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Home , Baal teshuva, Chamber of the Holocaust, David Lau, Dudu Fisher, Hanoch Teller, Jebusite

DIGITAL EDITION

VOLUME 3 • ISSUE 2

אייר תש"ף TORAT ERETZ YISRAEL • PUBLISHED IN • DISTRIBUTED AROUND THE WORLD MAY 2020

ISRAEL EDITION

WITH GRATEFUL THANKS TO THE FOUNDING SPONSORS OF HAMIZRACHI – THE LAMM FAMILY OF MELBOURNE, AUSTRALIA

Senator Joe Lieberman Yom Yerushalayim on Bill Clinton and the Entertainment Culture and Shavuot Edition

PAGE 42

Rabbanit Shani Taragin connects HaMelech, Avraham Avinu and Yom Yerushalayim

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Rabbi Lord Jonathan Sacks shares his passion for Jerusalem

PAGE 18

Dr. Yael Ziegler with some fascinating insights into the Book of Ruth

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Rabbi Hershel Schachter explains how we determine the date of Shavuot

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Sivan Rahav Meir INSIDE! and Yedidya Meir offer some inspiring A special Aseret HaDibrot section, with 10 refreshing thoughts thoughts for these a fun Jerusalem Quiz for all the family times and a delicious Israeli cheesecake recipe! PAGE 30 our fallen heroes לעילוי נשמות sponsored anonymously www.mizrachi.org [email protected] +972 (0)2 620 9000

CHAIRMAN Mr. Harvey Blitz

CHIEF EXECUTIVE Rabbi Doron Perez

EDUCATIONAL DIRECTORS Rabbi Reuven Taragin Rabbanit Shani Taragin

PUBLISHED BY THE MIZRACHI WORLD MOVEMENT

EDITORIAL TEAM Daniel ‏Verbov Esther Shafier

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PRODUCTION AND ADVERTISING MANAGER chag sameach Meyer Sterman [email protected] from all of us HaMizrachi seeks to spread Torat Eretz Yisrael throughout the world. HaMizrachi also contains articles, opinion pieces and advertisements that represent the diversity of views and at mizrachi interests in our communities. These do not necessarily reflect any official position of Mizrachi or its branches.

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2 | Cover photo: Sharon Gabay Torat HaMizrachi

Rabbi Doron Perez The of Creation REMARKABLE DAYS THAT CHANGED THE COURSE OF HISTORY

he six days from June 5 to June to attack, their unexpected entry into The great Biblical prophets had pre- 10, 1967 are without parallel in the war precipitated the Jewish peo- dicted both the return to and the story of human warfare. ple’s return to the holy and ancient the rebuilding of Jerusalem in scores T city of Jerusalem, the Kotel and the of ancient prophecies – an integral The sensational speed and brevity for the first time in part of the Messianic drama and the of the war, the sudden and startling almost 2,000 years. Jewish people’s historic mission. In drastic twists, its seemingly super- six short days, they touched on the natural features, the remarkable The sovereign return of the Jewish essence of their existence and caught reunification of Jerusalem, and the people to Jerusalem was a spiritual a glimpse of the end of the story. totally unforeseen new political real- and political seismic shift of epic ity created both in the Middle East proportions. As the Chief of Staff, Yitzchak Rabin and throughout the world, were all was given the honor of naming the extraordinary. Here’s why. war. He captured the enormity of these events in the name he chose. Prior to 1967, who had ever heard of In 1948, so soon after the ovens of Auschwitz, a stateless, wander- Among the titles proposed were the a full-scale war measured in days? War of the Daring, the War of Salva- We had the Hundred Years’ War, ing people had founded a State and had been restored to their historic tion and the War of the Sons of Light. the Eighty Years’ War, the Thirty Remarkably though, Rabin chose The Years’ War, as well as wars measured national homeland. Evoking Yechez- kel’s dry bones’ prophecy,1 the col- Six-Day War, as it seemed to him to in years and months. Where in the evoke the six days of creation.2 annals of human history had anyone lective physical body of the Jewish heard of a major regional war involv- people had been resurrected. In 1967 It was the dawn of a new era. ing multiple countries beginning and though, Israel would receive her soul. ending in less than a week? It totally transformed how the Jewish She began to tap into her spiritual people viewed themselves and shifted Under imminent attack from six Arab destiny – Jerusalem. She was no something deep within their psyche. armies and facing a threat of anni- longer just physically surviving but hilation, Israeli army chaplains were spiritually thriving. Israel without In June of 1967, the country had sent to public parks to prepare funeral Jerusalem is to the Jewish people around 2.5 millions . A crippling grounds for the expected death toll of like a body without a soul. Jerusalem economy, social challenges and mil- as many as 100,000. without Israel is like a soul without a itary threats caused many to leave body. Together, Israel and Jerusalem Israel. The joke of the time was, “Will Incredibly, less than a week later, are one. Physical and spiritual, heaven the last one left at Lod Airport please Israel had not only survived with less and earth, national and religious, turn off the lights.” Over these six than 800 casualties but had almost secular and sacred, fate and destiny, days everything changed. Large waves tripled in land size and returned to surviving and thriving, particular of began pouring in from all many of its ancient historical and and universal are all woven into one over the world. For the first time, tens Biblical lands. Incredibly, and after holistic whole. So much of what had Continued on page 4 multiple pleas to the Jordanians not been lost had now been reclaimed.

| 3 Continued from page 3 of thousands of Jews living comfort- It was there they encamped before that this alludes to the 6th of Sivan, ably throughout the Western world Mount Sinai, “as one man with one the future date of Matan , the began moving in droves to Israel. heart,” 4 standing with a singular day that would give the essential The spiritually oppressed Jews of the unity and anticipation to receive the Divine purpose to the physical cre- , whose Jewish identity Torah. On that day, Moshe ascended ation. So too, in our time, the return and pride had been squashed, would the mountain and initiated a six-day to Jerusalem and the close proximity somehow find the courage to stand up spiritual preparation period before to Shavuot gave the Six-Day War its for their Jewishness and rebel against receiving the Torah six days later. Just ultimate spiritual meaning. like in those days, so too at this time the Communist regime and the KGB. had they ascended the Mountain of The Jewish people and the Torah This, in turn, sparked a deep sense G-d, Mount in Jerusalem. world today are not only surviving but of shared fate and common destiny Now they were ready for a remarkable thriving, almost as never before. Israel that gripped the nation. Under the and unforgettable re-receiving of the has over nine million civilians with slogan “Let My People Go,” Jews Torah. 6.7 million Jews, the largest amount around the world galvanized to fight of Jews ever to live in the Land of for their brethren and eventually led A Night To Remember Israel. Jerusalem is Israel’s largest city to over a million Russian Olim arriv- with a population of 900,000 and is ing in Israel after the fall of the Iron Many people say that this night was home to the largest concentration Curtain. the most memorable of their entire of shuls, yeshivot and Torah learn- lives, etched into their consciousness ing centers in the world. There is Not only was Israel’s spirit lifted forever. It was the first Shavuot to arguably more Torah learning in the but so was the search for its soul. I take place at the , the Jewish world today than at any other believe one can trace the beginning Kotel HaMa’aravi, under a Jewish time in history. of the return of tens if not hundreds government and with the protection of thousands to their religious and of Jewish soldiers for the first time So much of this was precipitated spiritual roots – and the flourishing in almost two millennia. A mind by the Divine grace and favor the of educational and outreach organi- boggling 200,000 Jews from all over Almighty shone upon us during those zations of the move- Israel, almost 10% of the country’s modern Six Days of Creation. May we deeply appreciate and continue ment in Israel and all over the Jewish Jewish population, made their way to be worthy of such monumental world – directly to the transformative through the ancient alleyways of blessings. power of these six days. The Jewish the to gather together at the small but recently cleared plaza soul was stirred with an other-worldly Yom Yerushalayim and Chag Shavuot at the foot of the Wall. This was the fire and fervor. Sameach! first time since the year 70 C.E. that individual Jews no longer came as for- Incredible Timing eigners to someone else’s Jerusalem, 1 Yechezkel 37. The timing on the Jewish calendar of but returned as rightful custodians to 2 Michael Oren, Six Days of War, Ballantine Books, p. 309. the war could barely have been more the heart of their national and spir- itual home. These 200,000 people, 3 Shemot Chapter 19:1: “In the third month spiritually precise and prescient. (Sivan) after the children of Israel went out emissaries and shlichim of Klal Yis- of the Land of Mitzrayim, on that day (Rosh The day that Jerusalem, the Kotel rael, experienced a rendezvous with Chodesh) they came to the wilderness of Sinai.” and the Temple Mount returned to destiny at that Matan Torah with a 4 on Shemot 19:2 quoting the Mechilta. Jewish sovereign control, the 28th of sense of dignity and redemptive spirit that had not been experienced for 5 Perhaps with the exception of the time Iyar, Yom Yerushalayim, was exactly of the Bar Kochba rebellion from 132 to generations. 135 C.E. when Roman control had been one week before Shavuot. The war temporarily removed, although Jerusalem ended a few days later at the begin- After the original six days of creation, remained in ruins. ning of the month of Sivan, the very the verse concludes with an unusual 6 Rashi to Bereishit 1:31, quoting Tanchuma and Shir Hashirim Rabbah 1:9. same time 3,000 years before that the phrase – “it was evening and it was Jewish people had arrived at Sinai to morning, the sixth day” with the defi- begin their preparation for the receiv- nite article emphasizing something Rabbi Doron Perez is Chief Executive of ing of the Torah.3 unique about this day. Our Sages say6 the Mizrachi World Movement

4 | Rabbi Meir Goldwicht Bowing to the Glory of Yerushalayim ִעיר ׁ ֶשֻחְּבָרה ָּלּה ַיְחָּדוּ he very first time we find We find these two aspects once more special is that it is explicit mention of Har when we shake the lulav during – which the Yerushalmi explains as HaMoriah in the Torah is on . When one shakes the in Yerushalayim the Jews become None can stand .ֲחֵבִרים ֶזה ָלֶזה ,Twhen Avraham goes there to perform lulav, he must bow forward a little. united ה וֹ ד ּו Akeidat Yitzchak. Avraham actually We shake and bow once as we say and none can be victorious against Give thanks to“ , ַלה׳ ִּכי טוֹב ִּכי ְל ָעוֹלם ַח ְס ּדוֹ :ended up performing two acts there our achdut. he bowed and he brought a korban. G-d for He is good, for His kindness Since that moment, every time we lasts forever” – hoda’a – and once as On the eve of the Six-Day War, the ָאָּנא ה׳ ׁ ִהוֹש ָיעה ָּנא go up to Har HaMoriah, we are we say , “Please, G-d, Jerusalem Municipality, together with commanded to perform these two save now” – bakasha. the , prepared tens acts.1 Today there is unfortunately no Mikdash and no kohen, so we pray The fact that these two aspects of thousands of coffins in the event to return to the way things were, in of hishtachavaya appear in so that they would need to bury a large Mussaf of the Shalosh Regalim. many places is a sign of their great number of casualties in a short period importance. Chazal tell us that every of time. In His abundant mercy, G-d The hishtachavaya (bowing) in the , individual or communal, is ensured that these coffins would be Beit haMikdash has two parts. One only in the merit of hishtachavaya: used to build sukkot in Yerushalayim. aspect is hoda’a, thanking G-d for Avraham merited to return from Har If you are united, G-d says, I will sit all of the good He has done for us. HaMoriah, Geulat Mitzrayim was you all together in a sukkat shalom. The second is bakasha, asking G-d only in the merit of hishtachavaya; Every one of those burial coffins was to provide what we still lack. Today, the Torah was given, Chanah was turned into wood of life. when we no longer have the privilege remembered, future exiles will be to bow in the Beit HaMikdash, ingathered and the Beit HaMikdash Yom Yerushalayim always falls one we find these two aspects of will be built and the dead will come week before Kabbalat HaTorah, one hishtachavaya in several places. For If we .ְּכִאישׁ ֶאָחד ְּבֵלב ֶאָחד back to life only in the merit of week before example, in two different places in hishtachavaya. the tefillah: on the one hand, we bow elevate Yerushalayim and establish as we say “Modim anachnu lach,” As we approach Yom Yerushalayim, it as our top priority, achieving that thanking G-d for our lives, souls, and we must recognize G-d’s kindness which Yerushalayim requires of us all of the daily miracles, wonders and and give thanks, but at the same time and demands of us, we will merit kindnesses He performs for us; on we must beseech G-d for the future, not only to return to the Kotel, but ָ ָ to once again ascend the mountain ְּבֵנה ֵב ְיתך ְּכַבְּתִחָילה ְו ֵכוֹנן ֵּבית ִמְקָּדׁ ְשך ַעל the other, we have a hishtachavaya .Build Your house as it once was itself, Har HaMoriah“ , ְמ כ וֹ נ וֹ referred to as nefilat apayim, through which we ask G-d to show us mercy, and establish Your Temple upon its accept our prayers, and save us for the foundation.” It is not enough just to sake of His Name. give abundant thanks – the Mishnah 1 Hilchot Beit haBechirah 1:1. teaches that we silence one who says, .(Berachot 5:3) ” מ וֹ ִד י ם מ וֹ ִד י ם“ These two aspects of hishtachavaya appear in Kabbalat too. Summarized by a student of Rabbi Goldwicht. Exalt However, in order for our bakasha“ ,רוֹ ְמ ּמו ה׳ ֱא ֵֹלק ּינו ְו ִהׁ ְש ַּת ֲח ּוו ַל ֲהדֹם ַר ְג ָליו ָ ,to be accepted ְּבֵנה ֵב ְיתך ְּכַבְּתִח ָילה Hashem, our L-rd, and bow to His of we must show we are deserving. Rabbi Meir Goldwicht, a prominent Israeli רוֹ ְמ ּמו ה׳ ֱא ֵֹלק ּינו ;footstool” – is bakasha Exalt Hashem, our Therefore, it is incumbent upon us scholar and educator, is a Rosh of“ ,ְו ִהׁ ְש ַּת ֲח ּוו ְל ַהר ָקְדשׁ וֹ L-rd, and bow to His holy mountain” to remember – today more than ever ’s Mazer School of Tal- – is hoda’a. – that what makes Yerushalayim so mudic Studies

| 5 Scan here to join Rabbi Taragin's Mizrachi Educators WhatsApp group with daily Divrei Torah

Rabbi Reuven Taragin Rabbanit Shani Taragin

APPRECIATING YOM YERUSHALAYIM Why a Second Holiday?

ashem has blessed me with home, but also for the core of our reli- On Yom Yerushalayim, we reflect on the great privilege of being gious identity. the full religious import of the State able to spend my days of Israel – the completion of our Jews maintained their identity in Hlearning and davening at Yeshivat teshuva process that will fully repair dozens of different cultural milieus HaKotel, overlooking Har HaBayit. I our relationship with Hashem and because they saw Yerushalayim not am often asked about what this feels culminate in the eventual rebuilding just as part of an illustrious past, but like. I would like to answer within the of the Beit Mikdash. context of Yom Yerushalayim. as part of their immediate future. This is what learning and davening Having recently celebrated Yom When Natan Sharansky was con- daily opposite the Kotel is all about. HaAtzmaut, which commemorates victed of treason against “Mother the miraculous founding, survival, Russia,” he was asked by the court to You wake up every morning in full and thriving of the State of Israel, sum up his defense arguments. Sha- view of Hashem’s benevolence to us many wonder why we need a second ransky responded: “I have nothing to and the miracles He performed on holiday just three weeks later. say to this court, but to the People of our behalf. Israel and to my wife I say: Next year I believe there are two answers to this in Jerusalem.” You wake up every morning to the question. The first lies in a full appre- miraculous return of our people to ciation of the 1967 salvation and the In contrast to say, the Parthenon in our past. second in the full appreciation of the Greece, which was once an ancient significance of Yerushalayim and the temple and is now just a tourist site, You wake up every morning to the Kotel/Har HaBayit. Har HaBayit and the Kotel have fruition of Jewish history. always remained holy sites that we The 1967 Salvation sought to rebuild. Though less holy On Yom Yerushalayim, we celebrate than Har HaBayit, the Kotel was not only Yerushalayim, the Kotel’s Military experts see the 1967 victory never usurped by any other religion return to us and our return to it, but as possibly the most miraculous one and remains a pristine remnant of the also what it symbolizes about us as in modern history. Through a combi- past we envision in our future. the Jewish people. When celebrat- nation of a number of amazing ‘coin- ing, let us make sure we reflect not cidences,’ Israel went from digging In 1967, when we returned to the only on what Hashem did for us, but tens of thousands of graves in public Kotel and the Kotel returned to us, we more importantly, on how we need parks to vanquishing those threat- knew Hashem was inviting us to a full to respond by strengthening our rela- ening to annihilate it in a matter of reinstatement of our relationship with 1 tionship with Him and meriting the six days. It was a “veNahafoch hu” Him. rivaled only by . continuation of this glorious Geula Thus the Chief Rabbinate sanctioned process. Yerushalayim saying Hallel with a bracha.

1 For a brief review of these miraculous In 1949, Israel’s Chief Rabbinate What We Yearn For coincidences, I highly recommend this sanctioned saying Hallel on Yom Mizrachi video: https://www.youtube. HaAtzmaut without a bracha mainly Yom HaAtazmaut celebrates our self- com/watch?v=8i3uIz7hoYs&t=4s. because (the Old City of) Yerusha- rule in our independent Jewish State. layim was not included in The State Yom Yerushalayim is an important of Israel. Throughout our exile, Jews and necessary complement to that, davened not just for a return to Israel, because it focuses on the religious Rabbi Reuven Taragin is Educational but LeShana HaBa’a BiYerushalayim. significance of our return and future Director of Mizrachi and Dean of the They yearned not just for our national here. Yeshivat HaKotel Overseas Program

6 | Rabbi Reuven Taragin Rabbanit Shani Taragin Yom Yerushalayim 5780 DAVID HAMELECH REVISITS AKEIDAT YITZCHAK

his year, Yom Yerushalayim Let Your hand, I pray You, be against 5. Other literary parallels: Bere- 5780, is not the first year we’re me, and against my father’s house” ishit 22:13 and Divrei HaYamim celebrating the establishment (Shmuel Bet 24:17). I 21:16; Bereishit 22:4 and Shmuel of our holy city in the wake of plague, T immediately commanded David II 24:13; and Bereishit 22:7 and still socially distant one from the to build an altar on Aravna’s threshing Shmuel II 24:22. other and mourning the loss of floor. David understood his act of sac- hundreds who have died in Israel, and As we read David’s story of personal rifice was necessary to end the plague, hundreds of thousands worldwide. sacrifice to save the people of Israel, but it was insufficient. He insisted on Over 3,000 years ago, the very first we are reminded of the paradigmatic purchasing the land and sacrificial “Yom Yerushalayim” was celebrated sacrifice of Avraham – sacrificing supplies to demonstrate his com- by David HaMelech as he purchased his son for the G-d of Israel. In both mitment. His investment paid off as Har HaBayit from foreign hands stories, Hashem commanded the sac- under similar circumstances.1 Hashem answered him through reve- lation,3 confirming “This is the house rifice in the same place – Har HaBa- David had enjoined of his neph- of Hashem, and this is the altar of yit, Yerushalayim. As Avraham Avinu ew-general, Yoav, to conduct a burnt-offering for Israel” (ibid. 22:1). proclaimed: “And Avraham called national census, only to be repri- the name of that place “Hashem shall manded by the prophet Gad for such Although this story explains the see,” as it is said to this day: ‘In the a pretentious initiative. Though selection of the location for the Beit mount where Hashem is seen’ (Bere- immediately regretting and admit- HaMikdash, it is written with numer- ishit 22:14). ting his sin, David was given a choice ous parallels to another story of sac- Avraham recognized that Yerusha- of subsequent punishments: seven rifice; one that took place at the very layim was Divinely selected as a years of famine,2 three years of mili- same location in the hills of Moriah – place where Hashem awaits our sac- tary unrest, or three days of plague. the story of Akeidat Yitzchak. In both rifices and submissions for eternity, David chose the latter, recognizing stories: our commitment to follow His word that though famine and war may be 1. Someone builds an altar and sac- overcome through human strategy, rifices a burnt-offering. with humility. Avraham also recog- plagues/viruses are beyond man’s 2. It is G-d who chooses the site of nized that if we are willing to come to control (and it takes months to create the altar: He sends Avraham to Yerushalayim with a mindset of devo- a vaccine)! David appreciated that he the land of Moriah, and David to tion to G-d and to Am Yisrael, we will was meant to demonstrate submis- Aravna’s threshing floor. merit Divine revelation there as well. David revisits Avraham’s story of sac- sion and vulnerability, cognizant of 3. Avraham and David rise early in rifice, underscoring the Divine mes- Hashem’s power and simultaneously, the morning. compassion. sage of Yerushalayim – if we properly 4. An angel of G-d is involved in express our religious and national The plague killed 70,000 people as preventing the expected contin- devotion, we will merit revelation and the destructive angel approached uation. In Akeidat Yitzchak, it is salvation. Yerushalayim with the intention of the angel himself who stops Avra- causing more casualties. At that point, : “And the angel of the Lord... 1 See Shmuel II, 24. Hashem commanded the angel to “Avraham, Avraham… Lay not 2 In Divrei HaYamim I 21:10-12, three years wait by the threshing floor of Aravna your hand…” (Bereishit 22:11-12). of famine. the , directly north of David’s For David HaMelech, it is G-d 3 Based on account in Divrei HaYamim I palace in Ir David. When David saw who stops the angel, using similar 21:26-30. the angel, he pleaded before Hashem wording: “And when the angel on behalf of the people: “Lo, I have stretched out his hand... “It is Rabbanit Shani Taragin is Educational sinned, and I have done iniquitously; enough; now stay your hand” Director of Mizrachi and the Director of the but these sheep, what have they done? (Shmuel II 22:16). Mizrachi Matan Lapidot Educators' Program

| 7 Rabbi Hershel Schachter Keviut of the Yom Tov of Shavuot here are two parshiot in the weeks from Pesach until Shavuot. The final legal decision on any halachic Torah that mention Sefirat purpose of this sefirah is to be kovea question. The Rav explained that Kid- HaOmer, and there is a signifi- (establish) the correct day of the Yom dush haChodesh does not necessarily Tcant difference between them. In Par- Tov of Shavuot. As such, it is part of involve a complicated psak halacha, the more general of keviat requiring the greatest legal minds of וספרתם לכם shat Emor, the Torah says You haLuach (establishing the calendar), the Jewish nation. The necessity of“ – ממחרת השבת ... תספרו חמישים יום shall count for yourselves from the which is the responsibility of the San- the involvement of the Sanhedrin here morrow of the Rest Day ... you shall hedrin. A second aspect of the mitz- is due to its second role – its decision count 50 days” (Vayikra 23:15-16). In vah, reflected in its being repeated in represents the majority opinion of the -the plural form, is directed to each Jewish nation. In this sense, the San שבעה שבועות ,Parshat Re’eh, we read Seven weeks you shall and every individual, who should hedrin fills a role akin to that of the“ – תספר לך count for yourself” (Devarim 16:9). engage in a count of days during this Congress in the . time. Rav Soloveitchik noted an additional distinction between these two par- Based on this analysis, the Rav The Sanhedrin fills explained why the Torah calls the shiot, aside from whether the unit of a role akin to that ”“ the – שבועות time to be counted is days or weeks. Yom Tov by the name of the Congress in חג They also differ in terms of whether “Festival of Weeks” – and not the “Holiday of the 50th the United States – החמישים the mitzvah is directed to Bnei Yisrael in the singular or in the plural form. Day.” It is because the component We can understand this in light of a of sefirah that is kovea the Yom Tov Beraita cited in the Gemara (Men- is not the counting of days by each The Rav elaborated by explaining achot 65b), which appears more fully individual, but rather the counting of that the responsibility of keviat haLu- both in the Sifra (Emor) and in the weeks, which Beit Din performs as ach ultimately rests upon the entity Sifrei (Re’eh): “Seven weeks you shall part of their mandate to take respon- of Klal Yisrael. When there is a Beit count for yourself” – in Beit Din sibility for keviat haLuach. Din HaGadol, it performs this task as the representative of Klal Yisrael. [HaGadol]. And from where do we The Rambam (Hilchot Temidin derive [the obligation of sefirah] on UMussafin 7:24) includes the count- Accordingly, we understand that each individual? The Torah states, ing of days and weeks in the mitzvah when the Beit Din HaGadol ceases “You shall count for yourselves” – [the d’oraita of sefirah, even nowadays. If, to exist, the responsibility of keviat sefirah must be performed] by each as we have seen, the sefirah of weeks haLuach shifts back to Klal Yisrael. and every individual. is a mitzvah on the Beit Din HaGadol, This is the basis of the d’oraita obli- how could that sefirah be d’oraita gation, according to the Rambam, to The basis of this drasha is a rule nowadays, when we lack the presence count days and weeks. The counting quoted in the name of the Vilna Gaon of a Beit Din HaGadol? of weeks by Klal Yisrael accomplishes (Divrei Eliyahu, p. 94). Whenever the keviat Yom Tov of Shavuot even in a mitzvah is repeated in the Torah, Rav Soloveitchik explained (Shiurim the absence of a Beit Din HaGadol. once in the singular and once in the LeZecher Abba Mari z”l I, pp. 129-131, [See Eretz HaTzvi, pp. 9-14, 231.] plural, the singular form is addressed 137-139; Kovetz Chiddushei Torah, pp. to Klal Yisrael as a whole, while the 52-56) that when the Rambam holds Adapted from Rav Schachter on the Moadim. plural form devolves upon the indi- that Kiddush haChodesh requires the vidual. In the case of Sefirat HaOmer, authorization of the Sanhedrin (Sefer the Beit Din HaGadol, which rep- HaMitzvot, Aseh 153; Hilchot Kid- Rabbi Hershel Schachter is Rosh resents Klal Yisrael as a whole, fulfills dush HaChodesh 5:1-2), it is not in Yeshiva and Rosh at Rabbi the obligation upon the single unit of their capacity as the Supreme Court Elchanan Theological Seminary of Yeshiva Klal Yisrael when it counts the seven of the Jewish people, rendering the University

