewish life - Eretz dibrot are each a separate parsha Yisrael. (This idea is actually expressed s’tuma, all in the same pasuk! [S> 5:18 in THREE different ways in the final (½)] And do not covet another man’s - 9 - p'sukim of this Aliya.) that he not only adds to his knowledge of Torah, but his excitement and Shishi - Sixth Aliya enthusiasm for Torah and Mitzvot has increased, then you have fulfilled an 22 p'sukim - 6:4-25 additional mitzva, V'AHAVTA ET [P> 6:4 (6)] The first portion of this HASHEM ELOKECHA, to love G-d with Aliya is the first parsha of SH’MA. all your heart (based on Sefer "...HaShem is One." This statement of HaChareidim). Jewish faith is also considered the mitzva to believe in the unity and We can generalize this aspect of uniqueness of G-d [417, A2 6:4]. AHAVAT HASHEM to include all mitzvot. Shabbat, for example. Someone can go Note that G-d's unity is also part of the through all the motions and not violate mitzva to believe in Him [25, A1 Sh'mot the Shabbat; but do it with love and that 20:2], but warrants its own mitzva to fulfills V’AHAVTA, in addition to emphasize this essential element of Shabbat. belief, in contrast to many other religions. [S> 6:10 (6)] Now, another warning. You’ll go into Eretz Yisrael, have big "Love" G-d with your entire being [418, homes filled with all good things, that A3 6:5]. (Many mitzvot, Jewish prac- you did not work for... Still remember tices and the attitude with which we do that G-d took you out of Egypt... don’t mitzvot are all considered manifesta- turn away from Him... tions of Love of G-d.) We must study and teach Torah [419, A11 6:7] (for It is said that a wealthy person has a practical purposes AND purely for the harder time with faith in G-d than a poor sake of learning). We are to recite the person. A poor person tends to turn to Sh'ma twice daily [420, A10 6:7], wear G-d, to complain, but also to express his T'filin on the arm [421, A13 6:8] and faith that his lot will improve. The front-center on the head [422, A12 wealthy tend to pat themselves on the 6:8], and put a Mezuza on our back and take credit for that which he doorposts [423, A15 6:9]. should be thanking G-d. Generalizations, of course, but something to think about, The mitzva of learning and nonetheless. teaching Torah can be fulfilled with one's head, one's intellect. Tell someone [S> 6:16 (40)] Do not test G-d... (as you a Dvar Torah and you both have fulfilled did repeatedly in the Midbar). Under- V'SHINANTAM L'VA- NECHA. But, tell stood as the prohibition of overly that same Dvar Torah in an animated challenging a true prophet and way that shows love of Torah and that demanding signs from him (beyond ignites the emotion of the listener, so what is reasonable to determine his

- 10 - claim as a true prophet) [424,L64 6:16]. has taken us out of Egypt. Keep the mitzvot... be straight with Know that G-d is trustworthy to keep G-d... so that things will be good for His promises and reward those who you in Eretz Yisrael... (there it is again!) properly follow His ways, as well as [S> 6:20 (6)] When your child will ask punish those who do not. The sedra you tomorrow... tell him “we were ends with a 'command' to keep the slaves to Par’o in Egypt and G-d took Torah. us out... and He com- manded us... and The final 3 p'sukim of the sedra are it will do us good to listen... reread for the Maftir. VII Sh' Seventh Aliya Haftara 26 p'sukim 11 p'sukim - 7:1-11 Yeshayahu 40:1-26 [S>7:1 (11)] Finally, Moshe tells the First of the 7 Haftarot of Consola- People that the nations in Eretz Yisrael tion, (all of which come from whom we will encounter are mightier Yeshayahu). Yeshayahu as a prophet than Israel. But G-d will give them over of destruction and Divine punishment into Israel's hands. We are required to for faithlessness, can be seen in ch.1 destroy the "Seven Nations" [425, A187 which was the haftara last Shabbat, 7:2], not to show mercy to idolaters in and in subsequent chapters through the Land [426, L50 7:2], and certainly 39. With our haftara this week, ch. 40, not to intermarry with them [427, L52 we see another side of the prophet. 7:3] or any other non-Jews. G-d commands the prophets (through Regardless of how secure one is in one's Yeshayahu) to bring the message of belief, intermarriage and other close comfort and the end of Babylonian contact with other cultures will have an captivity. How appropriate a choice for adverse effect upon the Jew and on the the post-9Av haftara. Jewish People. In addition to the Torah-prohibition of intermar- riage, there are many Rabbinic prohibitions PROBING the PROPHETS geared to restrict social contact with Rabbi Neil (Nachman) Winkler non-Jews. We must destroy the idolatry in the The three weeks of mourning have Land. We must always keep in mind passed, the nine days of more intense the basis upon which G-d has built His grief are over, and, as a result, our relationship with us. haftarot change the theme from condemnation and warning to the It is because of G-d's love for us and seven haftarot “d’nechemta”, of His promises to our ancestors that He - 11 - consolation. And, indeed, we need comparing the Immortal to the the solace and comfort that the mortal, the Infinite to the finite and words of the nevi’im offer us. Surely, the Limitless to the limited. This therefore, if we, two-thousand years theme is often used to warn the after the tragedy, thirst for some nation against idolatry, impressing message of hope, certainly the the people with the foolishness of generation of the churban, the people worshipping man-made gods and who suffered through the copying the pagan worship. Given destruction of the Batei Mikdash and that, we would be correct in the painful exiles, yearned for a wondering why Yeshayahu would find consoling message of hope even this message to be a comforting or more than we. How fitting, then, are consoling one. It certainly is an the opening words of this fortieth important message to leave with the perek in Sefer Yeshayahu, “Nachamu, people…. but why now?? Why at this nachamu, ami”, words that Hashem terribly difficult time?? And why is it issues to the prophets, urging them THE primary message of this reading, to comfort His people after the continuing for fifteen of the tragedy. Additionally, these words twenty-six verses in the haftarah? (and, of course, the perek itself) open The answer can be found some up a new section of Sefer Yeshayahu psukim later. The promise of which, until now, included his redemption was not simply a prophecies of warning. In the first guarantee that Israel would return to part of his book, the navi told the her land after the exile but that the Judean population that the return would be a miraculous one. punishment just meted out to their The navi describes the great wonders brothers in the North would befall that would accompany the geula and them as well, unless they changed charges the people to publicly their ways. It was not a section filled proclaim the arrival of the redeemer. with warming messages of comfort “Hashem Elokim b’chazak yavo”, G-d but of cautionary counsel to change will arrive with great strength and His their ways. power will rule. In fact, the final Curiously, however, after opening His chapters of Sefer Yeshayahu are message with these words of hope replete with the descriptions of the and comfort, the prophet apparently great wonders that all the world will shifts focus and opens an see when the redemption arrives. oft-repeated theme of the prophetic Now, would we not imagine that a era, that of comparing G-d with Man, people just exiled from her land, a - 12 - nation that witnessed the Bet beliefs are proven true, seeing their Mikdash of her G-d destroyed, that children and grandchildren return to saw her cities in ruin and thousands live in, and build up, the land in which of her children slaughtered - that Yeshayahu delivered the divine such a generation would almost scoff message. at the prophet’s prediction of great Probing the Prophets, weekly insights into the miracles and wonders from a G-d that Haftara, is written by Rabbi Nachman (Neil) Winkler, had just been ‘defeated” by another author of Bringing the Prophets to Life (Gefen Publ.) power?? Yeshayahu imagined that too. And so, he fills his prophetic message with imagery of what Hashem does that is unequaled in the universe. The comparison of G-d’s power to those Answering of false entities was not used here as an argument against idolatry - Unanswered Prayers although it could be. Rather it is used Did you ever really pray for as comforting words to convince something you wanted? I mean, really suffering people that the promises of fervently, desperately, pray hard for wonders and miracles are NOT something that was vitally important unbelievable but are, given the to you? marvels He performs every day and the wonders He is capable of, quite If you did, and I think we all pray this believable. way at moments of urgency, you And this was one of the goals that violated an anonymous piece of Yeshayahu hoped to accomplish for wisdom: future generations: to see that they “Be careful what you pray for, not simply believe in the geula but because you just might get it.” they would confidently trust that the seemingly impossible and unrealistic I have not been able to determine are, for G-d, possible and realistic. who said that. But I know clearly what he meant. In my own life, I have Only a nation that carries with them had more than one occasion to look in their collective memories the back at answered prayers, which words of her prophets can march to achieved what turned out to be very their deaths singing “Ani Ma’amin”, trivial objectives. And I have certainly and watch from heaven as their - 13 - been disappointed in prayer, only to work is incomplete. My prophecy has learn that in the long run, I was much achieved no reality for me in my better off without the benefits of lifetime... There will be no future for whatever I prayed for so earnestly. me. My staff, the instrumentality of miracles against His enemies, is We think we know what is good for powerless against His will.” us, we think we know what we need, but we really don't. Often, we are Beautifully put, by the author of a much the better for having certain book I recommend to you all. prayers rebuffed, and we frequently What are we to learn from the story discover that the things we thought of the unanswered prayer of the were important are not important at humblest, but greatest, of men? all. Many things, in my opinion. In the Torah portion that we read this We learn that the gates of prayer are week, Parshat Va’etchanan, Moshe not always open. In the words of the confides to us how he powerfully Midrash, they are sometimes open beseeched the Almighty, begging but sometimes closed. And we are Him to reverse His decision to not to rely upon them exclusively. frustrate Moshes' greatest dream, Rather, we are to do our own part to that he be permitted to enter the achieve our objectives in mundane Promised Land. Moshe uses a ways. synonym for prayer, chanan, which connotes imploring, pleading for the Judaism insists upon a balance undeserved favor, matnat chinam. between faith in the divine and the exercise of practical human effort. It But Moshe is denied his dream. His acknowledges that while there must petition is torn up in his face. His is be "bitachon", trust in the Lord, there the archetypal unanswered prayer. must also be "hishtadlut," Joel Cohen, in his book Moses, a old-fashioned hard work on our part. Memoir, puts these poignant words in As the rabbis have it, never rely upon the mouth of Moshe: miracles.

“I lowered my knees and begged Him We can never allow prayer to become once again. I could muster no tears a substitute for doing all we can do. this time... I needed badly to reach We must not simply expect the and walk about the land He promised Almighty to achieve Jewish to Abraham for us, so long ago... My sovereignty for us, but must do our - 14 - parts politically and militarily. We perfect. cannot expect manna from heaven, And then there is a final lesson, one but we must earn our livelihoods by that we learn from the very fact that dint of the sweat of our brow. And Moshe persisted in his prayer, when we are ill, yes, we must pray, although he knew well that his but we must also diligently seek out request would be spurned. He competent medical assistance. modeled the importance of hope, There are other lessons, to be sure, even in the face of impossible odds. to be learned from the unanswered Jewish history contains a long list of prayer of Moshe. His grave remains a Moshe-like figures, whose vision was secret, so that it will not become a to enter the Holy Land. They include shrine and that he not be idolized or men like the Gaon Elijah of Vilna, who heaven forbid, deified. For another longed to spend the last years of his important lesson about prayer from life in Eretz Yisrael. And closer to our the Jewish perspective is that we time, the great sage Yisrael Meir pray to the One Above only, and not Kagan, the Chofetz Chaim, prayed to saints and holy men, be they alive and carefully planned to live out his or be they dead. Cemeteries are not life in Israel. synagogues. Ironically, they, like Moshe, had their By not granting Moshe his request, dreams frustrated by the Hand of the Master of the Universe was in Providence. Like Moshe, they were effect telling him that he did all that ready to try almost anything to he could, and that no more is realize their ambitions. And like expected of him. Humans are Moshe, who was told that he would expected to do all they can, and not not enter the land but his disciple necessarily to accomplish everything. Yehoshua would. Various leaders of “It is not necessary for you to Jewish history, however reluctantly, complete the task, but neither are took comfort in the fact that their you exempt from doing all that you disciples realized their dream in their can." stead.

