Isaac Elchanan Theological Seminary Yeshiva University Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TO-GO® Established by Rabbi Hyman and Ann Arbesfeld April 2017 • Pesach-Yom Haatzmaut 5777

Dedicated in memory of Cantor Jerome L. Simons

Featuring Divrei Torah from Rabbi Elchanan Adler • Rabbi Eliezer Barany • Rabbi Dovid Hirsch Mrs. Aliza Abrams Konig •Cantor Macy Nulman zt”l Professor Nechama Price • Rabbi Etan Schnall Collected Hagadah Insights from RIETS Rabbinic Alumni Living In In partnership with Rabbi Shalom Z. Berger Ed.D • Rabbi Yitzchak Blau • Rabbi Dr. Hillel Davis Rabbi Dovid Gottlieb • Rabbi Ari D. Kahn • Rabbi Yitzchok Korn Rabbi Hillel ’97R and Neima Novetsky • Rabbi Dovid Rosman Rabbi Reuven Spolter • Rabbi Moshe Taragin • Rabbi Reuven Tradburks Insights on Yom Haatzmaut from Rabbi Assaf Bednarsh • Rabbi Yehoshua Fass • Rabbi Aharon Lichtenstein zt”l Rabbi Daniel Mann • Ilana Turetsky, Ed.D.

1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 We thank the following synagogues which have pledged to be Pillars of the Torah To-Go® project

Beth David Synagogue Green Road Synagogue Young Israel of West Hartford, CT Beachwood, OH Century City Los Angeles, CA Beth Jacob Congregation The Jewish Center Beverly Hills, CA New York, NY Young Israel of Bnai Israel – Ohev Zedek Young Israel Beth El of New Hyde Park New Hyde Park, NY Philadelphia, PA Borough Park Koenig Family Foundation Young Israel of Congregation , NY Ahavas Achim Toco Hills Atlanta, GA Highland Park, NJ Young Israel of Lawrence-Cedarhurst Young Israel of Congregation Cedarhurst, NY Shaarei Tefillah West Hartford West Hartford, CT Newton Centre, MA

Richard M. Joel, President and Bravmann Family University Professor, Yeshiva University Rabbi Dr. Kenneth Brander, Vice President for University and Community Life, Yeshiva University Rabbi Yaakov Glasser, David Mitzner Dean, Center for the Jewish Future Rabbi Menachem Penner, Max and Marion Grill Dean, Rabbi Isaac Elchanan Theological Seminary

Rabbi Robert Shur, Series Editor Rabbi Joshua Flug, General Editor Rabbi Michael Dubitsky, Content Editor Andrea Kahn, Copy Editor

Copyright © 2017 All rights reserved by Yeshiva University Yeshiva University Center for the Jewish Future 500 West 185th Street, Suite 419, New York, NY 10033 • [email protected] • 212.960.0074

This publication contains words of Torah. Please treat it with appropriate respect. For sponsorship opportunities, please contact Paul Glasser at 212.960.5852 or [email protected].

2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Table of Contents Pesach—Yom Haatzmaut 2017/5777 Dedicated in memory of Cantor Jerome L. Simons

The Enduring Covenant: Insights into Bris Bein HaBesarim Rabbi Elchanan Adler...... Page 8 Nachshon and the Jump Heard around the World Rabbi Eliezer Barany ...... Page 14 The Mitzvah of Sefiras Ha’omer Rabbi Dovid Hirsch ...... Page 17 Experiencing the Pesach Seder Mrs. Aliza Abrams Konig ...... Page 20 The Shirah Melody in the Ashkenazic and Sephardic Traditions Cantor Macy Nulman zt”l ...... Page 24 Moral Clarity Found in Our Hagaddah Professor Nechama Price ...... Page 29 Kosher for Teeth?! Rabbi Etan Schnall ...... Page 33 Collected Hagadah Insights from RIETS Rabbinic Alumni Living In Israel ...... Page 39 The Unification of Yerushalayim Rabbi Assaf Bednarsh ...... Page 51 A Blessed Life Rabbi Yehoshua Fass ...... Page 55 The Multifaceted Relationship between and the Land of Israel Based on a sicha by Rabbi Aharon Lichtenstein zt”l ...... Page 58 Yom Ha’atzmaut and the Disappearance of The Three Oaths: An Analysis of Rav Shaul Yisraeli’s Approach Rabbi Daniel Mann ...... Page 61 Why Israel Matters: Ramban and the Uniqueness of the Land of Israel Ilana Turetsky, Ed.D...... Page 65

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4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Introduction

ne of the mitzvos of Seder night that highlights our freedom is the daled kosos, Rabbi Yaakov Glasser Othe four cups of wine. The David Mitzner Dean, YU Center for the Jewish Future Yerushalmi, 10:1, records Rabbi, Young Israel of Passaic-Clifton that the source for the four cups is derived from the Torah’s four formulations of redemption in Sefer Shemos (ch. 6): be your God. And you shall know that The meforshim are puzzled. Why I, the Lord, am your God who freed you didn’t the Jewish people accept the ו לָכֵן אֱ מֹר לִבְ נֵי-יִׂשְרָאֵ ל, אֲ נִי ה’, וְ הֹוצֵאתִ י from the labors of the Egyptians. 8 I will prophecy? Moshe and Aharon had אֶתְ כֶם מִּתַחַת סִבְֹלתמִ צְרַ יִם, וְהִּצַלְּתִי אֶתְ כֶ ם bring you into the land which I swore to developed sound credibility as loyal מֵעֲ בֹדָתָ ם;וְגָאַ לְּתִי אֶתְ כֶםּבִ זְרֹועַ נְטּויָה, give to , Isaac, and Jacob, and leaders of the Jewish people. Moshe ּובִׁשְ פָטִ ים ּגְדֹלִ ים. ז וְלָקַחְּתִי אֶתְ כֶם לִי לְעָ ם, I will give it to you for a possession, I the had previously conveyed numerous וְהָ יִיתִ ילָכֶם לֵא-ֹלקִ ים; וִידַ עְּתֶ ם, ּכִי אֲ נִי ה’ Lord.” times G-d’s intentions to redeem אֱ-ֹלקֵ יכֶם, הַ ּמֹוצִיא אֶתְ כֶם, מִּתַחַת סִבְ לֹות the Jewish people. Why do the After hearing Moshe’s encouraging מִ צְרָ יִם. ח וְהֵבֵאתִי אֶתְ כֶם, אֶל-הָאָרֶ ץ, אֲׁשֶ ר Jewish people seem to project such a words, the reaction of the Jewish נָׂשָאתִי אֶ ת-יָדִ י, תלָתֵ אֹתָ ּה לְאַבְרָ הָ ם לְיִצְחָ ק fundamental revulsion to these very :people is shocking ּולְיַעֲ קֹב; יוְנָתַּתִ אֹתָ ּה לָכֶםמֹורָׁשָה, אֲ נִי ה’. 6 Say, therefore, to the Israelite people: ambitions? ט רוַיְדַּבֵ מֹׁשֶ ה ּכֵן, אֶל-ּבְ נֵייִׂשְרָאֵ ל;וְ לֹא ׁשָמְ עּו, I am the Lord. I will free you from the Perhaps we need to explore the terms אֶ ל-מֹׁשֶה, מִ ּקֹצֶר רּוחַ,ּומֵעֲ בֹדָה קָׁשָ ה. labors of the Egyptians and deliver you — shortness of breath — 9 But when Moses told this to the kotzer ruach from their bondage. I will redeem you and — cruel bondage. Israelites, they would not listen to Moses, avoda kasha with an outstretched arm and through What is the nature of this ruach because of a shortness of breath and kotzer extraordinary chastisements. 7 And I and avoda kasha? will take you to be My people, and I will cruel bondage.

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Rashi and Ramban explain that They would not listen to Moshe — Mitzrayim, but were not yet prepared both terms relate to a singular Meaning that [they wouldn’t listen to] to live the dream of making their way phenomenon. The Jewish people the idea of coming to the Land of Israel to Eretz Yisrael. had reached a breaking point. Their because of their shortness of breath and Indeed, for centuries, we only drink slavery had become so oppressive that cruel bondage. Because people who are four cups of wine at the Seder, they simply could no longer tolerate having daily difficulties in their lives corresponding to the initial four the unfolding process of redemption. only want to hear how they can escape formulations of redemption. The final They didn’t want any more speeches their difficulties. They don’t want to hear cup, that of Eliyahu, is left on the table or dramatic promises of grandeur about future promises or phenomenal as symbol of our yearning to actualize and greatness. They just wanted prosperity. the fifth formulation ofveheiveisi . liberation and they wanted it now! The Jewish people could relate to Nuanced formulations of freedom are We find ourselves living in miraculous the notion of freedom from their unappreciated by a nation existentially times. We are privileged to have Egyptian oppressors. However, as a exhausted from generations of the opportunity to study, visit, and coda to the formulations of geulah, servitude. R’ Shamshon Raphael ultimately settle in the Land of Israel. Moshe mentions the ultimate goal of Hirsch explains that they simply The dream ofveheiveisi is within reach yetzias Mitzrayim, which is veheiveisi lost patience with the of for many living in the Diaspora. process — to bring us to Eretz Yisrael. The redemption. Hearing the various It is a great privilege for us to partner slave mentality of the Jewish people “languages of redemption” only with Nefesh B’Nefesh in bringing simply could not appreciate the accentuated the incremental nature of you this issue of Torah To Go. There vision of a vibrant and independent their unfolding future. is no doubt that the work of NBN is homeland. That stood too far beyond monumental in bringing the Jewish The (6:9) has an the scope of their conception as they Meshech Chochmah people back to their homeland. entirely different approach: remained slaves in Mitzrayim. Yeshiva University is proud of its Velo shamu el Moshe — they couldn’t countless institutional relationships ולא שמעו אל משה )מקצר רוח ומעבודה hear the words of Moshe because their throughout Israel, and of the קשה(. פירוש, ענין הבאה לארץ ישראל, identity was simply not aligned with thousands of alumni who have made מקוצר רוח ומעבודה קשה. כי דרך קשי יום a potential reality of that magnitude. their way home to settle the Land of אשר יחפוצו לשמוע רק כדי לצאת מצרתם, The Jewish people desired to our people. It is with great pride that ולא לשמוע בהבטחות עתידות ובהצלחות extricate themselves from the abyss of we include in this issue a collection נפלאות. of Hagadah insights from some of our Rabbinic Alumni living in Israel. The Jewish people had reached a breaking It is our hope that this issue, which combines insights into Pesach, Yom point. Their slavery had become so oppressive Haatzmaut and Yom Yerushalayim, will inspire you to reflect on the that they simply could no longer tolerate the kos shel Eliyahu and its charge to unfolding process of redemption. They didn’t participate in the process of the want any more speeches or dramatic promises ultimate redemption of our people. of grandeur and greatness. They just wanted liberation and they wanted it now!

Find more shiurim and articles from Rabbi Yaakov Glasser at http://www.yutorah.org/Rabbi-Yaakov-Glasser

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 WHAT YESHIVA UNIVERSITY CAN DO FOR YOU! Programs of YU’s Center for the Jewish Future

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7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 The Enduring Covenant: Insights into Bris Bein HaBesarim

Introduction

ris Bein HaBesarim (literally Rabbi Elchanan Adler “the covenant between the Rosh Yeshiva, RIETS parts”) — the treaty sealed Bwith Avraham Avinu2 promising the Land of Israel to his progeny — is one of the most dramatic and seminal Thursdays includes a request that the enslavement in Egypt9 and the events recorded in the Torah. Aside Hashem recall Bris Bein HaBesarim. subsequent Exodus (v. 13-14). This from the promise of the Land, Bris Apparently, the reservoir of promise includes a number of components: Bein HaBesarim contains a prophecy latent within this covenant is never the length of the servitude, the regarding the servitude in Egypt3 as depleted. judgment to be meted out against the well as the ensuing Exodus.4 Rabbinic oppressor nation and the victimized What are the main features of tradition records that subsequent nation exiting with great wealth. Bris Bein HaBesarim? Why does exiles and redemptions are alluded Concomitantly, Avraham is assured it have such significance? What is to as well. The covenant is formalized that he would be personally spared the the symbolism associated with its through an elaborate ritual involving ravages of this slavery (v. 15). enigmatic details? a series of animals and birds whose Why did Hashem inform Avraham parts were positioned opposite each about the slavery in Egypt alongside other while a smoky furnace and torch Two Aspects of Bris Bein the promise to bequeath the Land of of fire passed in between them. HaBesarim and their Inter- Relationship Israel to his offspring? What is the The Shel Pesach invokes connection between these two aspects Bris Bein HaBesarim as a basis for As is evident from its closing pesukim of Bris Bein HaBesarim? reinforcing our faith in Hashem. The (v. 18-21), the essence of Bris Bein The Gemara Nedarim( 32a) cites passage “Baruch shomer havtachaso HaBesarim lies in its promise that the opinion of Shmuel that the le’Yisrael” — Blessed is He who Avraham’s offspring would inherit Egyptian slavery was decreed as a fulfills His promise for the Nation the Land of Israel. Although Hashem consequence of Avraham’s question, of Israel — affirms the Divine role 6 had previously informed Avraham “How shall I know that I am to possess in calculating the endpoint of the that his children would receive the it?”10 According to this view, the Egyptian exile as foretold to Avraham Land (Bereishis 12:7, 13:14-17), this juxtaposition of the two prophecies Avinu.5 The subsequent passage, ve’hi“ is the first time that such a prophecy is clear. However, the Gemara cites she’amda la’avoseinu velanu” — And it is accompanied by a covenant. other opinions, which link the decree is this (the aforementioned promise) Additionally, Bris Bein HaBesarim of servitude to other lapses committed which has stood for our fathers and delineates clear borders (river to river) by Avraham.11 According to these for us — attests that Jewish survival 7 and enumerates ten nations whose views, there must be a more basic link throughout the ages can be traced to 8 lands were included in the promise. between the promise of the Land and the promise of Bris Bein HaBesarim. the prophecy regarding the bondage Additionally, the extended Tachanun Another significant aspect of this in Egypt. prayer recited on Mondays and covenant is the prophecy regarding

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 1 Land bequeathed to Avraham in this Main Text of Bris Bein HaBesarim (Bereishis 15:7-21) covenant. Taking this a step further, we may ז וַיֹאמֶראֵ לָיו אֲ נִי ה’ אֲשֶ ר הֹוצֵאתִיָךמֵאּור כַשְדִ ים לָתֶ תלְָך אֶת ץהָאָרֶ הַ זֹאת לְרִשְתָ ּה. ח suggest that the slavery in Egypt was וַיֹאמַ ר ה’ אלקים בַמָה אֵדַ ע כִי אִירָשֶ נָה. ט וַיֹאמֶר אֵ לָיו קְחָ ה לִי עֶגְלָה מְשֻ לֶשֶ ת וְעֵז מְשֻ לֶשֶ ת not merely a “holding period”; it was a וְאַ יִל מְשֻ לָ שוְ תֹר וְגֹוזָל. י וַיִקַחלֹו תאֶ כָל אֵ לֶה רוַיְבַתֵ אֹתָם בַתָ וְֶך וַיִתֵן אִ י שבִתְ רֹו לִקְרַ את necessary condition — a prerequisite רֵ עֵהּו וְאֶת הַצִ פֹר לֹא בָתָ ר. יא וַיֵרֶ ד הָעַ יִט עַל הַפְגָרִ ים וַיַשֵ ב אֹתָם אַבְרָ ם. יב וַיְהִי הַשֶ מֶ ש לָ בֹוא for receiving the Land. In order for וְתַרְדֵמָ ה נָפְלָה עַל אַבְרָ ם וְהִ נֵה אֵימָה חֲשֵ כָה גְ דֹלָ ה נֹפֶלֶת עָלָ יו. יג וַיֹאמֶ ר לְאַבְרָ ם יָדֹעַ תֵדַ ע the Jewish people to become worthy כִי גֵריִהְ יֶהזַרְ עֲָך ץבְאֶרֶ לֹא םלָהֶ וַעֲבָדּום וְ עִ נּו אֹתָם אַרְ בַעמֵאֹות שָ נָה. יד וְגַם אֶתהַּגֹוי אֲשֶ ר of the gift of Eretz Yisrael, they would יַעֲ בֹדּו דָן אָ נֹכִי יוְאַחֲרֵ ןכֵ יֵצְאּו בִרְ כֻ ש ָ דֹול.ּג טו וְאַתָהתָבֹוא אֶל אֲ בֹתֶיָך בְשָלֹום תִקָבֵר בְשֵ יבָ ה first need to undergo a refinement טֹובָ ה. טז וְדֹור רְ בִ יעִ י יָ שּובּו הֵ נָה כִ י לֹא שָ לֵם עֲ וֹן הָאֱ מֹרִ י עַד הֵ נָה. יז וַיְהִי הַשֶ מֶ ש בָאָ ה וַעֲלָטָ ה process through the travails of the הָ יָה וְהִ נֵה תַ נּור עָשָ ן וְלַפִ יד אֵ ש אֲשֶ ר עָבַר בֵ ין הַ ּגְזָרִ ים הָאֵ לֶ ה. יח בַ יֹום הַהּוא כָרַ ת ה’ אֶ ת Egyptian servitude.14 םאַבְרָ בְרִ ית לֵ אמֹר לְזַרְ עֲ ָך נָתַתִי אֶת הָאָרֶ ץ הַ זֹאת מִ נְהַר מִ צְרַ יִם עַד הַ נָהָ ר הַ ָ ּגדֹל נְהַר פְרָ ת. יט אֶת הַקֵ ינִי וְאֶת הַקְ נִזִי וְאֵת הַקַדְ מֹנִי. כ וְאֶת הַחִתִ י וְאֶת הַפְרִ זִי וְאֶת הָרְ פָאִ ים. כא וְאֶת הָאֱ מֹרִ י In this vein, Rav Yitzchak Zev וְאֶת הַכְ נַעֲ נִי וְאֶ ת הַ ִּגרְ ּג יָשִ וְאֶת הַ יְבּוסִ י. Soloveitchik (The Griz) elucidates 7 He said to him, “I am Hashem who brought you out of Ur Kasdim to assign a comment of Rashi which implies you this land as a possession.” 8 And he said, “My Lord, Hashem, how shall I that Bris Bein HaBesarim was a know that I will possess it?” 9 He answered, “Bring Me a three-year-old heifer, a voluntary covenant incumbent three-year-old she-goat, a three-year-old ram, a turtledove, and a young dove.” on those descendants deemed to 10 He brought Him all these; he cut them in the center, placing each piece be spiritual heirs to the legacy of opposite the other; but he did not cut up the bird. 11 Birds of prey descended Avraham. Commenting on the verse upon the carcasses, and Abram drove them away. 12 As the sun was about to that describes Esav’s leaving the Land set, a deep sleep fell upon Abram, and behold — a great dark dread descended of Canaan to settle in Seir “because of upon him. 13 And He said to Abram, “Know well that your offspring shall be his brother Yaakov” (Bereishis 36:6), strangers in a land not theirs, and they shall be enslaved and oppressed four Rashi states: hundred years; 14 But also the nation that they shall serve, I shall judge, and מפני יעקב אחיו, מפני שטר חוב של גזירת כי afterwards they shall leave with great wealth. 15 As for you, You shall go to your גר יהיה זרעך, המוטל על זרעו של יצחק, אמר fathers in peace; You shall be buried in a ripe old age. 16 And they shall return אלך לי מכאן, אין לי חלק לא במתנה שנתנה ”.here in the fourth generation, for the iniquity of the Amorites is not yet complete לו הארץ הזאת, ולא בפרעון השטר. When the sun set and it was very dark, there appeared a smoking oven, and 17 a flaming torch which passed between these pieces. 18 On that day Hashem Because of Yaakov his brother — made a covenant with Abram, saying, “To your offspring I assign this land, Because of the contract of debt of the from the river of Egypt to the great river, the river Euphrates: 19 the Kenites, the decree (Genesis 14:13), “your seed shall Kenizzites, the Kadmonites, 20 the Hittites, the Perizzites, the Rephaim, 21 the be sojourners etc.” which was imposed Amorites, the Canaanites, the Girgashites, and the Jebusites.” upon Isaac’s descendants. He said, “I will get myself away from here. I desire no This connection can be discerned land. Indeed, several commentators part, neither of the gift of this land which from a pasuk that serves as a bridge interpret Avraham’s question, “How has been made to him (my father) nor in between the two aspects of the shall I know that I will possess it?” the payment of the contract.” covenant (v. 16): “And they shall to mean “In what way will I inherit The Griz infers from Rashi’s return here in the fourth generation.”12 the Land?”13 To this query Hashem comments that inheriting the Land The juxtaposition of this pasuk responded that the inheritance would was conditioned upon first spending with the reference to the Egyptian not be granted immediately inasmuch time as sojourners in a foreign land. exile implies that the reason for as the iniquities of the Amorites By leaving Canaan now for the mentioning the latter event was in were not yet complete. Rather, there “greener pastures” of Seir, Esav wished order to impress upon Avraham would first be a four-hundred-year to avoid “paying the price” associated that his offspring’s inheriting of the period of servitude which would with inheriting the Land. Land would not happen until after culminate in an Exodus, after which Based on this insight, the Griz their being enslaved in a foreign the later generation would inherit the elucidates the significance of the