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Rabbi Yosef Zvi Rimon Rabbanit Sharon Rimon A Pidyon HaBen in Isolation

was asked an interesting ques- 2. The wording of the beracha for the 2. Next, the father says the berachot -concern- (“Al Pidyon HaBen” and “Shehechi“ – ַעל ִּפְדיוֹן ַהֵּבן tion about a one-month-old baby Pidyon is and his mother who were both ing redeeming the first born.” It is yanu”), and pays the Kohen the Iinfected with Corona and in isolation. clear (according to the Rambam money. But how? The baby is a firstborn and therefore and the Ran), that for mitzvot upon The father puts the special a. ַעל must be redeemed by a Kohen (Pidyon which you recite the blessing HaBen). According to the instructions “concerning,” it is permissible to coins in an agreed-upon place, beforehand. The Kohen takes of the authorities, a Kohen would not send a messenger to do the mitz- them before the Pidyon, having be allowed to come near their home – vah for you. the intention that they are not not even near their door. They asked 3. When the money belongs to the his yet. The Kohen places them me how they could do a Pidyon HaBen father (and not to the messenger), on his table and only after the without a Kohen, with just the father, many Acharonim are of the opin- father makes the blessing does mother and baby present. ion that everyone – even the Rema he raise the money and acquire The Torah states that the Kohanim – agrees it can be done through it. a messenger. This is because the must be given “matnot kehuna” (pres- messenger is not fulfilling the b. A second possibility is that ents of priesthood – one of which is the mitzvah of Pidyon HaBen for the Kohen sells his own spe- firstborn males, which then belong to the father, but simply delivering cial coins, or something worth the Kohen unless they are redeemed). the father’s money to the Kohen. that amount, to the father - via It uses the language: “And he shall give Therefore, in the case where it is someone else. Then the Kohen the Kohen the foreleg...” (Devarim 18:3). the father’s money, the messenger is given the coins back, imme- The Sifrei expounds (Devarim, Shof- can also say the corresponding diately after the berachot, tim 165): “‘And he shall give the Kohen’ statements and do the handing enabling the father to use them – to the Kohen himself.” over. for the Pidyon HaBen.

Ostensibly, we might have understood 4. When the messenger simply c. The third option is for another this to mean that the Kohen himself transfers the father’s money to the Jew, not from the father’s must enjoy the gift. However, some Kohen, but the father is the one family, to bring the coins (or Sages have understood this to mean who recites the text of the Pidyon, something worth that amount) that one cannot give these presents it is the father doing all of the to the Kohen, immediately after through a messenger, but that “he” actions of the Pidyon. This sce- the berachot are recited. must hand them to the Kohen. This nario is even better than the previ- 1 3. After the Pidyon, the Kohen makes ous one. on a cup of wine, in his ּבוֹ ֵרא ְּפִרי ַה ָּג ֶפן is what the Rema rules (Yoreh Deah 305:10) in the name of the Rivash (131): Another option is for the father to meet home, and those hearing him via “The father cannot redeem his son the Kohen elsewhere and redeem his Zoom should answer Amen. The from the Kohen through a messenger.” son, without the baby being present. If custom of the Kohen making the however, the father cannot physically beracha was either to give honor to Despite the Rema’s ruling, it seems it meet the Kohen – because he too is in the Kohen (Panim Meirot 2:99), or is possible to perform a Pidyon HaBen isolation or otherwise – one can do the to publicize the event. through a messenger, using the father’s Pidyon via Zoom: money: 1. The ceremonial verbal conversa- 1 Rabbi Akiva Eiger on the Shulchan Aruch, 1. Most of the Acharonim disagreed tion with the Kohen can certainly Yoreh Deah, 305; Hafla’ah – Ketubot 74a; with the Rema in his interpreta- be done via Zoom. This is not an Avnei Miluim 38:5, etc. tion of the Rivash. According to integral part of the Pidyon. It was their opinion, the Rivash himself instituted by the Geonim and is a Rabbi Yosef Zvi Rimon is Head of admitted that one can redeem via verification that the baby needs to Mizrachi's Shalhevet Educational Advisory a messenger. be redeemed. Board and Chairman of Sulamot

10 | Rabbi Yosef Zvi Rimon Rabbanit Sharon Rimon Receiving the Torah in the Desert

hen the Torah describes “‘And G-d spoke to Moshe in “And the loftiness of man shall be Bnei Yisrael’s arrival at Midbar Sinai”3 – Anyone who bowed down, and the haughtiness of the place where they does not make himself like an man shall be humbled, and G-d alone Wwould receive the Torah, it mentions uninhabited (hefker) desert, shall be exalted on that day.4 the word “desert” three times: “In cannot acquire wisdom and Torah. Am Yisrael’s journey through the the third month of Bnei Yisrael’s Thus the verse states that G-d desert was the basis for accepting the departure from Egypt, on this day spoke to Moshe BeMidbar Sinai.” they arrived at the desert of Sinai. Torah with feelings of humility and They journeyed from Refidim, and Our Sages explained the repetition of dependence on G-d. Since then, every they arrived at the desert of Sinai, the word midbar by teaching us that year we celebrate Shavuot, the holi- and they encamped in the desert, we are not just talking about a phys- day of receiving the Torah, and at the and Israel encamped there opposite ical location, but also an awareness same time, we read the weekly Torah the mountain.”1 Why the seemingly and a consciousness. What is this portion of Bemidbar. This parasha superfluous emphasis? “desert” consciousness? Our Sages reminds us of the journey Am Yisrael defined it as hefker – ownerless, unin- went through in the desert – a voyage The desert is a place of emptiness habited and abandoned. One can also to the shores of humility, to a depen- and lack, an expanse uncontrolled by define it as a consciousness of lack. dence on G-d and an inner connec- human hand. In such a place, a person tion with Him. feels his deficiency and his complete Lack or deficiency (be it in the desert dependence on G-d. In the desert, or in other situations) opens up a This year, we are once again accept- it is clear that without G-d’s help he person to the understanding that ing the Torah, albeit during difficult circumstances in which the whole cannot survive. For 40 years, Bnei Yis- nothing can be taken for granted; that world is dealing with the Coronavi- rael traveled in the desert and expe- even our most basic needs depend on rus pandemic. During this time, the rienced in the clearest, most power- the kindness of Heaven. This, in turn, awareness of that which we lack – ful way, utter dependence on G-d to builds the character trait of humility: existentially, health wise, and finan- provide all of their basic needs: water, the ability to recognize that which is cially – traverses nations and borders, food, and protection from dangers lacking, the deficiencies and weak- encompassing the entire world. Let such as snakes and scorpions. This nesses, and the understanding and us find our humility once again and sense of dependence constitutes the willingness to accept that someone enhance our awareness of our depen- basis for the connection between G-d else can fill that void. The one who dence on the Almighty. and Am Yisrael, and the obligation to fills that lack can be G-d or any other fulfill His commandments. person who can give us whatever we are lacking. 1 Shemot 19:1-2. This sense of dependence could be a 2 Midrash Rabbah, Bemidbar: Parasha 1, technical matter, i.e. when a person Humility is the basis for all inter- section 7. understands that G-d gives him his personal communication and for all 3 Bemidbar 1:1. needs, he must commit to fulfilling learning, but it is especially important 4 Yeshayahu 2:17. His commandments. However, it for learning Torah and for connecting seems there is much more to it than to G-d. G-d’s Kingship in this world that. A person who lives in the desert can only exist when humans are not lives with a different awareness than haughty, when they make space in Rabbanit Sharon Rimon teaches Tanach one who lives elsewhere. As our Sages their hearts and in their world for the and is Content Editor for the HaTanakh expressed it:2 presence of G-d. As Yeshayahu said: website

| 11 Elie Lederman The Song that Won the War n the eve of Yom Please keep in mind that this and threatened to wipe out Israel‪.‬ Yerushalayim, come take song was first released at the Yom With that, when you closely examine a fascinating journey with HaAtzmaut celebrations that year, Shemer‪’‬s lyrics, one cannot but feel me of the poet Naomi Shemer’s some three weeks before the Six-Day that this song was prophetically O 1 celebrated song, “Jerusalem of Gold,” War‪,‬ a time of great anxiety for the inspired‪,‬ drawing from Biblical and let’s explore the wealth of Jewish people living in Israel.‬ Am Yisrael sources and envisioning Jerusalem‪’s sources from which Shemer drew her was genuinely fearful of Abdul Nasser reunification as promised by our inspiration. who had closed the Straits of Tiran prophets‪.‬

ְי ּרושׁ ָ ַל ִים שׁ ֶ ל ָז ָהב

Jerusalem of Goldnaomi shemer

אֲוִיר הָרִים צָלוּל ּכַיַּיִן אַך ְ ּבְבוֹאִי הַיּוֹם לָשִׁיר לָך ְ The mountain air is clear as wine But as I come to sing to you today וְרֵיחַ אֳרָנִים וְלָך ְ לִקְשֹׁר ּכְתָרִיםAnd the scent of pines And to adorn crowns to you 13 12 ּנִשָׂא ּבְרוּחַ ּהָעַרְבַיִם קָ ט ֹנ ּ ִ ְתי14 ּמִצְעִיר ּבָנַיִך Is carried on the breeze of twilight I am the smallest of the 15ְ עִם קוֹל ּפַעֲמוֹנִים וּמֵאַחֲרוֹן ּהַמְשׁוֹרְרִיםWith the sound of bells youngest of your children 16 And of the last poet וּ ּבְתַרְדֵמַת אִילָן וָאֶבֶן ּכִי שְׁמֵך ְ צוֹרֵב אֶת ּהַשְׂפָתַיִם And in the slumber of tree and stone שְׁבוּיָה ּב ַּחֲלוֹמָה2 ּכִנְשִׁיקַת שָׂרַףCaptured in her dream For your name scorches the lips 17 הָעִיר אֲשֶׁר ּבָדָד יוֹשֶׁבֶת3 אִם ּאֶשְׁכָחֵך ְ יְרוּשָׁלַיִםThe city that sits solitary Like the kiss of a seraph 18 ו ּ ּבְלִב ָּה חוֹמָה אֲשֶׁר ּכֻלּ ָּה זָהָב And in its midst is a wall If I forget thee, Jerusalem Which is all gold יְרו ּשָׁלַיִם שֶׁל זָהָב4 יְרו ּשָׁלַיִם שֶׁל זָהָב... Jerusalem of gold ו ְשֶׁ ל נ ְח ֹשֶׁ ת5 וְשֶׁל אוֹרAnd of copper, and of light Jerusalem of gold... 6 הֲל ֹא לְכָל שִׁירַיִך 7ְ חָזַרְנוּ אֶל ּבוֹרוֹת ּהַמַיִם Behold I am a violin אֲנִי ּכִנּוֹר8 ל ַּשׁו ּק ו ְל ַּכ ִּכָר for all your songs We have returned to the cisterns שׁוֹפָר קוֹרֵא ּבְהַר ּהַבַיִתTo the market and to 19 אֵיכָה9 יָבְשׁוּ ּבוֹרוֹת ּהַמַיִם ּבָעִיר ּהָעַתִיקָה How the cisterns have dried the market-place ּכ ִּכַר ּהַשׁוּק רֵיקָה The market-place is empty A ram’s horn calls out on And no one frequents the Temple Mount וְאֵין ּפוֹקֵד אֶת הַר ּהַבַיִת10 וּ ּבַמְעָרוֹת אֲשֶׁר ּב ַּסֶלַע the Temple Mount In the Old City ּבָעִיר ּהָעַתִיקָה אַלְפֵי שְׁמָשׁוֹת זוֹרְחוֹת20 נָשׁוּב נֵרֵד אֶל יָם ּהַמֶלַח In the Old City And in the caves in the mountain וּ ּבַמְעָרוֹת אֲשֶׁר ּב ַּסֶלַע11 ּבְדֶרֶך ְ יְרִיחוֹ מְיַלְּלוֹת רוּחוֹת And in the caves in the mountain Thousands of suns shine וְאֵין יוֹרֵד אֶל יַם ּהַמֶלַח יְרו ּשָׁלַיִם שֶׁל זָהָב... Winds are howling We will once again descend ּבְדֶרֶך ְ יְרִיחוֹ And no one descends to the Dead Sea to the Dead Sea By way of Jericho By way of Jericho. יְרו ּשָׁלַיִם שֶׁל זָהָב... Jerusalem of gold... Jerusalem of gold...

12 | Elie Lederman

I was first exposed to this educational before they even stepped onto the exercise when I participated in a battlefield. The war was won in the father‪-‬son learning session at my hearts of the Jewish people, and the youngest son‪’‬s school‪. We were soldiers just sealed the deal. instructed to look up these sources, By studying the song, the timing and identify these hints within of its launch and its aftermath, we the song. It was a very exciting can really see how Yerushalayim’s educational experience. I invite you to unification was a result of this engage in the same exercise – you’ll reciprocal relationship of love. find it exhilarating and renew your own connection with Jerusalem. To add depth to your educational experience, I suggest that you and your child/children look up the 1 https://www.youtube.com/ watch?v=iJws5yNc1-U actual sources as they appear in the 2 Tehillim 126:1. footnotes. Naomi Shemer 3 Eicha 1:1. The song contains an endearing 4 Nedarim 50a. expression of love for Israel and for found its mark, and the chassid 5 Yeshayahu 60:17. 6 Yeshayahu 60:1. Jerusalem, with a burning desire to changed his mind and remained in 7 Yechezkel 26:13. renew the connection of the nation Yerushalayim. 8. A verse from Rabbi Yehuda ”ציון הלא תשאלי“ and its history, to Jerusalem, its Similarly, Rav Yehuda Halevi writes at HaLevi’s piyut capital city. the end of his epic work, HaKuzari: 9 Eicha 1:1. 10 Yirmiyahu 26:18. The same message is brought home The redemption for the city will 11 Shir HaShirim 2:14. in a wonderful Chassidic tale, .דרש רבי סימאי Shabbat 88a, from come when they desire it with a full 12. which tells of a chassid who made .בשעה שעלה משה Menachot 29b, from heart and yearn for it. When that 13. aliyah to Eretz Yisrael and made his complete yearning finally comes, the 14 Bereishit 32:11. home in Jerusalem. Unfortunately, Land will want the people and the 15 Bereishit 25:23. he was unable to acclimatize to stones will ask for the people to settle 16 Divrei HaYamim 1, 15:19-25. the difficult living conditions and within them, as it is written “You will 17 Yeshayahu 6:6-7. decided to return to Poland. Before arise and have compassion on 18 Tehillim 137:6. returning though, he went to seek (Jerusalem), for it is time to show favor 19 Nechemia 4:14. a blessing from the tzaddik, Rabbi to her; the appointed time has come. 20 Yeshayahu 54:12. Simcha Bunim of Vorka, who lived in For your people love every stone in her Jerusalem. walls and cherish even the dust in her streets” (Psalms 102:13-14). Adapted from the original Hebrew article, The chassid explained to Rabbi published by Arutz-7 in celebration of the Simcha Bunim his reasons for When speaking of those amazing six 50th celebration of Yom Yerushalayim. leaving the Land. The tzaddik sighed days 53 years ago, we sometimes deeply and said, “I pity you. It seems caught up in the stories of the brave Elie Lederman is co-founder of Haboydem you did not find favor in the eyes of soldiers. But if we ask those soldiers, social clothing shops in Jerusalem and Yerushalayim, for if you had found they would tell us they cannot explain chairman of Habayit Shel Benji, home and favor in her eyes, she would have the military success and in retrospect, guidance center for lone combat soldiers, found favor in yours.” The message they see the war was already won located in Ra’anana

| 13 Dr. Yael Ziegler

“And It Was in the Days of the Judging of the Judges” The Problem of Leadership1

he initial verse of the book of sinning, “Take out the splinter from order. Malbim thereby resolves the Ruth draws our attention to between your teeth!” The litigant’s question of the vague description of the book’s negative setting. insolent response, “Take out the beam the time-period and simultaneously TIts inaugural word, vayehi (an from between your eyes,” is a refer- depicts this era’s social turmoil. onomatopoeic word that sounds ence to more egregious sins commit- like a lament),2 tends to introduce a ted by the judge himself. The society This opening verse focuses our atten- calamity. 3 This phrase is immediately depicted by this interpretive reading tion on the problem of leadership followed by a second vayehi, is chaotic, lacking a viable judicial at the opening of the Book of Ruth. The backdrop of this book recalls introducing a famine, which is also infrastructure. Not only do the people the chaotic leadership of the end of a dependable indicator of Divine disrespect the judges, refusing to heed 4 the period of the judges, which lacks displeasure and Israel’s disobedience. their instructions, but the judges monarchy. The solution for this era themselves are not worthy of respect! The full phrase vayehi bimay (and it appears at the end of the Book of was in the days of) may further hint Ibn Ezra offers a similar reading, Ruth, which concludes with the birth at the adverse setting of the book, but with a twist. He posits that the of David, the founder of a dynasty of drawing our attention to the absence double language indicates that G-d Judean kings. of monarchy. This exact phrase judged the judges at this time, and it appears four additional times in was due to the poor conduct of the 5 1 This essay has been adapted (with Tanach, always prefacing a negative judges that G-d brought a famine permission from the publisher) from Yael time-period. However, in every other upon the land. Ibn Ezra’s approach Ziegler, From Alienation to Monarchy case, the phrase vayehi bimay pre- has a syntactical advantage, in that (Jerusalem: Maggid, 2015). cedes the introduction of a king. The he explains the connection between 2 This word seems to comprise two expressions of moaning: vai and hee replacement of a king with this vague the opening phrase, “And it was in (commensurate with the better-known judging of the judges highlights the the days of the judging of the judges,” expression “oy vey”). absence of monarchic leadership, a and the next sentence, “And there was 3 Megillah 10b; Ruth Rabbah, Petichta 7; key factor that foments chaos during a famine in the land.” Moreover, he 42:3; Leviticus Rabbah 11:7; Esther Rabbah, Petichta 11. this period.6 provides a theological justification for 4 See, e.g., Leviticus 26:18–20; the famine, which is introduced in the Who are these judges and whom are Deuteronomy 11:16–17. The Targum on narrative with no causal explanation. Ruth 1:1 notes explicitly that this famine is they judging? Commenting on the a punishment. double language, the Gemara (Bava Malbim addresses the vague descrip- 5 Genesis 14:1; Isaiah 7:1; Jeremiah 1:3; Batra 15b) treats the noun as the tion of the time-period. He maintains Esther 1:1. A Midrash displays its customary literary sensitivity by noting object of the infinitive, suggesting that during the period of the Book of that all five of these verses have this that the judges are being judged by Ruth, there is no central leadership. opening in common (Ruth Rabbah, the people. This is both a comment Instead, this is a period between the Petichta 7). on the rebelliousness of the people, authoritative judges, when anyone 6 Note the refrain that bemoans the absence of monarchy in the final tumultuous who do not accept the judges’ author- who wished to rule seized control, chapters of the book of Judges (17:6, 18:1; ity, and a negative assessment of the and unauthorized judges proliferated 19:1; 21:25). judges, who deserve judgment. The throughout the land, doing as they Gemara characterizes the judges in pleased. As we know from the end the following anecdote: a judge rep- of the Book of Judges, lack of cen- rimands a supplicant with an idiom tral leadership generates chaos, the Dr. Yael Ziegler teaches Tanach at leading intended to direct him to cease his collapse of the religious and social institutions in Israel