Moshe is being told, "You did all you This is possibly the most important could, even if you did not achieve all lesson of all. When our prayers go of your personal ambitions.” No unanswered for ourselves, they may human is complete, no man is yet be answered for our children and

- 15 - grandchildren. Bach didn’t lose. Great artists change the rules. That is what Beethoven, Unanswered prayers are mysteri- Schoenberg and Stravinsky did; so ously answered, in inscrutable and too did Van Gogh, Cézanne and unpredictable ways. Picasso. Politics can be like this when it rises above opinion polls and sets its vision on larger issues of justice, equality and the moral health of society. Education is a finite game when it focuses on exam results and qualifications, or it can be an infinite The Infinite Game game when it is about breadth and The popular author and TED lecturer depth of understanding and charac- Simon Sinek recently published a ter development. book entitled The Infinite Game. Finite games are played to win. Based on the distinction first Infinite games are played for their articulated by James P. Carse, it is own sake. Finite games are usually about the difference between two performed in front of an audience of types of enterprise. One, a finite some kind. Infinite games are game, has a starting and ending participative. We engage in them point. It obeys rules, recognises because we are changed by them. boundaries, and has winners and Van Gogh did not need to sell losers. Most sports are like this. So, paintings to regard art as worthwhile. often, is politics: there are Beethoven was not seeking campaigns, elections, rules and popularity when he wrote his late regulations, successful and defeated sonatas and quartets. James Joyce candidates. Businesses can be run was not aiming at a bestseller when this way, when they focus on he wrote Ulysses. quarterly profits, share price, market share and the like. Infinite games are not a means to an end: winning the championship, But there are also infinite games. beating the market, victory in an These have no starting point or election. Instead they are what finishing line, no clear winners and psychologists call autotelic, that is, losers, no agreed rules or boundaries. they contain their purpose within Art is like this. So are music and themselves. We do them because the literature. Beethoven didn’t win. - 16 - activity is inherently creative, Be sure to keep the commandments, demanding, uplifting and ennobling. decrees, and laws that the Lord your It should be clear by now that these God has enjoined upon you. Do what are not simply two types of game. is right and good in the sight of the They are two different ways of Lord… (Deut. 6:17-18) playing a game. If, in any country at The problem here is that the first any time, politics is treated as a finite verse seems to cover all 613 of the game in which all that matters are Torah’s mitzvot. They are popularity ratings and election commandments, decrees or laws. results, then it quickly becomes Why then does the Torah add, “Do superficial, trivial, uninspiring. The what is right and good in the sight of quality of leadership declines. The the Lord”? Surely doing what is right public becomes cynical and and good is no more and no less than disillusioned. Trust is eroded and the keeping God’s commands, decrees social bond becomes frayed. When and laws. Are these not two ways of politics is lifted by a sense of history saying the same thing? and destiny on the part its leaders, when it becomes not the pursuit of However, as the Talmud explains: power but a form of service-to- “And you shall do that which is right others and social responsibility, when and good in the eyes of the Lord” it is driven by high ideals and ethical means that one should not perform aspiration, then leadership becomes an action that is not right and good, statesmanship and politics itself a even if he is legally entitled to do so. noble calling. This is the basis of an important law in Judaism, dina debar metzra, “the This is not to denigrate finite games. law of the adjoining property.” When We need them, because in many a landowner comes to sell a tract of spheres of life we need rules, land, the owner of the adjacent land boundaries and time limits. But we has the right to buy it. If it is sold to must also have space for infinite someone else, the buyer must return games because they are among the the land to the neighbour who then highest expressions of the human reimburses them for the price they spirit. paid for it. These reflections are prompted by This law is not about land ownership two verses in today’s parsha: as such. In general, a landowner has

- 17 - the right to sell to whomever they and friends, or business conduct or choose. It is about doing “the right local ordinances. The Torah mentions and the good” – what people many such laws, such as: "Do not sometimes call menschlichkeit. To gossip", "You shall not take the neighbour, the purchase of the vengeance or bear a grudge", "You land is an immense good. They can shall not stand idly by the blood of expand without dissipating their your neighbour", “You shall not insult landholdings in different locations. the deaf", "You shall rise before the To the outsider, losing this purchase aged", and so on. Now it states is not a significant loss because they generally that one should do what is can acquire other fields elsewhere. good and right regarding everything, The law of bar metzra departs from including compromise and acting the usual principles of law in order to beyond the strict demands of the law. achieve a moral end: helping one’s Ramban seems to be concurring with neighbour. Rashi, but actually he is making a Rashi, basing himself on this somewhat different point. Rashi is Talmudic passage , says that doing saying: keep the law and go beyond the right and good in the eyes of the it. Ramban is saying that there are Lord means “compromise, acting some things that cannot be specified beyond the strict demands of the by law: “because it is impossible to law.” Ramban agrees with this but mention in the Torah all the details of goes on to make a fascinating and people’s behaviour.” The Torah gives fundamental point: us specific examples: don’t gossip, don’t take revenge and so on. But the And the intention of this is that from rest depends on the situation, the the beginning God said to keep God's circumstances, and the person or commandments, testimonies, and people you are dealing with. laws as God has commanded them. And now, it says: even regarding In the terms we encountered at the what God did not command, pay beginning of this essay: not all the attention to do what is good and right Torah is a finite game. Much of it is. in God's eyes, because God loves There are rules, commands, decrees goodness and righteousness. This is and laws. There is the halachah. important because it is impossible to There are boundaries: milk, meat, mention in the Torah all the details of public domain, private domain. There people’s behaviour with neighbours are beginnings and endings: the

- 18 - earliest time to say the morning their mind… Whoever does these Shema and the latest time. There are things will never be shaken.” successes and defeats: either one I believe that we make a fundamental does or doesn’t complete the error when we think that all we need counting of the Omer. All of this is to know and keep are the rules finite even though it is dedicated to governing interactions bein adam the One-who-is-Infinite. le-chavero, between us and our Ramban’s point however (made also fellows. The rules are essential but by the Maggid Mishneh) is that there also incomplete. We need to develop are significant areas of the moral life a conscience that does not permit us that cannot be reduced to rules. That to wrong, harm or hurt someone even is because rules deal in generalities, if the rules permit us to do so. The and human lives are particular. We moral life is an infinite game which are all different. So is every situation cannot be reduced to rules. We need in which we find ourselves. Good to learn and internalise a sense of people know when to speak, when to “the right and the good.” be silent, when to praise, when to challenge. They hear the unspoken OU ISRAEL KASHRUT KOLUMN word, sense the concealed pain, focus on the other person rather than on themselves, and are guided by a Tevel: Benefit and Sale deeply internalised moral sense that Tevel refers to produce and grain leads them instinctively away from which has not had terumot and anything less than the right and the maasrot separated from it. Our Sages good. The “right and the good in the were extremely stringent regarding sight of the Lord” is about the part of its use and therefore added various the moral life that is an infinite game. other prohibitions in addition to the There is a fine account of such a Torah prohibition of consumption. person in Psalm 15: “One whose walk Rabbinic prohibitions include not is blameless, who does what is feeding tevel to one’s animal righteous, who speaks the truth from (Rambam Maaser 13:15) and not giving their heart… who does no wrong to a tevel to a non-Jew for consumption, neighbour, and casts no slur on even though the non-Jew has no others;… who keeps an oath even obligation regarding this mitzvah when it hurts, and does not change (Tosfot Eruvin 17:B). In addition, it is prohibited to fulfill any mitzvah using - 19 - tevel, such as using an etrog for the accomplished by joining the bought four species or eating matzah on tevel with the problematic mixture to Pesach from which terumot and make them one entity, and then maasrot were not taken (see separate terumot and maasrot from Kedushat Haaretz 4:17 and Rambam the bought-tevel produce.) Chametz Umatzah 6:6). Aside from the specific exception What is the law regarding the sale of above, the sale of tevel is prohibited. tevel? The Mishna (earliest Talmudic Moreover, if tevel is sold to a buyer literature) in Demai (5:8) states: who will definitely not separate terumot and maasrot, the seller is "…one may not sell non-tithed directly causing the buyer to sin (see produce except in the case of Kedushat Haretz 4:22). A practical necessity." application is regarding a kashrut Based on the Mishna, the sale of tevel certification for a supermarket that is prohibited other than in a case of plans to sell certain tevel products. necessity. The Talmud Yerushalmi Certification should not be given to (Demai 5:7) explains that a situation such an establishment. According to of “necessity” refers to the case of later authorities (Chazon Ish Demai someone who has a mixture of mostly 6:10 Derech Emuna, Maaser 66), even tithed and some non-tithed produce. if the seller were to inform potential In such a situation, it is impossible to purchasers that the produce being distinguish between the non-tithed sold is tevel, the sale would still be produce and the tithed. Due to the prohibited. Halachic authorities go as tevel found in the mixture, one is still far as to say that even giving tevel as obligated to separate terumot and a gift and informing the receiver that maasrot. However, one unknowingly the fruit is tevel is prohibited (see may separate from the produce that Shulchan Aruch YD 331:117 and was previously tithed, leaving the Kedushat Haaretz 4:26) . issue of tevel unresolved. Due to this There are two different reasons given complex situation, our Sages allowed against the sale of tevel. According for the sale of (other) tevel to the to some opinions (Tosfot Yom Tov person with the problematic mixture Demai 5:8, Torat Ha'aretz 2:36), the in order to enable him to clearly basis for this ruling is out of concern separate terumot and maasrot, that the buyer will in fact not take thereby permitting the use of the terumot and maasrot. Even in a case entire quantity of produce. (This is - 20 - where there is no such concern, our p.236) writes and brings proof that Sages did not differentiate between the prohibition is only on the seller, various situations, but rather, they not the buyer. He seems to conclude made a blanket decree. According to that one is allowed to buy tevel. Rav other halachic authorities (Chalat Dov Lior also rules that there is no Lechem 2:21), the prohibition of prohibition to buy tevel, based on selling tevel is because of the seller’s many sources from Talmudic times wrongdoing. A farmer who grows which show that one may purchase produce has an obligation to separate from a person who is known not to tithes as determined by the Torah. separate terumot and maasrot (see However, if the farmer sells his also Mevo Leterumot Umaasrot 11:13). non-tithed produce, he has According to these poskim one is undermined the Torah obligation of allowed to purchase from a market terumot and maasrot. When the that is known to sell tevel. However, buyer takes ownership of the tevel, it perhaps one should still refrain in becomes his obligation to separate order to avoid supporting terumot and maasrot, but only on a establishments that sell non-tithed rabbinic level. Thus, by selling tevel, produce. The issue should be the farmer has negated the Torah discussed with one’s local orthodox obligation that was only his to fulfill rabbi. (see Baba Metzia 88:B). In conclusion, the sale of tevel is Is there also a prohibition to buy prohibited. However, the purchase of tevel? According to the Chalat tevel is permissible as long as it can Lechem, by purchasing tevel, the be ensured that the buyer will indeed buyer is enabling the seller to cast separate terumot and maasrot. away his Torah obligation of separating terumot and maasrot. Rabbi Ezra Friedman, Director The Gustave & Carol Jacobs Center However, if the prohibition of selling for Kashrut Education tevel is because of the potential sin of the buyer who will not separate OU Israel Kashrut, Rabbinic Field Representative tithes, then based on this logic, a buyer who does separate terumot and maasrot should be permitted to purchase tevel. Rav Chaim Kanievsky (Derech Emuna, - 21 - VEBBE REBBE - Ask the Rabbi violated R. Parnach’s idea, and Tosafot (ad loc.) posits that this is Rabbi Daniel Mann true even if one did netilat yadayim Touching Torah Scrolls soon before touching the sefer. The gemara discusses why there was a Question: I know that people are need for two different decrees careful not to touch the parchment of regarding hands. a sefer Torah. Does this apply to There are different approaches in other scrolls, like haftara scrolls and the Rishonim (see Rambam, She’ar Megillat Esther? Avot Hatumah 9:5 & Sefer Torah 10:6; Answer: The gemara cites R. Mordechai, cited by the Beit Yosef, Parnach’s statement in two places: Orach Chayim 147) as to whether, “Whoever holds a sefer Torah naked nowadays (when we don’t eat (i.e., with an uncovered hand teruma), the issue of touching a sefer (according to almost all)) will be Torah is still connected to tumah, buried … without the mitzva [he was proximity to teruma, or dirtiness of involved in].” In Megilla (32a) it is a the hands. (The analysis is too free-standing statement in a sugya complicated for this forum – see the about the rules of layning and gelila. Aruch Hashulchan’s, OC 147:1-7 In Shabbat (14a-b) it comes up in the overview). If it is an independent context of a Rabbinical decree to matter, the problem is that touching treat several objects, including “a directly reflects insufficient honor book” as tameh, so that if they touch for the sefer Torah (Levush, OC 147:1). teruma, they make it tameh and The different approaches can impact disqualified. The gemara explains on the question of whether it applies that people used to keep teruma and only to a sefer Torah or to all holy holy scrolls together because both scrolls, which also create tumah and are holy, but this attracted mice, affect teruma. It also can impact the which nibble on the scrolls, so they question of whether netilat yadayim enacted that such scrolls disqualify before touching the scrolls helps. If it the teruma. The gemara also explains is related to needing clean or not that hands before netilat yadayim are tameh hands (see Shabbat ibid.), then metameh teruma because they are netilat yadayim should help as it does often dirty. The gemara also for hands that need to touch teruma mentions such a decree on hands (Aruch Hashulchan ibid. 2). that touched a sefer, since this - 22 - when handling, for various reasons, a As far as halacha is concerned, the completed sefer Torah klaf. There is a Shulchan Aruch (OC 147:1) mentions machloket whether it is better to the prohibition to touch only in have or not have atzei Chayim for regard to a sefer Torah, but even if navi scrolls, and this is connected one did netilat yadayim. However, the (likely in both directions) to whether Rama (ad loc.) cites and prefers the one rolls with his hands (see Dirshu opinion that it applies to all of 147:6). The Sha’arei Teshuva (ibid.) Tanach, if it is written with the basics writes that the minhag is not to have (letter formation, parchment, ink) of atzei chayim and not to be careful a sefer Torah (Mishna Berura 147:3). about touching a Megillat Esther The Rama compromises, in that he because it is called an iggeret rather permits handling when the two than a sefer. He says it is a nice but reasons to be lenient are present, i.e., uncommonly followed chumra to do it is not a sefer Torah and one did netilat yadayim before handling it. netilat yadayim. (The Bi’ur Halacha explains this as being because there are two reasons for leniency, not that Rabbi Aaron Goldscheider the two leniencies remove all doubt). In an interesting application, R. Akiva Glatt Yosher Eiger (I:58) forbids kissing a mezuza scroll when passing by if it is not in a The fundamental principles of mezuza case. Judaism - love and fear of God, the Ten Commandments and the Since the standard assumption is obligation to study Torah - are all that touching is a matter of addressed in Parshat Va'etchanan. disrespect, context plays a role. This being the case, how then do we Ashkenazim attach atzei chayim to understand a verse which follows the sefer Torah to facilitate rolling these directives: the klaf without touching (see Sha’arei Teshuva 691:3), but “You shall do that which is right Sephardim usually use an attached (yashar) and good (tov) in the eyes of scarf to roll by hand, and many allow the Lord” (Devarim 6:18). touching after netilat yadayim when We are confronted with a simple a lot of rolling is needed (Yalkut query: In what way does “right and Yosef, OC 147:1). Sofrim touch the good” differ from all the klaf directly when writing and even commandments previously stated.