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 words “yado’a teida” — “know well” brought for individual sin offerings. Jewish people who are eternal. — which introduce the prophecy The ram symbolizes the asham Based on this symbolism, the Radak of the Egyptian bondage (v. 13). By sacrifice for specific definite sins explains that the animal halves were prefacing the prophecy with these ( ) and contingent sins asham vadai positioned opposite one another seemingly superfluous words,15 ( ) and the sheep offered asham taluy (v. 10) to indicate that the nations Hashem wished not only to inform for an individual sin offering.21 of the world would eventually “self- Avraham about the impending According to Rashi, the korbanos destruct” as a result of mutual military bondage of his children but also to served as the merit upon which the aggression. In addition, it illustrates stipulate the terms relating to his promise of the Land was based. that their competing ideologies and offspring’s inheritance of the Land. Avraham’s query “How shall I know inherent factionalism inhibit them that I will possess it?” is interpreted to from joining together in a harmonious Symbolism of the Various mean, “In what merit will I possess it?” alliance. By contrast, the Radak notes, Creatures — Korbanos Hashem’s response was that it would the birds (symbolizing Am Yisrael) be through the merit of korbanos, were not cut because despite the Bris Bein HaBesarim is replete with which would provide atonement.22 Jews’ historical split into two separate symbolism. In response to Avraham’s kingdoms, they remain a nation Ramban similarly interprets the question, “How shall I know that united by their faith capable of joining creatures’ symbolism in terms of I will possess it?” (v. 8), Hashem together in the Messianic era. It also 16 korbanos, and notes that the birds instructs him to take “a three-year- reflects the fact that during the long 17 were not cut since the Torah states old heifer, a three-year-old she-goat, period of exile, the Jewish people will with regard to the bird offering a three-year-old ram, a turtledove remain loyal to the Torah and never and a young dove. The animals were ( 1:17 and 5:8), “He shall not 25 23 completely assimilate. all cut into halves while the birds18 separate [them].” Additionally, the were not.” The next verse (v. 10) Ramban explains the symbolism of Radak proceeds to offer an insightful relates, “Birds of prey descended the birds of prey that descended upon interpretation of the birds of prey upon the carcasses and Avraham the carcasses and were chased away by that descended upon the carcasses drove them away.” Rashi notes that Avraham as reminiscent of an era of and were driven away (v. 11). Radak in ancient times, the splitting of religious persecution where attempts suggests that the pegarim (carcasses) animals and walking between them would be made to abolish the service described are not the animal carcasses was a common symbolic act of of korbanos in the Beis Hamikdash, but rather the whole birds who entering into a covenant.19 However, but the Jewish people would represent the Jewish people. Based on 24 the commentaries probe the details successfully resist these challenges. this he writes the following: רמז לו בזה כי בכל דור ודור אומות העולם described here for deeper symbolic עומדים עלינו לכלותינו והקב”ה מצילנו מידם meaning and offer an array of The Creatures as Symbolic of בזכות אברהם. fascinating insights. Am Yisrael and the Nations of the World Rashi explains that the animals This is an allusion to the fact that in represent various korbanos that each generation, the nations of the world Rashi, based on the Midrash, provides stand ready to destroy us and the Holy Bnei Yisrael would eventually bring additional symbolism of the creatures to atone for their sins.20 The heifer One Blessed Be He saves us from their mentioned in the Bris Bein HaBesarim. 26 corresponds to the heifer brought on hand in the merit of Avraham. The animals represent the nations Yom Kippur, the heifer brought for Radak’s comments, taken almost of the world who are compared to mistakes of the Sanhedrin ( verbatim from the Vehi She’amda par he’elem heifers, rams and goats, while the ) and the passage of the Haggadah, shed a davar shel tzibbur eglah Jewish people are compared to the (the cow that is killed when beautiful light on the aforementioned arufah turtledove. The splitting of the animals a body is found between cities). The passage. The wordVehi — “And portends the eventual demise of the she-goat corresponds to the goat that it” — refers to Bris Bein HaBesarim various nations. The birds were not was brought on Yom Kippur, the goat (referenced in the previous paragraph cut because they correspond to the brought on the holidays and the goat in the Haggadah). The section goes

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 on to relate how in every generation Messianic age.28 The Torah alludes to Thus began a period of bondage in there are those who rise up to destroy each of these exiles with a particular Eretz Yisrael, which was continued by Am Yisrael; yet HaKadosh Baruch word used in connection with the the Roman Empire, culminating in the Hu saves us from their clutches. How terror experienced by Avraham as he Jews’ exile from the Land.32 The Ram has Bris Bein HaBesarim stood for was about to be informed about the represents the First Temple and the our forefathers and us? The answer Egyptian servitude.29 exile to Bavel, which was extended by 33 lies in the symbolism of this verse as What is the connection between the Paras and Madai. interpreted by the Radak. The vultures four exiles and Bris Bein HaBesarim, We may further suggest that the four attempted to harm the whole bird whose focus seems to be on the exiles and the redemption from them carcasses but Avraham, with Divine promise of Eretz Yisrael? correspond to the bondage in Egypt assistance, successfully drove them and the ensuing Exodus. The bondage Ramban explains that the four away. and redemption from Egypt serve as exiles constitute a built-in caveat a blueprint for all subsequent exiles to Hashem’s gift of the Land. If the The Symbolism of the Four and redemptions. Just as we find after Jewish people sin, they will have to Exiles and Their Significance the splitting of the sea that “there did suffer through exile and only then will not remain a single one” (Shemos they receive the Land of Israel.30 Commenting on the phrases 14:28), so too, the nations responsible associated with the dread that On the other hand, Abarbanel (in for Am Yisrael’s future exile will fade overcame Avraham (v. 12), the Sefer Yeshuos Meshicho) explains that into oblivion (as symbolized by the Midrash states the following: the purpose of Bris Bein HaBesarim cutting up of the animals). When was to show Avraham four kingdoms Hashem informed Avraham about the והנה אימה חשיכה גדולה נופלת עליו אימה זו ,and their destruction in response exile to Egypt and the redemption בבל דכתיב )דניאל ג( באדין נבוכדנצר התמלי to Avraham’s question “How shall it symbolizes all periods of exile and חמא חשיכה זו מדי שהחשיכה עיניהם של I know?” According to Abarbanel, that “in each generation, they stand ישראל בצום ובתענית גדולה זו יון ... נופלת Avraham wished to know if the ready to destroy us and Hashem saves עליו זו אדום שנאמר מקול נפלם רעשה Jewish people would inherit the Land us from their hand.”34 הארץ. ויש שמחלפין נופלת עליו זו בבל on a permanent basis like all other דכתיב בה )ישעיה כא( נפלה נפלה בבל גדולה inheritances. In response, Hashem Further Symbolism in Bris זו מדי דכתיב )אסתר ג( אחר הדברים האלה showed Avraham that even after the Bein HaBesarim גדל המלך אחשורוש חשיכה זו יון שהחשיכה Jewish people enter the Land, they עיניהם של ישראל בגזרותיה שהיתה אומרת will be exiled and experience four According to midrashic sources, Bris לישראל כתבו על קרן השור שאין לכם חלק 31 different exiles. Once those four Bein HaBesarim contains symbolic באלהי ישראל אימה זו אדום דכתיב )דניאל kingdoms will be destroyed, Mashiach allusions to profound concepts and ו( וארו חיוא רביעאה דחילה ואמתני ותקיפא :will arrive and the Jewish people will historical milestones. These include יתירא. “A great dark dread descended upon possess the Land forever. Beis HaMikdash, Gehenom, kerias him,” Dread refers to Bavel … Dark Radak follows this approach as well. Yam Suf and Matan Torah.35 Each of refers to Madai … Great refers to He explains that Avraham’s question these aspects and the relationship Greece … Descended upon him refers “How shall I know?” related to between them carries enormous to Rome … There is a different version: how the inheritance will take place. mystical significance that transcends Descended upon him refers to Bavel … Namely, will the Jewish people remain our discussion.36 Great refers to Madai … Dark refers to in the Land permanently or will they 27 From a linguistic perspective it is Greece … Dread refers to Rome. be exiled? If they are to be exiled, what noteworthy that Bris Bein HaBesarim Bereishis Rabbah no. 44 will come afterward? In response, shares some striking commonalities According to the Midrash, Bris Bein Hashem showed him the animals with the Torah’s narrative concerning HaBesarim contains symbolism which represent different periods of Avraham’s pursuit of the four kings. regarding the four exiles that will exile. The heifer represents the exile to These include the names of some of span the course of history until the Egypt. The goat represents the Greek the 10 nations whose land was being Empire which is compared to a goat.

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 promised, as well as several word spent as a stranger in Eretz Yisrael (which was 12:10), who views the bondage in Egypt as associations.37 The significance of then under the dominion of other nations). a punishment for Avraham’s going down to these literary parallels is not explicitly [See, however, Shemos 12:40 and the Egypt when there was a famine rather than 38 commentaries there.] remaining in the Land and having faith in addressed in the midrashim, and Hashem. For a discussion of Ramban’s view, 39 4 Indeed, Rashi (Shemos 12:42) cites a merits further attention. see the notes of Rabbi Chavell ibid. midrashic tradition that Bris Bein HaBesarim took place on the night of the 15th of Nisan, 12 For differing interpretations as to whether Conclusion: Bris Bein the same calendar day as the Exodus itself. “the fourth generation” refers to Avraham’s progeny or to the Emorites, see Rashi and HaBesarim as a Source of 5 See Chidushei HaGriz al HaTorah, Parshas Ramban ibid. Ongoing Inspiration (cited also in Haggadah MiBeis Levi) who suggests an ingenious explanation of this 13 See Bechor Shor. [By contrast, Rashi Pesach affords us a golden passage in terms of how Hashem manipulated explains that Avraham wished to know what opportunity to revel in the remarkable various numerical calculations associated merits were required for his offspring to with the Exodus to ensure that they each inherit the Land. According to the Ramban, historical journey experienced by our converged at the identical point in history. Avraham requested assurances that his sins or people from yetzias Mitzrayim until those of children would not cause Hashem to 6 It should be noted that various midrashic our very day. Simultaneously, we are renege on this guarantee.] accounts suggest that Avraham was 70 years summoned to renew our faith in the old at the time of Bris Bein HaBesarim (see 14 Indeed, the Gemara (Berachos 5a) lists glorious prophecies associated with Rashi to Shemos 12:40). This assumption Eretz Yisrael as one of the three gifts that the Messianic age. For both of these necessitates reconstructing the chronological were granted to the Jewish People via yisurim dimensions, Bris Bein HaBesarim flow of the events described in Parshas Lech (suffering). Lecha since the Torah records Avraham’s age serves as an anchor and guidepost. It 15 The ordsw yado’a teda seem extraneous at the outset of the parsha as 75. [For further in light of the comment of the Rambam is, at once, a powerful testament to elaboration, see Ramban to Shemos ibid, in Moreh Nevuchim that every prophecy is Hashem’s protection of our people Daas Zekeinim to Bereishis 12:4, Tosafos to transmitted with absolute certainty. Therefore, Berachos 7b and Shabbos 10b s.v. Shel.] If so, throughout the ages, as well as a it must mean something more than just the prophecies of Bris Bein HaBesarim actually compass that lays out a vision drawing knowing that the prophecy will be fulfilled. us to our ultimate inheritance of the preceded those recorded earlier in the parsha. 16 Most commentaries assume that the 7 As noted by Rashi, seven of the ten nations Promised Land and to the rebuilding Torah’s description of Avraham’s taking were promised for an earlier point in history of the Beis HaMikdash. and cutting up of the animals were events while the remaining three (Keini, Kenizi and that actually transpired as he received the Kadmoni) were intended for the Messianic era. prophecy. According to Abarbanel (Yeshuos Endnotes 8 Ramban to Bereishis 15:18. See there for Meshicho, p. 16) all of this was part of an analysis of the relationship between the Avraham’s prophetic vision. 1 According to most commentaries, various promises issued to Avraham regarding 17 An alternative rendition offered by the Bris Bein HaBesarim begins with “Achar his offspring inheriting the Land. hadevarim ha’eila” (15:1). See, however, meforshim for the word “meshuleshes” is an Tosafos to Berachos 7b, who posits (based 9 See note 3 above. animal that was a third-born to the mother (see Radak). Rashi, based on midrashic on several textual discrepancies) that the 10 The anguagel employed in the Gemara in sources, explains that three animals of each account described in verses 1-6 occurred describing this sin is “shehifriz al midosav,” species were taken. at a subsequent occasion, while Bris Bein which Rashi interprets to mean that Avraham HaBesarim begins with verse 7. went beyond what was appropriate in 18 Although the Torah uses the singular 2 For the sake of clarity we have consistently inquiring about Hashem’s attributes. See, expression (“ve’es hatzipor lo vasar”), most referred to the protagonist by the name however, HaKesav Ve’Hakabala, who notes commentators explain that this refers to both Avraham. It should be noted, however, that that this statement should not be taken the turtledove and the young dove whose the name change from Avram to Avraham did literally. See also Gevuros Hashem (chapter 9) carcasses remained intact and were placed not occur until later on in Parshas Lech Lecha of the Maharal for a profound interpretation opposite one another. [Interestingly, Pirkei (in connection with the commandment of of this statement. de’Rebbi Eliezer implies that they remained alive.] Bris Mila). 11 See Maharal ibid, who finds a common 3 Interestingly, the verses here do not motif in all of the various opinions. See, 19 For elaboration of this practice see reference Egypt by name but speak instead also, VaTisa’eini Ru’ach by R. Shabtai Sabato Rabbeinu Bachya (15:18) and Sefer Haikarim of a “land that is not theirs.” According to (Parshas Lech Lecha) for an original of R. Yosef Albo (Maamar 4, #45). perspective on the various opinions cited Midrashic sources, this is because the 400 20 Rashi does not explain which korbanos in the Gemara. Also noteworthy are the years of sojourning began with the birth of the turtledove and the young dove refer to. Yitzchak and included the years that the latter comments of the Ramban (Bereishis

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Perhaps the reference is to the korban oleh Vechol ha’am roim es hakolos 20:15), Pirkei receiving the commandment of Bris Milah, v’yored (see Vayikra 5: 7-10) — for which an de’Rebbi Eliezer (Chapter 28 – and in Yeshuos whereas the question of “How shall I know?” individual who cannot afford an animal as a Meshicho, pp. 10-15), Targum Yonasan ben reflected Avraham’s desire for reassurance sin offering may offer two birds instead. Uziel. There is much discussion among the that the promise would not be reneged on as to whether Yishmael is included in the event of his offspring’s sinning or 21 By assigning three animals for each species, among the four empires. See Ramban, Sefer the Canaanites’ repentance (see Ramban’s Rashi accords with his interpretation of HaGeulah and commentary to Bamidbar commentary to 15:7 and 15:18). meshuleshes (and meshulash) as connoting 24:23. In some versions, the Kingdom of “three animals” (see earlier note). 32 Hence, both the Greek and Roman Persia is mentioned instead of Edom. See Empires are symbolized by the goat. 22 TheBeis HaLevi cites a Gemara in Megilla Emes LeYaakov of R. Yaakov Kaminetzky who (31b) that Avraham feared the extinction conjectures that “Persia” was inserted instead 33 See Radak who offers several explanations of his children as a result of intentional of “Edom” out of censorship concerns. See, of why these three kingdoms are alluded to by sin. If so, he asks, how can sacrifices which however, Sanhedrin 98b, and Rashi there (s.v. the symbol of a ram. atone for accidental sin serve as an adequate She’ain kol dekel), as well as Midrash Eicha 34 See Rashi’s comments to “But also reassurance. Beis HaLevi answers that 1:41 (on paras reshes l’raglai) and Midrash Shir (ve’gam) the nation that they shall serve, I intentional sins emerge out of an environment Hashirim 8:13, which speak of a Persian assault shall judge,” which interprets the introductory where accidental sins are commonplace on Eretz Yisrael at the end of days. word “ve’gam” as an allusion to the four world and go unforgiven. Hence, atonement for 28 For an extensive hashkafic analysis of the empires who subjugated Am Yisrael. accidental sins serves to avert the committing four exiles, see the sefer Ner Mitzva of the of intentional sins on a mass scale. 35 Kerias Yam Suf is alluded to in the Maharal of Prague. expression “between the pieces.” Matan 23 The meaning of “he shall not separate” has 29 See Pirkei de’Rebbi Eliezer (ibid) Torah is alluded to by the “smoking oven and different connotations in the two cases. With who interprets the various animals as flaming torch.” regard to an olah bird it refers to not separating corresponding to the four Empires. See also the wings from the body; with regard to the 36 The midrashim speak of a delicate Radak who similarly interprets the animals chatas bird it refers to not severing the head choice that Hashem placed before Avraham as corresponding to different exiles, but who (whereas with the olah bird the head was to be regarding his offspring: whether to subject views the calf as a reference to the first exile in severed). Interestingly, the Midrash interprets them to Gehenom or to subservience to the Mitzrayim. the phrase “and the bird he did not cut” as nations of the world. The Rabbis BR( # 44 on referring to one of the birds in accordance with 30 This idea dovetails with the comments “Vayehi hashemesh lavo”) debate which one the practice of chatas ha’of, while the other bird of the Beis HaLevi (based on the Gemara Avraham opted for. For an analysis of this which symbolized the olas ha’of was cut. Megillah 31b) that Avraham was concerned issue, see Yaaros Devash Vol. I, ch. 2. that his children would sin and forfeit the 24 The Ramban does not indicate which 37 For example: the word “Dan” appears in Land. Hashem responded that He will treat historical period is being alluded to. Perhaps connection to Avraham’s pursuit of the kings them differently. Instead of waiting until their it refers to the religious persecutions that took (14:14) and with regard to Hashem’s judging sins amass and they are worthy of destruction, place during the times of the Chashmonaim. the oppressing nation (15:14); the word He will exile them upon their first sinning See Yekev Ephraim on the Ramban. rechush (property) appears with regard to in order that they could eventually return to Avraham’s restoring Sedom’s wealth (14:16,21) 25 Abarbanel (Yeshuos Meshicho, p. 16), who inherit the Land. and in connection to the Exodus (15:14); the interprets the halving of the animals as an 31 Abarbanel’s interpretation which views the notion of “halving” appears in connection to aspect of the prophetic vision (see note 16), four exiles as an inevitable part of the process the nocturnal pursuit (14:15) and with the explains that Avraham prayed that the forces of Am Yisrael’s inheriting Eretz Yisrael is in various animals cut into parts (15:10). of the four Empires (see later section) be stark contrast to that of Ramban who views weakened. This was accomplished through 38 The one midrashic connection between the decree of subjugation to the four exiles pitting of one Empire against the other, thus the two narratives is the symbolic linking as contingent on Israel’s sinning. In addition, allowing the Jewish Nation to remain intact. of the four kings with the four exiles (see Abarbanel’s interpretation of Avraham’s Ramban to Bereishis 14:1). 26 For other interpretations of this verse, see question as referring to Am Yisrael’s ultimate Rashi, Abarbanel (Yeshuos Meshicho, p. 17). inheritance of Eretz Yisrael is at odds with 39 For some interesting conjectures see the Ramban who explains that the Divine VaTisa’eini Ruach by R. Shabtai Sabato 27 There are various (and at times conflicting) promise of eternal possession of Eretz Yisrael (Parshas Lech Lecha) and Patterns in Genesis midrashic accounts regarding the four Empires. was made in connection with Avraham’s and Beyond by R. David Sykes (pp. 77-97). See Mechilta to Parshas Yisro (on the pasuk

