Shabbat-B'Shabbato – Parshat Bamidbar (Abroad – Parshat Bechukotai) No 1626: 27 Iyar 5776 (4 June 2016)

AS SHABBAT APPROACHES Learning in Order to Teach - by Esti Rosenberg, Head of the Midrasha for Women, Migdal Oz

"Count the heads of entire the community of Yisrael" [Bamidbar 1:2]. The sages felt that counting Bnei Yisrael is related to the following verse: "He counts the number of the stars" [Tehillim 147:4], viewing stars as an allegory for Yisrael. In Tehillim the stars are called "stars of light" [148:3], meaning that every star gives off its own light. However, there are some stars whose light is not visible to us – not because they do not shine but because they are so far away that their light does not reach us. The comparison to stars teaches us that even though there are some who are so far removed from our nation that we feel they have no spark of left in them, in reality they are stars which give off light but that are so far away that we cannot see it.

Another meaning of the comparison between Yisrael and the stars is seen in the commentary of the sages on the verse, "Those who teach righteousness to many" [ 12:3] – this refers to those who teach small children. Why are they compared to stars? It is because they maintain humble in their own eyes and in the way others see them, but in reality the sages say that they are at a very high level, because they teach many others to be righteous. And even though they do not shine out like the prominent people who espouse brilliant sermons, they remain small stars which have great power even if their light is not normally seen.

On this Shabbat, before the holiday of Shavuot, we read the chapter of Pirkei Avot which lists the elements needed for taking possession of the . In this chapter, the sages give a list of forty-eight ways of gaining possession of the Torah. These can be counted one day at a time during the period of the Omer. The forty-fourth element, "to learn in order to teach," corresponds to the eve of Rosh Chodesh of Sivan. Chassidut sees this as corresponding to the verse, "Man was born to labor" [Iyov 5:7]. The word "le'amal" – to labor – can be taken as an abbreviation of the Hebrew for "to learn in order to teach." At first glance this seems hard to accept, since a person can remain unsatisfied from teaching, and he might feel that the time taken for teaching can interfere with his own personal development. It is especially difficult for a person to teach young children, because it is hard to see any personal benefit from such actions. However, the truth is that man was created to perform labor and the main role of a person is to take care of others. This is a real way to take possession of the Torah, and when a person teaches others he will himself become greater and greater in Torah knowledge.

The teaches us that Bnei Yisrael arrived at Mount Sinai on the first day of the month of Sivan, and on that first day the Holy One, Blessed be He, did not say anything to them because of "their weakness due to the journey." [Shabbat 86b]. Shem MiShmuel writes that this is referring to those people who were rejected by the Clouds of Honor. It is written about Amalek, "He struck those who were last and were weak" [ 25:18]. The Holy One, Blessed be He, even waited for those who were rejected by the Cloud, since they too have a relationship to the Torah. This is the great character trait of those who teach little children, who teach righteousness to the many, in that they care about maintaining the righteousness of the people. They take care of others, even though their actions might conceivably slow down their own personal development.

"Just as Judaism cannot exist without faith, so it cannot exist without an embracing community. Anybody who relates to Judaism only through his own individual personality and feels that it is sufficient for him to serve the Holy One, Blessed be He, in this way, and that he remains a Jew by doing so

1 – is sorely mistaken. This is the same as saying that a person is Jewish but that he does not believe in the basic tenets of Judaism." [Rav Charlap].

POINT OF VIEW The War of the "Thugs" in Lives On - by Zevulun Orlev

Self-Reckoning on "Yom Yerushalayim"

As one who was a newly-released Hesder student of the Nachal Paratroops and fought for the liberation of Jerusalem in the Fifty-fifth Brigade (Battalion 71), Jerusalem Day for me is first and foremost an occasion for my own personal of thanks that I survived the fighting. A soldier from the Arab Legion "merely" managed to injure my knee (I walked on crutches for about a year...). As a result, I was moved over from the paratroops to the Jerusalem Brigade.