- 23 - The great Torah teacher Nechama possible for a man to keep to the Leibowitz a”h posed the question this letter of the Torah and yet violate its way: “Surely one who fulfils all the spirit. This then is the implication of positive and negative command- the two directives “You shall be holy” ments in the Torah ipso facto fulfills and “You shall do that which is right the admonition to do what is ‘right and good.” The importance of and good in the eyes of the Lord!’” Yashrut is that it is not only a positive What new obligation then does this character trait, but the defining admonition imply? (Studies in attribute for one who wants to act in Devarim, p. 58). accordance with the will of God.

Both Rashi and Ramban share a This all encompassing perspective related approach. Rashi says that regarding the notion of yashrut was there are times that we are to go captured beautifully by Rav Avraham above the letter of law; ‘doing the Yizchak HaKohen Kook zt’l based on right and the good’ prods us to the verse from Tehillim: disclose and exercise the deeper OR ZARU'A... “Light is sown for the meaning of the law. Additionally, righteous (tzaddik), and joy for the posits the Ramban, there are many upright (yashar) of heart.” (Psalms scenarios in which the Torah or even 97:11) halachah does not directly address an issue, therefore it is here that one We generally assume that the term applies the spirit and essence of the tzaddik describes a person who law. Often in everyday life there are attains the highest place in religious cases to which no direct or explicit devotion and yet the verse suggests mitzvah in the Torah applies. that the yashar attains an even higher level. The Talmud (Taanit 15a) K'DOSHIM TIHYU, “You shall be holy” confirms that this verse teaches that (Vayikra 19:2). It is well known that the yashar is more elevated. Who the Ramban makes the case that it is then is the tzaddik and who is the quite possible to observe the letter of yashar? Rav Kook answers that the the law of the Torah and yet be far tzaddik is identified as one who from living a good and holy way of overcomes his inclinations and life. One can sin by overindulging in subdues his yetzer hara to do God’s eating and drinking or in sexual will. The yashar, on the other hand, relations, to cite two examples. aligns his will with God’s will. The The Ramban thus shows how it is yashar does not feel tension. He - 24 - cleaves to God. His inner world debated; one opinion claims it is the harmonizes with the will of the book of Bereshit, based on the fact Divine. (Siddur Olat Re’iyah Vol. 2, 17) that it contains the story of the ‘Yesharim’: Avraham, Yitzchak and The Netziv, Rabbi Naftali Zvi Yehuda Yaakov. The second opinion claims Berlin (1816-1893) who headed the that it must be the last book of the famed yeshiva of Volozhin, Torah, Devarim, where the verse, spotlighted precisely this point in his “You shall do that which is right introduction to Sefer Bereshit: A (yashar) and good” is found (Talmud person could be a tzaddik and a Avodah Zara 25b). chassid immersed in Torah and still not be yashar. Yashar means dealing Possibly, these two positions are not with others in a straight honest way at odds. Rather, both books with mercy and compassion. The articulate a unified ideal: the pursuit forefathers, he argues, were of yashrut. Moreover, the fact that yesharim, this being their highest this theme animates the opening and accolade. They always treated closing of the Torah suggests that others, even idolaters, and those of the books in the center, which different habits, respectfully and contain the abundance of mitzvot, lovingly, and were concerned with are meant to offer multiple pathways their welfare. They acknowledged to achieving this esteemed goal. that, after all, every human being Rabbi Isaac Breuer (1882-1980) was constitutes a part of the Almighty’s the illustrious rabbi of the German creation. Jewish community in Washington Noteworthy in this context is a Heights, New York. He was famed for parallel lesson the Netziv coveys in his Torah learning as well as for his his introduction to the final book of ethical teachings. He argued that it is the Torah. Once again he emphasizes not enough for a Jew to be that the purpose of Torah and the concerned that he eats glatt kosher book of Devarim in particular is to but he is to be as stringent to live by provide the guidelines and inspiration the standards of ‘glatt yosher.’ He needed for a Jew to achieve yashrut. explains that the word ‘kosher’ is strongly connected to ‘yashar’ or Perhaps the Netziv bases his thesis ‘yosher’, upright. The Torah not only on a Talmudic passage which asks, demands that we keep kosher, it also ”Which book of the Torah is entitled insists that we need to aspire to treat Sefer Hayashar?” The answer is - 25 - others with respect. This means that The Rebbe proudly added that now Jews must practice justice and that we as a people are returning to righteousness and avoid even the the Land of Israel we have the faintest trace of dishonesty in their opportunity to see the way of yashrut business dealings and personal lives. observed more fully and we can As much as one strives for excellence endeavor to design a society that in observance of the rituals, like adheres to these lofty standards. “In being glatt kosher, we should be as the Diaspora, many of our people did uncompromising when it comes to not pay close attention to these our ethical and interpersonal warnings because of our bitter exile, matters; this is what it means to be but now we must renew our vigilance ‘glatt yosher.’ (‘Rav Breuer, His Life in Eretz Yisrael, where we desire to and Legacy’ p.238) create a new life for our people.” Defining what constitutes a life of (“Netiva” published 1929, as quoted yashrut includes a very wide range of on the Mizrachi World Movement ethical and noble conduct. Consider website) the following three examples found in A) The Admor cites the following the Torah and Talmud that help Talmudic case as a model: When one concretize for us this lofty notion: rightfully seizes the property for a Rabbi Yeshaya Shapiro zt”l, belovedly debt that has not been paid, the law known as the Admor HaChalutz (d. states that one no longer, by law, 1942) was a brother of the famed needs to return the property to the Rebbe of Piaseczna. The Admor owner. However, Jewish law, in heroically made aliyah in 1920 before accordance with the principle “to do the onset of the Holocaust and that which is just and good” says that remarkably became an important if the individual who was unable to leader and thinker in the Religious pay the credit now brings the money Zionist world. In his writings he to pay his debt, the land should now addressed the issue of the injunction be returned to the original owner. “to do that which is just and good.” (Bava Metzia 16b) Like others he explains that “we must Noteworthy in this example is that penetrate deeper in order to arrive at the principle “to do that which is just the ultimate aim of the Torah and good” is actually integrated into rulings.” (Quoted by Nechama the very fabric of the halacha. Rebbe Leibowitz, Parshat Ve’etchanan). Yeshaya Shapiro taught that this - 26 - halacha demonstrates that not only C) Nechama Leibowitz, in her analysis is the Torah concerned with helping a of this subject on Parshat fellow person and animal but also Va'etchanan, cites a third example aspires to “eradicate potential evil where yashrut plays a central role in from the soul of man.” In this case, business practices. The Talmud says when the person now returns long that one who is selling his land is after to pay back his debt, it would be obligated to give his neighbor who merciless to refuse the funds and has an adjoining field the first hold on to the property which was so opportunity to make the purchase. precious and important to the Why, one may ask, does the seller not original owner. (See Rambam, Loveh have the right to sell it to anyone he U’Malveh 22:16) pleases? Is there any verse in the B) The middah of yashrut is essential Torah that demands this practice? in the following case as well. The The answer is yes: “You shall do that Torah states, “If you see your which is just and good.” The Sages enemy’s donkey struggling under its said that since the payment the load... help him, even many times owner receives is the same, it is only (Shemot 23:5). The purpose of this right and good that the adjacent land mitzvah is to cultivate the trait of owner be able to purchase a field compassion within us. It is very close to home that will be helpful to surprising that the pasuk presents him. the case of ‘your enemy’s donkey’. All three cases advance the concept Indeed, this is the point. The Talmud of “doing that which is just and tells us that if we have the good”. The Torah wants us to take opportunity to assist either a friend the high road, which makes us better of an enemy in such a case, we must and more noble people. assist the enemy first in order to overcome our natural inclinations Rabbi Aharon Lichtenstein zt”l (Bava Metzia 32b). The great Baal (1933-2015), one of the great Mussar, Rabbi Eliyahu Dessler, Talmudic minds of the twenty-first emphasized that by choosing to century, wrote about an incident that assist the enemy, the bystander encapsulates in many ways the “wages war” against his natural notion of yashrut and its place in our impulse to feel hatred towards him religious practice. (Michtav MeEliyahu, Kuntres “I was once walking with my family in Hachesed Chap. 4). - 27 - the Beit Yisrael neighborhood, where gemara but help him. (Rabbi Aharon R. Isser Zalman Meltzer used to live. Lichtenstein, By His Light, p. 249) For the most part, it consists of This remains a memorable conclusion narrow alleys. We came to a corner, for this Torah giant. His life was and found a merchant stuck there dedicated to the beit midrash and with his car. The question came up as Jewish learning, yet, he always felt to how to help him; it was a clear case that moral responsibility, yashrut, is of perika u-te’ina (helping one load or the underlying principle that must unload his burden). There were some absolutely animate and guide our youngsters there from the perspective and behavior. neighborhood, who judging by their looks were probably ten or eleven One of the earliests conceptualiza- years old. They saw that this tions of this mitzvah was offered by merchant was not wearing a kippa. So Rabbi Yehuda Hanasi, who codified they began a whole pilpul, based on the Mishnah, known as ‘Rebbe’, the the gemara in Pesachim (113b), about rabbi par excellence. He asks, “Which whether they should help him or not. is the course of yashrut, that a They said, "If he walks about person should choose for himself?’ bareheaded, presumably he doesn’t He answers: “A way of life which separate terumot u-ma’asrot, so he is reflects glory on the Almighty - and suspect of eating and selling untithed brings honor to him from all those produce….” I wrote Rabbi who surround him” (Pirkei Avot 2:1). Soloveitchik a letter at that time, and told him of the incident. I ended with THE NEW OLD PATH the comment, "Children of the age from our camp would not have known Rabbi Benji Levy CEO of Mosaic United the gemara, but they would have helped him." My feeling then was: Why, Ribbon Shel Olam, must this be Sometimes Less is More our choice? Can’t we find children Despite the fact that God has who would have helped him and still informed him that he will not be the know the gemara? Do we have to one to bring the Jewish People home, choose? I hope not; I believe not. If Moshe continues to teach them forced to choose, however, I would Torah ahead of their entry into the have no doubts where my loyalties Land of Israel. Amidst his preamble to lie: I prefer that they know less the Ten Commandments, Moshe