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13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Nachshon and the Jump Heard around the World

he climactic point of the Exodus, or the “shot heard round the world” is the Rabbi Eliezer Barany Tsplitting of the Yam Suf. If one were Communications Associate,Office of the President to take a survey about how the of Yeshiva University splitting of the sea occurred, the likely narrative is that Moshe was added narrative: Why did Nachshon אל בני ישראל ויסעו ואתה הרם את מטך standing at the sea while b’nei Yisrael jump? What was the motive of ונטה את ידך וגו’ ,were waiting for something to occur remaining doubtful of anything R. Yehuda said to [R. Meir]: That is Nachshon that placed him in such possibly transpiring. Afraid to go into not what happened; but each tribe was a vastly vaunted role, as the sea, Nachshon Ben unwilling to be the first to enter the sea. attributes to him the reason for the forged ahead and jumped into the Then sprang forward Nachshon the son splitting of the sea? The common sea to show his emunah, or belief, of Amminadav and jumped first into the answer given, that I am certain many in Hashem. Finally, as the waters sea ... At that time Moshe was prolonging have heard and would probably rose to his neck, Hashem split the his prayer; so the Holy One, blessed be answer to this question, is that sea. However, if we were to look at He, said to him, “My beloved ones are Nachshon jumped in to show his the Torah, none of these details are drowning in the sea and you prolong emunah in Hashem. However, as I will mentioned. There is no mention of your prayer to Me?” (Moshe) said to show, such a claim would run counter Nachshon in the story of the Exodus. Him, “L-rd of the Universe, what is there to the evidence in the Torah. What merely occurred was that in my power to do?” He replied to him, Let’s attempt to examine the impact of Moshe raised his staff, the sea split, “Speak unto the children of Israel that Nachshon’s jump. In the description and b’nei Yisrael entered the dry they go forward. And lift thou up thy rod, of our Gemara, Nachshon jumps land. In this article, we will explore and stretch out thy hand etc.” into the sea and Moshe lifts his staff, Nachshon’s “jump” and its purpose, Sotah 37a the sea gets split by Hashem and and in doing so, we will gain a greater The Gemara seems to put missing everyone goes home happy. But what appreciation of the miracle of the information into the text of the Torah happens if Nachshon doesn’t jump in splitting of the sea. and elaborates on our story. Nachshon or if Moshe does not raise his staff? The source for Nachshon jumping jumps into the sea and is close to If neither Nachshon jump in nor into the sea before it was split can be death; at that point Hashem tells Moshe raises his staff, according to found in the Gemara: Moshe to raise his staff so that He can all accounts, the sea does not split. split the sea. There must have been What would have happened if Moshe אמר לו רבי יהודה לא כך היה מעשה אלא זה something in the text that led Chazal didn’t lift his staff after Nachshon אומר אין אני יורד תחילה לים וזה אומר אין to elaborate on what is written in the jumped in? The midrash seems to אני יורד תחילה לים קפץ נחשון בן עמינדב Torah. indicate that Nachshon would have וירד לים תחילה...באותה שעה היה משה drowned. If the jump was to show his Perhaps one way to answer this מאריך בתפלה אמר לו הקב”ה ידידיי טובעים emunah in Hashem, it seems fruitless. question would be to attempt to בים ואתה מאריך בתפלה לפני אמר לפניו If it were not for Moshe lifting his unravel the primary motive of the רבונו של עולם ומה בידי לעשות אמר לו דבר staff, Nachshon would have been

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 unsuccessful. Additionally, if Moshe If Nachshon’s jump was not the he (Moshe) did them through wisdom had lifted his staff and Nachshon did immediate cause of the splitting of or that Hashem was bringing plagues not hurdle into the sea, according to the sea (Moshe’s lifting his staff was), due to the wickedness of the nations, for the Torah, everything would have and it wasn’t to show his emunah in if Hashem desired that they would be gone off without a hitch. So what was Hashem (it would have been futile leaving (Egypt), Pharoah would not be Nachshon adding by jumping in? had Moshe not lifted his staff), what chasing after them. Furthermore, with a close reading of was its purpose? A comment of Ramban on Exodus 14:10 Ramban helps connect these sources the Torah, it seems that there was a The Ramban shows us that really and provides us an answer. causative relationship between Moshe there was no doubt in the minds of the lifting his staff and the splitting of the people that Hashem controlled the sea. If Moshe had lifted his universe. This is a group of people that had just witnessed the ten plagues. The וְאַּתָההָרֵם אֶ ת־מַּטְ ָךּונְטֵה אֶ ת־יָדְ ָך עַל־הַ ּיָם staff and Nachshon Torah repeatedly stated the purpose ּובְקָעֵהּו וְיָבֹאּו בְ נֵי־יִׂשְרָאֵל ּבְתֹוְך הַ ּיָם ּבַ ּיַּבָׁשָ ה׃ למען תדע כי אני of these plagues was And you lift up your staff and hold out in order that you know that I am—ה' your arm over the sea and split it, so that did not hurdle into Hashem. How did He accomplish this the Israelites may march into the sea on the sea, according to task? Hashem showed the people that dry ground. there weren’t many different powers 14:16 the Torah, everything that controlled different aspects of The Torah is directing our attention to would have gone off the universe, rather, He controlled the singular cause of Hashem splitting everything, from the ground, to the the sea by explaining that it must without a hitch. So skies, to the people—everything. As be immediately preceded by Moshe what was Nachshon such, b’nei Yisrael had just witnessed raising his staff. TheOhr Hachaim the power of G-d, so they had no likewise points out this fundamental adding by jumping in? doubt. However, they did have a point: doubt; it was in Moshe. In fact, if we look to the two verses ויש לדעת אימתי היתה נטית ידו של משה The Ramban, in his commentary on the Ramban quoted, it is clear אם בתחלת הלילה אם בסופו, והנה משטח our verses, writes: that the anger of b’nei Yisrael was הכתוב מוכח כי קודם הבוקר היתה, וקשה directed toward Moshe and the fear וייראו מאד ויצעקו בני ישראל אל ה’, ויאמרו דאם כן אין היכר לקריעת ים סוף שהיתה על was directed towards Hashem. They אל משה המבלי אין קברים במצרים...כי היו ידי משה... prayed to Hashem out of fear, as it העם מאמינים בה’ ומתפללים אליו להצילם, And we need to know when was the and the“—ויצעקו בני ישראל אל ה' says אבל במשה נכנס ספק בלבם פן יוציאם למשול raising of the hand of Moshe, if it was children of Israel cried out to the עליהם. ואע”ף שראו האותות והמופתים חשבו at the beginning of the night or if it was L-rd.” Then, in a separate verse (since שעשה אותם בדרך חכמה או שהשם הביא at the end of the night. And it seems the one to whom they were speaking עליהם המכות ברשעת הגויים, כי אלו חפץ from the plain reading of the text that had changed), they turned to Moshe השם ביציאתם לא היה פרעה רודף אחריהם. it occurred before the morning, and it is difficult, because if that is the case, there “They were very frightened, and the and blamed “him” for their seemingly is no recognition for the splitting of the children of Israel cried out to the L-rd. impending death, as the verse states, sea that it was done through the hands of They said to Moses, Is it because there “They said to Moses, is it because Moshe... are no graves in Egypt?” (Exodus 10,11) there are no graves in Egypt?” As the Ohr HaChaim points out, For the nation believed in Hashem and They felt that perhaps Moshe was and accepts as fundamental to were praying to Him to save them, but in the right place at the right time. understanding the narrative, there in Moshe a doubt entered their hearts, Perhaps due to the evil nature of the must be a connection between Moshe perhaps he took them out to rule over Egyptians, Hashem brought plagues, lifting his staff and the splitting of the them. And even though they saw the or perhaps due to the merit of their sea. signs and wonders, they thought that forefathers Hashem brought these

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 :exactly emunah is וַּיַרְ איִׂשְרָאֵל אֶת הַ ּיָדהַ ּגְדֹלָה ראֲׁשֶ עָׂשָ ה ה’ plagues, and perhaps through trickery ויאמנו דבריכם: יתאמתו ויתקיימו, כמו ּבְמִ צְרַ יִםוַּיִירְ אּו הָעָםאֶ ת ה’ וַּיַאֲמִינּו ּבַ ה’ Moshe associated himself as the )במדבר ה כב( אמן אמן, וכמו )מ"א ח כו( ּובְמ ׁשֶ העַ בְ ּד ֹו . messenger of G-d. As a result of these יאמן נא דבריך. doubts, Hashem had to authenticate And Israel saw the great hand, which the authority of Moshe. How could let them be confirmed and , ֵ יוְ אָ נ מְ ּו .the L-rd had used upon the Egyptians, Heb He do that? By coordinating a .Num) ”( אָ מֵ ן) and the people feared the L-rd, and they fulfilled, like “Amen, amen situation where the focus of the entire believed in the L-rd and in Moshe, His 5:22), and like “may Your word now be nation will be on Moshe and Moshe’s .(I Kings 8:26) ”( ֵ י אָ מֵ ן) servant. verified actions will be directly attributed to We see here that upon seeing the We see that emunah really means Hashem’s miracle. incident of the splitting of the sea, to accept verification. With regards With this idea in mind, we could that not only did they verify their to the splitting of the sea, in order explain Nachshon’s jump. The people trust in Hashem, but they also trusted for the people to follow Hashem, had turned to Moshe in anger and in Moshe as the true messenger of through Moshe, the people needed blamed him for their situation. Hashem. Yes, it is true that their belief to verify the claims of Moshe. As a As the leader they had chosen to in Moshe is a function of their belief in result, Hashem needed to connect follow, they were expecting him to Hashem. They did not believe Moshe the splitting of the sea to the lifting resolve the situation. However, b’nei performed these wonders. However, of the staff by Moshe. Had that not Yisrael lacked confidence in Moshe. to associate Moshe as the leader was a been done, there would have been no Nachshon, through showing his separate, and necessary, step. reason to follow Moshe. confidence and in Moshe as emunah Why did this emunah only take place Chazal, through a close reading the true messenger of Hashem, dove after the splitting of the sea? We can of the text, showed us the proper into the sea with full faith in Moshe’s gain insight by looking at a comment attention that must be paid to Moshe ability to save the people. With a now of Rashi that gives us a definition of as the messenger of Hashem. The almost certain immediate death of emunah. In Parshat , before credibility of Moshe as the leader is Nachshon looming, the people were Yoseph reveals himself to his brothers, crucial to every aspect of our lives. unwaveringly focused on what Moshe he tells them to bring Binyamin, the Every mitzvah we have, every aspect could do to save both Nachshon, and youngest brother down to Egypt, to of both our Oral and Written Torah, quite shortly, the rest of the people. So verify what they have said earlier: stems from the authenticity Hashem Moshe raised his staff and the sea split. placed upon Moshe. If we realize how וְאֶת אֲחִ יכֶם הַּקָ טֹן ּתָבִיאּו אֵ לַי וְיֵאָמְנּו דִבְרֵ יכֶ ם By jumping in, Nachshon became central the leadership of Moshe is in וְ לֹא תָ מּותּו וַּיַעֲׂשּו כֵ ן. a partner in helping b’nei Yisrael “And bring your youngest brother to the world of the Torah, and recognize understand that Moshe was the true me, so that I will have emunah in your the great care and depth Hashem gave messenger of Hashem. And what was words, and you will not die.” And they to establish his veracity, we can begin the result? The very last verse that did so. to understand how an entire nation leads into Az Yashir shows us that, in Genesis 42:20 accepted the word of Moshe as true, fact, they did trust in Moshe: and continued to pass on his legacy On that verse, Rashi explains what for countless generations.

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 The Mitzvah of Sefiras Ha’omer

here is an important dispute among the Rishonim as to whether counting sefiras Rabbi Dovid Hirsch Tha’omer nowadays is a biblical mitzvah Rosh Yeshiva, RIETS (d’oraisa) or a rabbinic mitzvah Rabbi, Kehilas Beis Yosef, Passaic, NJ (d’rabbanan). Rambam writes explicitly that the mitzvah is d’oraisa: the presentation of the mitzvah in the weeks. The Rabbis of Rav Ashi’s school מצות עשה לספור שבע שבתות תמימות מיום Torah: counted the days and they counted the הבאת העומר ... מצוה זו על כל איש מישראל weeks. Ameimar counted the days but he ּוסְפַ רְ ֶ ּתם לָכֶ ם מִ ּמָחֳרַ ת הַ שַ ָת ּבמִּיֹום הֲבִיאֲ כֶ ם ובכל מקום ובכל זמן ונשים ועבדים פטורין did not count the weeks saying that the אֶ ת עֹמֶ ר הַ ְ ּתנּופָ ה ׁשֶבַ ע ַׁש ָ ּבתֹות ּתְמִ ימֹת ממנה. practice is a remembrance of the Temple. ּתִהְ יֶינָה. עַ ד מִ ּמָחֳרַ ת הַ שַ ּבָת הַשְבִ יעִ ת ּתִסְפְ רּו There is a positive commandment to Menachos 66a חֲמִשִ ים יֹום וְהִקְרַ בְ ּתֶם מִ נְחָה חֲ דָ ָ ׁשה לַ ה’. count seven full weeks from the day of bringing the omer offering … This You shall count for yourselves, on the Abaye and the Rabbis of the school mitzvah applies to every Jewish male in day after your rest day, from the day you of Rav Ashi are of the same opinion all places and in all times and servants bring the omer offering, they shall be that one counts the weeks and the and women are exempt from it. seven complete weeks. Until the day after days. Ameimar only counted the days Rambam, Hilchos Temidin the completion of the seventh week, you and not the weeks because he felt Umusafin 7:22,24 shall count fifty days and you shall offer that the obligation is only d’rabbanan a new meal offering to Hashem. in order to commemorate the Beis Tosafos, Menachos 66a, s.v. Zecher, Vayikra 23: 15-16 Hamikdash and therefore, there is no disagree and are of the opinion need count the weeks. Counting the that the mitzvah nowadays is only Rabbeinu Yerucham notes that the days is a sufficient remembrance of d’rabbanan. The point of contention is Torah connects the counting of the the Beis Hamikdash. Rambam will about how closely related the mitzvah weeks to the korban ha’omer but explain the dispute as follows: Abaye of sefiras ha’omer is to the bringing does not do so for the counting of together with the the Rabbis of the of the korban ha’omer. Rambam is the days. Therefore, counting the school of Rav Ashi are of the opinion of the opinion that the two are not weeks nowadays is d’rabbanan but that counting nowadays is d’oraisa. connected and therefore, nowadays, counting the days is d’oraisa. The Sefer Therefore, one must count the weeks when we don’t bring the korban Hachinuch no. 306, might also reflect and the days. Ameimar is of the ha’omer, the mitzvah is nevertheless this opinion (see the notes on the opinion that the mitzvah nowadays d’oraisa. Tosafos are of the opinion Machon Yerushalayim edition of the is d’rabbanan in order to remember that the mitzvah d’oraisa only applies Minchas Chinuch). the Beis Hamikdash and therefore, in conjunction with the bringing This dispute among the Rishonim it is sufficient to count days and not of the korban ha’omer, and since is rooted in a dispute found in the week. The Rambam is of the opinion we don’t bring the korban ha’omer Gemara: that we follow Abaye together with nowadays, the mitzvah to count is the the Rabbis of the school of Rav אמר אביי מצוה למימני יומי ומצוה למימני .only d’rabbanan Ashi. Tosafos, on the other hand will שבועי רבנן דבי רב אשי מנו יומי ומנו שבועי argue that all everyone — Abaye, the אמימר מני יומי ולא מני שבועי אמר זכר Rabbeinu Yerucham, Nesiv Adam the Rabbis of the school of Rav Ashi למקדש הוא. presents a third opinion. The ,5:4 mitzvah to count the weeks is only Abaye said: There is a mitzvah to count and Ameimar are of the opinion that d’rabbanan but the mitzvah to count the days and a mitzvah to count the the mitzvah is d’rabbanan, and the the days is d’oraisa. This is based on

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 only dispute is whether the d’rabbanan a classical mitzvas aseh shehazman Zecher L’Mikdash or Zecher mitzvah requires counting the gerama. We recite it from the second L’Churban? weeks and the days or just the days. day of Pesach until Shavuos and Rabbeinu Yerucham will argue that we only during that time. Why isn’t this Rabbi Yosef Dov Soloveitchik follow Abaye and the Rabbis of Rav a mitzvas aseh shehazman gerama? (cited in MiPninei HaRav pp. 287- Ashi’s opinion that one is required to R. Yechezkel Borenstein, in Divrei 289) noted that there are certain count the weeks and the days, just that Yechezkel no. 45, answers that in order rabbinic mitzvot that were enacted they are fulfilled on different levels. for something to be considered a to memorialize a particular The obligation to counting the days mitzvas aseh shehazman gerama, it mitzvah that was performed when is d’oraisa and the obligation to count has to be directly linked with time. the Beit HaMikdash was standing the weeks is d’rabbanan. Sefiras ha’omer is not directly linked (zecher l’mikdash). There are other rabbinic mitzvot that were There are a number of practical with time, but rather, its obligation is generated by the bringing of the enacted to commemorate the differences between these opinions. destruction of the Beit HaMikdash korban ha’omer and therefore, it is First, Tosafos write that it is (zecher l’churban). The former considered mitzvas aseh shelo hazman permissible to count during the time are performed with great joy and gerama and women are obligated to between sunset and tzeis hakochavim the latter are performed with an perform the mitzvah. (nightfall). This period of time, known element of sadness. R. Zerachiah as bein hashmashos or safek chasheicha, We find a similar idea regarding HaLevi, Ba’al HaMaor (end of is considered safek yom v’safek layla— kiddush levanah. TheMagen Avraham, Pesachim) notes that we do not there is a doubt as to whether it is siman 426, writes that women are recite Shehechiyanu on the first night or day. Why does Tosafos permit exempt from reciting kiddush levanah night of sefirat ha’omer because it counting during this time? Because because it is a mitzvas aseh shehazman is not a mitzvah that brings us joy, Tosafos are of the opinion that the gerama. Rav Shlomo Kluger in but rather a mitzvah that brings mitzvah is d’rabbanan and one may Chochmas Shlomo disagrees. He says agony that we don’t have a Beit count even if it is doubtful if the next that mitzvas aseh shehazman gerama HaMikdash. Rabbi Soloveitchik day started. The Rambam would say only applies in a situation where the noted that Ba’al HaMaor is clearly that since the mitzvah is d’oraisa, one mitzvah can potentially be fulfilled at of the opinion that sefirat ha’omer may not count during this period of any time and the Torah imposes on nowadays is a zecher l’churban doubt and must wait until aftertzeis us a certain time to fulfill the mitzvah. and not a zecher l’mikdash. Ba’al hakochavim. Time is an external factor in the HaMaor proves his position from fulfillment of the mitzvah.Kiddush Ameimar’s practice to count the Second, are women obligated days and not the weeks. Rabbi to perform sefiras ha’omer? The levanah also has a time element. It is only recited in the first half of the Soloveitchik explained further aforementioned Rambam states that when a mitzvah is performed month. However, the time factor is explicitly that women are exempt as a zecher l’mikdash, the mitzvah not external. It is an intrinsic part from the mitzvah. This is because is performed in the same manner of the mitzvah because the mitzvah sefiras ha’omer is amitzvas aseh that it was performed when the could only be fulfilled when the new shehazman gerama—a time-bound Beit HaMikdash was standing. A moon is still waxing. While this might positive mitzvah, which women zecher l’churban is specifically not are exempt from performing. The seem counterintuitive, when the performed in the same manner time factor is intrinsic to the mitzvah, Ramban, Kiddushin 34a, gives a list in which it was performed when it is not considered a of mitzvos that are not zman gerama mitzvas aseh the Beit HaMikdash was standing . and included in that list are the initials shehazman gerama because it’s goal is to show that we Some interpret that As such, in order for something to be are incomplete without the Beit .סה"ע as seder ha’avodah, the requirement of considered a a mitzvas aseh shehazman HaMikdash. Therefore, Ameimar saying daily korbanos. However, most gerama, the mitzvah must be directly felt that we should specifically not assume that he is referring to sefiras linked to time and time must be an count the weeks. ha’omer. Sefiras ha’omer seems to be external factor in the performance of Torah To Go Editors

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 the mitzvah. and implies that the counting of the the two are directly connected, the This issue is directly connected to omer and the offering of the korban mitzvah nowadays is d’rabbanan. If the the dispute as to whether sefiras ha’omer are done at the same time but mitzvah of counting is independent, are not conceptually linked. They are the mitzvah nowadays is d’oraisa. ha’omer is d’oraisa or d’rabbanan 2 nowadays. Ramban follows the coincidental. The four practical differences relate to counting during , majority of Rishonim that sefiras Fourth, Tosafos, Megillah 20b, s.v. bein hashmashos whether counting is a ha’omer nowadays is d’rabbanan. This Kol, write that after counting the mitzvas aseh , is because the mitzvah is directly omer, one should recite a prayer shehazman gerama whether one connected to the bringing of the asking for Hashem to rebuild the Beis should say la’omer or ba’omer and korban ha’omer. Since it is directly Hamikdash. This is why recite the whether one should recite the prayer. connected to the korban ha’omer, Harachaman prayer after counting the Harachaman there is room to say that the mitzvah omer. The Rambam does not mention is not a time-bound mitzvah. Its reciting such a prayer. Both Tosafos Endnotes performance is not contingent on and the Rambam are consistent 1 There is a dispute between Rashi and time, but rather the event of bringing within their own opinions. Tosafos are Tosafos in Berachos 20b, as to whether the the korban. However, according to of the opinion that without the korban exemption of mitzvas aseh shehazman gerama the Rambam, the mitzvah of sefiras ha’omer, there is no mitzvah d’oraisa. applies to mitzvos d’rabbanan. If one assumes ha’omer is independent of the korban We perform sefiras ha’omer on a that they don’t, then that explains why women ha’omer. Therefore, sefiras ha’omer d’rabbanan level as a remembrance are obligated nowadays because the whole obligation is d’rabbanan and women don’t nowadays is d’oraisa and for that very of the Beis Hamikdash. When we get the exemption of mitzvas aseh shehazman reason, it makes sense that sefiras perform a mitzvah as a remebrance of gerama. ha’omer would be a mitzvas aseh the Beis Hamikdash, it is appropriate 1 2 My talmid, Rabbi Elon Soniker pointed shehazman gerama. to recite a prayer asking for the out that the ’s position on A third application may relate to rebuilding of the Beis Hamikdash so the matter requires clarification. On the one that we could fulfill the mitzvah in hand, the Shulchan Aruch OC 489:2, writes, the text we use when performing regarding the proper time to count, that the mitzvah. Some siddurim use the its ideal form. The Rambam holds that the mitzvah of sefiras ha’omer is scrupulous people (medakdekin) wait until text hayom (yom echad) l’aomer and tzeis hakochavim to count. This implies that independent of the korban ha’omer some use the text ba’omer. Rabbi me’ikar hadin, according to the letter of the and there is nothing lacking in our Soloveitchik (cited in The Yeshiva law, one may count before tzeis hakochavim. counting. As such, there is no specific This is the opinion of Tosafos that one can University Haggadah) had the practice count during bein hashmashos because the of reciting both versions. What is need at the time of the performance of the mitzvah to recite a prayer about mitzvah of sefiras ha’omer nowadays is only the difference between these two d’rabbanan. According to the analysis, we rebuilding the Beis Hamikdash. versions? La’omer means “to the would expect the Shulchan Aruch to write that omer.” It refers to the fact that the To summarize, we saw a machlokes the proper text is la’omer to connote that on a Torah level, the counting is directly linked korban ha’omer generates the mitzvah between the Rambam and other to the korban. However, Shulchan Aruch OC to count. This many days have passed Rishonim as to whether sefiras 489:1, writes that the proper text is ba’omer. since the offering of the korban ha’omer is directly connected to the ha’omer. Ba’omer means “in the omer,” bringing of the korban ha’omer. If