Forty-nine years later, I am still exhilarated by the memories of this great day. It began with preparations for parachuting for combat duty in Sinai and ended later in the day with the liberation of Jerusalem. With all of this in the background, I find that I am troubled today by the severe erosion of the excitement and the tremendously raised spirits that took hold of the entire Jewish nation, all over the world, after this great victory – as opposed to the very different confused reality today. I find myself worrying about the status of Jerusalem, in sharp contrast between the high spiritual level then and our current harsh internal struggles about the future of the city.

In an act of self-reckoning about the status of Jerusalem today and how we can guarantee its future, what we must do is review the stories of the destruction which we study during the Three and the Ninth of Av, in order to renew the lessons we were taught about preventing another destruction, forbid. Specifically on of this day of celebration, I feel a need to study the lessons of the destruction in order to know how to work with determination in order to strengthen the spiritual status of the city (in heaven), together with its physical strength (down below). Even if this is not a popular approach, it seems to me to be correct and proper.

We cannot ignore the fact that the joy of this day has not been accepted by the entire nation but only by our own religious sector. We cannot deny the harsh disputes about the boundaries of the city and against those who demand that it be divided once again. How can we close our eyes to the limits that have been placed on the expansion which is so necessary in order to increase the Jewish population of the city? How can we remain silent in the face of Arab sections of the city which welcome terrorism with open arms? How can we reconcile ourselves to the financial weakness of the city because of a lack of sufficient budgets and funding by the national government? (Note that this is merely a partial list of existing problems, which I will not expand out of my respect for the city.)

Internal Disputes in Jerusalem

In the stories of the destruction (Gittin 56), the sages listed a number of reasons for the tragic events: baseless hatred in the story of Kamtza and Bar-Kamtza; the extreme modesty of Zecharia Ben Avkulus, who rejected the sacrifice that was sent by the Roman Caesar; the food reserves of Nakdimon Ben Gurion, Ben Kalba Savua, and Ben Tzitzit Hakesset, which were destroyed by thugs who rebelled against the ; and other disputes and divisions. The sages did not choose a single reason for the destruction, and evidently the in the end the cause was a combination of all the elements that appear in the stories. The common denominator of all the reasons listed by the sages is that they were internal disputes and not external. The sages did not think to mention the military prowess of the Roman armies as an important reason for the defeat.

I find that what stands out in my mind is the story of the "biryonim" – the thugs. The sages felt that the best plan of action was a good defense, but the thugs burned the stores of food in the besieged city (which would have lasted for 21 years). They wanted to force the people to attack the Romans,

2 an act which the rabbis felt was doomed to failure. This violent act against the wishes of the recognized leadership failed, and the city was conquered.

Isn't this story reminiscent of the belligerent actions of modern Jewish "thugs" against the Jewish state in general and against the integrity of Jerusalem in particular? Modern-day thugs do not burn warehouses. Instead, they "burn away" on the internet and on social networks, in demonstrations, anti-Semitic campaigns, boycotts, and actions aimed at delegitimizing the Jewish national homeland. We can conclude that "in each and every generation" there are thugs who rise up from within in order to revolt against the authorized leaders of the time.

As then, so today the problems of Jerusalem stem first and foremost from arguments among our own people and from internal disputes about the future of the city. When Jewish thugs, citizens of the land, slander the country and work against its best interests while the government does not spend all of its resources to cope with them, how will we ever convince the world that we are right? If we ourselves cannot reach an agreement about the future of the city and its boundaries, it will be difficult if not impossible to get the rest of the world to agree. The outside world did not accept that our capital was the western section of the city even before the Six Day War.

We should follow the path of our sages, who expended great efforts in order to neutralize "thuggery," attempted to prevent disputes in Jerusalem, and worked hard to enhance the level of national agreement about the city: "'Jerusalem which has been built up is a city that has been linked together' [Tehillim 122:3] – the city makes all of Yisrael into chaverim – pious colleagues" [Yerushalmi, Chagiga 21]. "Jerusalem was not parceled out among the tribes" [Yoma 12b]. explains, "When bought the granary from Aravna of Yevus, he gathered money from each and every tribe." The Temple belongs to all of the tribes, even though it is in the heritage of Binyamin.