- 28 - states: ‘You shall not add onto the element is indeed necessary, in order matter that I command you and to prevent people from wrongly neither shall you detract from it’ assuming that there are (D;varim 4:2). commandments that apply only in certain situations or to particular Two laws are included in this people. This was the case with King statement. The first is the prohibition Solomon, who believed that contrary against adding in any way to the to the Torah’s explicit command, commandments of the Torah. This many wives and many horses would means that it is forbidden, for not cause him to go astray (BT, example, to extend the festival of Tractate Sanhedrin 21b). This Sukkot by an extra day, to put a fifth tendency to believe that sometimes set of strings on one’s tzitzit or to we are beyond the scope of a law add an extra compartment inside occurs in our day-to-day lives. How one’s tefillin box. The second law is many of us have driven slightly above the prohibition against detracting in the speed limit on a quiet deserted any way from the commandments of road, ‘safe’ in the knowledge that it is the Torah. not really dangerous since we are in Both of these elements are control? Even King Solomon, the perplexing. The first seems to be wisest man to ever lived (Melachim I somewhat counterintuitive, whereas 5:10), was not immune to the pitfall of the second seems obvious. A desire assumed immunity when he knew the to add to the commandments may reasoning behind the commandment. stem from a person’s alacrity Sforno explains that the verse towards religious life and depth of teaches that there are no exceptions, connection to the Creator. Why and no one is ‘above the law’. would such a seemingly praiseworthy An explanation of the prohibition act be prohibited? And regarding the against adding to the Torah’s second proscription, given that the commands may be understood by Torah states on many occasions that way of an analogy that my father its laws are eternal, it is often recounts. A great architect inconceivable that it would be designs an exquisite structure. He permitted to detract from its hands the plan to his foreman, who in commandments in any way. So, what turn instructs the labourers as to its is the meaning behind this verse? implementation. Amidst construc- Sforno explains that the second tion, one of the labourers decides - 29 - that if he increases the height of a The rabbis, like an architect’s certain fence slightly, the beautiful foreman, are entrusted with the structure will be better protected. delicate methods of safeguarding the What results, to the dismay of the commandments, and a person can original architect, is that the wall now indeed choose to take upon oneself a conceals some of the edifice’s specific stringency, within rabbinic tremendous beauty. The architect guidelines. Nevertheless, there are may consider every minor detail and individuals who press to universalise intend, ‘to know what I was walling in personal stringencies, thus hindering or walling out, and to whom I was like an appreciation of the true essence to give offence’ (Robert Frost, of the beautiful Torah that they seek Mending the Wall), but without this to preserve. Through erecting knowledge, by adding a little to the supplementary ‘fences’ from within, original design, the labourer they fence off much of what the detracted from the beauty. Torah has to offer. Earlier on, Moshe Rabbenu Bachya explains that one states explicitly that extra should be careful not to presume that fortification and walls are a sign of one’s addition is the will of God, ‘for weakness, as they reflect a lack of the perfect Torah does not need intrinsic strength and assurance addition or detraction, and whoever (Rashi on Bamidbar 13:18). And here, adds, [really] detracts.’ The Talmud Moshe warns the original Torah derives this idea from an episode at ‘labourers’, prior to their entry into the beginning of the Book of B’reishit the land, not to append anything to (BT, Tractate Sanhedrin 29a). Soon the perfect blueprint. after man is created, God permits Stay in touch with @RabbiBenji and free reign over the Garden of Eden, learn more at www.RabbiBenji.com with one exception, ‘from the tree of knowledge of good and evil, do not eat from it’ (B’reishit 2:17). In the first-ever addition to a divine commandment, Chava relays to the snake, ‘God said do not eat and do not touch’ (3:3). Rashi notes that her being more stringent than God’s command was what led to man’s ultimate downfall. - 30 - (Menachot) refers to the three former misdeeds as sufficient cause for the downfall of the First Temple and adds that the Second Temple was destroyed because of love of money Avoiding Destruction and hate of one’s neighbor. Two other sources describe this “hate” as by Doing Good “Sinat Chinam,” unnecessary hatred (Yerushalmi: Yoma 1:1 and Bavli: As Tisha B’Av passed us by, we no Yoma 9a-b, among others), best doubt reflected on the reasons for described by the famous incident the destruction of the Beit involving Kamtza and Bar Kamtza. Hamikdash and the consequent exile. Several reasons have been Notably, Tosafot suggests that explicated, especially with regard to Jerusalem was (also) destroyed Bayit Sheni, the Second Temple. because judges ruled by the strict letter of the law, rather than ruling Ari Zivotovsky reminds us that the beyond the letter of the law. Other reasons expounded by the rabbis are reasons played out in the Talmud scattered throughout rabbinic include: Desecration of the Shabbat, literature, referring to the First neglect of reciting Shema, and Temple, sometimes to the Second, neglect of school children (Shabbat and also to the destruction of 119b). Several other sources cite the Yerushalayim. Moreover, it is not neglect of Torah study and even the always clear whether a specific sin neglect of uttering the Berachah was attributed to the destruction, Birkat Hatorah. per se, or whether the particular wrongdoing was the “last straw” that Rambam combines two novel reasons sealed the fate of the Beit Hamikdash for the destruction, namely, the sin of and the people. idolatry (reading astrology) and the natural consequence of not studying The cardinal sins, worthy of such a self-defense. The Netziv cites punishment, are the prominent trio excessive “righteousness,” that is, –idol worship, prohibited sexual “righteous” individuals who treat relations, and bloodshed – while the others who do not exactly conform to neglect of the sabbatical year has their beliefs as heretics (apikorsim) – also been cited as a cause of exile a form of Sinat Chinam. So too, the (Mishnah Avot, 5:8-9). The Tosefta - 31 - Chofetz Chaim views Sinat Chinam as and to your children's children,” the starting point for the destruction; adjacent to, “the day you stood the consequent Lashon Hara (gossip) before Hashem your God at Horeb.” that followed was the direct cause of Rav Yosef Soloveitchik (M’penine the destruction. HaRav) notes that R. Yehoshua ben Today, in our uncertain times, we Levi emphasizes the significance of could pick and choose from all these teaching a “grandson.” If the Gemara causes. And as we reflect on hard wanted us to assume that this times, we might want to concentrate statement related to a son as well, it on one or more of these. At least we would have used the terminology of might internalize what is written in “grandson as well”. Yet, there is no this week’s Parsha: “And you shall do such inference! Apparently, there is what is right and good in the sight of something unique about transmitting Hashem” (Devarim 6:18). Torah to a grandchild. Rav Soloveitchik distinguishes Rabbi Shalom Rosner between two concepts: teaching Torah and transmitting Torah. With Transmitting the Mesora respect to one's children there is a But beware and watch yourself very primary obligation to teach them well, lest you forget the things that Torah. With respect to a grandchild, your eyes saw, and lest these things however, this obligation is secondary, depart from your heart, all the days as it is to spread Torah in general. of your life; and you shall make them Anyone who teaches another Torah is known to your children and to your viewed as if he is his child (See Rashi children's children. The day you stood Bamidbar 3:1). Rav Yehoshua is before Hashem your God at Horeb…. informing us that Har Sinai wasn’t (Devarim 4:9-10) only about limud haTorah, it was about the transmission of Torah. Based on the proximity of these two “Moshe kibel Torah MiSinai, pesukim, Rav Yehoshua ben Levi says umesarah l'Yehoshua” (Avot 1:1). (Kiddushin 30a): There was a kabblalah – a receipt of Whoever teaches his grandson Torah, the Torah – and a mesirah – a it is as if he had received the Torah at transmission to every generation. Har Sinai, as it states: “And you shall Perhaps there is a greater mesiras make them known to your children haTorah when it skips a generation to

- 32 - a grandchild. When I teach my son, I however, directly blesses his am ensuring the transmission of grandchildren, the sons of Yosef, Torah to the next generation, but Efraim and Menashe. Yaacov there is no assurance that it will be overcomes a generation gap and is further transmitted. When I teach my able to transmit the mesora to a grandson Torah, I am ensuring the second generation. Yaakov was the transmission of Torah to yet a second first to underscore that Torah generation. That sort of transmission transcends time. That is why he is what strengthens the future of our merited to have his name attached to people and connects us to our source all future generations. at Har Sinai. Especially during this challenging In Reflections of the Rav, Rav time when our children are lacking an Soloveitchik writes: organized framework, as camps and summer programs are closed, we Grandfathers and grandchildren, must make time to learn with our though members of different children. In addition, we should generations, are part of one transmit our love and appreciation of fraternity – the Mesorah community the Torah. Set a personal example by (those who preserve the integrity of portraying to our children how we set the transmitted tradition)… As the aside time to study Torah daily, under child is born, he is absorbed into the all circumstances. It is our duty to Mesorah community. He will ensure that the love and appreciation hopefully, speak our language, study of Torah permeates throughout our texts, share our solemnities, future generations. dream our dreams, and adopt our ideals. May we merit the proper transmission of Torah to our children We are referred to as Bnei Yisrael or and grandchildren and fulfil the Beit Yaakov. Why are we not statement in Kohelet (4:12): the identified as Bnei Avraham or threefold cord (three generations) Yitzhak? What was unique about will not easily be disconnected (from Yaakov was his direct connection Torah). with his grandchildren. Nowhere in Tanach do we witness any direct interaction between Avraham and his grandson Yaakov, or between Yitzhak and his grandchildren. Yaakov, - 33 - Simchat Shmuel perhaps their departure from Egypt was somehow pre-conditioned upon Rabbi Sam Shor their acceptance of the Torah. By Parshat Va'etchanan, of course, bestowing the Torah now, after our contains within it the Aseret departure from Egypt, and by haDibrot. The first of the Aseret emphasizing this fact in the first of HaDibrot instructs each of us: the Aseret HaDibrot, Hashem intended to empower Am Yisrael to Anochi HaShem Elokecha Asher accept the Torah with love, as a sign Hotzeiticha M'Eretz Mitzrayim, M'Bet of the love that Hashem feels toward Avadaim - I am Hashem your God, Am Yisrael, and that we in turn feel who took you forth from the Land of toward HaKadosh Baruch Hu. Egypt and the House of Servitude... Hashem first took us forth from Many of our meforshim have asked Egypt, explains Reb Levi Yitzchak, so why is it that HaKadosh Baruch Hu that we could leave behind the chose to emphasize and describe mentality of the House of Servitude, Himself as the one who has redeemed in order to receive the Torah as a sign the Jewish People from Egyptian of the loving dynamic between the servitude, and not as the Creator of Ribono Shel Olam and the Jewish all existence? Why specifically is the People. It is precisely this redemption from slavery in Egypt, fundamental idea, explains the the aspect of Hashem's hashgacha Kedushat Levi, that is introduced which is emphasized in the opening here in the first of the Aseret verse of the Aseret HaDibrot? HaDibrot, to serve as an eternal Reb Levi Yitzchak of Berditchev, zy'a, reminder that indeed Hashem has explains that Hakadosh Baruch Hu given Am Yisrael the gift of the Torah chooses to emphasize that the HaKedosha, like a parent lovingly bestowance of the Torah HaKedosha bestows gifts to each of their to Am Yisrael is taking place children. specifically after they have been Yehi Ratzon, may each of us redeemed from Egypt. Hashem chose internalize this beautiful message to reiterate that had Am Yisrael been encrypted in the first of the Aseret offered the Torah while still enslaved HaDibrot. in Egypt, their acceptance of the Torah might have been from a sense of feeling compelled to do so, that - 34 - Towards Meaningful Tefilla (He dresses the naked). This helps us to really visualize all of the blessing by Zemira Ozarowski Hashem has put into our lives and to Birchot HaShachar appreciate it. Nowadays, we say the whole list all at once as part of our After starting off our davening with set Tefilla but the idea is the same, to thanking Hashem for our Neshamot take note of all we are blessed with. (Modeh Ani, Elokai Neshama) and our bodies (Asher Yatzar) and then In this article, we will focus on the focusing ourselves properly for the first three brachot. day ahead (Birchot HaTorah), it is ... ASHER NATAN LASECHVI VINA now time for Birchot HaShachar. L'HAVCHIN BEIT YOM UVEIN LAYLA. Birchot HaShachar is a series of 16 We praise and thank Hashem for brachot in which we praise and thank giving the SECHVI the ability to Hashem for many of the basic distinguish between day and night. workings of the world – for giving us SECHVI means both rooster and clothing, sight, strength, freedom, heart. As we listen to the and much more. The Mishna Berura “cockadoodledoo” of the rooster, explains that the reason why we say announcing the new day to all, we are these brachot is because of the reminded that we too (like the famous statement in Gemara Brachot rooster) were granted a special 35a that one is not permitted to ability to distinguish. From a young benefit from this world without first age, we are able to differentiate making a bracha. Just as this is true between good and evil, safe and for every food we eat, it is also true dangerous, hot and cold. This innate for every pleasure we have in this capability is something we all take for world. We need to stop and granted but it is vital in our daily appreciate what Hashem has given us functioning. The specific ability to on a daily basis. differentiate between day and night The Gemara in Brachot tells us that and to be able to measure time, as one prepares for the upcoming creates a life of meaning. When days day, he should make a bracha every begin to blur, and time is of no step along the way – when you open meaning (which some of us perhaps your eyes, make the bracha have experienced during this corona POKEI'ACH IVRIM (He opens the eyes time period), life becomes less of the blind), when you get dressed, meaningful and consequential. We make the bracha MALBISH ARUMIM thank Hashem for giving us time, - 35 - allowing us to wake up each morning He answers, based on the with new goals and ambitions, and to Avudraham, that the bracha must be tune into the uniqueness of each day. recited even if one is in fact a slave. The bracha is referring not to ...SHELO ASANI GOY. physical freedom but to spiritual We thank Hashem for having created freedom. We may be physically us as Jews. The Midrash relates that enslaved, but we can still continue to Moshe Rabbeinu was so overcome serve Hashem, and even if that ability with emotion at Matan Torah, as he is taken away from us by our received the Torah and mitzvot, that oppressors, we know that this status he cried out with this bracha is only temporary. We are given the (Midrash Abachir). When we make B'CHIRA CHOFSHIT, free choice, to this bracha, we need to take a continue to serve Him in our hearts. It moment to focus on how lucky we are is important for us to remember, that to have been granted this amazing no matter what difficult circum- gift of belonging to Klal Yisrael, of stances we go through, we always recognizing and serving HaKadosh have the inner freedom to choose Baruch Hu, and of being able to learn how we react, how we behave, and His Torah and keep the mitzvot. Try how we feel. picturing for a minute what our lives ... SHELO ASANI ISHA. (men) would be like if we did not have the Torah guiding it. If one really takes a ... SHE-ASANI KIRTZONO. (women) moment to think about this, he will be Men thank Hashem for having given so overcome with happiness that his them the ability to focus on their heart will be on fire! (Y'SOD Avodat Hashem, to be able to spend V'SHORESH HAAVODA) hours studying Torah and to be ... SHELO ASANI AVED. devoted to all of the Mitzvot, without some of the “distractions” that were We thank Hashem for having created granted to women, and to be us as free people. Rabbi Ephraim therefore fully obligated in all of the Oshry (who compiled Halachic shailot Mitzvot. This bracha should be a during the Holocaust in his book reminder every day to commit MIMAAMAKIM, was asked the oneself to this special responsibility following question – how can we and privilege. continue to say the bracha of SHELO ASANI AVED when we are being Women here proclaim that they were enslaved in the most brutal of ways?! created as Hashem willed. Hashem