Find more shiurim and articles from Rabbi Dovid Hirsch at http://www.yutorah.org/Rabbi-David-Hirsch

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Experiencing the Pesach Seder

he Pesach Seder is one of the greatest opportunities we have for experiential education. Mrs. Aliza Abrams Konig TThe Seder is interactive, includes lots Assistant Principal, Central, Yeshiva University of symbolism, uses different senses, High School for Girls encourages the asking of questions and involves a lot of singing. Who’s Who at the Seder everyone that we were once slaves in Each year our family challenges itself Mitzrayim, and now we have all the to come up with something fun and Throughout the Haggadah we are freedoms and rights we could want. creative to do differently at the Seder. introduced to a number of different Share with everyone what you are We’ve created our own box of makot, personalities: Rabbis, the people thankful for as a Jewish person this played Seder bingo, and have enjoyed involved in the story of Yetziat Pesach. chocolate-shaped frogs for dessert. Mitzrayim, the Four Sons. “This Pesach, I am thankful for As busy as the Pesach prep is, making Take some time before Pesach to ______.” time to ensure that there are fun and assign family members to do research interactive activities at your Seder, on each of these personalities, and DIY Symbolism at the Seder will enhance your family’s Seder then to represent these figures when experience. Below are a few ideas that their name is mentioned in the by Aaron Steinberg you and your family may enjoy doing Haggadah. to make things even more exciting at This is an instruction guide for an your Pesach Seder! When you get up to the part in the activity that places a stuffed elephant Seder where your character appears, on the Seder table, and asks every Pesach: Say What? stand up and do your best to represent participant to think of their own them; consider dressing up, sharing explanation as to why a symbolic This is a game of word association. their biographical history, or what you elephant might belong at the Seder. imagine it would be, and what you [Obviously the elephant can be Each person takes a few cards and has think they would bring if they were a replaced by any item you want, but to get everyone else at the Seder to guest at your Seder table. you will need to have some reason guess the word at the top of their card prepared as to why you chose it.] without using the words below the Thanksgiving Dinner at the line. Stage One — Instructions for Pesach Seder Facilitator If they use any of the words below the line they have to give up the card to Most of is said afterShulchan 1. Please place a toy/stuffed elephant the player on their left. Orech is done and the afikoman is on the Seder table — preferably eaten. By that time, many kids, and toward the beginning of the Seder. A set of cards is available at likely many adults, are already on yutorah.org/togo/pesach. Remember 2. Don’t intentionally draw attention the tired side, and some have even to print and cut out the cards before to the elephant — wait for someone fallen asleep. Take the opportunity Pesach begins. If you didn’t cut out to ask. during Shulchan Orech, for everyone the cards, you can improvise using the to go around and share what they are 3. If someone asks about it at a good page at the end of this article. thankful for over Pesach. time, great. If they ask about the elephant too early, tell them you’ll Begin the prompt by reminding

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 explain a little later. they have very large brains, and elephant Say What? Cards 4. When you’re ready to explain the matriarchs are able to remember where elephant, go to stage two. their watering holes are over very large areas. But the elephant is just the symbol, SEDER PLATE Stage Two — Explanation of the right? The real point is about memory. Elephant’s Role at the Seder On Passover, we are fulfilling the Biblical When you’re ready to explain the commandment to remember what Round game, read the following: God did for us when he took us out of Egypt. We are required every day, and The Passover Seder is filled with symbols particularly on Passover, to remember Food and symbolism. We have a ritual something that happened thousands of washing of the hands, there is a Seder years ago to our ancestors. But why do Symbolic plate filled with symbolic items, and we need a Seder to remember this story? maybe even Savta will symbolically On Purim, we remember the story by (and literally) whip us with scallions. reading Megillat Esther. Couldn’t we do The symbols are present to remind us of the same on Passover by just going to HahagGad themes related to the Passover holiday, synagogue and reading relevant portions and to serve as a stimulus for discussion from the Torah? What’s with the whole and reflection. production? Some psychiatrists say that Book But who said the symbols are limited to research into memory tells us that when those prescribed in the Hagaddah? Many we remember things, we re-encode them Story families have their own traditions of in our brains. It’s not simply an act of symbols that they bring out at the Seder recall; we have the potential to rewrite Order each year to bring the Seder to life. For the memory in our heads. The more example, there are those who decorate involved and elaborate the recollection, their table to look like the Splitting of the the more impactful the re-encoding can Sea, others who wear masks representing be. By talking about and acting out the the Ten Plagues. Whatever the symbol Seder, in some small way we are actually Pesach is, it’s there to promote conversation, and making ourselves part of the story. So bring more meaning to the Seder. when you look at this little cute elephant on the table, think about how your The literal “elephant in the room” is Holiday memory and connection with Passover an example of a new symbol on the and Jewish heritage and values can be Seder table. I have one explanation Leaving Egypt affected by participation in the Seder. for the presence of an elephant on the Think about ways to internalize the Seder Table, but first we should all take Bnei Yisroel lessons of tonight. some guesses as to what the elephant symbolizes. Later on, I’ll share my Stage Four — If everything went well, explanation. So, who has any ideas for encourage each participant to think what an elephant might symbolize? of (or bring) their own symbolic item Matzah they think belongs on the table. Each Stage Three — An Elephant person will have a chance to argue Explanation for the relevance of their symbol, Crunchy Why did I put an elephant on the table? and we can even vote on which item To symbolize memory. We have all is the best Passover symbol. Who Round heard about elephants having a good knows? Maybe that symbol will win memory, but I personally never knew a spot on the table for the next Seder Square a serious answer (it’s not because they (tomorrow or next year). keep things in their trunk...). Apparently

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Afikoman Mah Nishtanah Four Sons

Hide Hagaddah Boys

Dessert Four Evil

Present Questions Doesn’t know how to ask

Kiddush Bedikat Chametz Biur Chametz

Wine Hide Bread

Grape Juice Search Burn

4 Cups Candle Morning

Chametz Marror Chol Hamoed

Bread Bitter Great Adventure

Rise Horseradish Trips

Prohibited Romaine Lettuce Bagged lunch

Macaroons C had GadYA D aYEINU

Coconut Goat Song

Sweet Song Sufficient

Cookie Malach Hamavet Hashem

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Urchatz Karpas Y aCHATz

Water Green Matzah

Hands Vegetable Break

No Bracha Ground Afikoman

Maggid Makot Pesach

Sing Ten Holiday

Story Blood Chametz

Leaving Egypt Frogs Seder

Seder Night Shulchan Oreich Eliyahu Hanavi

Matzah Food Cup of Wine

Order Hungry Door

Singing Dinner Mashiach

Yerushalayim Hallel P arOAH

Kotel Singing Egypt

Next Year Fourth Cup Slavery

Israel Praise Heart

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 The Shirah Melody in the Ashkenazic and Sephardic Traditions

he oldest song in Jewish history in existence today is Cantor Macy Nulman zt”l the one of national triumph Tsung by Moshe and B’nei Yisrael after Former Director, Yeshiva University’s Philip and Sarah their miraculous deliverance at the Sea Belz School of Jewish Music of Reeds (Yam Suf), generally called the Red Sea. The song is identified in Jewish literature as the Shirah. beginning with the initial words Az Much has been written concerning Yashir, contains eighteen verses. These Shirat Hayam, which is notable for Having occurred on the seventh day parallel the eighteen vertebrae in the its forceful text, poetic fire, and vivid after the Exodus from Egypt, the spine. The song, say the Sages, will imagery. However, little has been said Shirah has become an affirmation be in the backbone of the resurrected of the melody that accompanies the of Jewish belief in God and an dead and when they awaken, they too text. In the following study, an attempt acceptance of His sovereignty over will sing to God.2 During the yearly will be made to outline the history all the earth. Moreover, the Sefat cycle of Torah reading, the on 1 and influences of this remarkable tune Emet comments that it is a source which the Shirah is read has become both in the Ashkenazic and Sephardic from which the Jews’ final and total known in Jewish tradition as Shabbat traditions. salvation will spring. TheShirah , Shirah, the Sabbath of Song.

Introduction by Cantor Eric S. Freeman Associate Director, Philip and Sarah Belz School of Jewish Music

Cantor Macy Jewish music education, Cantor table and listen as Cantor Simons Nulman began his Nulman authored several significant reminisced about the insights into affiliation with Yeshiva volumes including “The Concise nusah hatefilah he picked up from University’s music department in Encyclopedia of Jewish Music,” Cantor Nulman. Cantor Simons 1951 as an instructor in Hazzanut “Concepts of Jewish Music and was a devoted practitioner of and Nusah Hatefilah. He served as Prayer,” “Essays of Jewish Music and nusah hatefilah and to this day, I Assistant Director of the Cantorial Prayer,” “The Encyclopedia of the incorporate aspects of the nusah Training Institute (later renamed the Sayings of the Jewish People” and I learned from him in my own Belz School of Jewish Music), from his award winning “Encyclopedia davening. While Cantor Nulman 1954-1966 and as Director from of Jewish Prayer.” He also served as was already retired when I began my 1966-1984. Cantor Nulman was editor of the Journal of Jewish Music training as a cantor, I trained under among the first to successfully elevate and Liturgy for over 30 years. Cantor Bernard Beer, one of Cantor the study of synagogue music to a This issue of Torah To Go is Nulman’s main students and thus level of an academic discipline and dedicated in memory of Cantor I consider myself to be a “second the first to research synagogue music Jerome L. Simons. Cantor Simons generation” student of Cantor chant from a halakhic perspective as was a student of Cantor Nulman Nulman. I adapted this article, reflected by Rabbinic tradition. while he studied at CTI. In my originally printed in The Journal of The author of numerous articles youth, I had the privilege to spend Jewish Liturgy (1984), as a tribute to and journals on Jewish liturgy and many Shabbos meals at the Simons’ Cantor Nulman and Cantor Simons.

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Song as a Mode of Expression singing, however, was accompanied by place in shul; among some Hassidic instruments and dance. sects it is sung at a special ceremony at In every epoch of Jewish history, midnight of the seventh day of Pesach; Moshe struck up the holy tune to song and chant became a significant and in Israel it is ceremonially sung at glorify the Lord and all His people mode of expression. When the Jewish the beach in and Eilat on the joined the leader’s voice. But in what people were victorious over their seventh day of Pesach. form or manner was this magnificent enemies and when God saved them hymn of praise chanted? The Gemara In the Torah scroll, the Shirah is from disaster, their thankfulness offers three methods of rendering it. marked by a special way in which it is and joy were expressed through the R. Akiba states that Moshe declaimed written. The verses are set in a form medium of song. David’s Song (II it, while the congregation responded metrically arranged in thirty lines like Sam. 22) is an obvious parallel to with the response “I will sing unto the a “brick in a wall.” The Talmud refers the Shirah, and its imagery seems to Lord” after every verse. R. Eliezer, son to this form as ariah al gabe leveynah have been evoked by the miracle of of R. , declared that (a half brick over a whole brick).10 the waters of the Red Sea.3 Deborah’s the congregation repeated the whole This configuration appears in many song of victory (Judges 4:4-5:31) song after Moshe. R. Nehemiah said siddurim and as such is differentiated also holds a high place among the that Moshe and the congregation from the other prayers. triumphal odes, and is included as the recited the verses alternately.7 The special haftarah onShabbat Shirah In Kabbalistic literature great special fashion and methods described (Parshat ). Even in a later importance is attributed to the joyful are still reflected in different usages period, the author of the alphabetical and musical recitation of the Shirah. It in both Ashkenazic and Sephardic acrostic Esh tukad bekirbi (“a fire [of is recited in a standing position, as if congregations and persist, in one joy] is kindled within me”),4 contrasts one were actually standing by the sea, form or another, in contemporary the glory of Israel’s departure from witnessing the miracle. Some render congregational singing. Egypt with her degradation when it with the cantillation notes (niggun exiled. One of the lines reads, “Then hate’amim) as it is read in the Torah. Moshe sang a song unforgettable.” Occassions for Singing the The joyful nature of the recitation of The poem ends with a wish for the Shirah the Shirah explains why, on Tisha b’Av, return to Jerusalem with rejoicing and Sephardic ritual substitutes Shirat gladness. In the days of the Beit Hamikdash, the Ha’azinu for Shirat Hayam. Leviim sang the Shirah at the mincha sacrifice of Shabbat.8 As time went One who recites the Shirah with the The Shirah in the and on, the Shirah became fixed as a daily proper intent, says the Zohar, will the Talmud recital at the conclusion of Pesuke merit singing the praises of future 11 Dezimrah in the morning service. The miracles. Mystic tradition states too The Torah records that Moshe led Sefer Hamanhig writes, “This song is that, “he who recites Az Yashir audibly the men and his sister Miriam led the 12 recited throughout all the localities and joyously is pardoned in heaven.” women in song. Miriam, alongside inhabited by the people of Israel. It her brothers, is considered as one of 5 would be wrong to omit this prayer, The Shirah —Ashkenazic and the three emancipators from Egypt. to fail to render praise for the first Sephardic Chant According to R. Akiba the duplicated redemption, for it is said ‘That you verb in the opening verse, “Az yashir may remember the day when you Both Ashkenazic and Sephardic Moshe … vayom’ru; Then sang Moshe came forth from out of the land of traditions apply a festive tune or … and spoke, saying,” teaches that to Egypt, all the days of your life…’”9 cadence, although divergent in detail, every phrase which Moshe uttered, 6 Other occasions when the Shirah is for the Shirah text. A.Z. Idelsohn, B’nei Yisrael also responded in song. read is on the seventh day of Pesach in his Thesaurus of Hebrew Oriental Miriam, too, “sang unto them”; thus, as part of the Torah reading; in some Melodies, notated the Az Yashir as both the men and women answered to congregations it is read responsively chanted and cantillated according to their respective leader in responsorial by the Sheliach Tzibbur and the Yemenite (vol. 1, no. 9), Persian form. Miriam and the women’s congregation when a Brit Milah takes (vol. 3, no. 20), Syrian (vol. 4, nos.

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 28, 29) and Moroccan (vol. 5, 25- turn both correspond to the Sephardic has endured. Some readers among 26) traditions. Isaac Levy in his version. Francis Cohen notes that Ashkenazim even ornamented the Antologia De Liturgia Judeo-Espanol the Sephardic version was, “handed declamatory chant. This can be (vol. 4) notated three versions of down by the Portuguese tradition, noticed in the anthologies of Abraham the Sephardic chant according to and transmitted to the daughter Baer (Ba’al T’fillah, p. 40, no. 118). Jerusalem (no. 25), Corfu (no. 26), congregations by Amsterdam Solomon Sulzer (Schir Zion, p. and Tunis (no. 27; also prevalent in especially. The French rendering is a 183, nos. 216-219), and M. Wodak North Africa and Eastern Sephardi) variant which establishes the original (Hamnazeach, p. 92, nos. 272-275). traditions. Francis Lyon Cohen, identity of the Italian and of the the music editor of the Jewish Dutch, the latter being the source The Shirah in Torah Reading Encyclopedia, also notated several of the English and the Amsterdam and in the Service versions of the Shirah melody. He forms.” quotes one version as transcribed in As to the melody itself, it is considered In the Ashkenzic tradition, the reader Federico Consolo’s Libro dei canti to be of ancient origin. Legend has it is not strictly bound to the system (1891) and writes that this d’Israel that it was thought by some to go back of cantillation usually employed in version is chanted on Sabbath and to Biblical days. That theShirah is very reading the Pentateuch. Different festivals and the variant preserved old is upheld by Rev. D. A. DeSolo customs prevail as to which verses among Turkish Jews is very similar.13 who writes, “Some have affirmed that are chanted with the special tune This tune is the one sung in the what we now sing to the Song of Moshe and those that employ the regular Moroccan, Italian, Portuguese, and is the same (melody) Miriam and te’amim. Theba’al koreh generally Southern France (Carpentras and her companions sang. … It is highly begins to utilize the second half of the Avignon) communities. Of special probable that this melody belongs festive tune before the Shirah at the significance is the fact that the to a period anterior to the regular latter part of verses Ex. 14:22, 14:29, Ashkenazic chant is very similar to the 15 settlement of the Jews in Spain.” and 14:31. This is to acknowledge tunes used in these communities. Another suggestion as to its ancient our gratitude to and belief in the origin may be its pentatonic character, Almighty. The Talmud writes that if one of the oldest established scales. one sees the place of the crossing of the Red Sea, he should give thanks It has been suggested, too, that and praise to the Almighty because it the manner and style of chanting is written, “And the children of Israel the Shirah tune is an “echo of the went into the midst of the sea upon 16 martial notes of a trumpet-call.” the dry ground” (Ex. 14:22).17 The This imitation might conceivably tune is again sung at the completion hint to the future usage of trumpets of the Shirah (Ex. 15:21), because Idelsohn remarks that “spiritual life in as a means of invoking Divine aid this is the same passage that Moshe the Jewish settlement in Southwestern against the foe and thus Israel “be and the men sang and which Miriam Germany starts about the ninth or remembered” of God and saved and the women subsequently sang. tenth century, and that some of its (Numb. 10:9-10; II Chron. 13:12- In the Shirah proper, some readers prominent authorities were natives 16). How did this trumpet-like chant adapt the tune only for the following of Southern France or Provence or become a metrical pattern among verses: 15:1, 15:2, 15:3, 15:6, 15:11, of Italy.”14 For example, R. Gershom Sephardim? In the Sephardic rite, the 15:16, and 15:18. The stylistic device b. Yehudah (Me’or ha-Golah) was prevailing custom of reciting prayers of parallelism in these sentences a native of Norbonne and settled is in unison; the entire congregation is emphasized by using the festive in Mayence toward the end of the sings. Therefore,Az Yashir became melody. Furthermore, the special tenth century; the Kalonymos family a metrical tune rather than a free melody is intentionally adapted to emigrated via Italy to Germany. Thus, recitative. However, in the Ashkenazic these verses in order to publicize the the Eastern and Western Ashkenazic rite the reader only recites the tune miracle of the splitting of the sea.18 In melodies resemble one another and in and the free improvisatory chant other locales (e.g. Poland, Galicia),

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 each verse of the Shirah is rendered Israel. The following verses describe marks a moment of triumph and with the special melody.19 It is also the stages of the journey: Numb. jubilation. Just as at the completion of customary in some communities to 33:10-11, 12-13, 15-16, 17-18, 19-20, a tractate the Hadran (a brief prayer utilize the festive tune for Az Yashir in 21-22, 23-24, 25-26, 27-28, 29-30, 31- against forgetfulness and a kind of Pesuke Dezimrah on Shabbat Shirah.20 32, 33-34, 35-36, 41-42, 43-44, 45-46. farewell to the tractate) is made, so too Among Sephardim, the melody is the entire congregation chants aloud On fast days when reading Vayehal sung on Shabbat and the to be strong, because one of the Five Shalosh (Ex. 32:11-14; Ex. 34:1-10) the Regalim during the service proper. On Books of Moses has been completed ba’al koreh and tzibbur recite several and on the seventh and to take courage and start a new Shabbat Shirah verses responsively. Although this day of Pesah the tune is adapted to book.21 is an adaptation of the High Holy the Kaddish before Barekhu both in Day tropal system, the cadence is Adapting the Shirah tune on Simhat the and services. Some Arbit Shaharit very similar to the second part of the Torah for each of the six days of adapt it to Adon Olam and Yigdal Shirah tune. creation designates a moment of and use it as a representative theme exaltation. God created the heavens for various texts in the service. The The entireShirah melody can also be and the earth and all their hosts in six Sephardic tune differs from the identified with Ashamnu, the prayer Shirah days—or in six stages of development. cantillation used when reading the recited on Yom Kippur. Each stage indicates a moment of Torah. On Friday evening at Kabbalat achievement and thus the victory tune Shabbat the ba’al tefilah may chant is fitting. Influences of the Shirah Tune the opening psalm Lekhu Neranenah Drawing upon the Shirah tune for to a modified version of theShirah the is proper. All the events Taking a closer look at the two-part melody. Masa’ot melodic organization of the Shirah and vicissitudes that confronted the tune, one perceives direct adaptations Israelites in their wanderings after for sections of Biblical cantillation as the Exodus, until thirty-eight years well as various prayers. later when they were about to enter At first glance it would appear to the Holy Land, are recounted. Each The second part of the tune is be a strange variety of texts for the halting place is marked by some discernible when chanting Hazak Shirah melody to serve as thematic attainment in their lives to fulfill the Hazak Venithazek at the conclusion of material. For example, what does the task that God assigned to them among each of the Hamisha Humshei Torah Ashamnu prayer have in common the nations. (Five Books of Moses). with Az Yashir? Why would the Shirah tune be associated with Hazak The special verses changed when Hazak Venithazek, Kabbalat Shabbat, reading Vayehal on fast days are no or the Masa’ot? In each of the above doubt the trope of the High Holy When reading Parashat Bereishit on illustrations a stage or period is Days. It is possible that the Shirah Simhat Torah morning the second completed and a new point is reached. cadence was blended with the High part of the tune is used for vayehi erev The worshiper is stimulated to a mood Holy Day tropal system so that the vayehi voker … for each of the six days of victory and a sense of hopeful worshiper might attain a feeling of of creation. living in the face of an unknown pardon in order that he may once and unpredictable future. Although again walk in the right path that the it cannot be decisively proven, the Almighty desires. easily recognizable melody recalls this Adapting the tune for Ashamnu has a The entireShirah melody is adapted sentiment of victory. similar connotation. for the Biblical section called The unanimous response ofHazak “Masa’ot” (“Journeys”). The verses Cantor Bernard Beer, Director Hazak Venithazek by the reader and chanted in pairs are Numb. 10:15-16, Emeritus of the Belz School of Jewish congregation at the completion of 19-20, 23-24, and 26-27. These verses Music, eloquently describes the each of the Hamisha Humshei Torah describe the journeys of the hosts of correlation between Ashamnu and the