The war about the unity of Jerusalem and its status as our capital has not come to an end. Now the main front is within, fighting against the "thugs" of today. Only if we succeed in this struggle will we be able to succeed also on the external front, in the world as a whole.

MY KLEZMER BLOG The Miron Niggun (Part 2) - by Moshe (Mussa) Berlin

Niggunim Named for People

In my mind's eye I can see the image of the Kabbalah master Reb Asher Margaliot, standing in the courtyard, decked out in holiday finery and wearing a chain around his neck which held a pair of scissors made of silver. He was surrounded by a ring of dancers holding boys on their shoulders, all waiting for the "Chalakeh" – He would give them their first haircut, at the age of three. The niggun played on this occasion was the "Osher Zelig Niggun."

Reb Berl Zilberman stood in the middle of the courtyard, enhancing the enthusiasm of the surrounding crowds without a stop, all the while reciting rhymes he wrote for them on the spot. In this way every visitor received a unique greeting of his own. And his favorite niggun is named after the poet: "Reb Berl's Niggun."

Other melodies were named after people who loved them very much. An example is the "Shefer Niggun," named for Reb Chaim Shefer, the head of a family which has been visiting Miron regularly for many years. The family has been privileged to have the tenth generation arrive in Miron for a Chalakeh.

"Alstein's Niggun" was brought to Miron by the merchant Avraham Alstein, the son-in-law of Rafael Zilberman, of Tzefat. He lived in Beirut, and he was a regular visitor to Miron. His home was a welcome resting place for traveling Jews. This niggun is one that Alstein loved for his dancing. Eventually, the words of Pirkei Avot were fit to the music: " says, whoever is involved with Torah for its own sake will receive many

3 things..." [Avot 1:6]. Alstein was privileged to have Rav Avraham Yitzchak Kook visit him at his home for Shabbat. This was in 5664 (1904), when the Rav first arrived in Eretz Yisrael. He came by ship to Beirut, and when it became clear that the ship would not make it to Yaffo before Shabbat Alstein invited the Rav to his home.

We cannot end this summary without mentioning Reb Yosef Hagalili, who gave everything he had, heart and soul, to care for guests to Miron, in order to supply all the needs of the pilgrims. When "Reb Yossi" found a moment to rest and went down to the courtyard, they would play for him the Kazatchuk Niggun, also known as the Niggun of Reb Yossi Hagelili. Reb Yossi was also a prolific author, and in his books he immortalized the most prominent figures who left their impressions on the visitors to Miron.

And then there is also the Kalover Niggun (which we wrote about for the Torah portion of , Issue Number 1612) and the niggun of Reb Davidel from Lalov (we hope to write about this for the Torah portion of ), and much more.

Niggunim for a Dance

Another type of niggun can be considered "functional" in that these melodies accompany a specific dance.

The Resurrection Dance – This is done by two people. It begins with a fight over a bottle, leading to a mutual feeling of jealousy. The result is rage (the "Brogez Tantz"). When one of the two wins, and the other lies on the ground unconscious, his friend tries all manner of tricks to bring him back to life and get him back on his feet, but to no avail. It turns out that the only solution to the problem is to give the man a drink from the bottle. Indeed, a sip of the liquid immediately revives the man, and the two break out in a wild dance together.

The Bottle Dance – This is a dance for an individual or a group, where the dancer balances a bottle on his head (either full or half full). The dancer prances around to the tune played by the klezmer, trying very hard not to let the bottle fall. If he succeeds, all is well. And if not, and the bottle falls and breaks, the audience is kind enough to give the dancer the benefit of a doubt: "Somebody must have pushed him... He slipped on a banana peel..." This dance has developed into a highly skilled art. Some dancers hold a number of bottles on their heads, others balance a chair on their nose or their chin. There is no limit to the possible improvisations.

The "Patch Tantz" – The audience claps to the rhythm of the niggun. In principle, this is a dance by several groups who do independent dances, and who clap for each other when they meet.

The Debka – This is a group dance based on the traditions of the Druze.

"Hinei Ma Tov" – This is a dance performed while sitting. It begins with everybody seated in a circle, and it continues as the rhythm develops. It may be slow, or very rhythmic.