- 36 - created man and woman together as The Chafetz Chayim in his one being and then separated them introduction to the laws of Shabbat into two separate beings, with states emphatically that one who separate roles and entities. (Bnei does not learn the laws of Shabbat Yissaschar). This was Hashem’s will will inadvertently come to transgress and we thank Him for giving us this multiple laws each week. To special role, which charges us to strengthen Shemirat Shabbat many balance raising a family with our people have a custom to learn at Avodat Hashem. least two Shabbat laws at each Next week, we will iyH continue with Shabbat meal; this creates a our analysis of Birchot HaShachar. sensitivity to and awareness of the complexity and intricacies of Hilchot Shabbat. Rebbetzin Shira Smiles The Netivot Shalom likens Shabbat to Shemirat Shabbat the experience of entering a king’s palace. When a person is in his own “Shamor vezachor b'dibur echad”. home, he has the right to touch, look These two expressions said in one and move things around without a breath, direct us to experience the second thought. However, when one holiness of Shabbat in the most is in someone else’s home, he must exalted way. Shamor relates to the respect the implicit boundaries and positive mitzvot associated with rules of that home. If the rule of the keeping Shabbat, zachor relates to home is to take off one’s shoes upon the negative ones. entering so as not to dirty the carpet, From a halachic perspective the one must follow suit. If a person interconnectedness of the two is were to spend Shabbat in the home what obligates women in the positive of a great person, she would mitzvot of Shabbat, albeit they are obviously be careful to display the time-bound. Hence, women are proper behavior and speech obligated in kiddush, eating lechem throughout Shabbat as well. On mishneh and three seudot on Shabbat it is as if we enter the Shabbat. Kingdom of Hashem. Our demeanor, Shamor is guarding Shabbat; speech and conduct must reflect this ensuring that one does not special reality. Shamor therefore, is transgress any laws specific to not seen as limiting us as what we Shabbat entails tremendous effort. cannot do, rather it gives us the - 37 - parameters of what is acceptable in unmatched genius and hasmada, such a holy environment. constant engagement in Talmud Torah. Rav Matitayhu Salamon in Matnat Chayim notes that shamor is related Once, when he was no longer a young to the idea of anticipation, as in man, Reb Moshe made the long trip “veaviv shamar et hadavar” to the West Coast to fundraise for (Bereishit 37;11). One should feel a the Yeshivah. Upon arriving in Los sense of anticipation and excitement Angeles, he spent the entire rest of for Shabbat the entire week, in the day on his feet going from particular on Friday. This translates meeting to meeting. The organizers into the special preparation that we were shocked when after such an do as we shop, cook and preparing exhausting day, he proposed that the house. It also entails they then go visit an elderly rav who introspection and setting the proper lived some distance away. attitude to appreciate the magnitude One of those accompanying Reb that the gift of Shabbat presents us. Moshe sought to protect the aging Indeed, we begin Kiddush on Friday Gadol’s strength: “Rebbi, you've had night with the words “Yom hashishi”; such a long and demanding day, Shabbat takes on its fullness only would you not prefer to rest for the with our preparation on “yom night or take some time to learn?” hashishi”. To the extent we Reb Moshe replied with absolute anticipate and desire, we can clarity, “The Torah commands us to appreciate and experience. love the Ribbono Shel Olam with all our heart and soul, u’vechol Rabbi Judah Mischel meodecha, ‘with all our possessions’, specifically our wealth. For most Beyond people, ‘wealth’ refers to their material belongings. I don’t have Rav Moshe Feinstein zt’l, Rosh much money, and for me, my Torah Yeshiva of Mesivta Tiferet learning time is what is most valuable Yerushalayim on the Lower East Side and precious to me… and I am of Manhattan, was the Poseik haDor, prepared to sacrifice that to fulfil the leading Halachic authority of the another mitzvah." generation. He was adored for his compassion, sensitivity and midos ~ Our sedra contains the Shema, the tovos, and respected for his core declaration of our Emunah, our - 38 - daily affirmation of the Oneness of Rav Yaakov Bender shlit’a, a master Hashem: “V’Ahavta, and you shall educator and Rosh Yeshiva of love Hashem your God, with all your Darchei Torah in Far Rockaway, heart and with all your soul, and refers to a beautiful teaching of the uvchol me’odecha, with all your Ba’al haTurim regarding the way our means.” (Devarim 6:5) leader mentions his merits in an Rashi says, ‘The meaning of uvchol attempt to awaken Divine compas- m’odecha is “and with all your sion. Of all the great accomplish- possessions”. However, there are ments Moshe Rabbeinu might have people whose possessions are more mentioned in his davening — of all the precious to them than their own powerful moments between Moshe bodies; therefore the pasuk says, Rabbeinu and Am Yisrael from Yam “and with me’odecha, all your Suf to Har Sinai, including his leading means”’. the Jews out of Egypt, enduring criticism and rebellion in the Ramban interprets the word wilderness, sacrificing his home life me’odecha to mean “much”. That is for the sake of the Nation — what to say, we are obliged to love and does Moshe mention? He begs G-d to serve Hashem with whatever is most remember that Chizakti es Yisrael, precious to us. ulai yeracheim alai, “I have given ~ Moshe Rabbeinu had dedicated his chizuk, strength, to the Jewish adult life to fulfilling Hashem’s will in People; perhaps Hashem, you can the service of Bnei Yisrael. From the thus have mercy on me….” period of slavery in Egypt to the Moshe’s ability to give chizuk was his transmission of Torah, to the years of me’odecha, his most precious wandering in the Desert, Moshe was possession. the Ro’eh Ne’eman, the Faithful Shepherd, leading Hashem’s flock. In ~ Following the period of mourning our sedra Moshe expresses his and reflection on our losses, the greatest desire; he davens and pleads reading of Parshas Va’eschanan, and with G-d to allow him entry to Eretz Shabbos Nachamu itself, is an Yisrael with the People to whom he opportune time for us to consider was so dedicated. Moshe Rabbeinu what currency we value most, what is doesn’t let up, beseeching Hashem most important in our lives. For Reb 515 times to be granted the privilege Moshe, zt’l, Talmud Torah was his of coming into the Land. greatest pleasure and asset. The - 39 - chessed of visiting and giving chizuk Here’s the beginning of that verse: to the elderly rav, another Jew, was When you have children and his fulfilment of “love Hashem with grandchildren, and have been all your means.” established in the land for a long time May we be prepared to go beyond (Devarim 4:25). Sounds nice, ourselves and be ready to elevate all pleasant, even delightful. The Jews of our inner resources and are having families and settling possessions to be mechazeik es blissfully into the land. Even the word Yisrael, to strengthen ourselves and ‘for a long time’ (NOSHANTEM) each other — and may Hashem reminds us of the term for ‘well continue to show mercy and preserved produce’ (NOSHAN) in the compassion to us all. blessings of parshat B’chukotai. But the continuation jars us from the idyll: then you will act destructively (HISHCHATEM, perhaps ‘corrupt’ or ‘decadent’) and fashion an idol, an image of something, which is evil in the eyes of the Lord, your God, Whom Getting to the Point you will anger. Contrapuntal music in movies is quite This very disturbing verse is also very cool. That’s when the action and the famous, because it is the beginning music portray opposite moods. It can of the reading for the Ninth of Av. be very effective to get the viewer This is unique. Of all the special Torah more deeply involved emotionally in readings on our calendar, only Tisha the film’s action or concept, like B’Av has a passage which appears in hearing the soothing ballad We’ll that same week’s parsha. So, it Meet Again while A-bombs are behooves us to analyze this quote to dropping at the end of Dr. help us understand this week’s Strangelove (1964), or the Marines special event and our parsha. singing M-I-C-K-E-Y M-O-U-S-E as they march into battle in Full Metal There are, the Ramban points out, Jacket (1987). There’s a famous verse two basic approaches to the quote. It in this week’s Torah reading which is either a prediction of what will present us with a similarly jarring come. This makes sense because feeling. there is no conditional ‘if’ like in the TOCHACHOT (curses). Or it could be - 40 - a warning. This outcome will come to Rav Alshich’s question about the use pass if your descendants stray. The of HASHCHATA is explained by warning aspect is predicated on the informing us that this term is usually Jews turning from God after a long associated with ZIMA, sins of period of quiet. promiscuity. It was this reprehensible The Ramban supports the prediction behavior which led to idolatry, and viewpoint based upon a Gematria. then the dissolution of society. This The word NESHANTEM has the is a powerful description of the numerical value 852, which is the demise of the first Jewish state. number of years from entering the Then there’s the Kli Yakar (1550-1619), land until the destruction of the First whose second explanation truly Holy Temple minus 2, according to resonates with me. ‘If you can the Talmud (Gittin 88a). imagine that you strongly possess Reb Moshe Alshich (1508-1593) sees the land over a long period of time, more anomalies in our verse, and then you can think that your asks the following additional possession of the land is absolute, questions: Why does the verse and, therefore, who could possibly specify two generations, why does it take it from us?’ In other words, go from singular (TOLID) to plural we’ve got it, and who’s going to evict (NESHANTEM), and isn’t sculpting an us? Now, we see clearly the problem: image itself an act of HASHCHATA Complacency! (decadent, destructive behavior)? To fully understand the position of He suggests that we started with the the Kli Yakar, look at the last verse in singular because it refers to the the section: Keep His statutes and generation (DOR) which survived the His commandments, which I desert and entered Eretz Yisrael. command you this day, that it may be That group will have children. The well with you and your children after Alshich further posits that the two you, and that you may prolong your generations in the verse represents days upon the earth which the Lord the two periods of loyalty to God your God gives you all of the days described in the book of Shoftim, (KOL HAYAMIM, verse 40). See that namely the period of Yehoshua and last phrase? It can mean ‘forever’ or the era of the Elders whom he ‘on a daily basis’. The Kli Yakar is personally inspired. warning us to heed the latter translation. - 41 - the first Mishna. Set up clear goals. We love living in Eretz Yisrael, but Most people toil and strive for woe to those who take this Divine wisdom, wealth, power and honor. boon for granted. Periodically, I hear Ben Zoma teaches that this is correct people question the continued behavior, but we must understand observance of Tisha B’av in our these goals correctly. proto-Redeemed State. The Kli Yakar is addressing them. The commemora- Who is wise? He who learns from tion of this tragic date is as critical as every man. That is, a person who ever. It’s just with a slightly different keeps an open mind at all times. theme: Appreciate this gift from our Who is wealthy? He who rejoices in God, the alternative is too what he has. Note: Not one who horrendous to contemplate! accepts what he has, but actually rejoices in it. PIRKEI AVOT Who is powerful, and who is truly SUMMER SERIES honorable? The truly strong man is he There is a long standing custom that who conquers his yetzer hara, and during the summer Shabbatot one learns the honorable one is he who honors the weekly chapter of Pirkei Avot. Each week Torah Tidbits will feature a prominent his fellow man. Ben Zoma’s guidelines personality who will share insights and place the individual on a proper path. inspiration from the weekly Perek. Enjoy! But this is not quite enough. As Jews, Rebbetzin Pearl Borow we have been given guidelines in the OU Israel Faculty form of mitzvot, commandments, both positive and negative, that keep Perek Dalet, chapter 4, of Pirkei Avot, our feet firmly on that proper path. in particular the first four mishnayot, So, in Mishna two of this perek, Ben presents a primer for building a holy Azzai advises: Run to do what may society, a Kehila kedosha. The main seem to be a minor mitzva, and flee point of these mishnayot is that a from transgression. He is following a kehila kedosha begins with the distinguished model here, David development of individuals who are Hamelech himself, who states in kedoshim. Tehillim, 119:32, “derech mishpatecha How can we do this? arutz”, I will run on the path of Your mitzvot. Remember, says Ben Azzai, a An answer to this question is given in mitzva is something HKBH Himself