14 | Dr. Yael Ziegler Rabbanit Yemima Mizrachi

Mother Yerushalayim

y soul is inextricably Like a queen whose king and sons replace the champion who walked bonded with the soul of and sons-in-law traveled to a foreign with her in her youth. Yerushalayim. I was born land. People came and told her, “Your Mimmediately after the great victory sons are coming!” She said, “What “I have adjured you, my daughters,” in the Six-Day War and my parents do I care?” Let my daughters-in-law she will say to us, “if you see my started packing their cases, making rejoice!” When her sons-in-law came, beloved, what will you tell him?” That their way to Eretz Yisrael, and calling they told her: “Your sons-in-law are I am strong and happy and I have their baby “Yemima,” in honor of the here!” She said, “What do I care? Let wonderful sons and daughters, sons- Yamim, the days, the six wondrous my daughters rejoice!” Then they in-law and daughters-in-law, and on days in which Yerushalayim was told her, “The king, your husband, is my walls, they have appointed guards liberated. coming!” To which she replied, “That all day and all night so I should not fall sick, but I am sick. “I am love- Since that day, I have two mothers: I is complete joy!” sick,” until my husband returns to the run excitedly to my mother to tell of palace. my joys and disappointments, to the So it will be when the Prophets will come and say to Yerushalayim: “Your Kotel I pour out my deepest thoughts Perhaps, when we cared so much for sons are coming from afar!” (Yesha- and feelings… and I part with a Ima, we were caring for ourselves, so yahu 60) and she says to them, “What kiss. From these two strong women, that we would have a wall of protec- do I care?” “And your daughters will I received a blessing when I was tion around us… and did we forget be raised at their side.” (Ibid.) “What dressed in my bridal gown and they Ima? were looking at me, fortified walls, do I care?” But when they told her, bestowing unlimited power upon me. “Behold your King is coming to you, Only once do Chazal describe a To them, I brought my babies for a righteous and victorious” (Zechariah chupa of someone whose partner had blessing, and my grandchildren too – 9), she said, “That is complete joy!” left her. Amram returns to his wife “boys and girls playing in her streets.” And at the same time, she says, “… Yocheved and their children, Miriam my soul will rejoice in my G-d!” (Shir and Aharon, dance around them at For two months now I haven’t been HaShirim Rabbah, 1:2). able to visit them: Ima and the Kotel. their chupa, playing stringed instru- ments (Shemot Rabbah). I cannot kiss them. I’m showing them In this amazing Midrash, Yerusha- the children from afar, “from atop the layim is depicted as a very mature And in these unusual times, Corona peak of ,” seeing them woman – with sons and daughters- days, I find myself praying a different on Zoom. in-law she has cared for – and all are prayer for you, Yerushalayim… “If I And it is only during these two sure that the thing that will cause forget you,” I promise you that when I months that I now understand that her the greatest happiness is when see you flooded in true and complete this towering woman, this liberated they come back to her and tell her joy, loved like you knew how to love one, this Wall, is so desperate for about everything that happened to us, I will be a bridesmaid for you… love. Not only for health, for the food them during their long absence. But “Yerushalayim of gold and of copper we leave her by the door, but for love! this liberated woman gives them a and of light, I am a violin for all of After all, it was she who gave love and great surprise. She explains to them your songs.” strength to all of us, she who encour- that while they are sure the reunion aged us and prayed for us. Who with them is the peak of joy, for her, thought she would be waiting for her the joys of motherhood and grand- Rabbanit Yemima Mizrachi is a popular beloved to return to her? motherhood cannot in any way Israeli teacher, speaker and writer

| 15 Rabbi Menachem Leibtag Shavuot and Matan Torah hen the Torah wishes the lack of a clear chronology in the diminish from its eternal meta-his- to inform us of the subsequent events makes it impossi- torical dimension. ‘historical’ reason for ble to determine precisely how many Wa holiday, it certainly knows how days transpire between their arrival at In contrast, the Exodus – the birth of to do so. Take for example the two Har Sinai and Matan Torah. our nation – was, and should remain, other pilgrimage holidays – Chag a one-time event in our history. As 6 HaMatzot and Sukkot: even though Indeed, the Midrash calculates that such, it becomes an event that must these holidays, as Shavuot, are first the Torah must have been given be constantly remembered, but not presented in Shemot 23:14-17 from on either the sixth or seventh day necessarily relived. their ‘agricultural’ perspective, in of Sivan, yet the Torah itself never Celebrate the next Yom Haatzmaut other instances, the Torah informs explicitly mentions that date, even So why do we commemorate Matan us of their historical perspectives as though it has ample opportunities to Torah on Shavuot? In this regard, well.1 do so! Furthermore, we never find a we find a beautiful balance between at your own property in Israel! specific mitzvah whose explicit pur- our oral and written traditions. Even Therefore, it is simply baffling pose is to commemorate that date or though the Torah’s obfuscation of this that the Torah, in each of the five 7 event may reflect the inherent danger Michael Steinmetz 2 event. instances when it discusses Shavuot, of its commemoration, our oral tradi- presents the holiday solely from its To answer this question, we must tion could not possibly totally neglect agricultural aspect, and never even consider a fundamental difference its anniversary. once mentions any connection to the between the very nature of two mon- events of Matan Torah! umental events in our history, i.e. the Therefore, unlike eve, when Exodus and Matan Torah. we gather at the Seder to ‘retell’ the The current situation is creating unique Should we conclude that it is only story of the Exodus, on the evening opportunities in Israeli real estate. Everything from individual coincidental that Shavuot falls out One could suggest that the Torah’s of Shavuot, we ‘relive’ that experience on the same date as Matan Torah? homes, apartments, development projects, raw land, and real estate deliberate obfuscation of the date of by engaging in Torah study, a most Would that explain why Chumash Matan Torah may suggest that we appropriate expression of our grat- investment options are becoming available at favorable prices. makes no connection at all between should not treat it as a historically itude for G-d’s most precious gift. that event and our grain harvest hol- bound event. Instead, the Torah Whether you are planning to make Aliyah, vacation, or invest – gears. iday in the ? wants one to feel as though the Torah alone or as a group, now is the time to discover the has just been given each and every To answer this question, we must first once-in-a-lifetime property deals everywhere in Israel. day. This concept is reflected by the take issue with our original assump- 1 See Shemot 12:17 and Vayikra 23:43. famous Rashi on 19:1: “... it should tion that the Biblical date of Matan 2 Shemot 23:15, 34:22, Vayikra 23:15-21, have been written: ‘on that day.’ Why Bemidbar 28:26 and Devarim 16:9-12. Torah indeed coincides with the hol- Contact me with your preferences, concerns, and questions. does the pasuk say: ‘on this day’? This 3 See Shemot 12:6, 12-14,17-18 and 16:1. iday of Shavuot. comes to teach us that the words of 4 Shemot 19:1. I’ll help you find the community, project, land, or home to suit When the Torah wishes to inform the Torah should be considered new 5 See Rashi 19:1, “b’yom hazeh.” your style and situation. us of the precise date of a certain to you, as though they were given 6 Shabbat 86b. 8 event, it certainly knows how to do today!” 7 In Devarim 4:9-11 we are instructed never [email protected] so.3 However, in regard to Matan to forget what happened on that day, but there is no commemorative action. www.jerusalem-real-estate.co Torah, the Torah is quite vague. Note In other words, we should not view how that story begins: “In the third Matan Torah as a one-time event. 8 See Rashi Shemot 19:1. month of Bnei Yisrael’s departure Rather, every generation must feel from Egypt, on this day, they came to as though G-d’s words were spoken Midbar Sinai.” 4 directly to them, no less than they were to the first generation. Hence, Rabbi Menachem Leibtag is an Even if we assume Bnei Yisrael a celebration of its anniversary as a internationally acclaimed Tanach scholar arrived on the first day of the month,5 singular moment in our history might and online pioneer

16 | USA: +1 347-434-9228 UK: +44 203-769-0974 ISRAEL +972 54-809-6369 Celebrate the next Yom Haatzmaut at your own property in Israel!

Michael Steinmetz

The current situation is creating unique opportunities in Israeli real estate. Everything from individual homes, apartments, development projects, raw land, and real estate investment options are becoming available at favorable prices. Whether you are planning to make Aliyah, vacation, or invest – alone or as a group, now is the time to discover the once-in-a-lifetime property deals everywhere in Israel.

Contact me with your preferences, concerns, and questions. I’ll help you find the community, project, land, or home to suit your style and situation. [email protected] www.jerusalem-real-estate.co

| 17 USA: +1 347-434-9228 UK: +44 203-769-0974 ISRAEL +972 54-809-6369 Rabbi Lord Jonathan Sacks JerusalemWE NEVER FORGET

here are moments that make first prophecy fulfilled, he knew the remember it at every wedding, in every Jerusalem feel like no other place second would one day also come true. home they built, and at the high points on earth; when you feel yourself of the Jewish year. Tlifted beyond time and space and I remember standing at almost that embraced, as it were, by zero’ot olam, exact spot and being overwhelmed with I ask myself, how could Jews believe the arms of eternity. emotion. so much in a city they had been exiled from for so long? The answer, of course, For almost 2,000 years, Jews had waited There is no other place in the world is very powerful and is contained in two for that moment, and ours was the where this happens. I want to share words in the story of Ya’akov. Recall, the generation that lived to see Jerusalem with you three such moments that brothers return home and show Ya’akov reunited and rebuilt. We saw the reali- changed my life. the blood-stained coat of Yosef. Realiz- zation of Zecharia’s prophecy 24 centu- ing Yosef has gone, Ya’akov weeps, and The first took place in 1969. I had ries ago. when the brothers move to comfort ַוְי ָמֵאן ְלִהְתַנֵחם come to study in Israel following the We had lived to see in person what our him we are told, , Ya’akov completion of my first degree, and was greatest prophets could only see in a “refused to be comforted.” Why? There standing on the newly rebuilt Hebrew vision. are, after all, laws in about the University campus on Mount Scopus. limits of grief; there is no such thing as The sun began to set, bathing the whole And I was struck by a question. a bereavement for which grief is end- landscape in a Divine radiance. less. The answer is that Ya’akov had not If only Rabbi Akiva had known how yet given up hope that Yosef was still As I found myself looking down on the long it would take, would he still have alive. To refuse to be comforted is to Temple Mount, I recalled the famous believed? Rabbi Akiva, a supporter refuse to give up hope. story at the end of Masechet Makkot, of Bar Kochba, thought the rebellion when Rabbi Akiva and his colleagues would succeed and believed the Temple That is what Jews did with Jerusalem. would be rebuilt in his lifetime. If Rabbi They remembered the promise that are looking down at the ruins of the Akiva had seen the devastation, perse- Am Yisrael had made by the waters of Temple and see a fox walking through ,ִאם ֶאׁ ְשָּכֵחְך ְי ּרוׁ ָשָלִם ִּתׁ ְשַּכח ְיִמ ִיני ,cution and hatred that occurred as a Babylon the place that was once the Holy of result of the rebellion and after, would “If I forget Jerusalem, may my right Holies. As the wept, Rabbi Akiva he have still believed? The answer is of hand lose its cunning.” We never forgot smiled and laughed, and when asked course he would, because that is what Jerusalem. We were never comforted. how he could, Rabbi Akiva retold the Jews did all through the generations. We never gave up hope that one day we two interlinked prophecies of Uriah – would return and because of that Jews who foresaw the day when Jerusalem No people ever loved a city more. never felt separated from Jerusalem. would be ruined – and Zecharia – who We saw Jerusalem destroyed twice, saw the day it would be rebuilt. besieged 23 times, captured and recap- And when it happened, in 1967, my tured 44 times, and yet in all those Jewish identity was transformed when The“ ”,ַהר ַהַּבִית ְּבָיֵד ּינו“ ,Said Rabbi Akiva, until he saw the first years, wherever Jews lived, they never the world heard prophecy fulfilled, he was not sure the ceased to pray for Jerusalem, face Jeru- Temple Mount is in our hands.” Those second would be. Now he had seen the salem, speak the language of Jerusalem, three words changed a generation. That

18 | was my first moment: that no love was Am Yisrael Chai. That was my second your father’s house”). That is what every ever as strong as between the Jews and epiphany: the knowledge that what I one of those people in Jerusalem. was seeing on that day in Jerusalem was that afternoon had done. a collective people being , ְּת ִחַּית ַה ֵּמ ִתים The second happened on Jerusalem bought back from death to life. That was my third moment: never has Day a few years ago. Standing on the a city had such power over a people’s streets of the city, I watched as young- The third moment happened in early imagination. sters from around the world, waving 1991. Having come to Israel prior to Israeli flags, sang and danced with a joy becoming , Elaine and I Never did G-d love a people more and that was overwhelming. As I watched found ourselves in the middle of the never were a people more loyal than the celebrations, I was overcome with First Gulf War. Towards the end of the our ancestors who endured 20 centu- emotion because suddenly I had a war, one late Shabbat afternoon, we ries of exile and persecution so that vision of the 1.5 million children who were staying in Yemin Moshe when their children or grandchildren or were killed in the Shoah. Not because we heard beautiful music coming from great-grandchildren could come home ,(the holy city) ִ ע י ר ַה ּ ֹ ק ֶד שׁ ,of anything they had done, not because one of the houses a few doors away. We to Jerusalem of anything their parents had done, but went to see what was happening and the home of the Jewish heart. because their grandparents happened found a group of Romanian Jews – a When we visit Jerusalem today and to be Jews. choir – who had just made aliyah that week. Soon it seemed as though all the see a place of such beauty it takes your I remembered how 26 centuries ago, residents of Yemin Moshe had been breath away. Jerusalem is the place the prophet Ezekiel had a vision of the drawn to the sound, people who had where all the prayers of all the Jews Jewish people reduced to a valley of dry come to Jerusalem from all four cor- across all the centuries and from all the bones. G-d asked shall these bones live, ners of the world: America, Canada, continents meet and take flight on their and Ezekiel saw them come together, Australia, , Eastern Europe way to Heaven. It is the place where take on flesh, and begin to breathe and Arab lands. you feel brushed by the wings of the and live again. G-d promised Ezekiel Shechina, the Divine Presence. he would open his peoples’ graves and 26 centuries ago, the prophet Jeremiah bring them back to the Land. said that a time would come when We have had the privilege to be born we would not thank G-d for bringing in a generation that has seen Jerusalem I remembered the first reference to us out of the land of Egypt, but rather reunited and rebuilt. We have seen the Israel outside the on the Mer- for bringing our people together from Jewish people come home. neptah Stele, a block of granite all the lands of the earth. This second engraved by Merneptah IV, successor exodus, Jeremiah described, would be Today, G-d is calling on us all to be to Ramses II, thought by many to have even more miraculous than the first. Guardians of Zion. Never has this been been the Egyptian Pharaoh at the time We lived to see this day, when Jews more important. We must all stand up of the Exodus. from 103 countries speaking 82 lan- for the one home our people has ever guages came to Israel to build not just known and the one city our people has It was an obituary, Israel is laid waste, their lives but the Jewish homeland. loved more than any other. We are all שׁ גרירי מדינת ישׂראל .her seed is no more After generations, it was Jerusalem that ֵ ָ ְ ִ ַ ִ ְ ֵ ִ ְ ַ (ambassadors for the State of Israel) and we must all make I thought how some of the greatest brought Jews together from all over the Israel’s case in a world that sometimes empires the world has ever known – world as one people, in one voice, sing- fails to see the beauty we know is here. Egypt of the pharaohs, Assyria, Bab- ing one song. Let us all take on that task. With G-d’s ylon, the Alexandrian Empire, the Whenever Jews remember Jerusalem, help, we will succeed. And we pray that , the medieval empires something good comes of it. When- of and all the way to the world make its peace with Israel so ever they forget Jerusalem, bad things that Israel and Israel’s G-d can bring the Third Reich and the Soviet Union happen. – were the superpowers of their day peace to the world. that bestrode the narrow world like a So long as Jews remembered Jerusalem, colossus, seemingly invulnerable in we knew we were still on a journey, one their time. And yet each tried to write in which the Jewish people has been on the obituary of the Jewish people, and ever since the first syllables of recorded Rabbi Lord Jonathan Sacks is Emeritus ְ ָ ָ ָ ָ -Chief Rabbi of the United Hebrew Congre ”, ֶלך ְלך ֵמ ַאְר ְצך ּו ִמ ּמ ַוֹלְד ְּתך ּו ִמ ֵּבית ָא ִביך“ :whilst they have been consigned to his- time tory, our people can still stand and sing (“Leave your land, your birthplace and gations of the Commonwealth

| 19 Rabbi Berel Wein

PREPARING FOR Shavuo�

ith Lag BaOmer behind us to the people of Israel. The Torah jealousy in the world over the Jews?” and Shavuot drawing near, itself phrases it thus: “Today you have are some of these basic ones. Ignor- it is traditional to think become a nation!” Jewish nationality ing Shavuot and what it represents Wabout the importance and impact of is founded upon our shared experi- allows for seemingly easy answers this shortest of the three major festi- ence of receiving the Torah at Sinai. and evasions of these questions. But vals of the Jewish calendar year. Here This is the import of Saadia Gaon’s all of those answers have never yet in Israel, we are blessed that Shavuot famous statement that “our nation is been able to stand the test of time and is not a forgotten holiday. The adver- a nation only by virtue of the Torah.” circumstance. Forgetting Shavuot has tisements of the dairy companies for Shavuot is the uniquely Jewish holi- always led to dire spiritual personal their holiday wares alone guarantee day. It does not represent the univer- and national consequences. The great some sort of public awareness of this sal ideal of freedom as does Pesach, Rabbi Yosef celebrated Shavuot with holy day. Unfortunately, in the Dias- nor is it a harbinger of all human great enthusiasm, saying, “If it were pora, with the exception of the devot- happiness, prosperity and bounti- not for this day of Shavuot, I would edly observant community, Shavuot is ful harvest, all of which characterize a forgotten holiday. Sukkot. It stands in splendid isolation not feel chosen and unique, for many as a uniquely Jewish event that attests Yosefs can be found in the market As a lawyer in Chicago many years to our role in society and civilization, square.” ago, I remember that I attempted to as the people who accepted the Torah This is certainly true of the Jewish obtain a new date for a trial in which when others refused. I was representing my client and the people generally. If it were not for Jewish judge, a scion of a great Eastern It is therefore difficult to be assimi- Shavuot we would not be a spe- European rabbinic family, asked me lated and celebrate Shavuot. Shavuot cial people, let alone “a light unto the reason for my request. I told him prevents assimilation by reminding the nations of the world.” Shavuot that the original trial date was to fall us of the event baked deep into the becomes our reason for existence, on Shavuot and as such, I would not DNA of the Jewish people – the Rev- the justification of our intense role be able to attend court that day. He elation at Sinai. Shavuot is therefore in the development of a better and sneered at me: “Counselor, there is no not just a commemoration of a his- more civilized world. Shavuot, there- such Jewish holiday!” So great is the torical date but rather a challenge of fore, demands some sort of mental alienation and assimilation of much defining Jewish nationhood and how and spiritual preparation to be truly of Diaspora Jewry, that his ignorant it relates to each and every one of us. appreciated. Since we still have some opinion will find many echoes in sec- Because of this challenging aspect of time until its arrival, now would be a ular Jewish society. Of all of the hol- the holiday, it is easy (though painful) good time to start thinking about it idays, Shavuot has no distinguishing to understand why Shavuot just does and its personal relevance to one’s life mitzvot or rituals attached to it and not exist for so many Jews. It is much and family. is so short that it lacks the “glamour” easier on one’s mind and conscience of the Pesach Seder or the sukkah or to simply ignore and then even deny the shofar. Yet, it is Shavuot that is the its existence. backbone of all Jewish life and vitality. There are certain questions that have According to Jewish tradition and remained constant in Jewish life over the , Shavuot marks the the millennia. “Who is a Jew?” “Why Rabbi Berel Wein is Senior Rabbi of anniversary date of the Revelation at be Jewish?” “Why marry Jewish?” and Beit HaNassi in Jerusalem and Sinai and the granting of the Torah “Why all of the fuss, anger, hatred and Director of the Destiny Foundation

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www.dannyverbov.com | 21 IF I FORGET YOU, JERUSALEM The HaMizrachi Jerusalem Quiz! How well do you know Yerushalayim? Here are 28 questions in honor of our newest Chag, on the 28th of Iyar! BY RABBI STEWART WEISS

1. The name Yerushalayim is a combination of which two words? 2. The Midrash says that Jerusalem has 70 names. Which are also the names of neighborhoods in the city? 3. Jerusalem is situated in the Biblical portion of which of the 12 Tribes? 4. What other tribe's portion included the Beit HaMikdash? Why did they merit this distinc- tion? 5. Who built the current walls around Jerusalem? 6. King David conquered the city from what an- cient tribe? 7. Who built the First and Second Temples? 8. Approximately how many square kilometers is the Old City? 9. Who destroyed the First and Second Temples? 10. After the destruction of the , Jews were allowed to enter Jerusalem on only one day of the year. What was that day? 11. In what year did Jews first come to Jerusalem? 12. In what year did the Moslems first come to Jerusalem? 13. After the Roman Empire collapsed, many other peoples controlled Jerusalem; how many can you name?

22 | 14. What were the first neighborhoods built outside the walls of the Old City? 15. Between 1948 and 1967, what was the crossing point between East and ? 16. When Jordan occupied in 1950, how many countries recognized their authority? 17. Since the Six-Day War, eight new neighborhoods (the“Ring” neighborhoods) have been added to Jerusalem. What are they? 18. When was Jerusalem declared the capital of the modern State of Israel, and by whom? 19. Where was the original seat of government? 20. All branches of the government are in Jerusalem, except two. Which are they? 21. How long is the term of the ? 22. There have been 10 mayors in Jerusalem since the State was established. How many can you name? 23. What are the four quarters of the Old City of Jerusalem? 24. What are the names of the eight gates that lead into the Old City? 25. How many , churches and mosques are in Jeru- salem? 26. How many times is “Jerusalem” mentioned in the Torah; in the New Testament?; in the Koran? 27. Name two of the most-recited songs/prayers about Jerusalem? 28. How does the Menorah in the Beit HaMikdash – Israel’s na- tional symbol – differ from the Chanukiah we use on Chanu- kah?

ANSWERS 1. (Hashem) “Yireh” – “G-d will be seen,” given by Avraham to the site after the Binding of Isaac (Gen. 22:14); and “Shalem” (Salem/ Complete), the original name of the city of King (based on Genesis 14:18). 2. , Ir David (), Neve Tzedek (Oasis of Justice, Jeremiah 31:22) are neighborhoods and names of the city. 3. Yehuda. 4. Binyamin. He alone among the brothers did not participate in the abduction and sale of Yosef. 5. Suleiman the Magnificent, 1538.6. The . 7. Shlomo HaMelech built the first; Ezra and Nechemia the second. 8. Less than one square kilometer! 9. Babylonia destroyed the first Temple, Rome the second.10. Tisha B’Av, the 9th day of Av (when both Temples were destroyed). 11. The 10th century BCE. 12. 638 CE. 13. Byzantines, Persians, Muslims, Turks, Crusaders, Tatars, Mamluks, , British Mandate. 14. Mishkenot Sha’ananim (1860); German Colony, Meah Shearim, Nachalat Shiva, , Yemin Moshe, Mamilla. 15. The Mandelbaum Gate. 16. Two, the United Kingdom and Pakistan. 17. Ramot, , , , , Pisgat Ze’ev, and . 18. Dec. 5, 1949, by Prime Minister David Ben-Gurion. 19. . 20. The Ministry of Defense, located in the “Kirya” of Tel Aviv, and the Ministry of Agriculture, in Rishon LeZion. 21. Five years. 22. , Shomo Zalman Shragai, Yitzhak Kariv, , Mordechai Ish-Shalom, , , Uri Lupoliansky, and Moshe Lion. 23. Jewish, Christian, Moslem, Armenian. 24. , Lion, Damascus (Shechem), New, Zion, Dung, Tanner’s and Flowers Gates. (The Eastern Gate is blocked). 25. Approximately 1300, 160 and 75, respectively. 26. 660, 146 and 0, respectively. 27. “Yerushalayim Shel Zahav,” Naomi Shemer wrote the original song for the Israeli Song Festival, held on May 15, 1967, the night after Israel’s 19th Independence Day. She chose the then-unknown Shuli Natan to sing the song. And “Im Eshkachech Yerushalayim,” from Psalm 137, said at every (others say it at Brit/circumcision ceremonies as well) and is also a popular song. 28. The Menorah had 7 branches; the Chanukia has 8 branches (plus the Shamash/helper candle).