Niggunim of

About midnight, a movement begins headed for the grave of Rabbi Yochanan Hasandlar. The klezmer leads a minor procession, which proceeds to climb, dancing and singing all the while, up to the gravesite. The grave of Rabbi Yochanan is high up the mountain, on the way to the cemetery of Miron. These are called the niggunim of Aliyah - "Rising Up" – both because they are played while the people climb up and also because they lead the participants in a rising up spiritually. By their very nature they are quiet and calm in terms of their rhythm (after all, it's not easy to dance while climbing...)

As the procession continues, other people from the nearby tents join, in addition to many casual visitors and tourists. All of them are on the way to Rabbi Yochanan's grave. When they arrive, everybody takes a place on the square, while those who have no room are pressed close to the klezmer. A 4 bonfire is lit by Reb Avraham Shefer, continuing the tradition of his father-in-law, Reb Hershel Shemesh (who was a very special figure in Tzefat in his own right). The lighting of the fire is a signal for a very long and open spontaneous gathering, combining niggunim and nostalgic tales about the memories, the figures, and the legends of Tzefat. The atmosphere is set by the light of the moon (not quite full anymore but giving strong light from the middle of the sky at this hour of the night), combined with the light of the fire. Refreshments are also handed out.

At the Grave of Rabbi Yochanan Hasandlar

The traditions of the niggunim at Miron has been handed down from one generation to the next for more than a hundred and fifty years. Today, the huge crowds and the great tumult in the area do not allow as intimate an atmosphere as what I have described. And that is why the "Chaburah" – the inner circle – gathers around Rabbi Yochanan's grave for a gathering called "From Midnight to Vatikin" which lasts until the time of prayer at sunrise. Here the tradition of the magnificent niggunim of Miron is brought back to life. This possibly also explains why in addition to the main courtyard which was once the exclusive site of the festivities and the melodies, other new places have been opened up by different Chassidic sects.

Listen to Mussa Berlin at Miron: https://www.youtube.com/watch?v=8btKoZ6M2Xk

For reactions: [email protected] Visit my website: www.mussaberlin.com

NATURE AND THE TORAH PORTION The Arrangement of the Camps - by Dr. Moshe Raanan, Herzog College and the Jerusalem College for Women

"Let Bnei Yisrael camp, every man at his banner, marked according to the symbols of the houses of their fathers, let them camp at a distance surrounding the Tent of Meeting" [Bamidbar 2:2].

In Order to Avoid Disputes

This 's Torah portion describes in great detail the order of the camps of Bnei Yisrael and the sequence of their travel in the journeys through the desert. The reason for this strict attention to order is explained in the Midrash. "'And his sons carried him' [Bereishit 50:13] – What exactly did he command them? He said, the children of Yehuda, Yissachar, and Zevulun will carry my bed from the east, Reuven, Shimon, and Gad will carry it from the south... And if you do it properly and carry my bed as I commanded you, G-d will provide you with banners in the future... And in order to give them a reward for observing their father's command, He only commanded them to camp with their banners in the same way as they were told by their father. This was the proper thing, not to change anything, in order to avoid any disputes among them. Therefore, it is written, 'according to the houses of their fathers.' Just as they surrounded their father's bed so let them camp according to the houses of their fathers...'" [Bamidbar Rabba].

This Midrash does not give a full explanation of the phenomenon, since we can expand the question and ask what guided Yaacov in the positions that he assigned each one. However, we can conclude from the Midrash that the positions of the tribes were important, since a potential existed for a dispute to develop.

"Camps" of Living Creatures

In what seems similar if looked at in a superficial way, there are also various types of "camps" among animals. Many animals flock together and take control of a permanent area. One example of this is the lion. On the other hand, there are some animals which form flocks that do not have a defined area of their own. An example would be schools of fish. In general, migrating animals tend to travel in groups even if they live as individuals in their natural habitats. Birds migrate in well-formed flocks, as do

5 ungulates in Africa, some species of butterflies, and crabs which move across the ocean floor.