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Shirah melody:22 confesses out of a sense of confidence Endnotes and even rejoicing with the singing of The Ashamnu prayer from the Viduy the Viduy in a heartwarming melody.24 1 Posthumously published novella on section of each Yom Kippur and Selihot Talmud and Hassidic discourses on Torah by service is rendered in a most jubilant On Friday evening, the Jew at R. Yehudah Aryeh Leib Alter (1847-1903). and majestic manner. Chanted in a Kabbalat Shabbat is stimulated 2 Me’am Lo’ez, Moznaim Publishing Corp., major scale, the melody (figure 5b) in because he was able to carry through Vol. 5 New York/Jerusalem, p. 244. its entirety is almost identical to the the week and at the outset of the new 3 See verse 16. cantillation (figure 5a) of Shirat Hayam week is recharged with courage for the 4 One of the Kinot for Tisha B’Av. (Song of the Sea). week to come. 5 Micah 6:4. Singing the Hassidic tune Agil 6 Sot. 30b. 5a Ve’esmach after each of the six days of creation exemplifies rejoicing for the 7 Ibid. Divine accomplishments of each stage 8 R.H. 31a. of the formation of the universe; the 5b 9 16:3. gradual ascent from amorphous chaos to order, from inorganic to organic, 10 Meg. 16b; Shab. 103b; Sof. Chapters 12, (Figures 5a-5b) From the Concise 13. and from lifeless matter to vegetable, Encyclopedia of Jewish Music, (pg 227) 11 Beshallah, p. 54; cf. also the SHeLaH. M. Nulman animal and man. 12 Sefer Haredim. See also Berurah The mood of victory and triumph The Exodus experience established 51:18. God’s claim on Israel. According to depicted in the Shirah would seem 13 Vol. 2, p. 189. to appear inappropriate to Ashamnu, Scripture, the future generation is to 14 Jewish Music, pp. 43, 47. a prayer of confession. Its text alone be trained to gratitude and reverence denotes a dirge like chant. Why then toward God by means of the story 15 The Ancient Melodies of the Liturgy of the was the Shirah melody employed to of the deliverance from Egypt. The Spanish and Portuguese Jews, London, p. 16, no. 12. the chanting of Ashamnu? Shema, Kiddush, Hallel, as well as many other prayers, make references 16 Jewish Encyclopedia, vol. 2, p. 188. In the concluding mishnah of Ta’anit, to the Exodus. Commenting on the 17 Ber. 54a. the Tiferes Yisroel (Rabbi Israel verse, “My dove in the clefts of the 18 Sefer Matamim Hehadash 45:30. Lipschutz, 1782-1860) explains rock … let me hear your voice,” (Song that it is proper to sing the Ashamnu of Songs, 2:14) the midrash states that 19 J.L. Ne’eman, Tzeliley Hammiqra, Tel Aviv, prayer, and that with true and sincere God is speaking to Israel saying, “Let 1955, vol. 1 p. 130. repentance through its jubilant Me hear the same voice with which 20 Minhagei Frankfurt, Rabbi Z. Y. Leitner, singing, one’s transgressions may be you cried out to me in Egypt.”25 Jerusalem, 5742, 108:3. reversed and transformed to virtues 21 Cf. Ozar Dinim Uminhagim, J.D. (z’khuyot).23 Prayer and song stem from the Eisenstein, p. 129. same root—Shirat Hayam—the Rabbi Joseph Soloveitchik, in a magnificent hymn of praise. Both were 22 “Enhancing The Yamim Noraim Prayers Teshuva lecture in 1973, discussed Through Synagogue Chant As Reflected By nourished in the same soil and both Rabbinic Tradition: The Significant Role Of the conceptual distinction between together form a harmonious whole, The Sheliah Tzibbur,” Journal of Jewish Music communal and individual confession. giving clarity to prayer. “This is my and Liturgy, volume 31. According to Rabbi Soloveitchik, God I will glorify Him,” chants the 23 Tiferes Yisroel—Ta’anit (4th chapter, when the individual confesses he Jew of today as in the past. God will mishnah, 8). does so from a state of depression, rule forever and ever as He reigned at 24 Rabbi Joseph B. Soloveitchik, Before insecurity, and despair in the wake of Keriat Yam Suf. Hashem You Will be Purified, summarized and a sin for which he has no assurance of annotated by Arnold Lustiger, pg 119-120. being acquitted. In contrast, Knesset 25 Shemot Rabbah 21:5. Israel (The Jewish community)

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Moral Clarity Found in Our Hagaddah

very leil Pesach, as we sit around our Seder tables Professor Nechama Price enraptured by the excitement Judaic Studies Faculty, Stern College for Women and Eof re-experiencing our Exodus from Director, Graduate Program for Advanced Talmudic Egypt, we encounter a seemingly Studies, YU bewildering statement in our Haggadah: is selfish. His introduction is preceded decides to leave, taking with him a by Avraham’s servant arriving in fair portion of Lavan’s animals as צא ולמד מה בקש לבן הארמי לעשות ליעקב ,town to find a wife for his master’s compensation for his unpaid labor אבינו שפרעה לא גזר אלא על הזכרים, ולבן ,son, Yitzchak. Rivkah is showered Lavan chases him down. At this point בקש לעקור את הכל שנאמר ארמי אובד with jewelry and a promise to marry G-d has to intervene and threatens אבי.... Come and learn, what Lavan wanted to the chosen son. At this point, she Lavan: do to Yaakov. Paroh only decreed against וַ ּיָבֹא אֱ-ֹלקִים אֶ ל לָבָן הָאֲ רַ ִ ּמי ּבַחֲֹלם הַ לָיְלָ ה retreats to her family home and the boys, but Lavan tried to destroy Lavan emerges soon thereafter. וַ ּי ֹאמֶרלֹו רהִשָמֶ לְָך פֶ ן ְּתדַ ֵר עִּב ם יַעֲ קֹב מִ ּטֹוב !everyone עַד רָ ע. Vayehi kir’ot et hanezem, as soon The Haggadah makes a powerful as he sees the jewelry (24:30), he And G-d came to Lavan in a dream assertion: Lavan is a more evil villain engages the stranger. In fact, Rashi at night saying: Be careful don’t say than Paroh! And yet, when we reflect writes that Lavan only bothers to anything to Yaakov, not something good on this comment, we are perplexed. Is meet the stranger in order to procure or bad! this really true? some jewels for himself. As the story Bereishit 31:29 In Shemot 1, Paroh declares hava continues, Lavan, Rivkah’s brother, nitchakma lo, let’s outsmart the does not sit quietly in the marriage G-d warns Lavan to leave Yaakov Jewish people to stop their growth negotiations. He speaks out of turn, alone! into nationhood. First, he commands rudely cutting off his own father Shockingly, even after G-d reprimands the midwives to murder all the baby to have a say in the deal (24:50). Lavan for his behavior toward Yaakov, boys at birth. Then, he instructs the The characteristics of Lavan in this Lavan (foreshadowing the behavior Egyptians to throw the baby boys into story are of a selfish, greedy and of other villains, such as Bilaam) the Nile River. Finally, he enslaves disrespectful individual, but not of an ignores G-d. And, so, perhaps this is the Jewish people for 210 years evil person or a murderer! the evil attribute that our Haggadah with incredibly hard back-breaking In our second encounter with Lavan is alluding to. However, as the story work. Paroh is clearly an evil leader! (Bereishit 29), his role evolves continues, this seems unlikely, since What could Lavan have done that from brother to father (of Rachel even as he chases Yaakov, screams at inspired our Rabbis to assert that his and Leah). He is now in charge. him, accuses him of stealing his idols, depravity was of greater intensity than However, his character is unchanged, and searches his tents, he concludes murdering babies and enslaving our tricking Yaakov into marrying the by consecrating a treaty with him (and people? wrong daughter, thus ensuring goes home empty-handed). Lavan When we first meet Lavan in Bereishit Yaakov’s continued indentured work ignores G-d’s warnings because he is 24, the word that best describes him relationship. And, when Yaakov overcome with rage. He feels he has

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 been robbed of his family, his animals, are my sons, and the flocks are my flocks, In that first story of Lavan, Bereishit his possession, and needs to confront and all that you see is mine! Yet what 24, we observe Lavan mimicking the Yaakov. He showed disrespect to G-d can I do now about my daughters or the actions of Avraham by performing the by ignoring his warning, but he does children they gave birth to? mitzvah of hachnasat orchim, inviting no physical harm to Yaakov. So we are Bereishit 31:26 guests. He rushes to greet the servant still left with our question of where Lavan thinks it is all his! Everything of Avraham, offers him a place to stay, do we see Lavan being more evil than that Yaakov attained during his water to wash his feet, food and drink Paroh? servitude is really his, and none of to satiate for him and his animals. it is Yaakov’s. Lavan’s intention is Recall that providing water to him Looking for Answers to reclaim everything from Yaakov. and his animals resembles Rivkah’s He wants to reclaim his daughters, actions, which was the very reason To begin formulating an his grandchildren, and all of his she merited marrying Yitzchak, and understanding of our statement in the wealth, thereby impeding Yaakov’s joining the Jewish nation. Hagaddah, we must search further for return to Israel and creation of the Further, Sforno3 writes that the Torah answers. Fortunately, we are helped chosen nation. Again, Lavan’s desire notes that Lavan saw the jewelry because many of the mefarshim are to forego the formation of the entire only to teach us that his hurrying disturbed by this concern as well. Jewish nation could be the basis for to greet the stranger stems from his Rashi determining that he is worse than heartfelt appreciation for how nicely Paroh. the guest treated his sister, Rivkah. Rashi asserts that Lavan’s plan was Lavan is a loving, protective brother. to murder Yaakov. When chasing The Vilna Gaon He takes such an active role in the Yaakov, his true intention is to kill our An additional approach can be found marriage negotiations—even cutting third founding father, thus negating in the Haggadah of the Gra: We don’t off his father—only to ensure his the future Jewish nation. G-d warns know the terrible transgressions that sister’s wellbeing. His concern is him specifically because G-d knew Lavan wanted to do to Yaakov, and entirely for her (hence, his desire for Lavan’s true intentions. Then, after that is precisely the lesson of the her to remain at home for as long as being warned, Lavan changes his Haggadah! Chazal are teaching us possible— Bereishit 24:55—and plan. Instead of murdering Yaakov, he that terrible calamities can happen assurance that she wasn’t being forced simply yells at him. Accordingly, the to us throughout history but G-d to leave home and marry a stranger). Haggadah is telling us that we blame protects us from them. Recognize all It is Lavan who insists on asking Lavan for his evil intentions. Had the miracles that G-d does for us all Rivkah for consent before being sent Lavan murdered Yaakov, he would the time—even those we don’t know away (24:57). He is only looking have prevented the creation of the 2 about. out for the welfare of his sister! In Jewish nation. Just that consideration addition to helping Rivkah, it is Lavan makes him worse than Paroh.1 An Alternative Perspective who recognizes Hashem as the G-d of Abarbanel the world as he admits to the servant, A second approach is found in the These are three possible perspectives meHashem yatza davar, this marriage Abarbanel. He writes that Lavan’s true from the mefarshim to address why was made in Heaven (24:50)! intentions are revealed to us in his the Haggadah accuses Lavan of being Therefore, in the first story of Lavan, words to Yaakov (when he catches up worse than Paroh. However, there is a we learn three things about him: He to him): completely different perspective that is a gracious host, protective of his we can consider regarding Lavan and sister, and G-d-aware. At this point, he !his persona. Perhaps Lavan really isn’t doesn’t sound terribly evil וַ ּיַעַן לָבָ ן וַ ּיֹאמֶר אֶ ל יַעֲ קֹב הַ ָ ּבנֹות ְ ּבנֹתַ י וְ הַ ָ ּבנִים all that evil. Let us revisit the Lavan ָ ּבנַי וְ הַ ּצֹאן צֹאנִי וְ כֹל אֲ ֶׁשר אַ ָ ּתה רֹאֶ ה לִ י הּוא In our second Lavan story, Yaakov is stories with this new perspective and וְלִבְ נֹתַי מָה אֶ עֱ ֶה ׂשלָאֵ לֶההַ ּיֹום אֹו לִבְ נֵיהֶ ן אֲ ֶׁשר running from Esav, and needs a place then consider what this means for our לָיָ ד ּו. to stay. He is all alone, penniless and Lavan answered and said to Yaakov: understanding of the passage in the terrified that his brother will hunt The daughters are my daughters, the sons Haggadah.

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 him down. He desperately looks for He tries to spare his daughter from present all villains in Tanach as his uncle’s home as a place of respite. the social stigma associated with a extremely bad. Thus, the Gemara, in Lavan doesn’t hesitate, invites Yaakov younger sister marrying first. It is for Megillah 11a, explains the word hu into his home, provides him with this reason that he tricks Yaakov into found before the name of a villain in food and shelter, and much more. In marrying Leah. Although wrong, Torah: הוא אחשורוש הוא ברשעו מתחילתו ועד fact, he invites Yaakov to be part of his it is hard to blame Lavan for all the סופו הוא עשו הוא ברשעו מתחילתו ועד household and family. He provides problems in the future of the Jewish סופו. .Yaakov with employment and offers people that result from that action a salary. It is Yaakov who insists on So we are forced to look to our “He is Achashverosh,” he was evil from working for free in return for marrying third Lavan story, Bereishit 31, to his beginning to his end. “He is Esav” he Rachel and marrying into the family figure out how he is worse than was evil from his beginning to his end. (29:15-18). Paroh. There, Lavan chases Yaakov The wordhu is coming to teach us that So why does Lavan trick Yaakov out of desperation and heartache. a villain is uncomplicated and is not into marrying Leah? The answer is His son-in-law, two daughters and capable of change; he is evil from the simple. The same Lavan who goes twelve grandchildren just moved very beginning of his life until he dies. out of his way to protect his sister away without saying goodbye. This is Why do our Rabbis do this? Simple! Rivkah, has grown up and become an exactly what he says to Yaakov: The role of Chazal is not to record over-protective father. Leah, his older what transpired in history but rather וַ ּיֹאמֶ ר לָבָן לְיַעֲ קֹב מֶ ה עָ ׂשִיתָ וַ ִ ּתגְ נֹב אֶ ת לְבָבִ י daughter, does not share the physical to impart the values of history. We וַ ְ ּתנַהֵג אֶ ת ְ ּבנֹתַ י ִּכׁשְבֻיֹות חָרֶ ב. beauty of his younger daughter Lavan said to Yaakov: What did you should learn about the good from Rachel: do?! You stole my heart and you treated virtuous people and learn to avoid my daughters like war captives. the attributes of the evil ones. This וְעֵ ינֵי לֵאָה רַ ּכֹות וְרָחֵל הָ יְתָ ה יְפַ ת ּתֹאַ ר וִ יפַ ת Bereishit 31:26 explains why every villain in Torah is מַ רְ אֶ ה . Leah has sensitive eyes and Rachel was contrasted to a hero, the person with This is not a murderer talking, but 6 beautiful. rather a desperate, broken man who all of the positive attributes. Bereishit 29:17 can’t understand why his family just The focus of Chazal’s message is From the missing statement of her moved away without saying a word. to make the moral picture clear. beauty (as it states about almost all Evidently, even after being warned by Good versus evil and heroes versus famous women in the Torah4), the G-d to desist, the pain of losing his villains. Of course, the hero has to Torah is politely implying that she family overwhelms his behavior. His win. Therefore, in the narrative of is not! [Alternatively, this phrase last words to Yaakov are to instruct Yaakov’s growth, we contrast him to may even mean that she was sickly. him to be good to his wives, Lavan’s two horrible characters, Lavan and Chizkuni (29:9) infers that the daughters (31:50). To the end, he is a Esav. In this moral vision, Lavan hates sensitivity in her eyes prevents outside protective father. everything that Yaakov represents, and exposure for long periods, hence wants to upend it all, just as Esav does. When we appraise Lavan from this it is Rachel—and not Leah—who The message of our Rabbis is moral perspective, he may not appear tends the sheep.5] And the worries clarity. righteous, but neither is he a villain. of an over-protective father with a And certainly he doesn’t appear worse This message is foundational for the less than beautiful older daughter are than Paroh. Evidently, the Haggadah is Seder night. Reading the Haggadah exacerbated by society’s norms: forcing us to think about Lavan from is central to sippur yetziat Mitzrayim, two perspectives: (1) Pure evil and experiencing the story of our וַ ּיֹאמֶ ר לָבָ ן לֹא יֵעָ ֶ ׂשה כֵ ן ּבִמְקֹומֵ נּו לָתֵ ת his implied attributes from the journey out of Egypt. The focus of (2) הַ ּצְעִירָ ה לִפְ נֵי הַ ּבְכִירָ ה. Lavan said, it is not done where we live pshat, simple read of the Torah. this mitzvah is vehigadeta levincha, sharing the message with our children. to marry off the younger daughter before But if so, why does the Hagaddah Precisely at the Seder, we impart to the older. choose to present Lavan as evil? Bereishit 29:26 our progeny the difference between The answer is simple: Chazal generally heroes and villains. In fact, our

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Haggadah provides a similar contrast of ambiguity, of humanity, and of performing great miracles. Come and learn between the chacham and the rasha, complexity. from Lavan the Aramean, meaning that at first the righteous and evil sons. glance, we can’t see the evils that Lavan did to Lavan may not have been a role model Yaakov and we don’t know what Lavan wanted And yet, when looking closer at these of virtue in every situation, but he to do to Yaakov. Nevertheless, the Torah teaches two figures, their differences aren’t must have imparted some goodness. us about him by stating “An Aramean tried to destroy my father.” It must be that Lavan tried to as extreme as they may seem. Both He merited to be the father of two of uproot everything and the Holy One Blessed Be use language in the third person, thus our Matriarchs, brother of the third, He turned everything around for the good. This excluding themselves. Thechacham and is the grandfather of the twelve is what he does for us constantly, even if we can’t says: tribes. Lavan teaches us that life is sense it. שאין אנו מרגישים בנסים אשר הוא עושה תמיד .complex and multifaceted מה העדת והחקים והמשפטים אשר צוה ה’ אעפ”כ הוא עושה תמיד נפלאות גדולות לבדו. וצא ולמד מלבן הארמי כלומר שבהשקפה ראשונה לא As we approach leil Seder, we אלקינו אתכם? נראה הרעות אשר עשה לבן ליעקב ואינו ידוע לנו מה What are the laws that G-d commanded should be inspired to appreciate the ביקש לבן הארמי לעשות ליעקב ואעפ”כ העיד עליו you. complexity of the humanity all around הכתוב ארמי אובד אבי אלא ע”כ הוא בקש לעקור את Therasha says: us, while imbibing the moral clarity of הכל והקב”ה היפך לטובה כן עושה תמיד נסים עמנו .our Rabbis אף שאין אנו מרגישים. מה העבודה הזאת לכם. וחשב שאין ראוי להיות: Sforno (24:30) states What is this work for you? 3 He thought that it is not proper to— .כפוי טוב Despite the similarity, one brother Endnotes elicits our praise and the other we be ingratiated. 1 This image of Lavan “the murderer,” “smack his teeth.” comports with the larger narrative 4 Sarah (Bereishit 12:14), Rivkah (Bereishit Therefore, when the Haggadah surrounding Yaakov’s life. Yaakov, the 24:16), Avigail (Shmuel I 25:3), Batsheva (Shmuel II 11:2), Tamar (Shmuel II 13:1), imparts the values of yetziat righteous chosen son of Yitzchak, needs to escape from the evil that seems to follow him. Avishag (Melachim I 1:4), Esther (Esther Mitzrayim, the focus is moral clarity First, he escapes from Esav, the evil brother 2:7). and contrast. Our Haggadah compares who wants to kill him (Bereishit 28). Then, 5 Rachel was coming with her father’s sheep the evil villains (Paroh, Terach, Lavan he runs from Lavan, who Rashi describes as because she was a shepherd” but Leah had and Esav) to the heros (Moshe, his evil father-in-law trying to kill him too sensitive eyes and the wind and air were difficult Aharon, the Jewish people, and (Bereishit 31). Yaakov must face down both for her. Therefore, she wasn’t a shepherd. his enemies before returning to his father, ורחל באה עם הצאן אשר לאביה כי רועה היא- אבל l’havdil, G-d Himself). This is the now ready to become a founding father of Am לאה עיניה רכות והרוח והאויר קשים לה לפיכך לא message of the Haggadah. Yisrael. To do so, he faces Lavan and makes היתה רועה. peace with him (Bereishit 31) and then makes But we have a second religious peace with Esav too (Bereishit 33). Yaakov tradition, that of the text of the Torah 6 For example: Yishmael the evil son is runs from Esav to Lavan and then back to compared to Yitzchak the righteous son; itself. This tradition recognizes that Esav again. In this connection between Esav Esav the violent one is contrasted to Yaakov moral messages are not as clear and and Lavan, we see further support for Rashi. ish tam, the simple spiritual one; Paroh, the require greater effort. The lives of Esav, who explicitly states his intention to kill murderer of Jews to Moshe the savior of Jews; his brother, is juxtaposed to Lavan, whom Achashverosh the drunk to Esther the woman Terach, Lavan and even Esav teach Rashi says also intended to kill Yaakov. us positive and negative messages. of grace and charm. The contrast to their opposing character exacerbates the horror of This tradition provides the message 2 We don’t sense the miracles that He performs consistently, but nevertheless, He is always the villain.