| 23 Rav Kook’s Teachings

Rabbi Chanan Morrison The City of One Gate

abbi Moshe Zvi Neria, a But Jerusalem was given to the entire dynasty of King David was Jerusalem student of Rav Kook and noted Jewish people. As the Talmud (Yoma delivered. author and educator, posed the 12a) says, the city was not appor- Rfollowing question shortly after the tioned to any particular tribe. For this The medieval biblical commenta- Old City of Jerusalem was liberated in reason, it was only in 1967, when we tor, Rabbi David Kimchi, noted that 1967: approached the Old City united, with the text supports this idea. Imme- one army – and entering through diately following David’s coronation Why is it that only now we merited one gate – that we merited regaining in by the elders of Israel, it conquering the Old City? Why did the city. The IDF, an army represent- emphasizes: our efforts during the 1948 War of ing the national unity government of “Then David and of Israel went to Independence fail? Israel, and the Jewish people all over all Jerusalem” (I Chronicles 11:4). The Psalmist describes Jerusalem as a the world, entered via Jerusalem’s Lions Gate and liberated the city. “city that was joined together” (122:3). A Pragmatic Reason What is this ‘joining’ quality of Jeru- salem? The Jerusalem Talmud (Baba In a footnote, Rabbi Neria added Kama 7:7) explains that Jerusalem a second, political explanation for “joins each Jew to the other.” Jerusalem delaying the liberation of the Old is meant to be a focal point of unity City until 1967. According to the UN and cohesion for the Jewish people. Partition Plan, Jerusalem was meant to be an international city under UN The Sages in Zevachim 114b used control. Had Jerusalem been captured a peculiar phrase when teaching in 1948, the newly formed state would that the Pesach offering may only be brought in the city of Jerusa- have been forced to bow to pressure lem. For this offering, the Talmud from the UN. (During the 19 years explains, it is necessary that “all of that the Old City was under Jordanian Israel enter through one gate.” This occupation, for some reason no such unusual expression of unity – ‘enter- pressure was placed on Jordan.) ing through one gate’ – rings with an By 1967, the situation had changed amazing prophetic resonance. significantly. The State of Israel was During the 1948 War of Indepen- much stronger and less susceptible to dence, the Palmach forces broke Interestingly, we find a similar idea international pressure. The UN was through Zion Gate, while the Etzel when the Jewish people first con- a weaker institution, and it was diffi- forces were ready to break through quered Jerusalem. Jerusalem – our cult to suddenly initiate a diplomatic Damascus Gate. At that point in time, holiest city, the eternal home for the effort for the internationalization of we were divided and disunited. Had Holy Temple – was not conquered Jerusalem after the issue had lain dor- we succeeded then in conquering during Yehoshua’s conquest of Eretz mant for 19 years. the city, there would have been argu- Yisrael. Nor was it secured during the Adapted from Moadei HaReiyah, pp. 480-482. ments about who had captured the time of the Judges, a period lasting city and whom she belongs to. Jeru- 400 years. Nor did King Shaul cap- salem would have become a cause for ture it. Only when the Jewish people Rabbi Chanan Morrison is the author of conflict and dissension. were united under the permanent several books on Rav Kook's writings

24 | Rabbi Azarya Berzon

THE UNIQUENESS OF the Aseret HaDibrot

he Rambam warns us against fulfill the 10, he would have accom- will perish. Just as Elokim legislates attributing any special sanctity plished all 613. While his approach is the laws of the natural order, so does to the Aseret HaDibrot, brilliant, one who studies the Azharot Elokim legislate the moral laws that Targuing that it is a fundamental will find it difficult to be convinced regulate human society. Here too, tenet of our faith that every word that all the mitzvot can in fact be cat- Elokim knows no tolerance. Violation in the Torah is sanctified. Yet the egorized under these 10 principles. of the moral law leads inevitably to rational mind seeks to comprehend disaster. why these specific 10 mitzvot were I am excited about an answer to our given as a separate unit to the question that evolves from Rav Yosef The Aseret HaDibrot are legislated people of Israel. There must be a Dov Soloveichik’s interpretation of an by Elokim, the same Elokim that common denominator that links the enigmatic statement of the Mechilta, authored nature. Thus Chazal employ meaning the ,ַּדָּין ִלָּפַרע together and explains why these quoted by Rashi in his commentary to the description 10 were transmitted as a ‘whole.’ One the opening verse of the Aseret HaDi- seeds of destruction are inherent of the outstanding scholars of the brot (Shemot 20:1): in the crime. While there are many last generation, Rabbi S. Y. Zevin,1 mitzvot in the Torah for which the ּ ּ ּ ּ ַו ְי ַד ֵבר ֱא ִֹלקים. ֵאין ֱא ִֹלקים ֶאָלא ַּדָין, ְלִפי שֶׁ ֵישׁ – argues that each one of the 10 punishment for violation is left to ָּפָרשִׁ ּיוֹת ַּבּתָוֹרה שֶׁ ִאם ֲעָשׂ ָאן ָאָדם ְמַקֵּבל ָשָׂכר, each for its own reason – represents the World to Come, this is not the ְוִאם ָלאו ֵאינוֹ ְמַקֵּבל ֲעֵל ֶיהם ֻּפְרָע ּנות, ָיכוֹל ַאף some fundamental and unusual rule -case for the violations of the 10. Vio ֲע ֶשֶׂרת ַהִּדְּברוֹת ֵּכן, ַּת ְל ּמוד ַלוֹמר ַוְיַדֵּבר ֱא ִֹלקים – within the world of Halacha. While lation of the Aseret HaDibrot leads ַ ּד ָּין ִל ָּפַרע. there is wisdom and depth to his inevitably to disaster. To mention a presentation, one is left wanting; we few examples, one who disrespects seek to define one single principle Which sections of the Torah fit this his parents will not be honored by that underlies all of the 10. description of Chazal as contain- ing commandments which ‘if one his children. Immorality leads to the elects to fulfill them he will be duly breakdown of the family structure. There must be a rewarded, but if he decides not to per- Murder avenges itself upon the mur- common denominator form them, he will suffer no punish- derer. Idolatry destroys the religious “” ment’? Moreover, can this description makeup of society. Desecration of the that links the apply to any of the Aseret HaDibrot? Shabbat will result in a secular mode 10 together. of living devoid of spiritual meaning. The Rav explained that the key to unlock the mystery of this Chazal Thus, the 10 represent the underlying A second approach can be found lies in the meaning of the particular fabric of man and his society, and are in the principle formulated by Rav Divine Name chosen to introduce the given by Elokim whose moral law, like Saadia Gaon, quoted by Rashi at the Aseret HaDibrot. The Name Elokim His natural law, knows no toleration. (suggests two interrelated concepts: (a ָ ּ כ ל שׁ ֵ שׁ :end of Parashat Mishpatim G-d as the creator of the universe and ֵמאוֹת ּושׁ ְ ֹלשׁ ֶע ְשֵׂרה ִמ ְצוֹת ִּב ְכ ַלל ֲע ֶשֶׂרת ַהִּדְּברוֹת . HaMoadim BeHalacha, pp. 320-324 Rav Saadia Gaon authored his (b) G-d’s role as a judge who metes 1 . ֵהן famous Azharot in which he sub- out punishment. G-d as Elokim is sumes all the mitzvot under the 10. the author of the natural order of the Rabbi Azarya Berzon is the Rav and We can say that each of the Aseret universe. The law of nature is inviola- Rosh Kollel of the Emek Learning Center HaDibrot represents a root, a funda- ble. In this domain there is zero-tol- in Jerusalem, and has over 7,200 shiurim mental principle, and if one would erance. If a man jumps off a cliff, he available online

| 25 Marriage

Rabbi Moshe Berliner

T RAH AND MARRIAGE A Second Chanc�

ur Sages point out the the Jewish people accepted the Torah relationship on the basis of what similarities between the Jewish with the understanding they were they have learned. Both partners people receiving the Torah at free to choose an alternative natural must change to become a success- OMount Sinai and marriage. explanation of the events they had ful spouse. They must readjust their experienced. They had the freedom to dreams to their new reality and learn We commemorate the Giving of the reject their faith that G-d guides the to express their aspirations within Torah on Shavuot. On Purim, the world. In their state of freedom, they the realistic context of the marriage. Jewish people accepted the Torah a chose to accept G-d and his Torah. Some couples find this very difficult second time. Why was it necessary for to do but many succeed in rebuild- the Torah to be given a second time? This choice, taken freely, is a choice ing their marriage, recrafting it on One explanation is that the Jewish peo- for eternity. the basis of the wisdom they have ple’s experience at Mount Sinai was so learned. They then experience their awe-inspiring that when they accepted Something analogous often takes the Torah, figuratively marrying G-d, place in a marriage. When couples new relationship literally like a second they did so without having the free will marry, they are often in a euphoria marriage. Their ‘first’ marriage, to choose to accept the Torah.1 similar to the Jewish people at Mount before the crisis, was a product of Sinai. They are overwhelmed by the their dreams. The experience was so overwhelming powerful emotions they feel. They Their ‘second’ marriage is a tribute to one might say the marriage was forced dream their vision of a shared future, upon them.2 Who could possibly expe- their work, their wisdom, and their the extraordinary promise of their life successful efforts to build a marriage rience the miracles of leaving Egypt together. and the splitting of the Red Sea as they deeply satisfying to both of them. did and not accept the Torah? Living together, they quickly learn their dreams are not identical. At However, the events that led to the 1 Shabbat 88a. times, this is more wonderful than salvation of the Jewish people at the 2 Maharal, Netzach Yisrael, Chapter 11; see what they dreamed of. time of Purim were not dramatic in also Introduction to Ohr Chadash. that sense. There was nothing overtly However, some couples find their supernatural about them. At every attempts to build a fulfilling marriage Adapted from To Build and to Bond, published step of the Purim story, it was possible bring them to difficulties and even to by Mizrachi Press. to view the story as a natural progres- crisis. sion of events. Each event followed Rabbi Moshe Berliner is an author, M.S.W. as a logical consequence of what had Precisely at that time, a unique and therapist specializing in family and happened before it. Thus on Purim, opportunity exists to rebuild their marriage

26 | Parenting

Rabbi Yakov Horowitz ELE TOR PITCH

few years ago, in an elevator only Orthodox Jew remaining in the they felt coming home Thursday night of all places, I witnessed a elevator, I got a few meaningful glances and smelling Shabbat cooking, how remarkably effective “elevator from the other passengers who were peaceful their homes were on Shabbat, Apitch” for a Torah lifestyle. obviously mulling over her words. and how much they enjoyed the time spent with their siblings and parents. It was Thursday evening and I was vis- My friends, that was about as close to Sadly, there were a significant number iting a family member on the eighth a perfect elevator pitch for a Torah who wrote about the stress and anx- floor of Hospital in the lifestyle as I have ever seen or heard. iety, about tense Shabbat tables filled Boro Park section of , New Judging from the looks of my fellow with discord and negative energy. The York. In the lobby, I boarded the ele- elevator-riders, they were envious of woman conducting the survey then vator, which was filled with individu- the serenity in the woman’s voice as she asked these same girls to self-assess als comprising a wide range of ethnic described her Shabbat experience. regarding their feelings about - and religious backgrounds. One floor If I may take a page from the eleva- keit and G-d. up, several people disembarked from tor pitch philosophy, my 30-second the elevator, and two women walked Analysis of the data collected in her response to the question of how to in – an Oriental nurse and an Ortho- study revealed a stunning correlation effectively deal with the colossal chal- dox woman, a regular volunteer for between the two components of her lenges of the Internet and technology the local Bikur Cholim. They walked study. Those with positive Shabbat would be that we need to improve the in mid-conversation, with the nurse experiences were more spiritual and quality of our home life. If our chil- finishing a description of her plans for observed mitzvot more regularly. Most dren had feelings for Shabbat similar of them reported that they planned Saturday and Sunday. She then turned to those of the woman in the elevator, to the volunteer and asked her, “So, on sending their children to the types fewer of them would be populating of schools they attended and wanted what are you doing this weekend?” hangouts and abusing substances. to parent their children the way they were raised. Conversely, the girls who The woman responded with a About 12 years ago, a frum woman reported stress at home were far more 100-watt smile and said, “You know, living in Yerushalayim sent me a fas- disconnected spiritually and more the nicest thing about being Jewish cinating dissertation she had prepared inclined to reject the values of their is our Shabbat. For 25 hours, I get to for her post-graduate schooling. In it, parents. And these patterns were con- turn off my cell phone and email. I she explored her theory that there was sistent in girls attending v and modern just enjoy my husband and children, a direct correlation between how chil- Orthodox seminaries. unwind from the week – and try my dren enjoyed Shabbat in their homes best to get closer to G-d.” The elevator and how connected they felt to G-d. So while our attention may be focused bell rang for her floor and she exited on the external challenges we face in Over the course of a school year, she with the nurse. As she walked out, all today’s environment, we may be better interviewed many dozens of girls who of us still on the elevator heard her say served turning inward and improving were attending seminaries in her com- to her friend, “You can’t imagine how the quality of our home lives. In fact, munity. As part of the study, she asked much I look forward to Shabbat all I strongly feel that … sorry, it’s the each of them to describe the environ- week long.” eighth floor. Gotta go. ment of their parents’ homes in four Silence reigned as we rode up the next time periods: Thursday night, Friday few floors, but it was quite evident that afternoon, Friday night and Shab- Rabbi Yakov Horowitz, Founding Dean of her words had had a powerful impact bat morning. Many of the girls wrote Yeshiva Darchei of Monsey, is an on all those who heard it. In fact, as the beautiful comments about how relaxed educator, author and child safety advocate

| 27 Rabbanit Rachelle Fraenkel The Challenge of Kiddush Hashem

s Shavuot approaches and as a The sense that Kiddush Hashem the people of the Lord and are gone representative of the Torah in and Chilul Hashem result from how forth out of His land.” (Yoma 86a) the world, I began pondering the impact our actions have upon Athe mitzvah of Kiddush Hashem, others may jar somewhat in terms of Am Yisrael represents G-d’s Name in sanctifying the Divine Name, and the authenticity. the world to non-Jews. This view is corresponding prohibition against expressed many times in Tanach. It is in vogue today to wish to live “our Chilul Hashem, desecrating the On our own internal, Jewish stage, own truth” and not put on a façade. Divine Name. G-d’s Name is represented by anyone However, responsibility comes with identified with Torah, to one degree We commonly use the term Hashem, the territory. To pretend that my or another. meaning ‘the Name,’ to signify G-d. actions carry no meaning beyond my A person cannot desecrate G-d. But small personal circle exhibits, at best, when it comes to G-d’s Name, His a great deal of naïveté. The State of Israel has reputation in the world, or His effect placed us in the public “And you shall love the L-rd your “” upon human beings – that can be eye, in an almost elevated or stained. G-d” – let the Divine Name become beloved through you. If one studies Biblical arena, but Desecration of G-d’s Name can Scripture and Mishnah and ministers in a renewed light. range across a broad spectrum of to Torah scholars, and is honest in contexts: from military defeat for the business and speaks pleasantly to IDF and Israel’s exile amongst the others, what do people say about And once again, the State of Israel nations, through a momentary lack of him? “Happy is his father who taught has placed us in the public eye, in courtesy by a young girl in a skirt or a him Torah; happy is his teacher who an almost Biblical arena, but in a man in a kippah, to rabbis accused of taught him Torah; woe unto those renewed light. harassment. who have not studied Torah. For this man has studied the Torah, look how Now, after 2,000 years of exile, we The possibilities for Kiddush Hashem, fine his ways are, how righteous his Jews are faced with the ultimate test the sanctification of G-d’s name, are deeds! Of him, Scripture says: “And of Kiddush Hashem: can we remain equally diverse, as the slogan at Ben- He said unto me: You are My servant, strong, standing firm among the Gurion Airport – “Abroad We Are Israel, in, whom I will be glorified.” nations, adopting a non-apologetic All Ambassadors” – reminds us; or as stance to defending ourselves, while we see from time to time when Israeli But one who studies Scripture and at the same time striving for a just rescue delegations rush to disaster- Mishnah and ministers to Torah and good society, one that sanctifies stricken areas. scholars, but is dishonest in business G-d’s name both internally and to the and discourteous in his relations with world? A society that makes us proud, Within the span between the people, what do people say about and inspires us as Torah Jews? cleanliness of a Talmid Chacham’s him? “Woe unto him who studied clothes, and the readiness to give the Torah; woe unto his father who our lives rather than commit a taught him Torah; woe unto his serious transgression, lies our own teacher who taught him Torah! For responsibility to be a living testimony this man has studied the Torah, and to the fact His seal is truth and His look how corrupt are his deeds, how Torah is a Torah of chesed (kindness), ugly his ways; of him, Scripture says: Rabbanit Rachelle Fraenkel teaches a Torah of life. “In that men said of them: These are Torah at midrashot in Israel

28 | Rabbi Dov Lipman

Why that should the Torah was I given believe to the Jewish people at Sinai?

our children are thinking anyone else in the history of the world The Torah outlines a seemingly ridic- about this question. I regularly create a similar one? If you were cre- ulous prophecy – which has come asked my students to write ating your own religion, wouldn’t it true in our time! It relates that the Ytheir questions about Judaism and be advantageous – and more realistic Jews will forsake G-d and will be nearly all asked this. We cannot be and believable – to claim the Divine dispersed to the four corners of the afraid to engage them in discussion Power appeared to more than one Earth where they will experience ter- about this critical question and person? rible persecution. While they are gone Shavuot is the perfect time to do so. from Israel, nothing will grow in the So why is Judaism the only religion to Land. But then they will return to And then, of course, the war began. even attempt to make the claim that their Land from all around the world My Rabbi, Rabbi , the Divine Power spoke to more than and they will regrow and rebuild it. zt”l, asked the question this way: “Can one person? Is it reasonable to sug- It’s an absurd prophecy. A small and a reasonable person believe that G-d gest that the Jews were the only ones powerless nation will be dispersed gave the Torah at Sinai?” He answered clever enough to recognize the bene- throughout the world without a that there have been hundreds of reli- common spoken language, land or gions in world history that claim to fits of such a claim? The only reason- able conclusion is that it is impossi- culture, and will survive and return have had a Divine revelation and that to its homeland thousands of years the only religion with a reasonable ble to make such a claim unless it is true. If one attempts to falsely claim a later? Yet, we have seen this “ridicu- story even worth considering as truth lous” prophecy come true. is Judaism. revelation occurred in front of many people, it can easily be disproved or We sinned, were dispersed, were per- Every religion other than Judaism contradicted. secuted terribly, the Land remained relates that a god appeared to one desolate, and we have now returned Judaism not only claims that G-d individual. That person then related to Israel from all four corners of the the story to others. Judaism is the spoke to more than one person, but Earth and have built it into a flourish- only religion that claims that G-d that He spoke to a few million people! ing, fully modernized and technologi- revealed Himself to the entire nation: All it would have taken was one of cally advanced country. “Behold I will come to you [Moshe] those millions of “eyewitnesses” to in the thick of the cloud so that the come forward with the truth or to Is it conceivable that a human being nation will hear when I speak to you, relate different details about the sup- wrote this thousands of years ago and and in you, they will trust forever” posed revelation, and the foundation happened to get it right? This should (Exodus 19:9). of the religion would collapse. This is strengthen our belief in the Divine one strong reason to accept and cele- origin of the Torah and the Revelation This uniqueness makes the Jewish at Sinai. story one that a reasonable person brate the story of the Divine Revela- can consider embracing. Why would tion at Sinai. These two points provide a strong and reasonable basis for us to accept any thinking person accept someone There are many other differences and embrace the story of G-d giving else’s claim that G-d appeared to him between Judaism and all other reli- alone? In fact, this is why many faiths the Jewish people the Torah at Sinai gions. For example, most religious resorted to violence to spread their and so Shavuot is the perfect time to texts include prophecies. However, all doctrines. People just didn’t believe it! discuss them with our children. of these predictions relate to events But a story like ours, in which G-d which could likely occur through the appeared to all the people, must be natural and normal course of history. Rabbi Dov Lipman is a former MK and the taken seriously, because if a story Despite this, none of those prophecies author of seven books about Judaism and like this can be made up, why didn’t have come true. Israel

| 29 Mizrachi Shlichim

Sivan Rahav Meir and Yedidya Meir

The Torah, the Land and Yom Yerushalayim

Three Reasons to Rejoice And third, and most importantly, we HaZikaron, Yom HaAtzmaut and on Yom Yerushalayim are happy today because of the enor- Yom Yerushalayim, we hear repeat- mity of our contemporary challenge. edly that Israel is our country. On the irst of all, we are not just We won the lottery, and now, what do other hand, Parashat Behar says, “But celebrating the liberation of we do with the winnings? Our mission the Land must not be sold beyond Yerushalayim. We are also is to turn all this energy, all the weeks reclaim, for the Land is Mine; you are Fcelebrating Tel Aviv and . and longings and prayers of thou- but strangers resident with Me.” This Anyone who was here during the sands of years, into tachles – purpose. phrase, “strangers resident” sounds period before the Six-Day War can That the Yerushalayim of Heaven and familiar. Avraham Avinu also presents verify that. The entire existence Yerushalayim of Earth will combine. himself as “a resident stranger among of the young State of Israel was in That this place will indeed exemplify you.” And many years later, when we danger in 1967. Our 19-year-old an alternative culture for the whole already had sovereignty, King David State survived, grew several times, world. convenes the people for prayer in Jeru- and returned to its biblical lands. We are on our way. After the para- salem, saying, “For we are sojourners Second, because the dream has been troopers entered the Old City in 1967, with You, mere transients like our fulfilled. Elie Wiesel, Nobel laureate, Chana Zemer, Editor of the secu- fathers.” once said that Yerushalayim connects lar, left-leaning newspaper “Davar,” Why not just say we own this Land? wrote: “Redeemer. For 2,000 years, us to one another in a way that is dif- Why continue to always feel a little 80 generations, Jews turned to the ficult to explain. When a Jew visits strange about it? Why didn’t Avraham East – Shacharit, Mincha and Arvit. Yerushalayim for the first time, he Avinu and King David speak as confi- For thousands of years, the national says, “This is not the first time.” He dently as the politicians do nowadays? has returned home. A friend of mine, memory a Jew is born with, the same an immigrant from , told way he is born with his organs, has not Many commentators explain that the me years ago how every time she and blurred. All the verses are now being Land will be ours... if we deserve it. her brothers saw a stork flying in the resurrected before our eyes.” Depending on our behavior. Like a safe sky during their childhood in Addis We must never forget that our with a code, the Land of Israel has an Ababa, they used to shout: “Stork, great-great-grandparents did not entry code. There is certain conduct stork, how is Yerushalayim?” Natan imagine they would have to pay prop- it requires from us. Certainly, it is Sharansky once told how when he and erty taxes in Yerushalayim, sit in traf- our place in the world, and there is no his friends were accused of betraying fic there and quarrel and argue about doubt we need to fight those who try “Mother Russia,” they were asked by the character of the city. We won. to erase that affinity. But it must be the court to summarize their argu- with a sense of humility – of “I wish ments. Sharansky responded, “I have we would be worthy,” rather than a nothing to say to this court, but to Whose Land? powerful sense of “We deserve it.” Or the people of Israel and my wife I say: as Rav Chanan Porat used to say, “We next year in Yerushalayim.” We are We are used to hearing about “our shouldn’t talk about our right to the living a 2,000-year-old prophecy that right to the Land.” In politicians’ Land. We should talk about our duty is coming true day by day. speeches on Yom HaShoah, Yom to the Land.”

30 | A Thought for Shavuot

Why is the Torah a gift? Rabbi Shim- shon Pinkus explains: “If a man looks like he’s wearing a good watch, we’ll ask where he bought it. But if a poor man has a $5 million diamond in his hands, we won’t ask ‘Where did you buy it?’, but rather, ‘Who gave it to you?’ because he couldn’t have bought it himself.

The Holy Torah is a gift. As much as we learn and do good deeds, its gift to us is always free. One thing is required of us: the desire to have it. To want the gift! Our job on Shavuot is to want the Torah, to think about it. A person will only give his friend a precious dia- leaders. At the end of the fascinating our part of the story is not so critical. mond if he knows he will keep it and conversation with him and his wife, After all, there are about 14 million appreciate it. He will not give the dia- Rabbanit Tammy, we asked what the Jews in the world, and some of them mond if the recipient is just going to Rabbi’s message was to the public in are really smart and righteous, so why play with it in the sand. Israel. Rabbi Kamenetzky immedi- are we so important? ately replied: “Now? My message to Each and every year, when it comes to the public, not only in Israel, is that Rav Kook addresses that very question: Shavuot, it is as though G-d is travel- we have left Egypt, we have discarded “The renewed light of the Torah’s con- ing the world, asking each of us: Do slavery for freedom, and Matan Torah nection to this soul is not like the light you want to receive the Torah? Do is fast approaching. One has to ask born of its connection to another soul. you? And we answer: ‘Yes, we will do oneself if he remembers Shavuot is And if it does, it increases the Torah and we will hear.’ Although we are nearing, whether he recalls receiving correctly in its study.” That is, every limited, we will be affected by the the Torah, and how is he preparing soul that studies Torah magnifies the Torah on Shavuot… if we really want for the Torah and moving toward that light in the world, and only that soul – to be.” goal.” your soul – can create its special light.