With respect to animals which take control of group territories, there are some common rules in the structure of the groups and the way the components are organized. One example is the schools of the "pazit" – a fish that lives in coral reefs. When the school is active, the males take up a position far away from the reef, the young fish remain close to it, and the females are in between the two. The stormier the sea becomes, the closer the school as a whole gets to the reef. Another example is the separate flocks of the ibex, where during most of the year the males form flocks which are separate from the females and the young.

Sharing a Place for Rest at Night

The main subject of this article will be a specific type of "camp" which has been a cause of much speculation and has therefore been the subject of many scientific studies. This is the practice of a number of small birds (starlings, wagtails, redpoll, rites, and others) to join together in a group for a nightly rest. Many people are familiar with this phenomenon, which quite often generates troublesome noise and dirt. During the winter months, the resting sites of the starlings are very well-known. As evening approaches, clouds of birds can be seen in spectacular acrobatic flight, finally landing on specific trees. The excited chatter of the birds can be heard until nighttime, interrupted now and then when they suddenly take to the sky in response to imagined or real disturbances.

Until a few years ago, the starlings staked out several trees in front of Bikur Cholim Hospital in Jerusalem as their nightly resting place. Unsuspecting drivers were pleasantly surprised to find such convenient parking in the center of the city. However, when they returned to their cars they suddenly understood the meaning of the "miracle" which they thought they had seen. Their cars were covered with droppings from thousands of birds which had found a perch in the tree above.

Many researchers have tried to understand what advantage the birds find in gathering together night after night and which overcomes the inconveniences involved – especially the "rain" of droppings that fall on the birds in the lower "floors" of the trees. It is interesting to note that the stronger individuals tend to land on the higher branches, evidently to avoid this problem as much as possible.

Several answers to this question have been proposed, which perhaps complement each other. Various research projects have shown that spending the night together in this way decreases the danger to individuals from preying enemies. The larger a flock is, the less chance there is for an individual to be attacked, because the danger is shared by a larger number of individual birds. In addition, the more individuals there are in a flock the greater is the possibility that some birds will see an approaching danger and warn the others to flee. It has also been suggested that having a large number of birds in one place can confuse a potential attacker and interfere with its ability to catch the birds.

Other research has shown that there is a benefit from conservation of heat when a large number of birds gather together. That is, the large number of birds at these sites leads to a lower heat loss to the surroundings. This might be critical for a small creature such as a songbird. My students did some research, and we showed that in cities birds prefer to spend the night in trees which grow at intersections with traffic lights. Perhaps the large numbers of vehicles which stop at a red light provide some heat to the surroundings and raise the temperature in a small but significant way, as compared to other trees which are farther away.

A more modern theory suggests that spending the night together provides an "information station" for the birds where individuals can learn about the location of fields that are a good source of food. This is not passed from one bird to another by conversation but rather by observing the size of the goiters of other birds. Individuals which are hungry at the end of the day

6 will on the next day follow a bird with a full goiter. And those who did find food are interested in joining a flock during the night as a safety measure, since they cannot be sure that they will always find food the next day.

For more information in Hebrew and for pictures, and to regularly receive articles about plants and animals linked to the Daf Yomi, write e-mail to: [email protected]

STRAIGHT TALK The Bachelor who had a Toothache - by Rabbi Yoni Lavie, Manager, "Chaverim Makshivim" Website

I have known for more than ten years. I meet him now and then in our neighborhood or in the synagogue, and we have been engaged in more than one serious discussion in the past. Michael is religious, 33 years old, and he is very successful in his as Deputy Director of a high-tech startup. It takes no more than a short meeting with him to see that he is of good quality, intelligent, well-mannered, and pleasant in general. Anybody I know would enjoy spending an hour or two with him.

Last week we happened to meet on the street, and from far away he looked a bit odd. When he got closer, there was no doubt in my mind. Something unpleasant was happening to him...

"What's wrong, Michael? Is everything okay?"

He replied as most religious people would, "Thank G-d." But this left me with the same question as before. So I went on and asked, "Are you sick or something?"

Michael replied, "No, no, I'm fine. It's just that I have a bad toothache." He gave out a deep sigh as he gently massaged his jaw, which indeed looked swollen. I could only express my sympathy: "That's terrible. A toothache is one of the most irritating things that can happen. It can positively drive you crazy. Do you have an appointment with a dentist?"