- 42 - bids us to do, or desist from doing. Rav Levitas was actually called “man What can be of greater benefit to us of Yavneh” because he embodied the than to hurry to fulfill the Divine will. principle of humility which was strongly emphasized at that great Ben Azzai adds more advice, in academy of learning. Mishna gimmel, “Al tehi baz lechol adam”, do not belittle, or reject any The letters of the word, “meod”, man, or any object. This may be mem, alef, dalet begin the names of understood as an enhancement of Moshe, Avraham and David. These Ben Zoma’s question and answer, three giants of our history embodied “Who is deserving of honor? He who the characteristic of humility, and we honors his fellow man”. We add here have a subliminal message here. If – one must honor no matter who that you really want to follow the advice person happens to be. This is a given in these four mishnayot of mitzva in the Torah, Vayikra, 19:17. If Perek Dalet in Pirke Avot, it is helpful you see your enemy’s donkey fallen to study the actions and under its burden, do not pass him by, accomplishments of our heroes in but rather help him to unload it. The TaNaCh. Emulating a strong role Gemara Pesachim asks, who is this model is one of the best ways to learn enemy? The answer, one who has behavior that leads to kedusha. rejected the Torah. Yet HKBH commands us to help him. You see, OzTORAH we may accomplish two things: by helping him with his problem, the Rabbi Raymond Apple overloaded donkey, we are showing him the values by which the man of Can Anyone Tell You faith lives. Hopefully, it may bring him Not to Covet? back to Torah as well. It's all very well to say, "Don't covet", Another very important piece of but how can anyone - even God - advice follows in Mishna four. Rav order it? Levitas of Yavneh says, “meod meod hevai shfal ruach”, a person must There's only a problem if we consider always be very very humble. If a the Decalogue to be ten legislative person is indeed humble, he will be commands, but the truth is that the able to achieve all the Decalogue is not law but a set of above-mentioned positive qualities. principles (the Torah calls the

- 43 - Decalogue Aseret HaD'varim, "Ten Machon Puah Words" or "Ten Statements") meant Rabbi Gideon Weitzman to govern our relationships with God and each other. A “New” Theory of Disease Last time we examined the argument Ibn Ezra says that the reference to between Rabbi David ben Shlomo Ibn coveting has to be understood Avi Zimra, the Radbaz, who lived in logically. Tzfat in the 16th century, and his contemporary Rabbi Moshe Isserlis, A peasant can be jealous of the good the Rema, who lived in Krakow. The fortune of a second peasant because Radbaz was of the opinion that a they both have the same opportunity person cannot endanger themselves of working hard and being successful. to save another person. The Rema disagreed and wrote that a landlord A peasant will, however, not be cannot block a tenant who has a jealous of someone who marries the disease from living in his quarters. king's daughter because he knows that royal marriages are generally not A reader, Rabbi Meir Salasnik, my Rabbi and boss when I worked in the possible for the peasantry. Bushey United Synagogue, in London, Coveting is a rule about recognising wrote to me and presented a the differences between people. fascinating explanation. He noted that the Radbaz died in a plague that If the peasant does not marry the killed many in the Tzfat community, princess no-one will think badly of including the famous Rabbi Yitzchak Luria, the Ari. However, the Ari was him, but if the same peasant is lazy only 39 years old when he died, while and does not work towards the Radbaz lived a long life. Some say prosperity people will be he was 94 years old, while others disappointed. claim that he was 110. In religious life everyone has the At the same time as the Rema and same opportunity of reaching out to the Radbaz, an Italian scientist God. No human being can be God, but presented a new theory of how disease was spread. Girolamo all can look towards Him and if they Fracastoro became a professor in don't, they have wasted their Padua University at the incredibly opportunities. young age of 19. In 1546 he proposed that epidemic diseases are caused by transferable tiny particles or ‘spores' that could transmit infection by direct or indirect contact, or even

- 44 - without contact over long distances. The Daily Portion This novel approach to epidemiology, - Sivan Rahav Meir or the spread of disease in populations, stood in direct Managing Our Account opposition to the accepted opinion of Galen. The famous Roman physician For what great nation has God so and philosopher, Aelius Galenus, or near to it, like the Lord our God is at Galen, proposed the miasma theory, all times, that we call upon Him? or the miasmatic theory. This (Devarim 4:7) suggested that diseases, such as cholera, chlamydia, or the Black Rabbi Yehuda Amital, the founder of Death, were caused by a miasma, Yeshivat Har Etzion, wrote about Greek for pollution, a noxious form of prayer: “Every person has been given "bad air", also known as night air. The a great merit – God allows us to pray. theory held that epidemics were caused by miasma, emanating from The human race would be different, it rotting organic matter. would be sadder and more desolate, were it not for this great merit given Fracastoro took issue with this and to man.” claimed that there was no bad air but spores that spread disease. While Throughout the Book of D’varim, this was suggested during the Moshe repeatedly exhorts us to turn lifetime of the Rema and the Radbaz, to God, to connect to Him by praying, it is possible that they did not know of this new theory and still held by begging, and speaking. Rabbi Amital the previous miasmatic theory. As used to tell the following story in such it makes sense that the Rema connection with prayer: did not allow a landlord to eject a sick I heard this from the director of a tenant. He did not recognize the danger of contagion from the ill senior citizens’ home in Miami. Many occupant. Can we propose that if the of the residents’ children live far Rema did know of the ‘spores’ theory, away in places such as New York, he would have agreed with the Washington, and Chicago. The Radbaz? We cannot say with any director categorizes the children into certainty but it is an interesting three groups. The first is the children suggestion. who mail a check to their parents More on this next week. every month, sometimes, but not always, adding a personal note. Thus, the parent knows that his child remembers him every month. The

- 45 - second group is the children who mail special-well known text from this the check directly to the office. week's parsha. SH'MA YISRAEL... Although the check isn’t sent directly “Hear oh Israel, Hashem is our God, to the parent, at least the child shows Hashem is one.” This isn’t just a that he still remembers him. The third statement championing monotheism group pay by standing order. The over polytheism, but is also declaring bank clerk sends the check and the our belief in the philosophical child does not even know if his parent concept of the singularity of God. is alive or not. Everything works God is One that cannot be split, that automatically. is incomparable and unlike any other single thing in existence, which are all What kind of relationship do we want made up of smaller particles. God is to have with God? The Torah asks us truly one, He is infinite, and to keep a near and personal ultimately out of our ability to really relationship and not to sign on a comprehend. standing order. The very next pasuk states NCSY ISRAEL V'AHAVTA... We must love this single God with all of our heart and soul. Shlomo Rayman Isn't it fascinating that this pasuk Beit Shemesh Chapter Director follows the declaration of ‘Hashem echad’? Shouldn’t it come in a Connecting To His Oneness different context? Perhaps after telling us that Hashem is our father Going through high school in Israel, or that he took us out of Egypt? How we are expected to learn a lot of in the world are we supposed to love Torah. We take many Torah Bagruyot, this ‘Hashem echad’, an abstract have chavrutot in our free time, and philosophical concept that one can’t engage in peulot on NCSY Israel even really define? Shabbatonim. We spend hours of our lives delving into all the different and The midrash (Sifri D'varim 6) diverse outlooks in Judaism. One of suggests that the very next pesukim the few things that everyone seems answer this question. to agree on is that learning Torah is a “All of which I am commanding you very crucial part. Why is learning today should be on your heart. And Torah so important? you should teach it to your children A profound answer lies within a and speak it in your households, while - 46 - you travel, in the mornings and place the blame on others? Shouldn’t evenings...” he be encouraging them as they are about to enter into Eretz Yisrael? God gave us a way to peer into his “soul”. Through learning and Perhaps we can suggest that we internalizing God’s Torah we have a must translate L'MAANCHEM chance to understand just a bit about literally; that it means “for your Him. We can start to comprehend the sake”. Moshe was actually telling the ways He sees and relates to the people that Hashem didn’t let him in world, how He defines good and bad. for Bnei Yisrael’s benefit. This understanding leads to To understand this we can use an connection, and through this analogy, a teacher only helps you connection we can ultimately come before the test, but the actual test to love this philosophical concept we needs to be done alone. A true call God. teacher prepares his students with the skills to pass the test. That is why By Teens, for Teens Moshe couldn’t join Bnei Yisrael entering the land. It was their time to Ami Slifkin - 12th Grade shine and prove to God that they can Beit Shemesh Chapter President pass the test of entering Eretz Preparing For The Test Yisrael. I also want to take this opportunity to At the very beginning of this week's thank NCSY for the great times and Parsha, Moshe recounts the story giving me the skills to make it on my when he prayed to Hashem to let him own in the world - and pass my own enter Israel. Interestingly, while tests! explaining why Hashem said no, Moshe blames Bnei Yisrael in a way that throws them under the bus. Medina & Halacha “And Hashem became angry at me Rabbi Shimshon HaKohen Nadel because of you and he did not listen to me.” This isn’t a normal Can We Cancel Tisha B'Av? characteristic of Moshe Rabbeinu. The Four Fasts in Light of the Miracle Why is he blaming them? It was of the Modern State of Israel Moshe’s sin, and even if they had a Following the miraculous return of the part in it, is it really appropriate to Jewish People to their ancestral - 47 - homeland, and in the wake of the that the prophet refers to these days as miraculous birth of the State of Israel both "fasts" and days of "joy and and dramatic reclamation of Jerusalem gladness." Rav Chana bar Bizna in the and the Temple Mt., a number of name of Rav Shimon Chasida explains, authorities discussed and debated the "At a time when there is peace, they will relevance of Tisha B'Av, along with the be for joy and gladness. But when there other fasts instituted by our sages to is no peace, [they will remain days of] mourn the destruction of the Holy fasting." According to Rav Papa, "At a Temple and Jerusalem. time when there is peace, they will be for joy and gladness, but when there is a While the notion of nullifying Tisha B'Av decree from the government along with the other fasts may sound [persecuting the Jewish People], [they shocking, this question was first asked will remain days of] fasting. If there is 2,500 years ago! neither a governmental decree nor As the Temple in Jerusalem was being peace - if they want to they may fast, if rebuilt, the Jews of Babylonia sent a they do not want to they do not fast." message to the Kohanim and the The Talmud continues and explains that Prophets in the Land of Israel, asking Tisha B'Av, however, has a different them to inquire of Hashem, "Should I status than the other fasts, as a number weep in the Fifth Month [Av], abstaining of "tragic events were repeated on it." [from pleasures] as I have been doing But just how is "peace" defined? for many years?" (Zechariah 7:3). The Rashba explains that 'peace' means Zechariah answers that the Four Fasts a time when the Jewish People have will one day be transformed into sovereignty over their land. With Jewish festivals: "Thus said Hashem, Master of sovereignty over the State of Israel Legions: The Fast of the Fourth, the today - and in the absence of any Fast of the Fifth, the Fast of the governmental decree persecuting the Seventh, and the Fast of the Tenth, shall Jewish People - we would meet the become occasions of joy and gladness, Talmud's criteria of transforming our happy festivals for the House of Judah; fasts as festivals, according to the [Only] love truth and peace!" (Zechariah Rashba. However, according to most 8:19). authorities - including Rashi, Tosafot, But the intent of this prophecy is Rabbenu Chananel, Ramban, Ritva, and unclear. When exactly will these days be the Tashbetz - a 'time of peace' implies celebrated as days of "joy and that the Holy Temple is standing. gladness"? Without the Holy Temple, there is no 'peace.' But even without 'peace,' in the The Talmud (Rosh HaShanah 18b) notes absence of a 'decree' against the Jewish - 48 - People, the 17th of Tammuz, Tzom of the Second Temple, which was just a Gedaliah, and the 10th of Tevet would be shadow of the First. Yet another optional today. As the Talmud states, "if explanation, the spiritual state of the they want to they may fast, if they do Jewish People themselves during the not want to they do not fast." Second Temple. As the Maharsha (Rosh HaShanah 18b) explains, the prophecy of The position of the Rambam requires "joy and gladness" is predicated on analysis. At the end of Hilchot Ta'aniot "truth and peace," as that is how the (5:19), the Rambam records the verse concludes. In the absence of prophecy of Zechariah and writes: "All "truth and peace," the Maharsha writes, of these fasts will be nullified in the even in the presence of a Holy Temple, future in the days of Moshiach, and not we revert back to fasting. As is known, just that but in the future they will be the Second Temple period was one of festivals and days of joy and gladness, corruption, strife, and baseless hatred, as it says, 'The Fast of the Fourth, the which could explain why according to Fast of the Fifth, the Fast of the the Rambam the fasts were observed. Seventh, and the Fast of the Tenth shall Rav Moshe Soloveitchik explained that become occasions of joy and gladness, this is why the Rambam himself includes happy festivals for the House of Judah; the end of the verse, "[Only] love truth [Only] love truth and peace!'" and peace," indicating that in the But curiously, in his Commentary to the absence of truth and peace - even with a Mishnah (Rosh Hashanah 1:3), the Holy Temple standing - Tisha B'Av and Rambam records that during the Second the other fasts are very much relevant Temple Period, the Fast of Tisha B'Av (See the OU's Mesorah, vol. 15, p. 47). was observed, while the other fasts It would appear that the observance of days were optional (But see Tashbetz these fast days is subject to the 2:271, who disagrees that they fasted, changing reality. and assumes this is an error in the Rambam). Historically, a number of Ge'onim and Rishonim ruled that as the period they While it is difficult to understand how lived in was neither one of 'peace' nor according to the Rambam these fasts 'decree' against the Jewish Nation, the were observed while the Second 'Three Minor Fasts' are optional (See Temple was standing, it would appear Ginzei Kedem, Vol. 3, p. 43; Rabbeinu that the Rambam believed that 'peace' Chananel, Rashbah, Ritva, and Ran to had not yet been achieved, even with a Rosh HaShanah 18b). Temple. One explanation could be the Greek and Roman occupation. Another The Talmud (Megillah 5b) relates that possible explanation, the spiritual state Rebbe, Rav Yehudah HaNassi, "bathed