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Kosher for Passover Teeth?!

he story is told of Hyman Rosenberg, a wealthy businessman living in Berlin Rabbi Etan Schnall Tin the 1930s. Sensing the danger Magid Shiur, Irving Stone Beit Midrash Program of ahead, he sold his factories and moved Yeshiva University his family to America. To transport his wealth inconspicuously, he bought gold and had it fashioned into five sets placed in the same kelim. A pot used no intent to suggest that one’s of golden dentures. When he arrived with dairy cannot be used to cook teeth must be “kosher for Pesach,” in the United States, the customs meat, as absorbed dairy flavor may but simply to present the relevant officials questioned the need for five be released into the meat, and the factors for a better understanding of sets of teeth. converse is true as well (Shulchan principles of and Pesach. Aruch, Y.D. 93:1). Likewise, chametz “You see,” Rosenberg explained, absorbed in kelim can render non- “I am a religious Jew. Jews use Noten Taam Lifgam chametz food unfit for Pesach in separate dishes and utensils for milk the same fashion. In other words, and meat.” The officer questioned While we have established that bliyot absorbed flavors, orbliyot , have the further, “That only accounts for two travel from the walls of a pot into same kashrut status as their source sets!” Rosenberg continued, “Yes, the food cooking inside the pot, this foods; bliyot of chametz are treated but we also need sets for Passover.” will not always produce a negative as chametz, and will make other Once again, the officer said, “Now I halachic result. For example, if the foods chametz when those foods understand the need for four sets. But bliyot contribute a flavor that is not absorb them. This concept is known that doesn’t explain the fifth!” Quietly, beneficial to the ensuing mixture, as “taam k’ikar” (see Pesachim Daf Rosenberg replied, “True, but every prohibited bliyot will not prohibit the 44b, Nazir Daf 37a). The process once in a while, I also enjoy a ham food that absorbs them (Shulchan of kashering a utensil for Pesach sandwich.” Aruch, Y.D. 98:1). This is referred to as essentially purges that item of any noten taam lifgam (offering a negative The story is of course apocryphal, remaining bliyot (Mishna Berurah, flavor). In a similar vein, if the taste of but still begs the question: each year O.C. 452:1). Our task is to understand bliyot has deteriorated significantly, we kasher or use new or designated why one’s “un-kashered teeth” do not any taste the bliyot provide is not kelim, including dishes, utensils and pose any chametz concerns when halachically potent and therefore other culinary implements for use we use them to eat on Pesach, and insignificant. Chazal tell us that the on Pesach. Why are our teeth— for that matter, the rest of the year, Torah actually prescribes a timeframe used more than any other utensil alternating between milk and meat. for this potency: after 24 hours from throughout Pesach —considered A number of mitigating elements absorption, the flavor absorbed in kosher for Pesach? will ultimately converge to provide a kelim can no longer impact food inside The concept behind “kosher for better understanding of the halachic the kli (Shulchan Aruch, Y.D. 93:1). Pesach” kelim is identical to the background, while shedding light on For example, if one cooks meat in a underlying principles that require one some of the most practical questions dairy pot that has not recently been to separate milk and meat dishes (see of kashrut that arise in the kitchen. used with dairy products, the meat Shulchan Aruch, O.C. 451). Halacha What follows is an outline of some of will be unaffected, as the dairy flavor is assumes that kelim absorb the flavor the factors discussed by the Poskim labeled as noten taam lifgam. who have addressed these issues in the of food that they came in contact Nonetheless, the pot must be last two centuries. There is certainly with and can impact food that is later kashered, as the walls of the pot now

33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 contain both dairy and meat bliyot. Rava) record the fact that Jews would non-Jewish use. There was no other Although the “expired” dairy bliyot sometimes reside in villages where way to produce this staple and the are not significant on a Torah level, the only oven fit for baking bread flavor could not make the bread non- Chazal deem the pot non-kosher. A was in the local non-kosher bakery. kosher at that point. Although this Rabbinic enactment requires such Non-Jews using the bakery would would ordinarily not be permitted, bliyot, even after 24 hours, to be smear the baking implements with the rabbis did not forbid use of a kli treated as viable. This helps avoid lard for non-kosher baking, and so with expired non-kosher bliyot in an confusion and the accidental use of prohibiting the equipment for Jewish extremely pressing situation (shaat kelim with fresh bliyot in a prohibited use. Nevertheless, halachic authorities hadechak), and so the post facto ruling manner (see Avoda Zara Daf 76a). at the time allowed Jews to clean the was applicable. equipment and bake bread in the same Tosafot in Avoda Zara (Daf 66b, s.v. Some Poskim posit that a similar bakery after 24 hours elapsed from

JEWISH EDUCATION HAS ALWAYS BEEN YOUR PRIORITY. WHY STOP NOW?

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 logic is at work regarding one’s teeth. sharp food, is cut with a utensil further qualification. We have taken Restricting one to only dairy or only (such as teeth), taste is imparted into for granted that kelim absorb flavor meat would be unreasonable and the food, even after 24 hours have from foods. In reality, this is only true impractical, and perhaps the use of passed (Shulchan Aruch, Y.D. 96:1). when the food or the kli reaches the one’s teeth for both should also be He concludes that the short-term temperature of yad soledet bo—hot viewed as a shaat hadechak. However, deterioration of taam in the mouth is enough for the unsuspecting hand to this would only permit eating meat so thorough, even a davar charif will recoil after contact Shulchan( Aruch, after dairy (or the reverse) after 24 not be affected.3 Y.D. 105:2). Chazal offer guidelines to hours—when our practice is never to determine this temperature (Shabbat 1 While this approach may account for wait more than six hours. the laws of milk and meat, chametz Daf 40b), yet there is considerable Rav Shlomo Zalman Auerbach, follows more stringent standards. debate as to the precise definition. 4 to 160°F following earlier authorities,2 suggests Ashkenazim prohibit the use of food Opinions range from 110°F (Shut Minchat Shlomo 1:91:8 and that the physical and chemical impacted by bliyot on Pesach, even , O.C. 4:74:3) or properties of one’s mouth may bring beyond the 24-hour window (Rema, Shut Igrot Moshe higher. However, it is widely accepted bliyot in the teeth to the point of noten O.C. 447:10), and so noten taam lifgam to consider 120°F to 140°F for these taam lifgam much earlier than in a kli will not independently resolve our purposes. 5 In other words, a new that is otherwise lying dormant (Shut dilemma. pot filled with dairy that is heated to Minchat Shlomo 2:50 s.v. Ikar; Nishmat 100°F remains parve, and can be used Avraham, Y.D. 89:2:1). Requisite Heat for Transfer of for meat, as long as it is cleaned out Indeed, this novel approach is far- Taste well in between. reaching. Rav Shlomo Zalman notes For some, it may be unusual to eat that when a davar charif, a solid The discussion ofbliyot requires

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35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 foods at that temperature, and it is they were prepared, known as kli situation under discussion (see Pri conceivable that one’s teeth are truly rishon. In the realm of Hilchot Shabbat, Megadim, O.C. 451 M.Z. 9, A.A. 3). parve and not “chametzdik” when it is generally accepted that when Rav Shlomo Zalman Auerbach notes clean. Indeed, some Poskim assume transferred to another pot, a kli sheni, that undue stringency in these matters categorically that any food placed in all agree that the capacity to cook would compromise one’s capacity to one’s mouth should be considered most items has been diminished, even fulfill the Torah command to rejoice beneath the yad soledet bo threshold.6 for food that maintains a temperature on Yom Tov.12 However, others note that food is of yad soledet (Shulchan Aruch, O.C. 11 commonly maintained and consumed 318:5,9). Poskim debate if this Transfer of Flavor at these temperatures and hotter.7 principle is translatable to kashrut Health regulations require many and chametz. While ikar hadin (letter An additional consideration is foods, such as chicken, to be held of the law) assumes the lenient relevant, as well. Halacha generally at temperatures of at least 140°F to approach regarding milk and meat assumes that the transfer of ensure food safety.8 Soup (or cholent!) (Shulchan Aruch, Y.D. 105:2) at least flavor to or from a food or akli is generally served at temperatures post facto, once again we assume a is instantaneous. Nevertheless, considerably hotter, and consumers more stringent approach for Pesach. some Poskim refer to the ruling of are often disappointed when they It is unlikely that food will enter Chamudei Daniel (see Pitchei Teshuva, are served at cooler temperatures. one’s mouth directly from a kli rishon. Y.D. 105:8), which states that bliyot Hot tea or coffee may be served According to the lenient approach, only occur when there is continuous at temperatures nearing 195°F. Of it is now safe to say that one’s teeth contact, albeit brief, between two course, the addition of milk will cool remain parve. However, for Pesach’s items. For example, if milk splatters on the beverage somewhat, depending unique, stricter standards, even a hot pan that has been used for meat, on how much is used. Hot chocolate chametz flavor absorbed viakli sheni the pan will be rendered non-kosher is prepared and heated to similar should be considered (Rema, O.C. and must be kashered before further temperatures with milk already added. 447:3). use. However, according to Chamudei Likewise, Starbucks coffeehouse Furthermore, Acharonim quote Daniel, if one would wipe away the standards require steamed milk, Maharshal’s position that hot, solid spill immediately after it occurred, the added to specialty beverages food in a kli sheni (e.g., a potato or pan is kosher and retains its original such as lattes, to reach between matzah ball) does not follow the meat status. Aruch HaShulchan 150°F–170°F.9 Research published in normal leniencies that exist for a kli (Y.D. 105:43) and Shut Maharsham the Journal of Food Science reports that sheni. Such food is known as “davar (1:197) accept this opinion, citing surveyed consumers prefer drinking gush.” Maharshal states his position Shut Radvaz who concurs. Darchei temperatures of hot beverages at regarding the laws of milk and meat Teshuva (105:35) indicates that most a mean value of 140°F,10 including (Yam Shel Shlomo, Chulin 7:44). Poskim oppose this leniency, but respondents choosing temperatures While many disagree with Maharshal, suggests that it may be acceptable in in the 170°F–190°F range, measured as far as Pesach is concerned, we cases of great loss. The hot liquids following the addition of condiments. would l’chatchila deem a kli that described above certainly do not absorbed chametz flavor from adavar remain in one’s mouth for more than a Kli Rishon, Kli Sheni gush to be a “chametzdik” vessel. moment, and according to Chamudei However, it is clear that halacha would Daniel can be ignored from a halachic The above temperature guidelines not demand the application of either perspective. While this approach for bliyot apply to foods or liquids of these stringencies, kli sheni or davar would not be accepted under normal 13 that remain in the same pot in which gush, to be observed in the unusual circumstances, it is a mitigating

Find more shiurim and articles from Rabbi Etan Schnall at http://www.yutorah.org/Rabbi-Etan-Schnall

36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 factor in the unusual circumstances of flavor that came from a living animal. imparted by the finger, for human our particular question. Therefore, it may not be sold to a non- flesh b’sar( adam) is also prohibited Jew, as the injunction against ever min (Rema, Y.D. 79:1). Alternatively, food Living Creatures and the hachai is one of the seven Noachide in one’s mouth at the temperature 15 Transfer of Flavor Laws. of yad soledet bo would be rendered However, some Acharonim would prohibited. Historically, this A fascinating incident is reported argue that the chicken jumping into possibility was never entertained by in Shut Chatam Sofer (Y.D. 94) the pot does not impact the food Jewish scholars, leading us to believe that there is indeed no for concern. that may shed light on our issue. whatsoever. For example, Shut Amudei The responsum records a story of Or (siman 54) and Shut Tuv Taam Although Shut Pri Yitzchak (1:21) an individual heating butter on a V’Daat (1:155) argue that living and others refute this assertion,16 stovetop. Suddenly, a chicken entered creatures do not impart their flavor this approach serves as a compelling the room and jumped into the hot pot. and so do not follow the normal rules mitigating factor in our dilemma. The local rabbi ruled that the butter of bliyot. Kehillot Yaakov (Chulin, Teeth, as part of the human body, was prohibited to eat and could not siman 5) proves that this must be the would not be subject to the usual laws even be sold to a non-Jew. Although case. After all, it is not uncommon for of kashrut, and would not impart any one may sell or benefit from a mixture an individual to touch very hot food flavor to foods or drinks. However, of chicken and milk (Shulchan Aruch with his or her finger; for example, this leniency would not apply to 14 O.C. 87:3), there is an additional putting a finger in hot water to test dentures, fillings and other dental consideration in this case. Because the its temperature. If flavor transfer apparatuses which would remain chicken was alive when it entered the existed in this case, the hot water subject to the original analysis. pot, the butter should be prohibited would be prohibited by the flavor as ever min hachai, because it contains NOWHERE BUT HERE

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37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Dentures on Pesach most intense heat (Shulchan Aruch, 14-1.10 (available at: https://www.health. O.C. 451:4). On the other hand, a pot ny.gov/regulations/nycrr/title_10/part_14/ In light of the confluence of the that only absorbs bliyot via a liquid subpart_14-1.htm). many factors mentioned above, it medium is subject to a lower standard, 9 Starbucks Beverage Manual, see pp. 4, is clear that natural teeth do not and so on (ibid. 5). A utensil that is 6, 44 and 45 (available at: http://www. pose a kashrut concern on Pesach, mwrbrandcentral.com/JSPVP/blog/ exposed to chametz in more than wp-content/uploads/2015/04/WPS_ and one merely has to clean his or one manner need only be kashered Beverage-Manual-Complete-w-Frappuccino- her teeth well following chametz according to its most frequent mode Blended-7-8-14.pdf. See also Starbucks consumption on erev Pesach. Poskim of use, even if it is occasionally subject Complete Training Manual, available at: apply the above principles in responsa to a more significant form of chametz http://www.imcomacademy.com/JSPVP/ regarding the use of dentures for blog/wp-content/uploads/2016/04/ absorption (Shulchan Aruch, O.C. Starbucks-Complete-Training-Manual.pdf). milk and meat and on Pesach. The 451:6). While Ashkenazic practice is obvious difference is that dentures to require the most intense standard 10 See Lee and O’Mahony op.cit.. See also National Coffee Association Guide to Brewing are removable and may undergo a in all situations (Rema and Mishna Essentials, available at: http://www.ncausa. more thorough kashering process, Berurah, ibid. 48), this custom is org/About-Coffee/How-to-Brew-Coffee. and perhaps must. In fact, Shut Tzitz waived in extenuating circumstances 11 Provided that the temperature is not Eliezer (9:25) records that the author (see Mishna Berurah, ibid. 47). unusually hot, see Mishna Berura (O.C. of Shut Tzemach Tzedek had several Because the vast majority of chametz 318:48). sets of dentures manufactured for him consumed is certainly not yad soledet 12 See Shut Minchat Shlomo (2:50, s.v. by a dentist in Vienna, to distinguish bo, a thorough cleaning of the mouth V’Gam). between milk, meat and Pesach. 18 would suffice. 13 See Darchei Teshuva, 105:35. On the opposite side of the spectrum, 14 Unlike beef and milk where it is prohibited those of the opinion that teeth never Endnotes to sell or benefit from the mixture Shulchan( absorb chametz because food in the Aruch O.C. 87:1). 1 See Chulin 105a. mouth is never yad soledet bo, do 15 See Sanhedrin Daf 56b and Avoda Zara Daf not require any additional measures 2 See Shut Zekan Aharon (Tinyana, Siman 6b. to prepare dentures for Pesach.17 56) and Chidushei Chatam Sofer (Chulin Daf 105a). 16 Kehillot Yaakov reconciles his However, Rav Shlomo Zalman aforementioned proof. While b’sar adam is Auerbach insisted that chametz bliyot 3 Not all authorities agree that every sharp indeed prohibited, Rambam assumes that it should be purged. He would kasher food is subject to this principle (see Beit Yosef, is not a formal lo taaseh. Some Poskim hold Y.D. 96:1). This is noteworthy as an additional his dentures each Pesach, rather than that taam k’ikar only applies to a lo taaseh. mitigating factor in our discussion. See also Gan Shoshanim, by RIETS Rosh rely on the various tzdadim l’hakel 4 It is interesting to note that scientific Yeshiva Rabbi Menachem Genack (2:10). (mitigating factors) discussed above. literature dictates that this is also the Furthermore, the prohibition of b’sar adam temperature at which the epidermis will be may not apply until flesh is removed from the Principle of Predominant Use burned, reminiscent of the aforementioned body. Chavatzelet Hasharon on Esther (pg. Talmudic guidlines. See Lee HS, O’Mahony 52) observes that if one places a finger in a hot liquid, he will remove it immediately, if it is One final argument can be lodged M. “At What Temperatures do Consumers Like to Drink Coffee?: Mixing Methods.” indeed yad soledet bo. According to Chamudei in favor of those who do not require Journal Food Science-Chicago-67.7 Daniel, the liquid would be unaffected. more than a thorough cleaning of (2002):2774–7. 17 Chazon Ish quoted in Orchot Rabbeinu dentures for Pesach. Even if one 5 See OU Document A-171. See also The (2:27), Igrot Moshe (O.C. 1:5). See also Tzitz does occasionally consume very hot Dairy Industry Primer, Rabbi Zushe Blech, Eliezer (9:25) citing Rav Tzvi Pesach Frank. chametz, as Rav Shlomo Zalman published in Daf HaKashrut, Adar 5757. Rav Shmuel Fuerst reports that Rav Moshe noted, this may not require kashering Feinstein recommended refraining from 6 Chazon Ish quoted in Orchot Rabbeinu consumption of hot chametz and davar charif to rectify. Varying kashering methods (2:27), Igrot Moshe (O.C. 1:5). within 24 hours of the start of Pesach. exist for kelim that have differing 7 See Shut Minchat Shlomo (2:50). 18 See Shut Minchat Shlomo (2:50, s.v. modes of chametz exposure. A V’Gam). griddle, which can absorb chametz 8 See for example, New York State Department of Health Code for Food directly with dry heat, requires the Service Establishments, Part 14, subpart

38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Collected Hagadah Insights From RIETS Rabbinic Alumni Living in Israel