There. I’ve passed it on. Now it’s your You can’t copy homework and it’s not Passing It On turn. enough to let others learn. You have to find your own special On a recent flight from the United light that only you can shine upon the States to Israel, I suddenly paid atten- Your Torah world. tion to the routine security question: “Has anyone given you anything to Everyone reading these words has pass on to someone else?” their own fingerprints. Different, unique, singular. No one has the same I said no, but the truth is that some- fingerprints as anyone else. Just as – one did give me something to pass on. Rav Kook explains – our connection During our visit, we were privileged to to the Torah is singular and unique, meet Rabbi Shmuel Kamenetzky, 95, creating a light that only we can Sivan Rahav Meir and Yedidya Meir are Head of the Philadelphia Yeshiva, one create. On Shavuot, when we receive popular Israeli media personalities and of America’s most prominent spiritual the Torah again, we may think that World Mizrachi's shlichim to North America

| 31 CONNECTING THE JEWISH WORLD During Pesach, Yom HaShoah, Yom HaZikaron, Yom HaAtzmaut and Lag BaOmer, we have been closer and more connected than ever before. World Mizrachi has brought Israel to Jewish communities across the globe, with shiurim, concerts, conversations and virual tours of Israel. OVER 500,000 PARTICIPANTS | FIVE CONTINENTS | ONE JEWISH NATION

YOM HAZIKARON YOM HA’ATZMAUT YOM HA’ATZMAUT YOM HA’ATZMAUT S P E C I A L P R O G R A M S P E C I A L P R O G R A M S P E C I A L P R O G R A M S P E C I A L P R O G R A M M I Z R A C H I U K P R E S E N T S Rabbi Dr. J. Schacter ONE-ON-ONE WITH סיום תנ"ך, ש“ס משניות וש“ס בבלי WORLD and Shim Craimer Professor לזכרם של הנופלים הקדושים BEIT FROM F E A T U R I N G B E N A N D E L I C R A I M E R Global Alan Dershowitz MIDRASH Global Siyum Israel in Story and Song Saluting Israel’s Heroes OF TANACH, MISHNAYOT AND THE EXTRAORDINARY AND INSPIRING STORY OF THE MODERN STATE OF ISRAEL CELEBRATING THE MIRACLE OF ISRAEL MODERATED BY IAF MEDAL WINNER USING THE POWER OF WORDS AND MELODIES Hallel GRIEF DANNY GROSSMAN TO LEARNED IN LESS THAN 24 HOURS BY THOUSANDS AROUND THE WORLD IN MEMORY OF ISRAEL’S FALLEN SOLDIERS AND VICTIMS OF TERROR

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www.mizrachi.org | www.facebook.com/worldmizrachi | 33 the aseret hadibrot

The Aseretk HaDibrot, the Ten Commandments, are read publicly three times a year: twice in the weekly Torah reading (in the portions of Yitro and VaEtchanan), and once again on the first day of Shavuot. While volumes have been

written about them, HaMizrachi

would like to offer you some refreshing thoughts andl ideas related to each of the 10.

34 | Rabbi Stewart Weiss ONE ָא ִנֹכי ה' G-d is Watching

he first Commandment, took us out of Egypt, indicating that Numerous commentators have it would seem, is hardly a G-d accompanies us throughout his- addressed this question. Rabbi commandment at all! Unlike tory, and intervenes if and when the Shimon bar Yochai says that Anochi Tall the other commandments – which occasion is called for. Had He stated connotes love; i.e. all of the dibrot contain either a Do or a Don’t – it was He who created the universe, are for the benefit of Am Yisrael and Anochi Hashem Elokecha is a blunt we might have mistakenly thought demonstrate G-d’s unending affection statement of fact: I, Hashem, am your that nature and history were set into for His people. Rav Nechemia, how- G-d. motion at the beginning of time and ever, states that Anochi is a statement left on their own to play out, in a of power and authority, as in Isaiah An essential truth is being presented 45:12: “I, Anochi, made the Earth and sense leaving humanity to its own here, even before the enumeration of placed Mankind upon it, My hands devices. Instead, we are assured that the Do’s and Don’ts: All the mitzvot spread out the Heavens and brought human events are inextricably inter- which follow – not just the other nine the planets into existence.” Others see in this list, but every one of the 613 woven with the Divine will, vigilant Anochi in terms of fear and trepida- mitzvot, which, by tradition, are con- and transcendent, activated at the tion, citing the story of the bechora, tained within the Aseret HaDibrot – Almighty’s discretion. the birthright, wherein Ya’akov – dis- emanate from a Supreme and Divine guised as Eisav and fearful of being All this is embodied within the name source, G-d, who has the power to found out – says, “Anochi Eisav becho- Anochi, and illustrated with a dra- both dictate and enforce them. With- recha,” whereas Eisav merely states, matic Midrash. out this ‘preamble,’ we might mistak- “Ani Eisav.” Lekach Tov connects enly consider these rules as the “10 When Kayin kills Hevel, he is con- Anochi to G-d’s ability to forgive us Suggestions,” rather than immutable, when we err and comfort us when fronted by G-d and castigated for 1 eternal, mandatory foundation-stones his crime. Hevel, however, plea-bar- we suffer, as well as assuring us of of our belief system. gains. “HaShomer achi Anochi,” he Divine assistance, as in Bereishit 46:4: “Anochi will descend with you to Egypt says. Though usually understood as and Anochi will bring you back up.” a question, it can also be interpreted All the mitzvot which Lekach Tov sums up all this when as a statement. “The guardian of my follow – not just the he quotes Jeremiah 29:23: “I, Anochi, “” brother – and indeed, of all life – is other nine in this list, am the One who knows, and I bear Anochi!” argued Kayin. “If Hevel is witness.” but every one of the dead, then clearly You, Anochi, the 613 mitzvot, emanate arbiter of all Creation, wanted it to be In short, G-d is watching. that way!” from a Supreme Of course, though G-d-Anochi does 1 “Anochi, Anochi hu menachemchem,” Isaiah and Divine source 51:12. indeed have sway over life and death, He also grants freedom of choice to It is, leHavdil, akin to the policeman humanity, a freedom which Kayin who first shows his badge and estab- abused, and ultimately must atone for. lishes his credentials prior to stating is director of the But why the somewhat unusual term, Rabbis Stewart Weiss or administering the law. Jewish Outreach Center of Ra'anana and Anochi? Would not Ani have served the father of Staff Sgt. Ari Weiss z"l, who This truth is reinforced and amplified the same purpose? What does this fell in a fire-fight with Hamas terrorists in by the adjoining statement that G-d particular name imply? 2002

| 35 Rabbi David Milston the aseret hadibrot TWO ֹלא ִי ְהֶיה ְל ָך Connecting Heaven and Earth

ou shall have no other gods make this covenant and this oath; but for “Real Judaism.” This does not before Me, you shall not with him that stands here with us this mean detaching kodesh from chol, make for yourself a graven day before the L-rd our G-d, and also it actually requires bringing kodesh “Yimage, nor any manner of likeness, with him that is not here with us this into chol. We need to be part of this of anything that is in heaven above, day” (Devarim 29:13-14). world, but we need to do so through or that is in the Earth beneath, or the ways of the Torah. In an ideal sce- that is in the water under the earth. “But what enters your mind shall not nario there is no kodesh and chol; one You shall not bow down to them, nor come about, what you say, ‘Let us be who is driven by their belief in G-d serve them…” like the nations, like the families of will perform everything in a Jewish the lands, to serve wood and stone.’ way, mitzvot and mundane matters As we know, the very first dibur of As I live, says the L-rd G-d, surely alike. the Aseret HaDibrot declares that “I with a strong hand and with an out- am the L-rd your G-d.” Having estab- stretched arm and with poured out With this in mind, let us return to lished that, it seems superfluous to fury, will I reign over you And I shall our initial question. The first Com- elaborate. If we truly believe in G-d, take you out of the peoples, and I shall mandment declares that the L-rd G-d why would we contemplate other gather you from the lands in which brought us out of Egypt. The second gods? you were scattered, with a strong Commandment is there to elaborate hand and with an outstretched arm – to explain how we must transform Towards the end of Sefer Yehoshua, and with poured out fury” (Yechezkel that belief into reality through true the retiring leader seems to be giving 20:32-34). commitment. There can be no other the nation a choice. Extraordinarily, gods, for nothing can take precedence Yehoshua appears to be offering them Both the above are unequivo- over our religious beliefs. If we are to a ‘way out’ of their covenant with G-d: cal in stressing the eternal cove- live our Judaism to the full, we will “And now fear the L-rd, and serve nant between Am Yisrael and the need to internalize that we cannot Him in sincerity and in truth; and Almighty. So how are we to under- live in two worlds simultaneously. remove the gods which your fathers stand the words of Yehoshua to the served on the other side of the river masses? This message is underlined somewhat and in Egypt, and serve the L-rd. And by the words that follow, beautifully if it displeases you to serve the L-rd, Both Malbim and Alshich suggest explained by my rabbi and mentor, ֲאֶשׁר :choose this day whom you will serve, that indeed Yehoshua was not offering Rabbi Yitzchak Bernstein z”l in Heaven above – in – ַּבׁ ָּשַמִים ִמַּמַעל whether the gods that your fathers the nation a ‘way out.’ Our covenant served on the other side of the river, with the Almighty is unquestionably matters of Heaven, aspire, dream, in – ֲאׁ ֶשר ָּב ָאֶרץ ִמ ַָּת ַחת .or the gods of the , in whose eternal. never be content land you dwell, but as for me and my the Earth beneath, in matters of this household, we shall serve the L-rd.” What disturbed Yehoshua was the world, be content with what you have, (Yehoshua 24:14-15) popular notion that one can live in do what you need to do, in order to to two worlds simultaneously. He pleads reach the Heaven above. Yehoshua himself clearly states what for truth and sincerity while implying he intends to do, but the people must that the people at the time, despite This is our mandate to live Jewish life apparently decide for themselves. publicly declaring allegiance to G-d, to the full. still worshipped idols privately. Yehoshua’s words are particularly challenging in light of verses to the In his final words to the nation, Rabbi David Milston is Director of contrary: “Neither with you only do I Yehoshua is emphasizing the need Overseas Programs at Midreshet HaRova

36 | Rabbi David Milston Rabbi Yitzchak Blau THREE ֹלא ִת ָּשׂא The Severity of Vain and False Oaths

he prominence of many of Commandment. What makes these Secondly, Ibn Ezra notes the foolish- the dibrot in our tradition, sins so problematic? ness of this crime. The adulterer and such as Shabbat and honoring the thief procure pleasure in their sins On a most basic level, oaths involve Tparents, means that others receive while the murderer and the bearer the name of G-d and someone who less attention, for example the third of false witness avenge themselves takes a vain or false oath demeans one: “You shall not take the name upon their enemies. What enjoyment the reverence required towards the of the L-rd your G-d in vain; for is achieved by making vain or false the L-rd will not hold him guiltless Master of the Universe. Two of our oaths? No overwhelming temptation that takes His name in vain.” 1 The classic Biblical commentators add leads individuals to such sins but Torah’s terminology here suggests more layers to this iniquity. Chiz- 8 rather a simple lack of care and con- we should take this commandment kuni points out that whereas a thief quite seriously. The unusual phrase can easily compensate for his crime cern regarding the substance of their “ki lo yenakeh Hashem” attributes a by returning the stolen item, a person speech. particular severity to the sin of vain who makes a vain oath cannot pay I imagine that acts of murder or oaths. The Torah also relates to false back the victim. Although his point adultery, two death penalty crimes, oaths as a significant transgression, is true, it would seem that many sins are more grievous than violations referring to them as a chillul Hashem. resemble vain oaths in this regard and “And you shall not swear by My name it remains unclear why this transgres- of lo tisa. At the same time, cer- falsely so that you profane the name sion receives such harsh treatment. tain aspects of vain and false oaths of your G-d: I am the L-rd.”2 make them particularly problematic. They cannot easily be undone, they Our prophetic books further reveal Few people commit quickly turn into constant failings, the severity of oaths. The people murder or adultery on and they do not emerge out of strong of Yavesh Gilead are killed due to “” temptations. their ignoring a communal oath to a daily basis but they fight against the tribe of Binyamin.3 can take false or vain May attention to this dibra help us Shaul wanted to kill his son Yeho- grow more sensitive to the content natan for violating an oath not to oaths all the time and mode of our speech. eat until the battle with the Pelish- tim was finished.4 Shaul’s descen- 9 dants are put to death because the Ibn Ezra mentions two more factors. 1 Shemot 20:7. house of Shaul violated an old oath Few people commit murder or adul- 2 Vayikra 19:12. from the time of Yehoshua not to tery on a daily basis but they can take 3 Shoftim 21. harm the Gibeonites.5 false or vain oaths all the time. Some- 4 Shmuel Alef 14. one who has integrated oaths into his 5 Shmuel Bet 21. Talmudic tradition adds further evi- regular discourse is likely to swear 6 Shavuot 21a. 6 dence. A sinner does not receive multiple times each day. Humorously, 7 Yoma 86a. lashes for verbal crimes (lav she’ain Ibn Ezra envisions rebuking some- 8 Commentary on Shemot 20:7. bo ma’aseh) with a few solitary excep- one who constantly swears and that 9 Commentary on Shemot 20:7. tions, one of them being vain or false person responding with an oath in the oaths. Another Gemara7 states that name of G-d that he does not swear it is particularly difficult to achieve at all. Perhaps the ubiquity of this sin Rabbi Yitzchak Blau is a at atonement for violation of this adds to its severity. Yeshivat Orayta

| 37 לעילוי נשמת גילה יוכבד בת שלום אברהם

Rabbi Shalom Hammer the aseret hadibrot FOUR ָזכוֹ ר ֶאת יוֹ ם ַהׁ ַּש ָּבת ְל ַק ְ ּדשׁ וֹ Transcending Physical Restriction

y observing the Shabbat as a its letters can be rearranged so that This reward for observing Shabbat day of rest, the Jew testifies to it becomes either “Ei Shabbat” or with happiness and receiving “a por- G-d’s creation of the world. The “Oy Shabbat,” meaning either “Shab- tion with no boundaries” correlates BTalmud attests to the great reward bat should not exist” or “woe for the to Eretz Yisrael, a Land that is also that will come to those who observe Shabbat.” The generation of Enosh described as “the portion with no the Shabbat:1 believed that Shabbat, as controlled boundaries.” The Land of Israel has by the angel Shabbtai, involved pain been called “the land of the deer Rabbi Yochanan said in the name of and sorrow; Shabbat observance had (skin)” because despite its small size, Rabbi Yossi, ‘Anyone who delights in nothing to do with joy and rapture. it miraculously expands like a deer- the Shabbat is given a portion with no skin, which is elastic, and can hold boundaries as it says, ‘then you will In response, the Rabbis instructed as many Jews as necessary. Also, the delight in G-d, and I will mount you Bnei Yisrael to delight in the Shab- Torah was given to Bnei Yisrael at astride the heights of the world.’2… bat, and be happy in the observance Mount Sinai on a Shabbat, and after Rabbi Chiya Bar Abba said that Rabbi of this holy day. By doing so, the Jews Bnei Yisrael accepted the Torah and would show their appreciation of G-d, Yochanan said, ‘Anyone who observes agreed to observe Shabbat, they were who created the world and continues Shabbat in accordance with its laws privileged to receive Eretz Yisrael as to govern it, and thwart the beliefs of will be forgiven for his sins even if he well. worshipped idols like the generation those who maintained that Shabbtai of Enosh as it says, ‘Praiseworthy is or any other god or power rules the While it is difficult to make sense of the man who does this and the person world and determines the nature of the strange circumstances we have all who grasps it tightly, who guards the the Shabbat. The Talmud also affirms dealt with over the last few months, Shabbat against desecrating it.’3 Don’t that keeping the Shabbat is tanta- we should never lose sight of the fact read mechalelo, ‘desecrating,’ but mount to observing the whole Torah. that we are privileged to be a nation rather machul- lo, ‘he is forgiven.’” So even if one worshipped idols like who has been graced with the three the generation of Enosh, by keeping Divine gifts of Shabbat, Torah and This passage raises several questions. the Shabbat “in accordance with its Eretz Yisrael, all of which allow us Why does the Talmud specifically laws,” he can demonstrate his rejec- to transcend to spiritual heights and mention the generation of Enosh? tion of that doctrine and be forgiven. enjoy a “portion with no boundar- Why is delighting in the Shabbat so ies” even while being physically con- Why are Bnei Yisrael awarded “a por- important? Why is the reward of a stricted in isolation. “portion with no boundaries” prom- tion with no boundaries” for Shabbat ised for observing the Shabbat? observance? The promise of such reward is great, but it is also vague. 1 Shabbat 118a, b. The people of Enosh’s generation wor- Rabbi Yehonatan Eybeshitz, the great 2 Yeshayahu 58:14. shipped idols because they believed leader of the German communities 3 Ibid 56:2. that G-d had created the world and in Wandsbek Altona and Hamburg 4 Daniel 11:41. then left it in the care of other gods in the 18th century, explains that 5 Gittin 57a. and supernatural forces. However, had G-d revealed the specific reward 6 Shabbat 86b. they still kept Shabbat as a commem- for Shabbat observance, the nations oration of G-d’s creation of the world might have suspected Bnei Yisrael Adapted from Rabbi Hammer’s book Derash in six days and His resting on the sev- of observing the Shabbat in order to Yehonatan. enth. According to the Zohar, they gain the reward. For this reason, the believed that an angel called Shabbtai Talmud declares that the Torah did Rabbi Shalom Hammer serves as a senior had been granted dominion over the not reveal the exact reward for Shab- lecturer for the IDF's Jewish Identity world. The name Shabbtai is closely bat observance to the nations of the Branch, and is the founder of Makom linked to the word Shabbat. However, world. Meshutaf

38 | Mrs. Naomi Schrager FIVE ַּכ ֵּבד ֶאת ָא ִב ָיך ְו ֶאת ִא ֶּמ ָך Parents, G-d and Gratitude

idway through the quarantine due to the Covid-19 pan- all of which are important during this Aseret HaDibrot, we demic has forced certain types of uneasy time. are commanded to progress and innovation to come to a Mhonor our father and mother. The halt as unemployment rates soar and However, for some, the crisis has traditional breakdown of the Ten businesses shut. Those who several presented a tremendous challenge in Commandments is five and five – months ago looked to their future the fulfillment of kibud horim. The the first five define our relationship with great excitement are now putting time-honored tradition of reciting with G-d, and the second set of five plans on hold and have more ques- mourner’s kaddish with a minyan has gives boundaries for our relationship tions than answers. In Judaism, when been shuttered along with our syna- with our fellow man. Kibud Horim we seek answers to these looming gogues. It is a painful proposition for would fit well in the second five but questions, we look to the Torah and children in the year of mourning to strangely is found among the first. we look to mesorah, specifically, our consider a lapse of months without parents and grandparents. We look saying kaddish. Additionally, many In Masechet Kiddushin, the Rabbis backward in order to move forward. are missing yahrzeit for their par- explain there are three partners in Though chidush or thoughtful inno- ents. Mourners have looked to poskim the creation of every child – father, vation is a hallmark of Torah life, it and communal leaders for innovative mother, and G-d. When one honors is always with an eye, and more than solutions. Though a minyan requires their parents, G-d considers it as if just a nod to tradition. 10 men to be physically together, He too is honored. Similarly, when recent Rabbinic rulings allow for a child says Kaddish for a deceased For many, this time at home has the recitation of kaddish in a virtual parent, bestowing posthumous filial brought an opportunity for deep minyan. Many have ruled against it, honor, one does not mention the loss introspectioasn. Social media posts, but have offered alternative solutions at all. Instead, by publicly praising blogs and even YouTube videos for those who want to honor their G-d, the child affirms the teachings encourage people who are stuck at parents with the recitation of kaddish. and legacy of the parent. home to ‘take stock of what’s really important.’ Gratitude is suddenly In Judaism, innovation and tradition The Ten Commandments were given are not mutually exclusive. Perhaps to the Jewish people at the moment of trending, and people are realizing how much they have to be grateful the reason why Kibud Horim was our birth as a nation. Our continued included in the first five dibrot was existence is dependent on the unbro- for. The Sefer HaChinuch explains that the reason we must honor our to drive this point home. Respect ken transmission of that moment for our parents (and grandparents) – in other words, mesorah. Chasdei parents is the tremendous debt of gratitude we owe them. Typically, we ensures that our advancement will Crescas (Spanish Philosopher, 14th always be rooted in tradition. century) explains that this mitzvah’s fulfill this commandment through importance is linked to the fact that physical acts. We rise when our par- As the world cautiously looks towards parental authority is the primary ents enter the room, we run to pour reopening, we hope the lessons we are basis for mesorah. The successful them a glass of water. With social learning will not be lost. May we have transmission is dependent on each distancing, these aspects of Kibud deep gratitude for those who have child’s respect for the human links of Av VaEm are unlikely. However, paved our way and may this respect the chain of tradition. phones and video conferencing allow and admiration lead to a deeper us to continue to show gratitude and appreciation of the Divine. The first two decades of the 21st-cen- respect by frequently calling and tury has been a time of rapid and being present, even if not physically intense advancement. Leaders are close. As an added benefit, showing Mrs. Naomi Schrager, a master educator, characterized by their ability to be gratitude to others is a proven way to produces Jewish learning content for ‘forward thinkers’ and to embrace increase happiness, feelings of con- students around the world and teaches innovation. Recently, the global nection and even fostering optimism, post-high school students in Israel

| 39 Dr. Deena Zimmerman the aseret hadibrot SIX ֹלא ִתְר ָצח Life and Death in the Hand of the Tongue

he Covid-19 epidemic is slow down the process including the murder.” Thus improper use of the presenting the world with closure of schools, businesses and tongue via hurtful speech produces situations that have not been general lockdown. something within the spectrum of the Tfaced in decades. prohibition of murder. Some of these measures protect us, A potentially fatal infectious disease but many of them are also for the Improper use of the tongue is listed as is spreading throughout the globe protection of spreading the disease to a direct commandment in the verse ֹלא ֵתֵלְך ָרִכיל :and we are as yet unable to prevent others. In this manner, the pandemic found in Vayikra 19:17 -One explana . ְּב ַע ֶּמ ָ יךֹלא ַת ֲעמֹד ַעל ַ ּדם ֵר ֶע ָך it via vaccination or treatment other leads us all to be cognizant of our than supportive care. This transfers obligations to others and the concept tion of the first clause is that it con- classic halachic discussions regarding of the commandments Bein Adam tains the prohibition of gossip and plagues in the past from the realm of leChavero (between one person and the second clause is an obligation to the theoretical to the practical. another). save others. There is no vav joining the two causes of the verse, so it is Modern medicine has not yet given us Tradition holds that the Ten Com- a solution to the pandemic, but it has possible that they reflect two separate mandments, the receiving of commandments. given us the knowledge at this point which we celebrate on the holiday to understand the method of disease of Shavuot, were divided equally On the other hand, they do share the spread. between two tablets, five com- same verse, and thus commentators mandments on one and five on the The primary mechanism is a droplet, such as the Netziv, Rav Naftali Tzvi other. The five on one side are com- meaning that virus particles con- Yehuda Berlin, finds a connection mandments between Man and G-d tained in bodily fluids sprayed via a between them. He uses the juxtaposi- and the other are the command- sneeze or cough will infect another tion to point out that if there is a need ments between Man and Man. The person if it reaches their respiratory to share information to save others Mechiltah of Rabbi Yishmael on Yitro tract via their mouth or nose. then one is permitted to do so. Thus, points out the symmetry between in the context of Corona, it would be The virus can live on surfaces as well, the commandments. Lining up com- halachically proper to report someone but will only infect another via hands mandments 1-5 with command- who is endangering others by violat- bringing it to the mouth or nose. ments 6 – 10 puts lo tirzach – do not ing the terms of quarantine. This knowledge leads to the impor- murder, parallel with the first com- tance of the implementation of public mandment “I am the Lord your G-d.” While praying for this pandemic to health interventions such as main- In this Midrashic explanation, one end, and for the speedy recovery of all taining a physical distance between who murders a human who was cre- those infected, let us think for a few people (keeping them too far apart ated in G-d’s image diminishes the minutes about our tongues, our hands for the droplets to reach), wearing image of G-d. and our obligations to others. Both masks (reduces the distance of drop- literally and metaphorically, let us let spread and minimizing contact For the vast majority, murder seems frequently wash our hands and cover between the hand and the mouth) far-fetched. Perhaps, for this reason, our mouths, using them not to hurt and hygienic measures such as hand our Sages give day-to-day circum- others but to help them. washing. stances where we might touch upon this prohibition. For example, the As the disease rapidly spread around Talmud (Baba Metzia 58b) states, Dr. Deena Zimmerman is pedriatrician the world, even more drastic mea- “One who embarrasses his fellow in and Director of yoatzot.org, a website for sures needed to be implemented to public, it is as if he has committed women’s health and halacha

40 | “Now that the

Cabernet vines have

grown older and

our knowledge has

improved, one can

say that the Cabernet

Sauvignon Reserve is

reaching new heights

every year.”