- 49 - on the market day in Tzippori on the 17th Israel fasts..." and "All of Israel observes of Tammuz and sought to abolish Tisha these days by fasting..." (Ibid., 5:5). The B'Av, but they [the sages] did not agree Maggid Mishnah (ad Loc.) comments with him." The Talmud continues and that this implies that today the fasts are explains that Rebbe was only interested obligatory. The Shulchan Aruch too in abolishing Tisha B'Av which fell on rules: "We are obligated to fast on Tisha Shabbat, arguing that "once it is B'Av, the 17th of Tammuz, the 3rd of postponed, let it be postponed Tishrei [Tzom Gedaliah], and the 10th of [altogether]." But Rav Yaakov Emden Tevet because of tragic events that and the Vilna Ga'on explain Rebbe's happened on them" (Orach Chayim behavior in light of the period in which 549:1), and "Everyone is obligated to he lived. While the Second Temple had fast on these four fasts and it is been destroyed, and the Romans forbidden to make a breach in the occupied the Land of Israel, Rebbi lived fence" (Orach Chayim 550:1). during a period of relative peace and But if the reality should change prosperity, expressed by his dramatically, would these fasts still be relationship with Antoninus (See obligatory? Avodah Zarah 10a). Tosafot, however, points out that while Rebbe may have Even before the founding of the State of bathed on the 17th of Tammuz, he did Israel, there was a sense that the not eat, as these fasts were already nascent Jewish settlement was witness accepted by the Jewish People and no to the beginning of the process of longer subjective. Redemption. For some, the very appointment of Sir Herbert Samuel as In fact, many Ge'onim and Rishonim High Commissioner of pre-State ruled that once the Jewish People have Palestine was a sign that redemption accepted the Three Fasts upon was imminent. After all, Samuel was the themselves, the fasts become first Jew to govern the Land of Israel in obligatory (See Sha'arei Teshuvah, 77; 2,000 years. Some even accorded him Shibolei HaLeket, Seder Ta'anit 278; Tur, status similar to the King of Israel! (See, Orach Chayim 550. See also Tashbetz for example, Chidushei HaRav Chaim 2:271). According to the Ramban, the Hirschensohn, vol. 2, Letters, no. 27). fasts are indeed obligatory today, "all the more so in these generations where In a letter written by Rav Avraham because of our many sins there is Yitzchak HaKohen Kook, dated 19 'decree' and no 'peace'" (Torat HaAdam, Tammuz 5680 (July 1, 1920), Rav Kook Inyan Aveilut Yeshanah). recognized that the appointment of Herbert Samuel is "an auspicious sign The Rambam (Hilchot Ta'aniot 5:1) for the House of Israel and its revival," writes that "There are days when all of - 50 - but continued and wrote: "However, as independence, is it not clear that it is to the fast days, I think that until not the final Redemption until we merit Hashem will establish our destroyed the coming of the Moshiach and the Temple before our eyes, on top of the building of the Temple?" high mountain as a glory in the eyes of He continued, "Now, when we have all the nations, it is impossible for us to conquered the Temple Mt. through a cancel them" (Igrot HaRe'iyah vol. 4, p. military victory, and nevertheless 67; Mo'adei HaRe'iyah, p. 544; Tiferet Halacha prohibits us from entering into Ya'akov, p. 5). the holy place and performing the the For Rav Kook, along with many holy service there, and all the more so authorities, the Holy Temple in as we see that there remain 'foxes that Jerusalem is a sine qua non for turning trespass upon it,' what is the reason to our fasts into feasts. even think of nullifying the fast [of Tisha B'Av]...?" (Aseh Lecha Rav 1:13). Following the miraculous birth of the State of Israel, rabbis and scholars Rav Tzvi Yehudah HaKohen Kook also would discuss and debate if Israel's felt that, "we cannot touch the fasts Independence makes the Four Fasts commanded by the prophets." He irrelevant. Even the Jewish continued, "while we find ourselves in communities of Istanbul and Algiers the historic process of the Redemption inquired of Israel's Chief Rabbinate of Israel... One must understand that the whether to fast on Tisha B'Av. Chief fasts today are a continuation of the Rabbi Yitzchak HaLevi Herzog root of the pain of the past over the responded in a telegram stating very destruction of the Temple, and these clearly: "The fast of Tisha B'Av, which is things pain us until this very day" founded in the destruction of the Holy (Sichot HaRav Tzvi Yehudah, Yom Temple, is not nullified. Not it nor the Yerushalayim 5728). other fasts" (See Techumin, Vol. 18, p. Rav Ya'akov Ariel ruled that in order to 488). make any changes "there is a need for But in the wake of the dramatic events an authoritative Beit Din over Am of June 1967, the question would Yisrael and true peace. And according to surface once again. the current situation it appears that today we have neither." He continues Addressing the new reality of a unified that while we have achieved Jerusalem, Rav Chaim David HaLevi, sovereignty, the current security who served as Chief Rabbi of Rishon situation - as well as the spiritual state L'Tzion and later Tel Aviv, wrote that of the State of Israel - make it while we have merited the "'first impossible to exempt us from these flowering of Redemption' with national - 51 - fasts (B'Ohalah Shel Torah 2:74). asks "eikha," one must continue to fast on Tisha Be-Av. Only after we succeed In a lecture given in 1968 (adapted by in deciphering the mystery of "eikha" Rav Yair Kahn, translated by David will we be able to abandon the fast of Strauss, and available on Yeshivah Har the fifth month." Etzion's website), Rav Yosef Dov HaLevi Soloveitchik grappled with the question For Rav Soloveitchik, Tisha B'Av is the of Tisha B'Av in light of the State of day when we mourn all of the calamities Israel: and tragedies throughout Jewish History. The day itself - along with "Does Yom Ha-Atzmaut answer the Megillat Eichah - charges us with question of 'eikha'? Only fools can think making sense of our national suffering. so, arrogant fools, and there are many Until we understand the root of our fools of that sort. Can a Jewish suffering, Tisha B'Av is still very government or military success be relevant according to Rav Soloveitchik. considered a substitute for all the suffering and killing of the years of In the Prayer for the Welfare of the Israel's exile? It is forbidden to say that State, we describe the State of Israel as this is the recompense for six million the "first flowering of Redemption." We Jews who were slaughtered. This is an recognize that it is not yet Redemption, expression of cruelty and a total lack of but the beginning of an ongoing process sensitivity. Does the rejoicing of the Six that is unfolding before our very eyes. Day War answer all the questions that We recognize how far we have come, arose in the period that preceded it? Are but how far we still are. Indeed, Rav Tzvi we not as puzzled and confused as we Yehudah HaKohen Kook believed that had been before it? Did this triumph "One may fast and mourn for the lessen our sorrow and calm our spirits? destruction of the Temple and the Exile, Did it resolve our problems and doubts? and at the same time see and recognize Is it not incumbent upon us to repeat, as the light of salvation that shines forth in did Yirmeyahu, the question of 'eikha'? our day" (Sichot HaRav Tzvi Yehudah, As long as God's will is as obscure as it Yom Yerushalayim 5728). was during the dark night of the hiding May we merit to "recognize the light of of His face, as long as historical events salvation that shines forth in our day", have not been clarified from a but also mourn properly, and see the comprehensive and true perspective, as fulfilment of the promise of our Sages: long as the world mocks us because of “All who mourn for Jerusalem will merit our faith in a merciful and gracious God, to witness her in her joy” (Ta’anit 30b). as long as the mystery of "eikha" has And may we merit to finally observe not found a solution – it is forbidden to Tisha B'Av as a festival, instead of a fast. abandon Tisha Be-Av. As long as a Jew - 52 - words? The Vilna Gaon writes in his 'Aderet Eliyahu' that this single verse encapsulates all of the ten commandments. This suggestion may offer an opening, or a partial Rabbi Yerachmiel Roness explanation, as to the uniqueness of As we read through Sefer Devorim, this verse. However, I would like to we listen-in to Moshe Rabbeinu's explore the issue through the prism monologue as he reviews major provided by the words of the Sifri episodes in our national history and (Devarim Piska 31) which zeroes in on summarizes many different Mitzvot. one word: 'Yisrael' - Shema Yisrael. As we follow Moshe's words certain The Sifri wishes to answer the verses vividly stand out. One such following question: Why do we not verse appears in this week's Parasha say 'Shema Avraham', or 'Shema as we hear the familiar words of a Yitzchak'? - If we wish to define Pasuk that most every Jew knows by ourselves through our lineage, and heart from the earliest stages of life. mention the anscestral link As Rabbi S.R. Hirsch points out it is connecting us to our forefathers, why both the first verse we choose to do we not mention the other teach young children as they begin to Patriarchs? The Midrash answers by speak, as well as the last verse we noting that our nation includes each expect an elderly person to utter and every one of Yaakov's children: upon leaving this world in order to "By what merit are all of Yaakov's meet their Maker. children included when we say Sh'ma Yisrael "Daber el Bnei Yisrael"? Hashem Elokeinu For as opposed to Avraham who was Hashem Echad! painfully forced to remove Yishmael Continuing up until this day, Rav from his home, and Yitzchak who Hirsch adds, even when if a Jew has counted Eisav amongst his progeny, separated himself entirely from the Yaakov merited to have all his rest of our people, and lives an children surround his bed in unison. isolated existence ['Biddud' is the The Sifri writes that throughout word he uses…] - the Shema would Yaakov's life this was a question remain on his lips! which deeply troubled him. Yaakov What is so special about these short had seen the Pesolet (-waste) which