Righteous Women verse, this woman gives birth to who swam against the Moshe, implying that Moshe was violent tide. the oldest child. Yet we know that and the Four Cups The next heroes are Moshe’s mother he had an older sister and brother. and sister. His mother successfully of Wine Therefore, the aggada asserts that hides her baby for a few months and Rabbi Yitzchak Blau ’94R this married couple had separated then the sister watches the progress due to the decree that the Egyptians Rosh Yeshiva, of the baby as his basket floats down throw male Jewish children into the Yeshivat Orayta the river. Though despair reigns, Living in Israel since 1997 Nile. Since the husband, Amram, they clutch to a small strand of was an influential figure, other men hope which pays dividends when omen must drink four followed suit. Miriam convinced her Pharaoh’s daughter saves the baby cups of wine on the father Amram to return to his wife, and Moshe’s sister arranges for the Seder night because and the others emulated this move. theyW [women] too were part of the mother to nurse her own child. Of If so, we understand why Amram’s course, the third group of women miracle (Pesahim 108b). Rashbam and reunion with Yoheved leads directly includes Pharaoh’s daughter. Even Tosafot debate the meaning of this to the birth of Moshe (for a peshat the royal family risks punishment principle which also obligates women alternative, see Ramban Shemot 2:1). in the mitzvot of Hanukah candles when it violates a tyrant’s decree; and Megilla on Purim. According to Our search for a textual basis for yet she defies her father. Perhaps Tosafot, women were in the same this aggada requires further effort. the attendants of this princess also danger as the men. Rashbam, in The literary clue above only suggests help her hide the truth regarding her contrast, restricts the principle to that the parents experienced a newfound baby. The joint efforts of episodes where women played a period of separation but does not Jewish and Egyptian women enable central role. Esther’s prominence provide a source for women’s heroic the survival and ultimate redemption makes the application of this idea role. I think that Hazal were simply of Am Yisrael. Moshe will soon obvious regarding Purim, but how reading the first two chapters of develop into the greatest leader we does this apply to Pesah? Rashbam Shemot carefully. The beginning of ever had, but his ascent is set in cites a Gemara (Sotah 11b) which sefer Shemot highlights the moral motion by various women. fortitude of three groups of women. attributes the Exodus from Egypt Hazal read Tanakh quite sensitively In the first chapter, two to the merit of righteous women. meyaldot when they attributed the Exodus defy Pharaoh’s murderous decree to According to this account, it was to righteous women. In the first kill Jewish babies. The biblical term the women who insisted on having two chapters of Shemot, salvation “ ” lends itself to children and perpetuating the Jewish meyaldot haivriyot emerges thanks to women with two different explanations: Either people despite the cruel decrees of courage, moral commitment, and the it refers to the Jewish midwives or Pharaoh. ability to cling to hope in the darkest to the midwives of the Jews. If we times. What biblical clues motivate this adopt the latter reading, scripture aggada? The second chapter of depicts two Egyptian women risking Shemot begins with a man from the their lives to save Jews. Indeed, our tribe of Levi marrying a woman from long history includes both the same tribe. In the subsequent persecutions of Jews and righteous

39 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Kol Dichfin commemorate the same event with from? To sensitize us to the particular two such different sets of mitzvot? needs of the poor person at that Yeitei V’yeichol While there may be several particular moment, the Torah tells — All who are explanations to this fairly obvious us: move out of your home and into question, I would like to add what I a temporary structure so that you too Indigent Should think is a very important explanation experience what it means to worry provided by Moshe Glidai in an about the cold and the discomfort. That is an issue relevant to the onset of Come and Eat: article published in Chazon La’: the winter season and best illustrated A Key Element Derashot La’Moadim Ul’Yamim Tovim (edited by R. Yehuda Shaviv). by the sukkah experience. Dwelling in of our Pesach the sukkah not only helps us fulfill the Our Torah is a Torat chaim, a living obligation to remember the Exodus, Experience book that encourages ahavat chessed, a but based on our own deprivation it love for charitable activities. Over and Rabbi Dr. Hillel Davis ’75R contextualizes the response we need over we are commanded to express Chief Operating Officer, to have for those in need. concern for and act on behalf of the Five Blocks Pesach time is different. The winter Living in Israel since 2011 needs of our fellow Jews and fellow citizens of the world. The poor, the is over; where to dwell does not lonely, the underprivileged, the weak concern the poor person because the he Shalosh Regalim that weather has turned and the truth is, dominate our Jewish calendar all need our attention and kindness so that we can provide them all we can to he can sleep out in the fields without are doubly blessed in that a problem. The springtime problem is Tthere are two sets of explanations for assure their comfort and sustenance. Many of the mitzvot act as reminders one of food, for the food stored over their existence and our observance the winter is now depleted and the of them. There is the agricultural of our social responsibilities, and on Pesach and Sukkot, the holidays ani’s real concern is not having enough aspect, with each holiday representing to eat. So at this moment in time, the a segment of the agricultural cycle in which we remember our own deprivation — the slavery and the Jew is told to restrict his own intake. — from the planting on Pesach to The Jew should feel what it means not the first fruits on Shavuot through degradation, the despair and the lack of basic necessities — the Torah to have enough to eat, to eat lechem the harvest of Sukkot. As a long-time oni, poor person’s bread, to have to resident of the Diaspora and the gives us the means to empathize with those less fortunate, to feel their pain worry about what his next meal will New York metropolitan area, these consist of. And through that act, the designations, while interesting, have and thereby be more sensitive and hopefully more giving. Jew needs to feel more empathetic seemed pretty foreign. As a result, the and sympathetic to the less fortunate historical aspect of the holidays has Sukkot corresponds to the harvest, around him who at that moment is tended to resonate more resolutely and in good years, not only is the most worried about access to food. — Pesach as the Exodus from Egypt, landowner in the Land of Israel The Jew needs to be sensitized to Shavuot as the time of Matan Torah, prepared for the upcoming winter, respond: kol dichfin yeitei v’yeichol, all and Sukkot, once again recalling the so is the poor person. Through the who are indigent should come and eat. Exodus. Which should provoke the mitzvot of leket, maaser and pe’ah There is a social responsibility question: two major holidays to recall among all the matnot aniyim, even the Exodus? Would it not be sufficient the poor person is able to accumulate aspect to the mitzvot of Pesach and to eat matzah in the sukkah and make the necessary food stock to assure Sukkot, and we are required to use for a much more efficient observance? his survival through the winter. But the observance of these rituals at What exactly do we accomplish on while food may not be an issue, the these particular moments in time, Sukkot that we missed on Pesach? Or truly poor person is about to confront to understand the full meaning of is the significance of the event such a winter of rain and cold and perhaps the slavery experience, to heighten that we need to review it twice a year? even snow without a proper place to our sensitivity and shape our social And if that is the case, why do we dwell. Where will his shelter come consciousness and behavior.

40 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 And yet, there we are. So close, and הָׁשַּתָא עַבְדֵ י,לְׁשָ נָההַּבָאָה ּבְ נֵי חורִ ין. L’Shana Haba’ah Now we are here; next year we will be in yet so far from realizing that ultimate B’Ara D’Yisrael— the Land of Israel; Now we are slaves, dream. We’re not “living the dream” next year we will be free. because what we have now is not the Next Year in dream, but a small sliver of a fragment In the final blessing of Maggid we of the dream. Israel: Living the recite: There is a great deal for which we must ּכֵן ה’אֱ-לקֵ ינּווֵא-לקֵי אֲבותֵ ינּו יַּגִ יעֵנּו לְמועֲדִ ים ?Dream be thankful. Here in Israel the Hallel וְלִרְ גָלִים אֲחֵרִ ים הַּבָאִ יםלִקְרָאתֵ נּו לְׁשָ לום, Rabbi Reuven Spolter ’98R of Pesach becomes intertwined with ׂשְמֵחִים ּבְבִ נְיַןעִירֶ ָך וְׂשָׂשִ ים ּבַעֲבודָתֶ ָך. וְנאכַ ל Academic Coordinator, both the mourning of Yom Hazikaron ׁשָם מִן הַ ּזְבָחִים ּומִ ן הַ פ ְסָחִיםאֲׁשֶ ריַּגִ יעַּדָמָ ם יקר בעיני ה' המוותה לחסידיו Orot Israel College of — ) עַל קִירמִ זְּבַחֲ ָך לְרָ צון. Education “Precious in the sight of the Lord is …So too Hashem, our God and the Living in Israel since 2008 the death of His saints”), as well as the God of our forefathers, will bring us to boundless joy of Yom Ha’atzmaut. f I’ve learned anything in the festivals and other holidays that will eight-plus years since leaving come upon us in peace, joyous in the At the same time, the binary nature the rabbinate for Aliyah, it’s this: rebuilding of Your city and rejoicing in of the Seder night reminds us that IAmericans don’t appreciate being Your service. And we will eat there from with all that we have achieved, and the lectured by olim about Aliyah. Slogans the and the Pesachim whose great blessings we enjoy, our work is like, “If I could do it, anyone can!” blood will arrive on the wall of Your far from done. The dream remains … and Facebook posts like, “Living the altar according to Your will…. but a dream. Dream! The bus driver wished me Chag Sameach!” probably don’t help. Thus, To the authors of the Haggadah, having been tasked with writing as a there are only two options: there How Does RIETS alumnus who made Aliyah, or here; freedom or slavery. In the I’m in somewhat of a quandary. I want Haggadah we find no middle ground. Avadaim Hayinu to write about Pesach and living in There is only the degradation and (We Were Servants) Israel. I should promote Aliyah. But suffering ofgalut on the one hand, Answer that’s probably the last thing those in or the boundless joy and freedom the Child’s the Diaspora want to read. So I won’t. of Redemption on the other. Chazal Instead I’ll share a sense of unease I could not envision a time when Questions? feel each year at this time. we would, on the one hand, enjoy Rabbi Dovid Gottlieb ’01R a wonderful, sunlit Chol Hamoed Ra”m, Yeshivat Har Every year as I prepare for Pesach, I morning in Jerusalem, when we find the Seder somewhat challenging. Etzion might park at the Mall, walk Living in Israel since 2010 From the text of the Haggadah it through a bustling toward seems clear to me that Chazal never the Temple Mount, only to stop at the any of the commentators envisioned the Seder as we experience lower plaza and accept the blessing of wonder why the paragraph it today. Their vision ofgeulah did not the kohanim at the remnants of the of Avadim Hayinu follows only include conquering and settling Retaining Wall to the complex. MMah Nishtana; we ask four distinct the Land. They could not imagine a Jewish State and Jewish land without They could not imagine a time when questions but the continuation of a Beit Hamikdash. They assumed that a Jew would live — as I do — a mere the text doesn’t seem to relate to any shivat Zion, the return to Zion, would forty-minute ride from Jerusalem, of them. If so much focus is put on obviously include the offering of the but would spend the evening of the the children to ask, then presumably korban Pesach. How do I know this? Seder at his home in Yad Binyamin, there is an assumption that the parents It’s intrinsic in the text from the very rather than bringing his entire family will answer— and not avoid — these beginning of Maggid: to camp out in Yerushalayim as they questions. But in what way does enjoyed the meat of the shelamim and Avadim Hayinu answer the questions ?a bit of lamb from the Korban Pesach. of Mah Nishtana הָׁשַּתָאהָכָא, לְׁשָ נָה הַּבָאָהּבְאַרְ עָא דְ יִׂשְרָאֵ ל,

41 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 A number of the early commentators nurture our faith throughout the year Mitchila Ovdei (see Haggadat Torat Chayim, pp. by remembering yetziat Mitzrayim, 30-31) answer, in essence, that Mah on the anniversary of those events Avodah Zara: In Nishtana focuses on two themes, we intensify those efforts through slavery and freedom: the first two the specific mitzvah ofsippur . It is the Beginning, our questions focus on slavery —matzah no surprise, therefore, that many Ancestors were is the “bread of affliction” and maror commentators refer to Pesach as the represents the bitterness of the “Chag Ha-Emunah,” the Holiday of Idol Worshippers servitude. The final questions — Faith. Rabbi Yitzchok Korn ’84R about dipping and leaning — focus Thus understood, the prominent role Rosh Beit Midrash, on the actions that are characteristic of questions at the Seder testifies Yeshivat Netiv Aryeh of free men. In response, we explain to the fact that questions are not a Living in Israel since 1985 to the children that the rituals of threat or the opposite of faith but, the Seder are meant to mirror the on the contrary, questions are a his section of the Hagadda duality of Jewish experience in key ingredient to faith. In , is in accordance with Rav’s Egypt: “ Avadim hayinu le’Pharaoh we have never shied away from version of “matchil b’genut be’Mitzrayim,” we eat matzah and Tumsayem b’shevach,” one begins with or suppressed questions. On the maror because we were slaves, and contrary, only people with emunah shame and concludes with praise, as then, “ va’yotzienu Hashem Elokenu need to ask. We may not always mandated by the Mishna (Pesachim ,” we dip and we lean on the misham receive answers but we should 116a). We begin by telling of the Seder night because God liberated us continue asking because asking disgrace of our ancestor’s idol worship from Egypt and gave us our freedom. Hashem questions — wrestling and conclude with the true faith Perhaps we can suggest another with God — is itself an act of avodat that Hashem brought us close to answer that touches on the essential Hashem. Him. When would we be considered purpose of the Seder and, in fact, a “brought close” to Hashem? When we Perhaps this is why Avadim Hayinu core principle of Judaism. received the Torah? When we built follows Mah Nishtana even though it the Mishkan? If so, we should have In addition to the special obligation is not really an answer to the question to wait until Shavuot to conclude the of sippur yetziat Mitzrayim, retelling — because that’s the point! The Haggada, or at least tell over the story the story of the Exodus at the Seder, Haggadah is teaching us that the real of Mount Sinai at the Seder. Why then there is actually a regular obligation value of the question is in the question are we totally focused on the events of zechirat yetziat Mitzrayim, itself. There may be answers, often of the 15th of Nisan? (See Rambam, remembering these events twice there are answers, but that’s not the Hilchot Chametz UMatza 7:1). every day. Moreover, numerous ikkar and that shouldn’t be the focus, other mitzvot — tefillin, mezuza, and and therefore there is no immediate By examining the events and the more — focus on this theme. The answer to our question. The question mitzvot of Pesach Mitzraim, we Ramban (Shemos 13:16) famously of Mah Nishtana — and all questions see that the Exodus itself serves explains that the reason for our — has intrinsic value and therefore as a worthy description of our repeated and intense focus on yetziat it can “stand on its own” without the praiseworthiness as servants of Mitzrayim is that these events express need for an immediate explanation. Hashem. the most basic foundations of our The Seder is the annual incubator of The korban Pesach was a nullification faith. The existence of God, His our faith and the prominent role of of avodah zara. R. Yosi Haglili in the active involvement in the events of questions — even without obvious Mechilta (Masechta D’Pischa no. 11) this world, the notion of reward and answers — eloquently expresses our teaches that “mishchu u’kchu,” draw punishment — all of these yesodei belief that questions play a vital role out and take a lamb (Shemot 12:21), are demonstrated through the emunah in nurturing belief. (I thank R. Yaakov means to draw away from idol worship story of . yetziat Mitzrayim Robinson for pointing out a similar and cling to mitzvot. Earlier, Moshe In other words, while we subtly idea in Haggadat Emunat Itecha.) told Pharoh that the children of Israel

42 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 couldn’t possibly worship in Egypt, went to graze the sheep, and Jacob sent Bekhol Dor because the Egyptians would stone Joseph to see how the brothers and the the Jews for sacrificing their gods. The sheep were doing. The brothers soaked VaDor — In Every Israelites were to roast the lamb whole Joseph’s cloak in the blood of the kid. and put the blood on the doorpost, Joseph went on to rule over the nation Generation: which served as a public nullification that worshipped sheep. Finally, the Echoes of the of the avoda zara. Israelites merited to sacrifice the sheep The matza also fits into this theme. in Hashem’s service (Abarbanel). The Egyptian Exilic In addition to the Torah’s reason consequence of the sin of selling their Experience1 for eating matza on Pesach, and the brother was their descent to Egypt. I Rabbi Hillel ’97R and Neima symbolism of chametz representing heard from the Rav (Tuesday Night Shiur, 5741) that at the core of their Novetsky the evil inclination in general (Brachot 17a), there is a specific element of fault was the lack of appreciation of Founders of achdus. ALHATORAH.ORG avoda zara surrounding chametz. Dedicated to developing resources which enhance the שיר המעלות לדוד הנה מה טוב ומה נעים While the Torah prohibits chametz study of Tanakh and Parshanut שבת אחים גם יחד. on the altar, the evil king Yerovam enticed the Jews to “Come to Bet-el A song of ascents for David: How good Living in Israel since 2000 and transgress ... and offer a sacrifice of and how pleasant it is for brothers to In Tanakh, suffering on a national thanksgiving of that which is leavened” dwell together. scale usually comes as punishment (Yerushalmi, Avoda Zara 1:1). There Tehillim 133:1 for evil deeds. Yet in the case of are multiple similarities between the The blemish of what the brothers did the Egyptian bondage, there is no prohibitions of chametz and avoda to Joseph scarred us for generations. indication that any particular sin zara: Both are prohibited to possess 2 Finally, when we are to experience the was responsible for the decree. As and are destroyed by fire. Neither loses Exodus, this issue must be resolved, a result, commentators throughout its identity in an admixture, or may be perhaps through the prominent role the ages have struggled to understand used for one’s benefit. The concept of of family and community in Pesach what necessitated Israel’s exile “ ,” nullification, applies to both, bitul Mitzraim. The sacrifice was done and subsequent slavery in Egypt. and we must search out for both together with family, “according to While doing so, many attempted to ( pg. 241). Thus, the Haggada Shelema the house of their fathers, a lamb for a also answer the “bekhol dor vador” mitzva of matza serves to counteract house.” question: Why it is specifically our the sin of avoda zara. nation that is always targeted for Family is so prominent in the 3 We see that despite the fact that persecution in every generation? commandment of sipur (recounting our complete commitment was Naturally, these commentators the story), “v’higadta l’vincha” and not established until Matan Torah, utilized their own exilic experiences with the four sons. The entire nation arguably even later, the events of the to illuminate the narrative of the performed the sacrifice together. 15th of Nisan serve as a testament Egyptian encounter, while reciprocally Notably, the emphasis on family and to our emunah and commitment, as using the Biblical story as a model achdus on the Seder eve continues well as to our total dismissal of avoda through which to comprehend all throughout Israel to this very day. 4 zara, our original “genut.” Recounting future oppression. This bi-directional the mitzvot and events of that day process leads to many fascinating certainly fulfils mesayem“ b’shevach.” The korban Pesach insights. Perhaps we may add that the korban serves as a tikun for the Several commentators focus on Pesach serves as a tikun for the very how life in exile was critical for the wrongdoing that led us into Egypt in very wrongdoing that formation of Israel’s national identity the first place. The lamb is steeped with and the prevention of assimilation. R. led us into Egypt in the Ovadiah Seforno (15th-16th century symbolism, going back to the roots of 5 our descent to Egypt. Joseph’s brothers first place. Italy) asserts that had Yaakov’s family

43 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 remained in Canaan, they would exilic experience affects not merely reduced chance of assimilation in Egypt than have gradually absorbed the culture the nation of Israel, but also the world in Canaan. and values of their neighbors. Being at large. The exilic encounter with 7 It is noteworthy that, similarly, Rabbinic exiled to a society that abhorred other nations facilitates the spread Judaism developed and flourished in the them6 and later enslaved them is what of ethical monotheism and Torah aftermath of exile and destruction. By necessity, adversity leads to both self- enabled the Children of Israel to values throughout the world, and the reflection and innovation. grow and develop into a nation.7 As miraculous process of redemption R. Hirsch (19th century Germany) from Egypt proclaimed Hashem’s 8 R. Hirsch, 45:11. further elaborates,8 in medieval times, existence to all.13 May it be His 9 Ha’amek Davar, Shemot 1:7, ghettoes continued to play the same will that this process be completed 23:9, and Haggadah Shel Pesach s.v. Vehi Sheamedah. role as Goshen, ensuring that the speedily and during our lifetime! Jews remained distinct and did not 10 In fact, the Netziv suggests that Hashem’s Rabbi Hillel and Neima Novetsky are assimilate. promise at the Covenant of Pieces that the founders of alhatorah.org, a project Abraham’s descendants would always remain The Netziv (19th century Lithuania) dedicated to developing resources that foreigners is what maintained Jewish identity moves in a similar direction,9 but enhance the study of Tanakh and throughout history, and is the referent of According .”והיא שעמדה לאבותינו ולנו“ vehi” in“ focuses on the second stage of the Parshanut. to his reading, the Jewish people’s best efforts narrative, the oppression, and its to assimilate instead engender the anti- ,”בכל דור ודור עומדים עלינו לכלותינו“ utility in combatting assimilation. In Endnotes Semitism of and ”והקב”ה מצילנו מידם“ contrast to Seforno, he asserts that through which it was in Egypt that the Children of 1 This article focuses on the positions of prevents our assimilation. Israel first began to assimilate, and that only a selection of commentaries. For a 11 R. Hirsch, Bereshit 45:11. it was anti-Semitism which proved more comprehensive treatment of the topic, see “Purposes of the Egyptian Bondage” at: 12 Ma’asei Hashem, Ma’asei Mitzrayim 1. to be their salvation. The Netziv adds http://alhatorah.org/Purposes_of_the_ 13 He goes so far as to suggest that when that, historically, every time the Jews Egyptian_Bondage. Avraham heard news of the upcoming attempted to join surrounding society, 2 For an analysis of the midrashim and bondage and redemption, he was thrilled that the result was non-acceptance and parshanim who nevertheless attempt to his descendants would serve as the vehicle even persecution, the perfect antidote identify specific sins as responsible for the through which the wonders of Hashem would to acculturation.10 exile, see: http://alhatorah.org/Purposes_of_ become manifest to the world. the_Egyptian_Bondage/2#Punitive. R. Hirsch11 views the tribulations 3 See Tanchuma (Buber) Vaera 17 which of exile as a vehicle not only for places the following question in Moshe’s רבונו של עולם מפני מה זאת האומה“ :religious growth, but also for societal mouth משתעבדת, שבעים אומות יש בעולם ואינן משועבדות and interpersonal maturation. He .”אלא האומה הזאת בלבד claims that both the Egyptian and the current exiles resulted from jealousy 4 In some cases, commentators are and class distinctions. Yaakov’s probably also motivated by a desire to preferential treatment of Yosef and counter Christian polemical claims that the difference in status between the the misfortunes of the wandering and downtrodden exilic Jew are a sign of Divine sons of his primary wives and those rejection. See, for example, R. Chasdai of his maidservants led to internecine Crescas (14th century Spain), who valiantly strife. Similar sectarian divisions tries to explain that the Children of Israel have plagued Judaism ever since. suffered in both Egypt and his own day as part Anti-Semitism, though, is blind to of “afflictions of love” which God brings upon the righteous. such divisions, and it serves as the great equalizer, promoting unity and 5 Seforno, Bereshit 46:3. forging common experiential bonds. 6 Seforno notes that since the Egyptians were xenophobic (as per Bereshit 43:32) Finally, R. Eliezer Ashkenazi (16th- and would not even eat with the Hebrews, century Poland) focuses12 on how the let alone marry them, there was a greatly