Golan Flam, Winemaker

Product of Israel

| 41 flam grapes sizes.indd 3 8/24/15 5:23 PM Senator Joe Lieberman the aseret hadibrot SEVEN ֹלא ִת ְנ ָאף Clinton and the Entertainment Culture

hen I was a child, there Then, in the summer of 1998, it King Saul lost his kingship because was a family hour on became clear that President Clinton he failed to fully carry out the stern television during which had been involved in a sexual rela- instructions G-d gave him through WAmerica’s parents knew their children tionship with a White House intern the prophet Samuel about the erad- could join them and not see anything named Monica Lewinsky. I was an ication of the Amalekites. In pow- they deemed inappropriate. Today, at early and strong supporter of Bill erful and poignant words, Samuel most any hour on television, children Clinton’s and proud of all that he was chastised Saul: “Though you be little can see a wide array of violations of accomplishing as President, so his in your own sight, are you not head the values of the seventh and several offensive behavior was truly heart- of the Tribes of Israel?… Wherefore, other commandments. breaking to me. then, did you not hearken to the voice of the L-rd?” During the 1990s, all this went over Surely, President Clinton’s conduct a tipping point, and parents in Con- had disrespected his wife and under- I called on the President to accept necticut began to complain to me, mined the sanctity of their marriage. full responsibility for what he had their Senator, that they felt as if they But it was private behavior, wasn’t done and to apologize to the country. were in competition with the enter- Whether it seemed fair or not, presi- it? And didn’t he continue to receive tainment culture to raise their chil- dents did not have a right to privacy high approval ratings in public opin- dren. And they were losing. because their private behavior, once ion polls for the job he was doing as publicized, has enormous societal President? I agreed with them, but I also believed consequences. That loss of privacy that America’s Constitution and laws In the end, I decided I had to speak is one of the costs that comes with guaranteed freedom of expression out because there is no such thing as all the opportunities and benefits of and promised a limited role for gov- private conduct when you are Presi- occupying America’s most powerful ernment in the private lives of the position. American people, so it was hard to dent. Everything you do will proba- legislate this threat away. bly become public, and because you A week later, the President convened are the most powerful person in the an interfaith gathering of clergy in the But I had my voice and what might be country, whatever you do will influ- White House, at which he movingly called the Senate pulpit from which ence behavior throughout the coun- took responsibility for his actions, to speak. I joined with like-minded try. That is even more true today and asked for forgiveness. Democrats and Republicans in argu- in the age of social media, but it is ing that the entertainment culture a lesson that can be learned from Ultimately, President Clinton, like all was having a bad effect on the values history as well – including Biblical of us, will be judged by a hopefully of our children and therefore on our history. merciful G-d, but in the meantime, country. We called on the enter- each of us must continue to strive to tainment industry to self-regulate In the Bible, the higher you go, the realize in our lives the values of the to protect our children. We intro- more demanding the standard to Ten Commandments, including the duced legislation that would compel which your behavior is held, because Seventh. the entertainment industry to adopt of the greater impact your behav- better rating codes. The Seventh ior, good or bad, has on your people. Commandment was never explicitly Perhaps that is the reason the Kings Adapted from With Liberty and Justice from OU Press/Maggid, by Senator Joe Lieberman mentioned in the advocacy or our leg- of Israel were commanded to have with Rabbi Ari Kahn islative proposals, but its values were their own Torah Scroll, which they definitely under attack by the enter- were to carry with them at all times. Senator Joe Lieberman is an American tainment industry, and we and a lot of The King was not the last word. The politician who served as a United States America’s parents were fighting back. Torah was. Senator from 1989 to 2013

42 | Rabbi Yoni Rosensweig EIGHT ֹלא ִת ְגנֹב Do Not Steal: A Different Perspective

he prohibition of stealing for himself but rather to eventu- Throughout our lives, we are some- seems obvious at first glance. ally return it to the owner – this is a times quick to judge others accord- What new idea can we lawful act, which is not prohibited in ing to their actions. We erroneously Tlearn from this seemingly obvious any way. believe that the external result of emphasis? their actions is sufficient for us to However, a thief is considered as render some sort of judgment. When we look at the legal form this committing a prohibition for pre- law takes and infer the philosophical These Corona times offer several cisely this reason: his intent. Since underpinnings of the law from that good examples of why this is wrong. the thief intends to remove the object form, we can understand something If one were to say: “I know some- from the possession of its owner, and that can change the way we evaluate one who hasn’t visited his parents in our actions and those of the people the owner does not intend to give it months,” we might think this individ- around us. to him (because if he did, it would be ual was not a good son or daughter. lending or selling) – he is a thief. This is certainly a valid conclusion, What is ownership? How is owner- but it is only one of several we could ship effected? The simple answer infer from this information. I think would be that when something is we all understand that in current cir- in my possession, physically (in my cumstances, such information would hands, or within a place that belongs not imply a lack of respect for parents, to me, such as a house or a car, etc.) but rather an attempt to ensure their – it is mine, and when it is not in my safety. possession, physically – it isn’t. How- ever, this is not entirely true, as we While the action – or in this case the don’t always have our possessions in non-action – of both the caring child our hands. For example, if I lend a and the neglecting child is the same, neighbor a book, a hammer, a chair, the intent is what really matters. etc. – has it ceased being mine? When I give the bank my money for safe- And this is what we learn from the keeping, has it switched owners? Of prohibition to steal: intent is a pivotal course not! factor, and our judgment of the things happening around us must always The Torah discusses the level of lia- take this into account. And since, bility and responsibility these indi- more often than not, the exact extent viduals have towards the objects What this shows is that ownership is of a person’s intent is unknown to us, entrusted to them by the owners, but not primarily about a given state of perhaps we should be more modest the object is still – at its core – an affairs, or even about an action taken in our clear-cut evaluations of others. object which belongs to the owner. at a specific time. One could own an Before we jump to conclusions, let us object even if it is on another con- try and judge people favorably and This is an important point because tinent, a different time zone, and in meritoriously, as we would like them it saves the person now holding the to judge us too. object from being a thief. In other the hands of another person. The words, since the owner intends to difference between someone who has borrowed an object and someone who temporarily detach himself from Rabbi Yoni Rosensweig is a community ownership by giving the object to has stolen it is mostly this: the intent Rabbi of the Netzach Menashe community someone else, and that someone else they have when the object comes into in Beit Shemesh and the author of several does not intend on stealing the object their care. books

| 43 Rabbi Dardik the aseret hadibrot NINE ֹלא ַת ֲע ֶנה The Crucial Lesson

t a highlight moment in the – and what we know of the actions and are required to do so as discern- Chag of Shavuot, we stand of – the ‘other’ (whether that other is ing people. One cannot responsibly for the reading of the Aseret G-d or a human being). Seen in this walk through life believing that all is more than a juridi- behavior (and all people in the ways ֹלא ַת ֲע ֶנה ,AHaDibrot, recalling the experience of light hearing the commandments directly cal mitzvah. It applies beyond court- in which they conduct themselves) from G-d at Mt. Sinai on the first room proceedings and directly to our are equally good. And yet at the Shavuot in history. One of the unique perceptions and evaluations of the same time, it is all too easy to come features of the 9th commandment, actions of those around us. to conclusions about others based on you shall not – ֹלא ַתֲעֶנה ְבֵרֲעָך ֵעד ׁ ָשֶקר 3 insufficient and inaccurate evidence. 1 The Talmud Yerushalmi notes a bear false witness against your fellow, We may overhear a snippet of conver- subtle change in wording between is that among all the dibrot it is the sation, witness actions out of context the manner in which this command- only one that doesn’t seem to apply to and without a full picture of the life of ment is phrased in Shemot and how most people, nor at most times. Each the other, or accept a rumor. And just person deals independently with their it appears when the 10 command- ments are listed in Sefer Devarim.4 In like that, we come to form an opinion faith in G-d and the oneness of G-d, of them and their character. We so and their relationship to G-d’s name. Shemot, the commandment specifies easily accept the ‘testimony’ of such The same goes for the observance of a prohibition against false (“sheker”) false witnesses. Shabbat, the respect shown to par- testimony. In Devarim, the Torah ents, avoiding murder, adultery, theft instructs us not to offer testimony in The Yerushalmi equated testimony in vain (“shav”). Those two terms are and coveting that which belongs to vain with that which is false. Judging not quite synonymous; the former others. But this particular command- others when we don’t need to form involves attesting to something ment seems only applicable in the an opinion can be just as destructive untrue. The latter seems to include context of a court, and only for one as an outright lie. But our world is the unnecessary as well. Well aware who comes to offer testimony. Does now learning an important lesson, as of the difference, the Yerushalmi it have a greater meaning for our day- social distancing has limited our abil- states that these two terms were to-day lives? ity to interact with others. In its way, spoken concurrently at Sinai (“bedib- Covid-19 is opening our eyes to real- A relevant insight may be gained bur echad ne’emru”). They are meant 2 from a linkage made by the Meiri in to go hand in hand, despite their ize that we never really knew quite his analysis of the Aseret HaDibrot. seeming alternate foci. What is the what was happening in someone else’s Noting that the commandments did message the Gemara is sharing with world from the outside. Perhaps we not simply appear in list form but us? would do best to learn the lesson of were rather broken up into sets of the penultimate commandment, and five over two tablets, he suggests they By linking the notions advanced cease forming unnecessary opinions are meant to parallel one another. by the Meiri and the Talmud at all. The first commandment matches the Yerushalmi, I believe one can garner sixth in theme, the second matches a more global view of the mitzvah of .Shemot, 20:13 1 ֹלא ַת ֲע ֶנה the seventh, and so on. Thus, Shab- . Of course, one must speak Beit HaBechira, Introduction to the honestly in court. The entire judicial 2 ֹלא ַת ֲע ֶנה bat and are paired with one Talmud . another. system depends upon the ability to gather truthfully stated evidence and 3 Talmud Yerushalmi, Masechet Nedarim 3:2. How so? Observance of Shabbat is a evaluate its relevance and implica- 4 Devarim 5:17. personal testimony of the belief that tions. And that is the direct meaning G-d created the universe. Thus both of this commandment. But judgment commandments require truth in is not limited to the courts of justice. Rabbi Judah Dardik is Assistant Dean and characterizing our relationship with We engage in judgment all the time a teacher at Yeshivat Orayta

44 | Rabbi Yuval Cherlow TEN ֹלא ַת ְחמֹד The Root of a Healthy Society

odern economy is based world forward and make it a better entire consumer-oriented existence on desire. The desire of the place, and the unequivocal directive does to us all. We can certainly say sellers, to increase their of “You shall not covet.” that much of the spread of this virus Mwealth, and the desire of the buyers was a result of people’s concern for for something they don’t have, or to This is a lesson we have been learn- themselves, without thinking whether replace old with new, etc. Indeed, ing now, during the Coronavirus and how their behavior could affect without desire, the economy has no pandemic. On the one hand, we have others. Indeed, once we began to con- leg to stand on. learned to make do with much less sider our surroundings – both human than we were used to beforehand, and global – there was much greater Of course though, there is no clear while on the other, we are faced with success in fighting the virus. cut definition of what is permitted to the stark reality of a collapsing econ- desire and what not. The Torah does omy, in which people are not only not Above all, this is about shaping soci- not oppose the possession of property able to but have even lost the will to ety. A society that bases itself on “you or that people should be financially buy new things. And on a third hand, shall not covet” builds its values on successful. Our forefathers were very our relationship to various products a different plane. A society like this wealthy and we do not find a puritan and activities has undergone a certain is constantly educating itself “not to stance anywhere at all in the Torah. distillation, with it suddenly becom- look at the pitcher but at what is in Furthermore, if people didn’t have ing clear to us how much we were it,” and always striving for a life of the drive for more, and to attain and falsely dependent on certain needs internal content rather than external obtain better and bigger goals, many and items. superficiality. Its advertising and sales of the world’s greatest discoveries are aimed at real needs and benefits would never have been discovered! What else are these times teaching rather than targeting the darker emo- And we would be stuck in the same us? First and foremost, we need to tions in the consumer. place as many underdeveloped coun- remind ourselves that what is truly This type of society behaves mod- tries today. important is who we are – what good estly, for example, not holding gran- deeds we do for others, what injus- diose weddings and giving the couple That’s not all. Even Torah study and tice we fight against, and how much the chance to study for a year instead, other life treasures would be affected. we are prepared to exert ourselves in with no financial worries. A society The prohibition to covet does not the pursuit of peace. This moral and like this strives for justice and chessed, just apply to monetary matters, but ethical stance is more important than to other things too, such as some- and everything anathema to desire – any material achievement, scientific concession and giving to others, from one else’s wife. Similarly in the world development or personal wealth. of the mind and the spirit – some of an open-hearted perspective noticing the revelations in academia, research Secondly, the impetus for things we and catering to genuine needs. and Torah learning also stem from want must be need, even when it’s to The main benchmark for such a soci- the internal desire to find better and do with our welfare or convenience. It ety is the constant concern that the more truthful arguments, ideas or is so important not to build our needs benefits of economic development proofs, and to share them with the around what our neighbors have, and are divided equally, and that it should masses. Hence, if it would be for- to want to have more than they do. be justice and charity that drives bidden to desire such things as well, A person’s motives must come from resource distribution rather than we would simply be eradicating the within, and not from a comparison greed and desire. powers that drive the world. between what he has and what the other person has. Therefore, we find ourselves having Rabbi Yuval Cherlow is Rosh Yeshiva of to strike a balance between our G-d- And thirdly, we have learned that we Yeshivat Amit Orot Shaul and a founding given trait of wanting to move the also need to consider the damage the member of Tzohar

| 45 Mizrachi in Israel's National Institutions

Rabbi Yechiel Wasserman My Jerusalem was born and raised in the city of united together.” This verse was destroyed it.” Asks the Sefat Emet: Jerusalem. My childhood years explained in the Jerusalem Talmud, as it would be understandable if the were spent in a divided Jerusalem, well as in the Midrash, as meaning “a Talmud had said that the “Temple had Iwith a wall between the New and city that creates fellowship among all not been built,” but why does it say Old City. I remember those days Jews.” The Babylonian Talmud, how- that the generation “is considered to fondly, riding our bicycles past the ever, explains the verse differently: “I have destroyed it”? He answers that wall, going on walks near the wall, will not enter the heavenly Jerusalem the rebuilding of Jerusalem and the stopping at certain points along the until I can enter the earthly Jerusa- Temple is not a one-time event, but way that looked out over portions of lem. Is there a heavenly Jerusalem? rather an extended and ongoing pro- the city that were controlled by the Yes, for it is written, ‘The built-up cess. Every generation adds its own Jordanians. Over Chol HaMoed we Jerusalem is like a city that is united layer to the structure until the con- would go to and look out together.” The earthly Jerusalem par- struction is complete and stands as over the ruins of the Temple Mount. allels the heavenly Jerusalem from the a whole. When understood like this, perspective of the city itself, not that During the Six-Day War, the city was it is clear that any generation that of its residents. bombarded and we spent our days does not add its own layer is consid- in bomb shelters. The war resulted The two explanations seemingly ered to have destroyed its share of the in the liberation of the city and sev- differ; however, a deeper understand- process. eral days later, the two halves of the ing of the sources shows that both This week, as we all celebrate the day city were united. On Shavuot of 5727 address the same point. Every capital of the liberation and unification of (1967), the road to the Kotel was city in the world connects and unites opened and the residents of Jerusa- the citizens of that country. Jerusa- the holy city of Jerusalem, we shall lem, together with many visitors who lem, the eternal capital of the Jewish add our layer to the rebuilding of our had arrived from around the country, people, is different. It is the Holy City capital city. We will strive to spread streamed to the Old City to pray at and the home of the Temple and thus brotherhood and kindness amongst the Kotel. produces a unique internal connec- ourselves, to bring peace between tion. The earthly Jerusalem parallels brothers and sisters and thus merit A year after the Six-Day War, I was the heavenly Jerusalem. A Jew who the realization of the words of Rabbi blessed to be one of the first stu- travels to Jerusalem is not only travel- Yehoshua Ben Levi in Tractate Derech dents to study in Yeshivat HaKotel in ing to the earthly Jerusalem, but also Eretz: “G-d said to Israel: You caused the Old City. I studied there for six to the heavenly Jerusalem. the destruction of My House and the years and lived opposite the Kotel. expulsion of My sons. Pray for the The Yeshiva was housed in aban- When one travels to Jerusalem, he peace of Jerusalem and I will give you doned and decrepit buildings in the cleanses himself of his personal peace.” Jewish Quarter, which had yet to be issues, from his here and now, and restored. The beit midrash, in shelters connects to an eternal reality. In this above the road leading to the Kotel, way, the earthly Jerusalem paral- produced the sound of Torah study lels the heavenly Jerusalem in that it for long hours into the night. These brings all of Israel together in a bond Rabbi Yechiel Wasserman is Head of the sounds of Torah and prayer were of brotherhood. Center for Religious Affairs in the Diaspora music to the ears of those who came at the World Zionist Organization and one Our Sages expounded on the duty of World Mizrachi's representatives in the to visit the Old City or those on their National Institutions way to the Kotel. of every Jew to strive for the better- ment of Jerusalem: “Any generation In Tehillim, King David wrote that that does not see the rebuilding of “The built-up Jerusalem is like a city the Temple is considered to have

46 | Religious Zionist Leaders

OUR SERIES ON LEADERS WHO HAVE SHAPED RELIGIOUS OVER THE LAST 150 YEARS

Rabbi Shmuel Chaim Landau

hmuel Chaim Landau remains It was at this Congress he formulated population. To this end, he coined unique among the leaders and laid the foundations for the the phrase Torah VeAvoda, a phrase and originators of Religious Mizrachi Youth Movement – Tzeirei which became a byword for HaPoel SZionism. The impact he had on the Mizrachi, and was elected to the HaMizrachi and later the Mizrachi Movement far surpassed Central Committee. He became Youth Movement. Torah VeAvoda his shortened life span of 36 years. Editor of the Movement’s paper – signified the synthesis of three ideo- But more so, he is one of the very few HaKedem and went on to participate logical factors: Torah, Zionism and whose roots lie within the Chassidic in the 12th Zionist Congress. At the Socialism. community. He remained a devout 13th Congress, he was elected to the follower of Mezritch Chassidism Zionist General Council. From 1922 onward, Rabbi Landau ran (from the Kotzker ) all his life. the Mizrachi Movement in Poland. Indeed, it was from there that he He participated in many Zionist inherited his love for Eretz Yisrael. organizations but devoted most of The treatise Shalom Yerushalayim, his energies to encouraging aliyah written by Rebbe Yisrael MiPhilov, and establishing youth training pro- on the subject of Israel and the grams, to teach them modern agri- Redemption, was part of Kotzker cultural methods for their eventual education and an important influence settlement on kibbutzim in Eretz on Landau. Yisrael. At Mizrachi’s International World War I caught up with Rabbi Congress in 1925 in Vienna, he was Landau in Poland. He was first taken elected as a member of the board of hostage by the Germans and accused, the Pioneer Youth HaPoel HaMiz- convicted and sentenced to death rachi. To fulfill his obligations, he on the grounds he was an English and his family made aliyah the same spy. Managing to escape, he was year, settling in Jerusalem. He quickly taken captive by the returning Polish established himself as the leader of army and then accused of being a HaPoel HaMizrachi and published Bolshevist, but somehow managed many articles explaining the goals of to get some resident Poles to testify the Movement. However, the first two on his behalf, thereby assuring his Not only did Rabbi Landau almost years of his directorship were mostly freedom. single-handedly bring the Mizrachi devoted to bringing together two The rise of virulent Youth Movement into existence, he opposing factions in the party. With- with the emergence of the Balfour kept it responsive to its members. out his dedication to the principle of Declaration in 1917 influenced him Through it, he was able to bring shalom bayit, the Movement could deeply and he immediately joined much-needed changes into the bur- well have split in two. In 1928, Rabbi the Polish Mizrachi Movement set geoning Mizrachi so it would stay Landau suddenly took ill as the result up after World War I. In 1919, he attuned to the emerging second gen- of exhaustion and died at the young attended the Second Polish Mizrachi eration of Religious Zionists, whose age of 36. The Landau Forest near Sde Congress and was invited to Warsaw priority became the settling of Eretz Ya’akov and Kiryat Shmuel, a suburb

in 1921 for the Mizrachi Convention. Yisrael by a significant religious of , are named in his memory. 

| 47 Rabbi Dr. J. Twerski

Shavuot A Closure to Pesach

any sefarim refer to Shavuot drug-addicted buddies and relapse, so can also be read as “cherut al haLu- as being a closure to Pesach. I prevailed on him to remain in Pitts- chot” which means “freedom on the Following the liberation burgh for an extended period of time. tablets.” Inspired by this, I wrote a Mfrom the long bondage in Egypt, the commentary on the Haggadah, “From were instructed to count As it drew closer to Pesach, he asked Bondage to Freedom.” The Haggadah 49 days of Sefirat HaOmer, during permission to return to New York to can thus be a guide to true personal which they were to refine their attend his father’s Seder. When he freedom. character traits to enable them to returned to Pittsburgh after Pesach, receive the Torah. Indeed, when G-d he related that when his father began A human being is a physical body commissioned Moshe to liberate the reciting the Haggadah, “Avadim and has many inborn traits, some of Israelites from enslavement, He said, hayinu leParo beMitzrayim” – We which can be very pressing. Without “When you take the nation out of were slaves to Pharaoh in Egypt, he Torah, man is what science refers to Egypt, you shall worship G-d on this interrupted him, saying, “Abba, can as homo sapiens, a simian (baboon) very mountain.” you say that you yourself were ever a with many bodily drives. A baboon slave? Your ancestors were slaves to does not have free choice and must Many of the mitzvot we do are des- Pharaoh, but you personally were not do as its body demands. The Torah ignated as a memorial to the Exodus a slave. I can tell you what it means provides cherut, freedom of choice, from Egypt. Every Friday night in to be a slave. All those years I was which may frustrate the body’s the kiddush, we say that Shabbat addicted to drugs, I was a slave. I had demands. Hence freedom from a des- commemorates the Exodus. All the no freedom. I had to do whatever the potic taskmaster does not assure man festivals relate to the Exodus, as do drugs demanded. I did things I never true freedom. the daily Tzitzit and Tefillin, Pidyon thought I was capable of doing, but A person may be subject to animal- HaBen, and Birkat HaMazon. I had I had no choice. Drugs were a cruel often wondered why there was a con- istic greed, anger, and many other taskmaster, but today I am free.” bodily drives. These can be every stant need to remember the Exodus. bit as tyrannical as a cruel despot. It is more than an Independence Day. When he related this to me, it became Adopting the teachings of the Torah The latter is celebrated by a parade, clear why we must constantly refer to gives man true freedom. Pesach lib- fireworks, picnics and patriotic the Exodus. Just as one can be a slave erated the Israelites from enslave- speeches. Whoever heard of a sev- to a despotic ruler like Pharaoh, one ment to Pharaoh and Shavuot liber- en-day independence celebration, for can be a slave to alcohol or drugs, to ated them from the tyranny of their which one must clean the house thor- gambling, food, sex, shopping, spend- animal body. oughly, virtually sterilize the kitchen, ing, hoarding, texting or anything avoid chametz and eat matzah for a else. When a person loses one’s free- Shavuot and Pesach are inextricably whole week? dom to choose, one is a slave. bound together. The answer came from a patient of Referring to the Ten Commandments, mine newly recovered from a long the Torah says they were, “chorut al Rabbi Dr. Abraham J. Twerski is a history of drug addiction. I could not haLuchot” – inscribed on the tab- psychiatrist and rabbi, and founder of allow him to return to New York, lets. Inasmuch as there are no vowel the Gateway Rehabilitation Center in because he was certain to contact his markings in the Torah, this phrase Pennsylvania

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VISIT WWW.TZURBAOLAMI.COM TO ORDER BOOKS OR TO FIND A LOCAL | 49 Israeli-Style

haraoh’s daughter drew Moshe out of the water on the 6th of Sivan, and he was willing to be nursed only by a Hebrew Cheesecakewoman. Therefore we recall Moshe’s merit on Shavuot by Peating milk foods. Furthermore, the numerical values of the letters of the Hebrew word, chalav (milk), add up to 40, corresponding to the 40 days Moshe spent on Mount Sinai. In the spirit of festive milky foods, here’s an Israeli-style cheesecake recipe for you to bring a little taste of Israel to your table this Shavuot.