Michael opened his eyes wide. "A dentist?" And I said, "Sure, you should probably go. I know somebody right here in the center of town. He is a pro, nice, with reasonable prices. Here, take his phone number..."

But Michael was surprised. "What, he takes money for his work?"

"Of course!" And now it was my turn to be surprised. "A Jew has to make a living, doesn't he? And I think his children also have this habit of eating now and then and even wearing clothing. All of this takes money, doesn't it? And anyway, I assume you don't work for free in your high-tech job, right?"

Michael shrugged his shoulders. He said, "I don't know. A of people do things as a good deed. Not everything in life should have a price tag. And anyway, I am not sure that I should really pay to solve my problem. It must be very expensive."

However, I continued to insist. "What's wrong with you? If there is anything that is worth paying for – this is it! Do you enjoy suffering? Do you want your tooth to get worse, until you need a root canal job?"

But Michael insisted too: "I really appreciate your concern, but I don't think that a perfect stranger can solve my problem. This is a very personal matter for me."

All I could do was to give him a big smile. "You really make me laugh. It is perfectly clear the only a stranger can help you! Even a high class barber doesn't do his own hair! He goes to somebody else to take care of it. In complex situations you must ask a professional to look at you from an external point of view, so that he can analyze what the problem is. Just remember what our sages said: 'A prisoner cannot free himself from prison.'"

7 Michael looked at me calmly, and he finally said: "I just don't know. I'll have to think about it. A physician is there to help people who are really sick, with serious problems. But I am not like that, I feel fine."

I could hear my voice rising, and I could feel my blood pressure soar. "You are really a nice guy, my friend. But you have a hole in your tooth! Do you hear me? A hole! If you continue on the same path as you are, you will not solve your problem, it will just get worse. Do you want to be healthy, happy, and free, or would you rather keep banging your head against a wall?"

* * * * * *

Tell the truth, didn't the above conversation sound a bit weird to you?

Absolutely and completely unreal? Out of this world?

Do you find it hard to believe that an intelligent man, the Deputy Director of a high-tech company, would ever say such silly things?

Well, I am ready to swear to you on my word of honor that I had exactly this conversation last week, just as I wrote it down here. However – the subject of our conversation was not a toothache. Rather, we spoke about my friend's situation with respect to dating.

Michael told me that last week he had separated from Daphne, the forty- second girl whom he had started dating. And all I did was to recommend that he consult... an expert on companionship. You can read how the rest of our conversation went in the story outlined above.

Have you ever come across a similar situation? I would like to hear any comments that you have.

For reactions, added material, and to join an e-mail list: milatova.org.il

RIDDLE OF THE WEEK by Yoav Shelosberg, Director of "Quiz and Experience"

Bamidbar One out of twelve and one out of three Both have the same name in the Torah portion. What are they?

Last week's riddle was: I am a unique word that is found in , an additional name for one of the wars, and a Moshav in the southern Shefeila. - The answer: "Komemiyut" – "I am your G-d who took you out of the Land of Egypt, from being their slaves, and I broke the rods of your yokes, and I led you upright (komemiyut)" [ 26:13]. - The War of Independence is also called "Milchemet Hakomemiut" – the war of rising up from the depths. - Moshav Komemiyut, near Kiryat Gat in the Shafir regional council, is named for the word in this verse.

(With thanks to Meir Malka of Tzefat, who sent us this riddle.)

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We will be happy to publish your riddles here, with proper credit to the author. Send your suggestions to the e-mail address given below.

Do you have a bar/bat mitzva coming up? Are you looking for a special quiz? To order: www.hidonim.com e-mail: [email protected]

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8 published by the Zomet Institute of Alon Shevut, Israel, under the auspices of the National Religious Party. Translated by: Moshe Goldberg To subscribe: http://www.zomet.org.il/eng/?pg=subscribe&CategoryID=165 Visit the Zomet Institute web site: http://www.zomet.org.il Contact Zomet with comments about this bulletin or questions on the link between modern technology and halacha at: [email protected] Or: Phone: +972-2-9931442; FAX: +972-2-9931889 (Attention: Dan Marans) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

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