- 53 - had emanated from his fathers and this they answered "Shema Yisrael", feared that the same might happen meaning that he, Yaakov their father to him. He was constantly on guard, (Yisrael) should listen: "Just as you and perpetually worried by the believe in one G-d, so do we (your prospect that wastrels might children) believe in Hashem Elokeinu, emanate from him. [The Cambridge Hashem Echad", (Rashi, Bereishit dictionary defines a 'wastrel' as 49:1). The midrash tells us that upon someone who does nothing positive hearing his children say "Shema with their life. A person who Yisrael", Yaakov thanked G-d, and squanders their own abilities and the uttered praise that no 'pesolet' had opportunities offered to them]. emanated from him, saying the In Bereishit 28:20 Yaakov begins his words: "Baruch Shem Kevod neder saying: "If Hashem is with me Malchuto L'olam Va'ed", (Yalkut and guards me on my way…". The Sifri Shimoni, Bereishit 833). notes that Yaakov surely did not From here we can clearly see, that in question Hashem's presence (-"if addition to saying Shema on their Hashem is with me"), nor did he own, as a person nears the end of doubt the divine Hashgacha in his their journey upon this world, they life. What Yaakov meant by his have a deep-seated desire to hear words, was to acknowledge the their own children excitedly, and recurring doubt he felt regarding his earnestly, recite the "Shema". They childrens' future. Yaakov was asking wish to hear their children declare that the Almighty's name should their own loyalty and fealty to our always permeate his being tradition. When this wish is fulfilled, a ("She'yachul She'mo Aly"), so that all person can leave this world adding a his offspring, from beginning to end, hopeful postscript to the words of will never produce wastrels." the Shema. Like Yaakov Avinu, they This was Yaakov Avinu's main wish may supplement the words of the and his primary dream. Before Shema with a final declaration Yaakov passed away he assembled all expressing feelings of comfort and of his children and pointedly quizzed relief: "Baruch Shem Kevod Malchuto them regarding their theological L'olam Va'ed". position: Did they harbor any Every parent shares Yaakov Avinu's negative feelings towards G-d? desire to see Nachas from their Would they remain steadfast to the children, and fears the tragic path he had raised them to follow? To prospect of witnessing Pesolet (a - 54 - wastrel) emanating from them. It purposes. Laurel wreaths expressed should be patently obvious that there victory and glory in antiquity. Its is no simple and easy path which can dried leaves are called bay leaves and guarantee and fully ensure this the essential oil produced from its outcome (otherwise Yaakov would leaves is used for medicinal purposes. not have feared this prospect so The Gemara (Gittin 69b) refers to much…). Some steps, though, seem these leaves as atrafa de'arah, like they are a wise and prudent mentioned as an antidote to investment yielding positive gains intestinal worms when steeped in with little risk. By extracting one's wine. offspring from the Galut where In the past we wrote about trees intermarriage rate is over 50%, and whose leaves, and not fruit, are eaten bringing them to the Land of Israel and discussed the dispute about where intermarriage is negligent, and whether they are considered fruit the prevailing culture itself one trees (and thus subject to orlah laws). steeped in Jewish identity and We cited Rabbi Yaakov Ariel's opinion tradition. that it is proper to be stringent. So come on Aliya, acquire your Yerusha in the Land, and help to In Israel, however, bay leaves are guarantee that your spiritual Yrusha generally not eaten; they are used as will be continued by your children for herbs and removed before eating. For posterity! this reason, Rabbi Dov Lior (HaTorah VeHa'aretz V, 5760) rules with regard to lemon verbena and rose petals Torah VeHa'aretz Institute that these plants are not considered Rabbi Moshe Bloom fruit trees and are thus exempt from Orlah and Bay Laurel orlah; bay laurel is similar to lemon verbena. Note that Rabbi Mordechai Question: I'm growing bay laurel in Eliahu is stringent about perennials my garden and want to use the bay used as herbs and maintains that one leaves as spices. Do I need to first should wait for three years. wait three years? Even if a particular individual eats Answer: Bay laurel, Laurus nobilis, bay leaves, this does not change its is an aromatic perennial evergreen basic definition; we follow the that grows as a bush or tree and is majority practice (even the leaf-eater used as an herb and for ornamental need not wait for three years). Should - 55 - it one day become generally accepted The oft-quoted explanation is the one to eat bay leaves, orlah laws would given by the Talmud (Berachot 62a): apply. “You must love G-d, even if He takes In conclusion: Bay leaves are not your life”. As the Alshich elaborates, subject to orlah laws and can be used if facing martyrdom, it should not be immediately. the attitude of being a victim of murder, but attaining the ultimate See also Chapter 1 of Orlah for the spiritual height of surrendering one’s Backyard (translated from Hilchot very soul and being to the Creator. Ha'aretz), available on our website: The Talmud exemplifies with the https://www.toraland.org.il/en/beit- story of Rabbi Akiva. Whilst being midrash/halachic-guides/hilchot-haar tortured to death by the Romans, he etz/hilchot-orlah/orlah-chapter-1-gen explained to his incredulous eral-laws-of-orlah/ disciples: “All my life I prayed that I would be able to maintain my love of From the school of the Ramchal G-d even if it cost me my life. Now - Jacob Solomon that I am succeeding in doing so, should I not be happy?” Hear O Israel. The Lord is our G-d. The Lord is One! The Ramchal (Da’at Tvunot 2:3) brings a profound insight that also You shall love the Lord your G-d with sees loving G-d as, more generally, a all your heart, with all your soul, and consequence of the imperfections, with all your might (6:4-5). evil, and unpleasantness that exist in Love is an emotion. It is not a choice. the world. These negative forces, It happens. All those who have situations, and societies are not personally experienced love know separate entities to G-d’s oneness, exactly how it electrifies and but part of G-d’s oneness, part of His galvanizes. scheme of things. G-d’s being One means that nothing exists outside His Yet here, the Torah appears to ask scope. Thus, the Ramchal explains, for a feeling of emotion rather than G-d created the world with its evil an act of service: “You shall love the and its imperfections so that we can Lord your G-d with all your heart, all interact with it and become His your soul, and all your might”. Partners by working on addressing the evils that exist and improving

- 56 - things. In short, G-d brings possibility of observance by the imperfections to the world for which average man or woman. Of course He gives humanity the potential to there is the rarefied and elevating work on positively influencing, observance by the learned and person by person, community by righteous but there is also value and community, generation by genera- spirituality in the hurried and tion. It is that work that makes us seemingly irrelevant fulfillment by the ignorant and irreverent. One does partners with G-d. And by working not have to be at the level of a Moshe together with G-d, we become closer or Levi Yitschak Berdichever to to Him (and to each other). Loving realize the sanctification in the G-d is thus a consequence of coming observance of mitzvoth by them. close to Him. Loving G-d is a natural Chassidism is replete with true or consequence of interaction with G-d, perhaps imaginary such stories, but and engagement with His Interests. any visit to an average Shabbat Indeed, the Anshei Knesset Hagedola mincha will support this. However, the interest free loan as adherence declared that the world stands on and fulfillment of ahavta le reiacha is three things: Torah, Avodah, and common to all the centuries and Gmilut Chasadim, acts of kindness. throughout Eretz Yisrael but equally According to this explanation, we can in all the countries of galut. Knowing suggest that it is the Torah values full well the cost of capital and the that give the directions for benefits of its alternative uses, improvement as well connecting with Judaism permitted payment for their G-d. The Avodah extends to all work use, as moral. Jews nevertheless, that seeks to improve the world, at all gave up part of those legal and different levels. And the Gmilut permitted benefits so that the Chasadim means that it should be recipient could use them as capital done happily, willingly, and with for his own business and commerce, generosity of spirit and the welfare of often in competition with the donors. the other in mind. It should be obvious that this could not be extended to the whole human race and had to be limited to Jews LOVE YOUR FELLOW similar to a family, where lender was AS YOURSELF[2] also sometimes borrower and vice - Dr. Meir Tamari versa. Rambam codifies this as the highest form of charity, primarily Perhaps the most appealing and perhaps because the recipient and attractive aspect of Judaism is the - 57 - the lender both do not regard this as confirm safety of economic assets, free handouts but as a business mutual assistance and their venture. transmission over the generations. Their absence condemns societies to At the outset it should be clear to all economic stagnation and even to of us that, money matters, especially poverty. Perhaps the most banking and investment, has always outstanding and most singular depended to a great extent on the aspect of Jewish life in a galut devoid character and moral standing of both of the foundations of political parties. The lender has to have good freedom and geographical borders, is qualities like concern for the material this involvement in all aspects of needs of others, the ability to save economic life. It has been argued that some of his income rather than Judaism's communal and national instant consumption and an character and institutions built as it experienced business career which were a substitute for this freedom enabled him to accumulate the sums and these borders. One of the most necessary to lend. This is borne out intriguing questions of economic by the fact that in most societies the history is this involvement of a bankers grew out of a successful stateless nation, politically mercantile career or from religious powerless, lacking tenure in any groups who had the faith and the country, in all the aspects of various moral ability to postpone some national economies and international consumption and save. The borrower trade. Some scholars have attempted too has to have an ethical education, to draw analogies from other one that will be careful in the use of minority and stateless groups but the borrowed funds and ensure these groups have failed to persevere repayment. These qualities are a over long periods or simply have mainstay of those societies like assimilated into the host society. orthodox Jewish communities in which interest free loans have always been part of a culture and a faith. It is not only credit, banking and investment which depend to a great extent equally on the character and moral standing of the various parties involved. These characteristics are essential in all avenues of economic activity and distinguish them from brigandage and robbery. They - 58 - mourned for almost 2000 years. Mourning is kind of hollow if there is no real longing for and anticipating of the Geula and everything that comes with it. This is no easy task. We have been without the Beit HaMikdash for so long Menachem Av Agenda and we have been very successful in Very difficult writing at the beginning of building Jewish communities around the Nine Days about post-Tish'a b'Av the world and in Israel - without it as a issues, which will hit the stands before 9 reality, only as a picture on the wall, and AV with most people not seeing it until repeated prayers - that some of us don't after. really mean. Keep in mind (one of) the custom to call Do you want the Beit HaMikdash, the month Av until after noon of the Korbanot, Sanhedrin, punishments... 10th and then call it Menachem Av - korbanot to come back? You know that hence, the title of this piece. you should. We all pray for it every The period of Aveilut HaChurban has single day. But do you really want it? passed (or is about to pass) into the That's the Menachem Av Agenda. We mode of Nechama. We said Nacheim at need to work on it. mincha of Tish'a b'Av and we are soon to 'celebrate' Shabbat Nachamu. This Helpful hint (maybe): For the last Shabbat we read the first of seven hundred years or so, our homes have haftarot of Nechama. been lit by electric lights. They provide light far better than gas or oil lamps. Yet What does that really mean? Are we we still light Shabbat candles. Prima- done thinking about Churban Beit tive? No. Real hands on, direct lighting. HaMikdash? No, we are not. Mourning the Destruction does not end until the Keep doing mitzvot, davening, etc. but Beit HaMikdash is rebuilt and Beit HaMikdash - accept no substitutes. everything that goes with it is in place. So what does it mean that the Aveilut transits into Nechama? JONATHAN POLLARD 10,956+1724* days imprisoned • www.jonathanpollard.org There is a psychological benefit to having a fixed period of the year to mourn the Churban. But noon on the 10th of Av is not just 'now we're done'. It is time now - if you haven't done it much during the Three Weeks and Nine Days - to ponder the future. And that future includes the Beit HaMikdash, the loss of which we have - 59 -