50 | Ingredients Israeli-Style For the Crust • 7 tablespoons butter (room temperature) • 2 egg yolks • 1/3 cup sugar • 1 1/2 cups flour

For the Filling • 3 eggs • 3 1/3 cups Israeli white cheese – gevina levana. If not available, you can substitute quark or cream cheese in an equal amount. Cheesecake • 1/2 cup sugar • 1 ½ teaspoons vanilla extract • 2 tablespoons flour

For the Topping • 8 ounces sour cream • 1 ½ teaspoons vanilla extract • 2 tablespoons sugar

Directions 1. Preheat oven to 375° F (190° C). Spray a 9x13- inch cake pan with non-stick cooking spray. 2. In a bowl, combine crust ingredients with your hands until the mixture is crumbly. 3. Press the mixture into the bottom of the cake pan. 4. In a separate bowl, combine the filling ingredients. 5. Pour this mixture on top of the crust base. 6. Bake for 30 minutes or until the cheese does not wobble. Remove cake and cool for 30 minutes. 7. Turn oven temperature down to 200° F (95° C). 8. In a small bowl, mix topping ingredients. Spread evenly over the cooled cake. 9. Bake again for 20 minutes. 10. Refrigerate until fully cooled and firm and then serve!

As we say in Israel, B’teiavon!

| 51 Places in Israel

Rabbi Barnea Selavan Jerusalem’s Old City f you remember the fear of May- Hinnom Valley, lit at night, with built just after the Old City’s fall; June 1967 as Nasser roused the benches. As you walk, look left and Schindler’s grave across the street, Cairo masses; if you were ever identify the Herodian water aque- and the Hinom Valley overlook path. Icareful of Jordanian snipers walking duct visible on the hillside, with one in Jerusalem; if you ever craned your collapsed section - the channel is set Lesser-known, is the walking path neck on David’s Tomb rooftop to see amidst the ancient concrete structure hugging the walls… the Kotel’s top course; if you were one surrounding it. The walkway ends Passing the parking lot, on the right- of the 100,000 people there on that below the first Mount Zion parking hand slope is the “Dig Mount Zion” first Shavuot, then you never, ever lot, near Chamber of excavation, revealing First and need a reminder how special Yom and King David’s Tomb; and just Second Temple period structures at Yerushalayim is. To engage the rest of before the cemetery where Oskar the ancient city’s heart (ignore the us, here are lesser-known sites around Schindler’s grave is the only one with Ottoman walls altogether!). Many the Old City’s walls. stones on top of it. periods are represented here, with At the traffic light below the Jaffa Back at the plaza, a different option finds illuminating historical events; Gate ascent, turn right, to the walk- is turning left, past a little rest area and secrets not yet publicized. ing path along the walls. The city provided by Canadian donors, and up Moving onto the sidewalk, look installed upper and lower routes with a staircase towards Zion Gate follow- left into the grassy area. A pipe set explanatory signs and recorded expla- ing the walls. The stone marker on into a low stone wall is an aqueduct the left marks where Shlomi Cohen, nations of the walls and the views. bringing water from past Bethlehem; a young man coming to pray at the Look for the First Temple Wall adja- enabling Herod’s expanded Jerusa- Kotel before his wedding, was mur- cent to the Hasmonean Wall; ancient lem. Continuing down towards Dung dered. Remembering him heightens tombs in the bedrock; and the ‘secret’ Gate, turn left onto the path to see our appreciation of being here now. entrance into Herod’s palace. Allow Second Temple cisterns and ritual 20-40 minutes to the wall’s end Where the city wall bulges out in a baths; one with divided stairs – pre- depending on your interests; more if tower, look carefully at its base. The venting the impure entering from with children, as they have plenty of 250-kilogram bomb, the “conus” touching the purified people exiting room to run around. meant to blast through the wall to let (Sheqalim 8:2). Jewish soldiers in, was clearly ineffec- A small open plaza offers several Take the path left overlooking the options. Descending to the roads tive against the thick Ottoman walls. It is claimed that the entire July 1948 ancient road with columns on the below leads to the secret tunnel exit ground. Enter the small gate behind that helped soldiers cross safely from “Operation Kedem” was a staged decoy to prevent the Irgun and Stern the tower to find yourself over that the Mount Zion Hotel position to the ancient road. Zion Gate base. The cable car stretch- group from capturing the Old City. ing across the valley served the same At Zion Gate, notice the many, many Welcome to sanctified Jerusalem, purpose, between 1949 and 1967; holes; particularly around the shoot- thanks to Israel’s prayers and the access its free museum by speaking to ing slits on the upper level. Entering fighters of 1967. Thank you, G-d, for hotel security. through this gate can only evoke an letting us walk and breathe in Your appreciation of those who fought Holy City, and may we see the Temple At the intersection, one road ascends here; whose dreams were fulfilled 19 rebuilt in peace, in our days. to ; one crosses the valley years later, which enables us to walk towards Yemin Moshe - Sultan’s in. Let us do that for a minute, orient Pool, right, Cinematheque The- ourselves, and then exit again. ater and open park, left - and left up towards Zion Gate. Cross the street; With the gate to our backs, forward go left and down just below the road. leads towards the Diaspora Yeshiva, Barnea Levi Selavan, an archaeologist A small metal staircase leads onto a King David’s Tomb, Chamber of the and tour guide, is Co-Director of Founda- new unmarked walkway overlooking Holocaust, and the bravely tion Stone

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PAGE 12 AND YOM KIPPUR PAGE 22 RABBANIT SHANI PAGE 24 RABBANIT SHANI RABBANIT SHANI RABBANIT SHANI RABBI HERSHEL RABBI LORD TARAGIN RABBANIT SHANI SCHACHTER TARAGIN TARAGIN JONATHAN SACKS pens a song of milk TARAGIN TARAGIN RABBANIT SHANI explains the power reveals the secret of on the Jewish The Little-Known Reason of the shofar explains why insecurity and honey on why purim is the reveals why blue and Thanksgiving TARAGIN is a good thing Jewish survival white are special colors most zionistic holiday with a fascinating PAGE 16 PAGE 5 PAGE 18 PAGE 5 PAGE 5 insight into Eliyahu PAGE 5 PAGE 5 Why the Six-Day War RABBI SHALOM HaNavi ROSNER RABBI RABBI RABBANIT RACHELLE RABBI with the magic PAGE 5 FRAENKEL RABBANIT SHANI RABBI YOSEF ZVI of Torah JONATHAN SACKS RIMON TISHA B’AV advocates compassion TARAGIN JONATHAN SACKS Started on June 5 RABBI DORON explores the difference challenges us to look JONATHAN SACKS asks you to PEREZ ...for ourselves discusses ‘early’ PAGE 10 between water and wine after our world invites us to be alert ask questions The Heroes of Yom HaAtzmaut challenges us to PAGE 34 PAGE 32 to G-d's messages PAGE 32 On the morning of reconsider our rules PAGE 9 PAGE 14 PAGE 8 RABBI LORD DR. YAEL of discourse INSIDE: Friday, June 2, 1967, the Reacting to JONATHAN SACKS Outpost 107 RABBI DR. ABRAHAM ZIEGLER PAGE 3 encourages us to feel J. TWERSKI examines similarities Ministerial Committee YOUR EICHA G-d’s closeness During the , with the antidote to between Ruth and Boaz Criticism resentment in for Security Matters PAGE 20 relationships RABBANIT SIVAN DR. EFRAT RABBANIT COMPANION 19 Israeli soldiers with minimal YEMIMA MIZRACHI PAGE 14 RABBANIT SHARON PAGE 38 RAHAV-MEIR SOBOLOFSKY YEMIMA MIZRACHI convened in the War ammunition held back the with a crash course ORDINARY offers three pieces RABBI LORD RIMON Chief Rabbi of South PAGES 16–20 with advice for a finds some jewels in Jewish eating HEROES JONATHAN SACKS Room in Tel Aviv as offers comfort from the RABBANIT SHANI of dating advice lauds a Africa, Rabbi Dr. Warren TARAGIN might of the Syrian army for noisy world INSIDE! along the way trauma of destruction PAGETOVA 52 AN INSPIRING double celebration usual… PAGE 30 explores the symbolism GANZEL ושמחת בחגך! .PAGE 39 PAGE 14 of red and white over four days INTERVIEWPAGE 23 A 10-PAGE SEDER COMPANION PAGE 23 Goldstein, explains reveals the secrets of PAGE 20 WITH THE TO ENRICH AND ENLIGHTEN YOUR PESACH! PAGE 9 the wondrous willow how we can leverage PAGE 9 RABBI YOSEF ZVI PARENTS OF RABBI CHAIM RABBI YEHOSHUA RIMON FASS PAGE 21 RABBI HERSHEL Tisha B’Av to give and RABBI YOSEF ZVI PAGE 54 Insights into happiness from Rabbi Doron Perez, ARI FULD NAVON DR. BRYNA RIMON SCHACHTER HAMIZRACHI REGULAR FEATURESPAGE 4 Rabbi Chaim Navon, Mrs. Shira Smiles, with A Fruity Conundrum on buying Israeli analyzes binge on the importance JOCHEVED LEVY RABBI BEREL PAGE 8 asks whether the Mizrachi Educators PAGE 8 receive criticism in a addresses what to do WEIN fruits overseas relationships of the fifth cup compares Sinai if one cannot fast and Jerusalem Ask the Rabbi PAGE 22 on why Israel is the PAGE 10 PAGE 6 Redemption has begun more sensitive and Rabbi Hershel Schachter, Rabbi Dr. Aaron Adler, PAGE 10 Your guide to the place to be on Sukkot PAGE 22 PAGE 6 Marriage PAGE 23 PAGE 10 Rabbi David Aaron and Rabbi Alex Israel PAGE 15 Rosh Hashanah PAGE 22 Parenting PAGE 28 effective way Simanim PAGE 14 PAGE 15 What’s in a Word The remarkable story of how Israel clinton and tanya ephron Source sheets to enhance your learning on Shavuot night from has become a world leader in kidney SIVAN the revolutionary Tzurba M’Rabanan study program! transplants PAGE 42 PHIL CHERNOFSKY in memory of RABBANIT this issue is dedicated dedicate this edition in honor of theRABBANIT ’S NEW SHLICHIM TO ז"לRAHAV-MEIR INSIDE! INSIDE! dedicated in loving memory of ז"ל with a fruity YEMIMA MIZRACHI in loving memory of bat mitzvah of their beloved• daughterSHARON RIMON ISRAEL’S POWER COUPLE ARE HEADING TO AMERICA conundrum ari fuld with some magical with a post-election • sasha lia questions who is this edition is dedicated in memory of READ OUR INTERVIEW WITH MIZRACHI If you don’t want to keep HaMizrachi, you can double-wrap it before disposal, or place it directly into sheimos. pinchas kurnedz lover and defender of israel moments for women professor cyril domb reflection this edition is dedicated in honor of PAGE 17 joel mael and family • by his wife and children returning to whom NORTH AMERICA, SIVAN RAHAV MEIR AND YEDIDYA MEIR by his children and family • lynn & taking place this pesach in yerushalayim isabel & edwin shafier PAGE 41 kurt & edith rothschild PAGE 21 PAGE 9 for their lifelong unswerving commitment to a survivor, a fighter, and a passionate ardent zionists, who planted the seeds for their children, grandchildrenPAGE 14 zionist loved and missed by all and great-grandchildren, now living in our beautiful land am yisrael, eretz yisrael and torat yisrael

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DEDICATIONS APPEAR ON THE COVER OF THE SPECIFIC HAMIZRACHI EDITION. | 53 Rabbi Chaim Cowen

Sunday Neurosis

a condition that he labelled Sunday One whose life is driven by power or רב יוסף ביומא דעצרתא אמר עבדי לי עגלא Neurosis. He defined it as “that kind pleasure will suffer through these תלתא אמר אי לא האי יומא דקא גרים כמה of depression which afflicts people Sundays, yearning for the workweek יוסף איכא בשוקא )פסחים סח:( who become aware of the lack of when the fleshpots re-open and the Rav Yosef, on Shavuot, would request content in their lives when the rush hierarchy is reinstated. By contrast, that a choice calf was prepared [for those whose lives are meaning-centric feasting]. He would say “were it of the busy week is over and the void within themselves becomes manifest.” will relish these ‘Sundays’ – the not for that day of causation, how precious moments in which one can many Yosef’s would there be in the Sigmund Freud deemed the ‘will to bask in the existential wholesomeness marketplace?’ (Pesachim 68b) pleasure’ as the central driving force that is the reward of a life saturated n enigmatic segment of of humanity. Alfred Adler argued with purpose. Gemara indeed. Rashi with his teacher and posited instead Shavuot, a day which is explains it to mean that Rav that it was the ‘will to power.’ Frankl, metaphorically associated with AYosef was expressing gratitude for who pioneered the third Viennese Sunday, occurring seven full weeks is the day that makes , ָּמ ֳחַרת ַהׁ ַּש ָּבת the fact of the giving of the Torah school of psychotherapy, argued after on Shavuot. For were it not to be, with his predecessors (both of whom the Sundays in our life replete with he would have been like any other happened to be Jewish) asserting that meaning. Rav Yosef recognised this random ‘Joe’ in the marketplace. it was rather the ‘will to meaning’ truism in his statement – without I was talking with my father in the that propelled human behaviour. Shavuot, without the Torah which early days of Covid-19 isolation and While much ink has been spilled on provides our lives with endless I mentioned how one of the many these conflicting understandings of meaning and purpose, we’d just be another Joe in the marketplace. We’d realisations that this time period humanity, in Frankl’s identification be without real purpose, chasing brought to bear, was how the most of Sunday Neurosis he found the flaw the dollar and whatever power and important relationships are with in both the Freudian and Adlerian pleasure come with its purchase. our immediate family members. My worldview. We may rise the ranks father pondered this for a moment of social hierarchy and indulge Shavuot is the day that forever and added, “and how the most our every whim, but there comes a enabled the flourishing of our important relationship of all, is with Sunday in our lives – a point in time relationship with the most important oneself.” when we are forced to face ourselves, person we know, our own self. With many a quiet Shabbat on my stripped of anyone to call us by our hands, I had much time to unpack titles and separated from the things the wisdom in my father’s words. from which we derive pleasure – and For many people, time spent alone this is a moment of truth. A moment can be frightening. Viktor Frankl, in which our feeling of worthiness is Rabbi Chaim Cowen is Deputy Principal the renowned Auschwitz survivor contingent not on what we have, but and Head of Jewish Studies at Leibler and father of Logotherapy, spoke of on who we are. Yavneh College in Melbourne, Australia

54 | Rabbi Ari Kahn Zachor & Shamor t the end of Moshe’s life, the very dawn of Creation: “And G-d day would have religious superiority before taking leave of his blessed the seventh day, and sancti- over the others. On the other hand, people, Moshe saw fit to teach fied it; because on it, He rested from with only the first formulation, Man Athe generation of Israelites who would all His work which G-d created to would remain outside the picture; he soon enter the Land of Israel. This make.” The fact that G-d blessed the would have no part in the sanctity of new generation must hear G-d’s laws seventh day and sanctified it does not the seventh day just as he was not a too. Therefore, we are not surprised necessarily affect Man; only when party to Creation. to find material from the four earlier Man is commanded to keep that day Books of the Torah repeated in the in a similar or imitative fashion is he Both of these perspectives were fifth book. brought into the frame, into G-d’s taught by G-d, simultaneously, at frame of reference, as it were. Sinai. Yet each was recorded, empha- Let us compare the Fourth Com- sized, at different junctures in the mandment as it appears in Shemot On the other hand, the rationale for and in Devarim. Shabbat as stated in Devarim is of a history of the Jewish people. The totally different order, drawn from generation that left Egypt would cer- In Shemot, the rationale for Shabbat a totally different sphere. We were tainly have no trouble embracing the is Creation: Shabbat is a testament enslaved, and G-d rescued us. “And idea that one day each week should to our belief in the Creation and remember that you were a servant be a day of rest. Therefore, the gener- the Creator. On the other hand, in in the land of Egypt and that the ation that left Egypt, the generation Devarim, the Shabbat is commanded Almighty your G-d brought you out of liberated slaves that stood at Sinai, as a reminder of our enslavement in from there with a mighty hand and was taught about the other reason for Egypt, and of our liberation by G-d’s with an outstretched arm; therefore, Shabbat: this day is hallowed because Hand. This is no mere explanatory the Almighty your G-d commanded of Creation, and by emulating G-d comment; here are two vastly differ- you to keep the Shabbat day.” This and keeping the Shabbat we forge a ent, potentially contradictory reasons formulation is homocentric. The powerful, holy relationship with Him. for the observance of Shabbat. former slaves are addressed in a par- ticularly compelling way: as slaves, The generation that stood poised to In reality, the two different ratio- they had no freedom. Now, as free nales for Shabbat do not contradict enter the Land of Israel knew neither men and women, they are free every one another. Rather, they teach the work nor slavery. It was this gener- day. They have been given all seven same law from two different vantage ation that needed to hear about the days of the week to pursue their indi- points. The formulation in Shemot human side of Shabbat. They had to viduality, and with this Command- states: “For in six days G-d made the be taught that the seventh day is not ment, G-d asks that they put aside heavens and the earth, the sea, and exclusively Divine in nature. The one-seventh of their gift in return. all that is in them, and rested on the human and social implications of Seen from this perspective, Shabbat seventh day; therefore G-d blessed the Shabbat would not have been intui- becomes a moral imperative for those Shabbat day and sanctified it.” There tively understood by those who were whose shackles were broken, homage is one thing missing here – namely, sustained by miracles for 40 years. to their liberator. Man. Why should humankind keep Shabbat? Moreover, if Shabbat exists The two rationales are not contra- simply because G-d created, this law dictory; one speaks from G-d’s per- 1 Bereishit 2:3. should be universal, and not apply spective, teaching us that the seventh only to members of the Covenant, to day is holy and unique. The other Adapted from Echoes of Eden Sefer Devarim, Jews alone. This Commandment is speaks from the human perspective, from OU Press/Geffen theocentric, reflecting G-d’s perspec- requiring Man to rest as well. Had it tive. The seventh day is holy because not been for the first rationale, Man Rabbi Ari Kahn is Director of the Overseas G-d created for six days and then would be able to choose his own day Student Program at Bar-Ilan University, desisted from creating. This is echoed of rest; each and every day would be where he is a senior lecturer in Jewish in the verse in Bereishit,1 uttered at an equally valid candidate, and no one Studies

| 55 Social Commentary

Rabbi Chaim Navon Why Teachers are Irreplaceable hen I was in first grade, I Why not? Because knowledge is accu- other things, they recommend put- watched a classic Israeli mulated in databases while wisdom is ting a much stronger emphasis on children's show, in which accumulated in human beings. online learning. However, they also Wthey offered an educational predic- agree that online courses can only tion: in another 10 years there'll be The Rambam spoke of wisdom as a replace certain aspects of teaching. no need for teachers, and all stu- level of human perfection. A person dents will study from computers. At who remembers a lot of facts is not There is a kind of online course called the time, that prophecy made a great a wiser person or a more complete a MOOC (Massive Open Online impression on me. But that prophecy one. Our Sages called such a person: Course). They put the best lecturer didn't come true, and hopefully, it "an ass bearing books." This is knowl- in the world in front of a camera, never will. edge, not wisdom, and for that, all one and the result is supposed to be the really needs is Google. But when you best course in the world. The prob- Not one decade has passed, but four, look for wisdom, Rabbi Google won't lem is that it doesn't work. The drop- and education is still impossible with- help you much. out rate from these classes is close out teachers. As we are seeing before to 90%, and among the few who stay They tell of a woman who came to our very eyes, when trying to swap till the end, many of them fail the a Rabbi on Erev Pesach to ask him teachers for computers, the results are exams. The companies that produce whether she could use milk to fulfil not that great. these MOOCs are now focusing on the mitzvah of the four cups of wine. vocational courses, which are much Current distance learning is only The Rabbi wrote her a generous shorter and goal-specific. In other half the problem. The Israeli Educa- check, and she left his house happy words, you can watch the best lec- tion Ministry has been experiment- and crying. The Rabbi's son asked his turer in the world and gain a lot of ing with distance learning during father: "Abba, why did you give her knowledge, but you won’t glean much emergencies for a few years now, but money?" "Because son, if she wanted wisdom. differently from how the teachers are to drink milk on Seder Night, it using it today. In the early days of this means that not only doesn't she have Because of this, I dare to bet that Corona crisis, the MoE suggested a money to buy wine, she doesn't have even in another 1,000 years, our concentrated program: recording les- money for meat either." descendants will still be learning sons to be broadcast to children all I'd challenge Rabbi Google to come from human teachers. It could be over the country. That was an abject up with that solution. that they'll learn engineering from failure. Almost no-one tuned in. advanced AI programs, but they'll Through trial and error, teachers and It's not just the Rabbi's sensitivity, still learn Torah, wisdom and poetry principals have learned that there is which is certainly an important attri- from real human beings. no alternative to individual teachers bute. I'm talking about the knowledge facing the students he or she knows. accumulated through life's experi- Even in another 1,000 years, young That's how we've reached the impro- ences – the ability to take a question children will sit and gaze admiringly vised solution of Zoom learning. At about Seder Night and intuitively at their wise teachers. Because just least the teacher sees the students, connect it to human nature, to famil- as we need air, light and love, we also which is much better than nothing. iarity with the laws of meat and milk, need wisdom, and wisdom is only and to a sensitive heart. Data is a col- found in wise people. Information Nevertheless, perhaps we can extract lection of informative details; wisdom can be learnt, but wisdom is infec- something good here: children are is a human trait, and it is only possi- tious. And here the heart sighs: when learning from real teachers and not ble to absorb it from connecting with will our children be able to catch this from knowledge bases. It's certainly human beings. beloved "virus" again? possible and worthwhile to use knowledge bases, even computer- Researchers Tamar and Oz Almog ized ones. But they will never replace recently published a book about the Rabbi Chaim Navon is a renowned author human teachers. failures of our universities. Among and educator

56 | Israel Insight

Dr. Sharon Goldman UNITY OF A Nation n the midst of the Corona The idea of unity during these chal- Charedi players, but in general, as pandemic – perhaps because of it lenging times was not only aspi- soon as it was understood, the over- – something amazing happened. rational but also inspirational for whelming number of Charedim took IFor the first time in almost 20 many. Israeli citizens came together the health directives very seriously. years, a national unity government – as one nation– to help one another. They were the ones paying the price was formed. Yes, there were many Medical students in the north vis- for their delayed response, with over complications and machinations ited chronically ill patients to ensure 75% of the cases in Jerusalem and along the way, and the final they got the psychological and medi- close to 50% of all cases coming from formulation is challenging enough cal support they needed during their their own community. With limited to make almost everyone unhappy. extended isolations; whole neighbor- access to the internet and media, their At AIPAC we used to say that if both hoods participated in baking goods slow responses, while frustrating, are Left and Right were not happy with for local health care workers; singers understandable. And the reminder us, we had done something right. The and entertainers offered their tal- message sent by this community to all same principle holds true here. There ents free online to massive Zoom of us – that we need to worry about is something unique about a coalition audiences; people who still had jobs our souls as much as our bodies, is that includes both the Charedi and gave their government-issued checks not a trivial one. to those less fortunate. There was Labor parties and has agreed to both a real sense of all of us being in this As we come to the holiday of Shavuot annex the West Bank and hand the together, that only with a unified – after multiple layered counting: the ministerial portfolios of housing and stance will we continue to remain omer with its own sadness, and our economy to the Left. strong in the face of this invisible Corona counts where we also lost too many – we need to remember its crit- There were many articles exploring enemy. ical message of unity. Moshe comes to why Benny Ganz, who had numbers Unity extended beyond just the Bnei Yisrael to offer G-d’s Torah and on his side, and why Bibi Netanyahu, Jewish citizens of Israel. The Israeli “all the nation answered together.” who had time on his side, agreed to government and the Palestinian It was because of this unity that we a unity government. Each had both Authority have been cooperating were given the miracle of the Torah. personal and political reasons, and fully throughout this pandemic. The Thousands of years later we united each negotiated fiercely for what was Israelis transferred critical medi- again after a different miracle – the primary in his own mind. However, I cal supplies to the and 1967 war. On the Shavuot of 1967, believe that at some point both men invited them in to help in East Jerusa- every demographic was represented also realized that unity was nec- lem. There were frequently scheduled as they visited the Kotel: “kibbutz essary for a country engaged in an meetings between the Israelis and the members and soldiers rubbing shoul- unprecedented fight against a viral Palestinians not only about health ders with Neturei Karta” reported the pandemic. These men didn’t need issues but economic concerns, as well, Jerusalem Post. After our own war to unite because only together could as the Israeli and Palestinian econ- against Corona, we need to remember they wisely and thoughtfully design omies are intertwined in significant the import of our unity – it may be the perfect strategy for containment ways. A joint “war room” was even complicated and difficult, even frus- and exit; but rather because Israeli established. trating – but it is a critical element to strengthening both the nation and the citizens were simply exhausted – by The one weakness in terms of achdut country of Israel. isolation, by anxiety, by uncertainty – – unity – was the rise in animosity and ending the political struggle with directed at the Charedi population. a unified government was a way to Yes, the community did not respond Dr. Sharon Goldman is a Vice President positively resolve at least one distress- quickly enough to social distancing at Bar-Ilan University, and a former AIPAC ing national issue. rules, and there were some very bad Northeast Deputy Regional Director

| 57 Rabbi David Stav

Just Jerusalem?

riting about Jerusalem city among all the tribes of Israel for want to belong to everyone. Jerusalem during these Corona times building a House where My name is the place that marks David's deci- is not a very good idea. If might abide; but I have chosen David sion to give up tribalism and become Won normal days the gap between the to rule My people Israel.” The two one State. “State of Jerusalem” and the “State of parts of the verse seem unconnected. Tel Aviv” is large, these distances have In the first part, G-d says He has not We should note that this Israel-wide now increased seven-fold. chosen a city to house His home since decision is also what made Jerusalem the day of the Exodus, and in the the place of the Temple, the place The city with the highest number of second part He says He chose David where G-d would rest. One who ana- Corona patients in Israel versus the to be king. What is the connection? lyzes the Shemoneh Esrei prayer can city with almost no Corona patients. really discern the confusion in under- The city whose inhabitants are fight- The Zohar answers that when G-d standing what Jerusalem really is. We ing to return to pray at the Kotel and wants to build His house, He first start with the words “to Jerusalem in shuls versus the city begging to be decides who will be the leader of His Your city may You return with mercy allowed to surf in the sea and relax in people and only then decides to build and dwell,” a blessing for a return of theaters. These cities have never been His house. That is, Jerusalem is not the Shechina to Jerusalem, of build- as far apart socially and spiritually as just a place for the Shechina to dwell. ing the Beit HaMikdash. Immedi- they are today. It is also where the political leader- ately after, we add: “and the throne of Jerusalem's sanctity stems from ship of Am Yisrael must be. It is only David, Your servant may You speedily two sources, one being that it is the when this leadership is functioning establish therein,” a blessing to return home of the Shechina. And this is properly that G-d wants to build His the kingdom to Jerusalem. house there. Indeed, Jerusalem is not why, according to the Rambam – in There is a need to connect the con- only the site of the Temple, but it is contrast to the Land of Israel as a cepts. One depends on the other. If we also the location of the palaces of whole – the sanctity of Jerusalem want Jerusalem’s sanctity to become a David and Solomon. and the Temple did not expire even value shared by all the Jewish people, after the exile to Babylon: “Why do David's decision to relocate the cap- it must also pass through the rec- I say that in the Temple and in Jeru- ital of his kingdom from Hebron to ognition that G-d’s leadership today salem the initial holiness is eternal. Jerusalem was not easy. His support is also part of the new Kingdom of The sanctity of the rest of Israel for center was in the Judean tribe cen- Israel. The route that runs from the shvi’it and ma’asrot, and so on is not tered around Hebron. A king wants Knesset to the Kotel, where we dance yet eternal. Because the sanctity of to be surrounded by his family and during the Yom Yerushalayim parade the Temple and Jerusalem come from previous acquaintances. Going and each year, is capable of forming the the Shechina and the Shechina is not building a new and unfamiliar city bond between the holy Jerusalem and idle.” In other words, the sanctity of Jerusalem, the capital of the kingdom. Jerusalem is inherently religious. It is located on the border of and Benjamin is both adventurous and Between the State of Jerusalem and where G-d chose to rest His Divine the State of Tel Aviv. Presence. frightening. David makes this deci- sion mainly for one reason. He under- But Jerusalem has another compo- stands that if he wants to be a King 1 Sotah 12a. nent too, as Shlomo said in his prayer of all Israel, or as the Zohar says at the dedication of the Temple: “Ever roeh tov, a “good shepherd,” he can't since I brought My people Israel remain a man of one sector. He must Rabbi David Stav is Chief Rabbi owf out of Egypt, I have not chosen a show all tribes that he does indeed Shoham

58 | Rabbi David Stav

Yeshivat Hakotel Presents Be Inspired for Shavuos and Matan Torah An Unprecedented Worldwide Achdus Learning Experience The World’s Leading Rabbonim, Educators, and Speakers ראש חודש יו, תש“ - SUNDAY, MAY 24TH 2020 US EAST: 10:00 am - 2:30 pm / US CENTRAL: 9:00 am - 1:30 pm / US WEST: 7:00 am - 11:30 am UK: 3:00pm - 7:30 pm / ISRAEL: 5:00 pm - 9:30 pm Chief Rabbis Chief Rabbi Chief Rabbi Chief Rabbi David Lau Chief Rabbi Yitzchak Yosef Chief Rabbi Warren Goldstein, South Africa Chief Rabbi Ephraim Mirvis, UK Rabbi Lord Jonathan Sacks, UK Senior Roshei Yeshiva Rav Yaakov Bender, Yeshiva Darchei Torah Rav Yisroel Reisman, Torah Voda'as Rav , Aish Hatorah Rav Hershel Schachter, RIETS Rav Reuven Feinstein, Yeshiva of Staten Island Rav Asher Weiss, Minchas Asher Rav Avigdor Nevenzahl, Yeshivat Hakotel Rav Baruch Wieder, Yeshivat Hakotel Distinguished Speakers Rebbetzin Aviva Feiner Rav David Aaron Rav YY Jacobson Rav Michael Rosensweig Rebbetzin Tziporah Gottlieb (Heller) Rav Elimelech Biderman Rav Zev Leff Rav YY Rubinstein Mrs. Michal Horowitz Rav Mendel Blachman Rav Aryeh Lebowitz Rav Jacob J. Schacter Mrs. Chani Juravel Rav Yitzchak Breitowitz Rav Menachem Leibtag Rav Ben Zion Shafier Mrs. Yael Kaisman Rav Steven Burg Rav Aharon Lopiansky Rav Efraim Shapiro Mrs. Miriam Kosman Rav Dovid Cohen Rav Eli Mansour Rav Moshe Taragin Rebbetzin Lauren Levin Rav Eytan Feiner Rav Judah Mischel Rav Reuven Taragin Mrs. Sivan Rahav Meir Rav Dovid Fohrman Rav Shraga Neuberger Rav Hanoch Teller Rabbanit Yemima Mizrachi Rav Yoel Gold Rav Isaac Oelbaum Rav Dr. Avraham Twerski Rebbetzin Lori Palatnik Rav Meir Goldwicht Dr. David Pelcovitz Rav Mayer Twersky Rebbetzin Smadar Rosensweig Rebbetzin Dina Schoonmaker Mr. Charlie Harary Rav Doron Perez Rav Zecharya Wallerstein Mrs. Shira Smiles Rav Moshe Hauer Rav Menachem Penner Rav Steven Weil Rabbanit Shani Taragin Rav Jesse Horn Rav Yosef Zvi Rimon Rav Rebbetzin Rena Tarshish Rav Yakov Horowitz Rav Shalom Rosner Rav Yechezkel Weinfeld Mrs. Esther Wein Dr. Yael Ziegler Chinuch Couples Speaking Together Moderated by Dovid Lichtenstein Rav Ilan & Miriam Feldman Rav Efrem & Yocheved Goldberg Rav Ilan & Ruthie Halberstadt Rav Yakov & Udi Horowitz Rav Yisroel & Elisheva Kaminetsky Rav Michael & Smadar Rosensweig Rav Reuven & Shani Taragin Rav Michel & Feige Twerski

For more information: VAYICHAN.COM | 59 The program is dedicated in memory of the Novominsker Rebbe - Rav Yaakov Perlow ZT”L and other recent Niftarim. Rabbanit Sally Meyer Who Knows

ow does Ruth the Moabite of surprise shows how rare that reac- Ruth is so incredibly kind to her ultimately gain acceptance Ruth?tion was! When she asks him why he mother-in-law, insisting on accompa- within the Jewish people, and is kind to her, when after all she is a nying her back home, and then seek- Heven become the mother of royalty? stranger, he responds: “I have heard ing out food for her when they return Ruth is the Moabite wife of Machlon, all that you have done for your moth- to Beit Lechem penniless. Avraham son of Elimelech and Naomi, who left er-in-law after your husband died; you was willing to sacrifice Yitzchak to Israel during a famine to find sus- left your father and your mother and follow G-d’s command; Ruth is will- tenance in Moav. Elimelech and his your birthplace to move to a nation ing to sacrifice her own future as 2 two sons have died, leaving Naomi that you never knew before.” well, as she insists on going back with and her two daughters-in-law alone. Naomi even after Naomi makes it What made Boaz see Ruth differ- Naomi decides it’s time to go home abundantly clear that if she joins her, ently? The name “Boaz” combines and the three women begin the jour- she will unlikely remarry – and there- ney. On the way, Naomi implores her two Hebrew words, and it means “in fore never have children. daughters-in-law, Ruth and Orpah, him, is strength.” To everyone else, to go back to their families and begin Ruth is the appendage of a family who So many generations after Avraham, new lives, since she is bereft and pen- abandoned the homeland when times we are reminded that each of us, niless and can offer nothing but a were tough and comes from a nation man and woman, can be Avraham – bleak future. Orpah reluctantly agrees we are told to have nothing to do making the conscious choice to follow to remain in Moav. Ruth, however, with. Boaz has the strength to see the G-d, and exemplifying Avraham’s parallel in Ruth to another individual insists on accompanying her moth- trait of kindness and caring, which of who came from an idol-worshipping ֵקל ַר ּחום – er-in-law on her journey. In doing so, course is really G-d’s trait Ruth not only leaves her home and family from a strange land, and he .(Exodus 34) ְו ַח ּנ ּון ֶאֶר ְך ַא ַּפ ִים ְוַרב ֶח ֶסד family but also explicitly accepts Nao- hints at it in the words he chooses as mi’s G-d: “Your nation is my nation he comforts Ruth. We read Megillat Ruth on Shavuot, 1 and your G-d is my G-d.” the day on which we all renew our Those words Boaz chooses are so acceptance of the Torah each year, When Ruth and Naomi return, they reminiscent of G-d’s command to rededicating ourselves to G-d and are hardly embraced. The townspeo- Avraham in Bereishit 12: “Go forth ple can’t even believe it’s Naomi when from your land, your birthplace, and to the Torah and its values. May we they see her, and they utterly ignore the home of your father, to the Land follow the example of Avraham and the young Moabite woman who came that I will show you.” Ruth is por- Ruth – of sincere dedication to G-d back with her. When Ruth goes to trayed as a second Avraham – willing and sensitivity and kindness to all pick up leftover wheat amongst the to leave her homeland and family and those around us. destitute in the fields of Boaz, the move to the Land of Israel. Avraham farmhands see simply a nameless is known as the father of all converts, 1 Ruth 1:16. “Moabite girl who returned with recognizing G-d in a pagan world. 2 Ibid 2:6,11. Naomi from the fields of Moab” when Ruth, too, accepts G-d as part of her Boaz inquires as to her identity. But journey. We know Avraham as the Boaz looks at her differently; alone paragon of lovingkindness and the Rabbanit Sally Mayer serves as Rosh among the Jews of Beit Lechem, Boaz ultimate host, seeking out guests and at Ohr Torah Stone's Midreshet is kind to Ruth, and her expression hurrying to make them comfortable. Lindenbaum

60 | Sherrie Miller-Heineman

Home Sweet Home CORONA LESSONS AT THE TIME OF MATAN TORAH

othing that happens in this and mundane and fleeting worldly proper balance between work and world is random. The sudden pleasures. This is an opportunity to Torah learning, but today many onset of the deadly Corona- regenerate and reactivate our com- women feel they aren’t valued if they Nvirus reached the shores of Israel on mitment and fervor to elevate our don’t have a high profile career out- Purim, the holiday that commem- physical world and make it a place side the home. Clearly, there are cir- orates the miraculous rescue of the worthy of housing G-d’s presence and cumstances that compel both hus- Jewish people from total annihila- glory. band and wife to earn a living, but tion. At the time, Haman proclaimed the focus should be: are we earning a a We have put people on the moon, living to serve G-d or to serve inflated ,ַעם ֶאָחד ְמֻפָּזר ּוְמ ָפֹרד the Jews were people scattered abroad and dispersed genetically reengineered DNA, cre- wants and desires? Women should ,ֲעֶקֶרת ַהַּבִית among the nations. ated technologies that transcend time never forget they are the and space, and have assumed that not the pivotal person in the home. It is A few short weeks later, on Pesach, we only is the sky no longer the limit but in their power to foster the Torah way commemorate our physical redemp- that mankind can achieve anything it of life by transforming the mundane ֵּבית tion by G-d’s Mighty Hand, freeing puts its mind to. We have all but for- into the holy, thereby creating a -a place of spiritual impor , ִ מ ְ ק ָ ּ ד שׁ ְמ ַ ע ט us from hundreds of years of Egyptian gotten the existence of the Creator of .tance within the walls of the home ּכֹ ִחי ,slavery, and we begin a seven-week the World! Man has come to feel Through“ ְו ֶעֹצם ָיִדי ָע ָשׂה ִלי ֶאת ַהַחִיל ַהֶּזה period of spiritual preparation to receive His ultimate gift, the Torah. my power and endeavor all that I have In this period of Corona, when we are was created.” The prescription of the home-bound against our will, there is Observing the mitzvah of Sefira, Talmud to avoid this dismal scenario time to reflect on and internalize our counting the Omer, we count 49 days, -Make core values. As we choose to re-ac“ – ֲע ֵשׂה תוֹ ָר ְת ָך ֶק ַבע ּו ְמ ַל ְאכ ְּת ָך ַעְר ַאי is each day specifying how many days Torah study your primary occupation cept the Torah on this extraordinary and weeks have elapsed. But do we and earning a living, secondary.” Shavuot, we should be mindful of the consider the content of the days that powerful message embedded in the -Bere) , ְּבֵר ׁ ִאשית ,have passed? What have we done with The primary obligation of Jewish first word of the Torah ָ ר ֹ א שׁ teach your ishit) which contains the words ,ְוׁ ִש ַּנ ְנ ָּתם ְל ָב ֶניך the time? Have we made the time parents is Rosh Bayit), meaning the home) ַּב ִית count? Have we stopped and asked children, ensuring the preservation ourselves what is the purpose of this and continuity of Jewish education comes first. Bringing our soul’s deep- isolation (bidud in Hebrew)? What throughout the generations. Over est priorities into practice is how we seems to be the purpose of this global time, the necessity to earn a living should fill our days and weeks. Per- lockdown caused by a tiny virus invis- turned into a quest for wealth, self-es- haps this is the lesson of Corona as we ible to the naked eye? teem, recognition and power. An celebrate Shavuot and Matan Torah. occupation intended to be merely a It is no coincidence that the gematria means to an end, a way to finance ִּב ּידוד of bidud ( ) is 26, the numeri- life’s necessities in order to live a cal equivalent of the Name of the Torah-centered life, became an end Almighty, Y-K-V-K. It would seem unto itself with career becoming the that to reestablish our eternal bond top priority and defining attribute. Sherrie Miller-Heineman, MA, is a with G-d, we needed a total and com- Marriage and Family Counselor, Kallah plete disconnect from our “normal For centuries, women have encour- teacher and Shadchanit with 30 years routines” with all the distractions aged their husbands to maintain a experience.

| 61 What’s in a Word

David Curwin I am Known by Many Names

n honor of Yom Yerushalayim, let’s the capital of Israel, the name became or “protective wall,” and this could look at the origins of some of the associated with the word shalom – explain why it came to be the name of city’s names. “peace.” Yerushalayim is associated a fortress. I with peace in many Biblical verses,4 Yerushalayim and so the linguist Ernest Klein City of David thinks the name Yerushalayim should It is generally understood that the be translated literally as “foundation We saw that Tzion was renamed name is composed of two parts – the City of David – Ir David. Where 1 of peace.” Shalom, in turn, derives Yeru and Shalem. The Midrash says from shalem, meaning “complete.” does the name David come from? can mean “to com- The name is usually translated as שׁ ָ ֵ ל ם that Yeru comes from yirah – fear: The verb “G-d said ‘If I call it Yireh, as Avra- plete,” “to make peace,” and “to make “beloved.” There are indeed many ham called it, then , who was a compensation” – i.e. “to pay.” words in Hebrew with a related root righteous man, will become angry; that indicate love. Dod means lover and if I call it Shalem, Avraham, who Tzion (particularly in Shir HaShirim), yadid was a righteous man, will be angry. means “friend” or “beloved” and the Instead, I call it Yerushalayim [Jerusa- As we saw in Tehillim 76:3, Tzion is mandrake flowers known as dudaim5 lem], as they called it together: Yireh another name for Yerushalayim. It were believed to stimulate love. Dod Shalem.’” first appears in Shmuel II 5:7, “But also means “uncle,” perhaps because David captured the stronghold of However, linguists say that yeru it was common for uncles to marry Tzion; it is now the City of David.” In means “foundation.” While yarah nieces in ancient times. this verse, it refers specifically to the generally means “to cast, throw,” fortress of the city. It has that limited there are verses where it means “to Some scholars have noted that yadid sense in three other verses. However, establish,” such as “the pillar which meaning “beloved, darling,” usually in the other 150 occurrences in the I have set up”2 and “who set its applies to the youngest child. We see Bible, it refers to either all of Jerusa- 6 7 cornerstone?”3 this with Binyamin and Shlomo. lem or the entire Land of Israel. David was also the youngest child in Shalem But Tzion was always more poetic or his family, and perhaps his name also symbolic than a specific place name. reflected his status as the youngest, The name Yerushalayim is not It could be considered more of a con- and beloved, child. And these usages found in the Torah. It first appears cept than a location. The linguist all reflect someone chosen for lead- in Yehoshua 10:1, “When King Ruvik Rosenthal wrote that Tzion “is ership (the first king of Israel was Adoni-Tzedek of Yerushalayim a dream that desires to become real- Shaul, from Binyamin, and the next heard…” However, as we saw in the ity.” Therefore it is not surprising that kings were David and Shlomo). This Midrash above, many believe that the it inspired the name of the move- understanding of the origin of David city Shalem, mentioned in Bereishit ment of a return to the Land of Israel makes it an appropriate name for 14:18, was the original name of the – “Zionism.” Yerushalayim as well – our beloved city. There are a number of reasons and chosen city! for this theory. One is a similarity of The etymology of Tzion is unclear. the name Adoni-Tzedek in Yehoshua, Some say it is related to the word with the king of Shalem, Malki-Tze- tziyun – “monument, landmark,” dek, in Bereishit. Another is a paral- which is related to the word metzuyan 1 Bereishit Rabbah 56:10. lel found in Tehillim 76:3 – “Shalem – “distinguished, excellent.” Others 2 Bereishit 31:51. ִצָּיה became His abode; Zion, His den.” say it derives from the root (or 3 Iyov 38:6. meaning “dry, drought,” and ( ְצ ָהה In that verse, both Shalem and Zion 4 Tehillim 122:6, Yeshayahu 52:7, Yirmiyahu so the meaning would be “bare hill.” appear to refer to Yerushalayim. 33:6 and more. This meaning can be understood Shalem (and Yerushalayim) was a Jeb- by Jerusalem’s bordering the Judean usite city, and for the Canaanite res- Desert. A third theory is that Tzion David Curwin is a writer living in Efrat, ,to pre- and the author of the Balashon blog“ – ִצ ָּנה idents the name probably had pagan comes from the root connotations. But when it became serve.” A tzinah is a “large shield” balashon.com

62 | HaMizrachi Shavuot Wordsearch

M N V C G X Y H A L E C H E M RUTH Y A R M L Q S R B V M F I I K MEGILLAH Y T V Z M V E I I C H G G Y K BIKURIM1 A A V A V M K Z Q A S N Z V Y DAIRY X M Y O O U T T K I D H J B Z SHTEI2 J K R B R O F A U L U S T T W HALECHEM K Y L I E U H K M Z H I O E S ASERET G S M H F R T H N A T R B H I HADIBROT R A V N V H O H V F A J A X Q MATAN Y H A T I K K U N H D L C S X TORAH Q K C U V M O B P N L S J U I OMER H R G T L T O R B I D A H V J KATZIR3 R P A J O A O V G V I K E H K TIKKUN4 T E R E S A X E E Q G G B I D SHAVUOT I J C E Z W M H Y R W Z I W E BOAZ

1 The bikurim (first fruits) were brought by farmers in ancient Israel to be placed near the altar in the Holy on Shavuot.Bereishit 31:51. 2 On Shavuot, the first offering from the new wheat crop, the “Shtei HaLechem” (the two loaves), was brought in the Temple. 3 Katzir is Hebrew for “cut grain” and “harvest.” 4 On the night of Shavuot (the first night of Shavuot in the Diaspora), it is traditional for Jews to stay up and learn Torah – a centuries- old custom known as Tikkun Leil Shavuot.

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