44 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Arami Oved Avi Many answers have been offered to Sefer Shemot, an essential part of the this question.1 I would like to suggest promise would be omitted — the — My Father was that a close reading of God’s promise vision of how the Exodus from Egypt of redemption in Sefer Shemot is complete only when the Children of a Lost Aramean: may offer insight into the need for Israel enter and take hold of the Land Out of Exile and an alternative text to be read and of Israel. discussed at the Seder. This explanation, which is based Looking Toward As is well known, the four expressions on clear language parallels, has one our Homeland of redemption that appear in Parashat obvious problem. Va’era serve as the catalyst for a Rabbi Shalom Z. Berger Ed.D Traditional practice at the Seder is to number of traditions at the Seder. The ’84R omit the element of entering the Land first three — ve-hotzeiti, ve-hitzalti, of Israel by neglecting to recite the The Lookstein Center ve-ga’alti [I will free you... I will deliver final three verses ofMikra . for Jewish Education, you ... I will redeem you] — all refer Although this is the text that appears Bar-Ilan University to the promise of the Exodus from Living in Israel since 1991 in all current Haggadot, we must Egypt. The fourth — [I will ve-lakahti recognize that this ignores the clear take you to be My people] — relates statement of the Mishnah, and of the מתחיל בגנות ומסיים בשבח, ודורש מארמי to the promise of becoming a chosen halakhah as it appears in the Rambam אובד אבי עד שיגמור כל הפרשה כלה. people. One commences with shame and and elsewhere. All of these sources concludes with praise and then expounds Nachmanides heads a list of require that the passage of Arami Oved on the verses [in the section] “My father commentaries that point out Avi be interpreted in its entirety (ad was a lost Aramean” until one completes that there is a fifth expression of she-yigmor et kol ha-parasha). It seems that section. redemption — ve-heveiti [I will bring likely that when the korban Pesach Mishna, Pesachim 10:4 you] — which offers a vision for the was brought in the Temple, the story According to the Mishnah, the day after the Exodus. It is not enough of the Exodus reached its crescendo centerpiece of the Pesach Seder is to leave Egypt; the Children of Israel with the proclamation in verse 9: וַיְבִאֵנּו אֶ ל הַ ָּמקֹום הַ ֶּזה וַ ִּי ֶ ןּת לָנּו אֶת הָאָרֶ ץ the homiletic interpretation of Mikra need a place to go. That place is the הַ ֹאת ּז ץאֶרֶ זָבַת חָ לָבּודְבָ ׁש. Bikkurim — the Arami Oved Avi land that had been promised to the Patriarchs. It is important to note that passage in Sefer Devarim — which And He brought us to this place and gave is only the beginning of that is to be expounded in its entirety. As ve-heveiti us this land, a land flowing with milk vision. The verse concludes with is well-known, current practice is to ve- and honey. recite each one of those verses, and natati [I will give it to you], a promise Only in the Diaspora was this verse then divide them into clauses that that the Children of Israel will not omitted, because “he who speaks are supported — kemo she-ne’emar only be brought to the Land of Israel, untruth shall not stand before my — by other biblical verses, most of but that they will inherit it as their eyes” (Psalms 101:7). them from the first chapters of Sefer own. Shemot, where the Exodus story is These two wordshava’a and netina — While we have not yet merited to first narrated. bringing and giving — are repeated offer the korban Pesach in our day, recognizing the miracles of our The question that presents itself is over and over again in Mikra Bikkurim, generation, perhaps it is time to fulfill obvious. Why choose the passage serving as a leitmotif in that section. the commandment of the Mishnah, in Devarim to tell the story, if the Thus, the advantage of using the and complete our interpretation of ultimate goal is to return to the verses passage in Sefer Devarim is that it the passage of Arami Oved Avi in its in Sefer Shemot? Surely examining includes a part of the promise of the entirety.2 the original story of the Exodus would Exodus that does not — indeed, it serve as a better source for discussion cannot — appear in Sefer Shemot. and interpretation. Had the Seder been organized around the story of the Exodus in

45 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Endnotes Therefore the “pressure” was a reason come to take them out. Hashem that Hashem had to take them out uses four expressions of redemption: 1 For example, the first-person account quickly, before they would completely “vehotzeisi, vehitzalti, vega’alti, of Mikra Bikkurim may better fulfill the 2 requirement to experience the redemption assimilate. The Netziv, however, velakachti” (ibid. 6:6–7). They won’t through the activities of the Seder. In his writes that Pharaoh crammed the just be taken out (vehotzeisi), saved haggadah, Daniel Goldschmidt suggests Jews into small, airless spaces so they (vehitzalti), and redeemed (vega’alti); that in order to accommodate a religious wouldn’t be able to think. they will have a relationship with ceremony that took place at home, the Hashem (velakachti)! Moshe Talmudic sages needed to find a text with While Pharoah’s pressure is conveys this message to Bnei which the head of the household would be understood according to the Ritva, familiar. In an agricultural society, Mikra the Netziv’s explanation needs Yisrael, promising much more than Bikkurim served that purpose well. clarification. Why would the previously. We therefore expect them 2 My colleague, David Mescheloff, has Egyptians care if the Jews could think to react with far greater excitement. compiled a collection of midrashim on verse or not and why was this “pressure” Yet “They didn’t hear Moshe, because 9. They can be accessed at http://www. of shortness of breath and hard work” lookstein.org/resources/hagada1.pdf. a reason for Hashem to take Bnei Yisrael out more quickly? (ibid. 6:9). What happened? What changed between Shemos and Va’eira? If you look at Shiras HaYam — the Had’chak — song Bnei Yisrael sang after crossing Between these two speeches, Moshe the Yam Suf — in a Sefer Torah, you’ll and Aharon asked Pharaoh to allow Bnei Yisrael to worship Hashem Pressure: be in for a surprise. Each parashah The Power of in a Torah scroll is separated from in the desert (Shemos 5:1). In the next by a blank space nine letters response, Pharaoh increased their Headspace wide.3 By contrast, within a parashah, workload (ibid. 5:9). According to the Ramchal,5 Pharaoh’s goal was to Rabbi Dovid Rosman ’06R there’s usually only running text, keep them so busy with nonstop work Director, Yeshivat Aish without blank spaces. In the shirah, that they would have no headspace HaTorah however, there are numerous spaces, or time to contemplate rebellion. Living in Israel since 2001 even mid-pasuk! On the opposite 6 adds extreme, toward the end of Sefer In fact, Rav Eliyahu Dessler that “Mitzrayim” literally means Bereishis, between Parashas ואת לחצנו- זה הדחק, כמו שנאמר וגם ראיתי “straits,”7 for such was the essence of and Parashas Vayechi, there’s no space את הלחץ אשר מצרים לוחצים אותם Bnei Yisrael’s exile there. Confined And our oppression — this is the at all. Why sometimes so many spaces and constrained, they heard Moshe’s pressure as it states: I have seen the and other times none? oppression that the Egyptians are speech but couldn’t internalize his In Parashas Shemos, Moshe goes imposing on them. message — just as Pharaoh had down to Mitzrayim and relays to wanted.8 This is the “pressure” that is In the Haggadah, we recall how Aharon everything Hashem has told referenced in the Haggadah. Hashem “saw … our oppression” him, including His instructions to free Now we can understand why in the (Devarim 26:7) in Egypt. The Bnei Yisrael from Egyptian servitude. there are spaces galore, while Haggadah defines this oppression Aharon gathers the elders and tells shirah between Vayigash and Vayechi there as d’chak, pressure and constriction. them the amazing news, and they in are none.9 At the very beginning of Hashem says that this “pressure” turn relay it to the rest of the nation.4 was an impetus for Him to take Bnei What was the people’s reaction? “They Vayikra, Rashi writes that the purpose Yisrael out of Mitzrayim (Shemos believed … and they bowed their of the spaces between parshiyos was 3:9). The Ritva1 explains that the heads and prostrated themselves” to give Moshe the “space” to think Egyptians pressured Bnei Yisrael (ibid. 4:31). They were ecstatic! about what he had learned from to adopt Egyptian ideologies. The Redemption was finally at hand. Hashem. In the beginning of Vayechi, strategy began to work and Bnei Rashi explains that this parashah isn’t Yisrael stopped performing bris milah Later, in the beginning of Parashas preceded by the usual nine blank and some started to worship idols. Va’eira, Hashem instructs Moshe spaces, but instead is “closed,” because to tell Bnei Yisrael that the time has

46 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 once Yaakov passed away (as recorded 4 Ibn Ezra, Shemos 4:30. the Haggadah interprets these at the beginning of Vayechi), the 5 Mesillas Yesharim, ch. 2, “BeVi’ur Middas descriptions as references to various Egyptians began to subjugate Bnei HaZehirus.” “components” of the redemptive Yisrael, and the pain of his demise 6 Michtav MeEliyahu 2, p. 17. process. The Haggadah decodes the sealed their eyes and hearts. term “outstretched arm” or “zeroah 7 As in “Min hameitzar karasi — from the ” by citing a verse in Divrei The spaces in a Torah scroll represent straits did I call” (Tehillim 118:5). In contrast, netuyah Hayamim in which Dovid views an the ability to stop, ponder, and Eretz Yisrael is “eretz tovah urechavah — a good and spacious land” (Shemos 3:8). angel with an extended arm clasping process. When the subjugation Although the Land of Israel is relatively small, a sword facing Yerushalayim. He began, Bnei Yisrael started to lose the Netziv (Ha’amek Davar ad loc.) explains recognizes this ominous threat to the that capacity, as signified by the lack that it opens one’s mind, freeing him to do welfare of Yerushalayim and begins of space introducing this parashah. what he wants. Hashem described Eretz a tefila to avert the disaster. Based on By contrast, once Bnei Yisrael left Yisrael this way specifically when promising to take Bnei Yisrael out of Mitzrayim. Thus, this verse and the sword clutched by Mitzrayim and crossed the sea, He highlighted the difference between the the outstretched arm of the angel, they gained the space to appreciate two lands. the term “outstretched arm” of everything Hashem had done for Arami 8 See Seforno, Shemos 6:9. must similarly refer to a them, which inspired them to sing. Oved Avi 9 I heard part of this answer in the name of sword. Unfortunately, the Haggadah Pharaoh’s scheme to stop Bnei Yisrael Rav Gedalyah Shor. does not specify which sword this from thinking wasn’t just a one-time 10 Mesillas Yesharim, ch. 2. verse refers to and we have little historic occurrence. As the Ramchal10 record of a sword playing any role in points out, this is the strategy of the the liberation from Egypt. in every generation. The UVeZeorah An interesting evil inclination preoccupies us with Midrash Tanchumah ( section 4) may help decipher desires and priorities that keep us from Netuyah —With an Bo the sword in question. There are contemplating our direction in life. Outstretched Arm: numerous strategies for classifying the In today’s time, we are “pressured” series of plagues. The most popular to be available at any moment. First The War of the system is based on Rebbi Yehuda’s with the popularization of cell phones Plagues division of the 10 plagues into three and then with the expansion of groups of three, with the final plague social networking, we’re constantly Rabbi Moshe Taragin ’90R being appended to the final group communicating with thousands of Ra”m, Yeshivat Har (dezach adash b’achav). TheMidrash “friends,” leaving us little time to Etzion Tanchuma suggests a very different Living in Israel since 1993 think. Communication is good, but scheme — that the plagues were it can’t come at the cost of reflection. organized as a series of incremental ובזרע נטויה זו החרב כמה שנאמר וחרבו By setting time in our day to stop assaults” modeled after ancient“ שלופה בידו נטויה על ירושלים. and think and utilize the powerful And with an outstretched hand — this warfare. When siege is laid to a city, headspace that reflection provides, refers to the sword, as is written (Divrei an elaborate series of measures are we can be redeemed from our own Hayamim I 21:16), “His sword is drawn carefully calibrated to allow successful Pharaohs and lead lives of meaning, in his hand, stretched over Jerusalem.” capture. First the water source is growth, and happiness. sealed and afterward deafening sounds he fourth and final verse of the are blared to terrify the inhabitants. Endnotes section known as Arami Oved Subsequently, arrows are shot Avi describes various aspects followed by invading mercenaries who 1 Commentary on the Haggadah. Tof the Divine redemption: “G-d cannot conquer the city but can sow 2 Ha’amek Davar, Shemos 2:25; Imrei Shefer liberated us from Egypt with a strong panic and demoralize the residents. As (the Netziv’s commentary on the Haggadah). hand and an outstretched arm…” the war effort mounts, fiery boulders 3 Shulchan Aruch, Yoreh De’ah 275:2. See These clear physical descriptions of are launched into the city, followed Rambam, Hilchos Tefillin U’Mezuzah VeSefer hands and arms are incompatible by a full-blown invasion. The ten Torah 8. with a non-physical G-d. As such, plagues in Egypt mirrored this combat

47 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 model. Initially, water was converted For centuries, this image of G-d emancipation, we say “dayenu”: Had into blood, and subsequently was almost irrelevant, as Jews were God not performed this additional croaking frogs shattered the Egyptian dispossessed of land and army miracle, we would have been satisfied sanity through their shrill blare. and we wandered from continent with everything else He had already Afterward, arrows were shot (skin- to continent through the sands of done for us. Each new miracle would piercing kinim), followed by invading history. Having returned to our land have been, on its own, sufficient ferocious animals similar to attacking and to our history we are forced to reason for us to give thanks. henchmen. Finally, fiery boulders once again take up arms and defend The purpose of the song is to sensitize were catapulted ( ), preceding barad our homeland — once again against us to the myriad acts of kindness the invasion of innumerable armies all odds. We have witnessed successful performed by God for the Jewish captured in the metaphor of armies military triumph which can only be People, to foster a national sense of of locusts. This midrash suggests that attributed to Divine intervention. hakarat hatov. To understand the military combat served as a template We daven that Hakadosh Baruch Hu importance of expressing thanks and for designing the sequencing of the 10 continue to wage war on our behalf; appreciation, we would do well to plagues. we further pray that our efforts, consider the first sin, committed in The Exodus not only emancipated coupled with Hakadosh Baruch the Garden of Eden, which resulted Jewish slaves from their Egyptian Hu’s providence, will yield a world in the first exile. When we think that acknowledges His sovereignty, tyrants but also introduced our nation about that episode, the first thing that to its G-d. In addition to discovering embraces the role of His chosen comes to mind is the forbidden fruit, G-d as Father and Creator, it was people, and stills the sounds of war for but another element altogether may imperative that the newly liberated all eternity. actually have been the real sin. people acknowledge Him as a Adam and Eve eat from the fruit Warrior. This fledging nation would of the Tree of Knowledge of Good be expected to defeat the formidable Dayenu: Giving and Evil, the one and only tree armies of Canaan — within months Thanks God had expressly placed off limits. of the Exodus. Of course, this plan Rabbi Ari D. Kahn ’86R God conducts an inquiry, as it was ultimately derailed by the golden Senior Lecturer, Judaic were; He asks Adam to explain his calf and meraglim debacles, but at this Studies, Director of behavior. Rather than admitting stage, vicious wars were expected to Overseas Student his guilt or taking responsibility be waged — within months! It was Program, Bar Ilan University and for his transgression, Adam blames crucial that the people view G-d as Rabbi, Congregation Mishkan his wife—and, by extension, God a warrior so they might be confident Etrog, Givat Ze’ev, Israel Himself. entering pending battles. Ultimately, Living in Israel since 1984 וַּיֹאמֶר הָאָדָם הָ אִ ָה שאֲׁשֶ ר הנָתַּתָ עִּמָדִ י הִ וא this vision is solidified by the war נָתְ נָה לִי מִן הָעֵץ וָ אֹכֵ ל: waged at the Yam Suf when the nation he main section of the proclaims, “Hashem ish milchamah Passover Haggadah, known The Man (Adam) said, “The woman Hashem shmo” — G-d is a master of as Maggid, in which we tell that You gave to be with me, she gave me war, G-d is His name. Witnessing the Tthe story of our miraculous liberation [the fruit] from the tree, and I ate.” chariots of Pharo being tossed among from slavery, is capped off by a song, Bereishit 3:12 the ocean waves convinced the people sung to a tune that is known and Instead of thanking God for supplying of Hashem’s military prowess, and loved in virtually every Jewish home: him with a soulmate, Adam is imbued them with confidence that Dayenu. This song is comprised of accusative; he blames her for his they could wage successful war against fifteen stanzas, in which we enumerate transgression. Rashi considers this all mathematical odds. G-d would the miracles that brought us from the statement, and comments: “Here, fight on their behalf! The plagues house of bondage to our homeland— Adam showed his ingratitude in Egypt — modeled after combat God’s acts of kindness that we might (literally, ‘denied the good’) for strategy — presented Hashem to his not have expected or even deserved. what God had done for him.” Had people as a Warrior. As we mention each new step, each Adam apologized for his sin, had wondrous stage in the process of our

48 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 he expressed even the most basic end of the exile. The Torah makes Opening the Door appreciation to God for having given this very clear: On the festival of him a partner, the story would very our liberation, we begin counting for Eliyahu and likely have had a different ending. the Omer—counting the days and Instead, Adam implies that had God weeks to the Festival of Bikkurim. The Looking Out Over given him a better mate, he would not objective of our redemption from Yerushalayim have sinned. Adam blames anyone Egypt was to bring us to the place and everyone else, and turns God’s where we were able to praise and give Rabbi Reuven Tradburks ’86R kindness on its head: He does not thanks to God with full hearts and full Director, RCA Israel express any appreciation for the hands: The Festival ofBikkurim in the Region Living in Israel since 2009 perfect existence God created for him, Beit HaMikdash, the Holy Temple. nor does he have any gratitude for the For this reason, the song of thanks we hen we open the door miraculous creation of Eve. For this, as sing as we conclude the story of the at the end of the Seder much as for the transgression of eating Exodus—Dayenu—culminates in the for Eliyahu to herald the from the forbidden tree, Adam and fifteenth stanza, with the building of redemption,W the , for us here in Eve are exiled from Eden. the Beit HaMikdash. Yerushalayim, in Eretz Yisrael, we This gives us quite a lot to think about In his commentary on the Haggadah, merely look out the door at the real in terms of the Passover Seder: The the Gaon of Vilna teaches that life unfolding of the geula — and we Seder allows us to relive the end of the fifteen stanzas of Dayenu are say Hallel differently. the Egyptian exile, one of the most parallel to the fifteen steps of the But let me put that emotional bitter exiles in the long history of Beit HaMikdash that connected the statement in a framework of halacha. Jewish wandering. Each year, as Ezrat to the . The opening of the door at the Seder we identify with the Exodus, as we As the Levites ascended these stairs, is the pivot from past to future. retell and commemorate the events they sang the fifteen Songs of Ascent, of the Exodus, we, too, sing songs of songs of praise and thanksgiving to The Seder tells the story of the praise and thanksgiving. The core God. Dayenu, then, is both a lesson redemption from Egypt. But while we of the Maggid section is made up of in the importance of appreciation view ourselves as if we were redeemed, midrashic teachings that expound and an experience of joy. As we sit for millennia we weren’t. Reciting a upon the biblical passage known as at the Seder, perhaps our singing Haggada that speaks of a wondrous Arami Oved Avi. These same verses should parallel that of the Levi’im redemption while sitting in Vilna or are recited during the Festival of on the steps of Holy Temple. As we Baghdad or Kiev (or even in America) Bikkurim; Rashi (Devarim 26:5) tells acknowledge each of the miracles is a reality that must have caused us that these verses, recited as we and acts of kindness God performed us to squirm a bit. It is the story of bring the first fruits up to the Holy for us, Dayenu’s final stanza connects redemption said by the unredeemed. Temple, are an expression of our joy us to the Beit HaMikdash and to its Our Haggada confronts this and gratitude for all the good God joyous song, enabling us to take a dichotomy directly. We tell the story has given us. With the bounty of the moment to consider, to appreciate, of leaving Egypt with drama and Holy Land in hand, we recite this and to give thanks for God’s kindness. detail, while dropping hints that we particular text, which places our joy could really use another redemption into historical, national and religious like that. perspective. We offer thanks to God— for His kindness, and for fulfilling We begin the Seder with hints of the the covenant He made with our absence of the Pesach. “Here is the forefathers. bread of affliction. All who need, come in. This year here, next year in Eretz The expression of thanks that lies Yisrael.” This intro to the Seder can be at the heart of the joyous Bikkurim understood as a statement of Hilchos celebration is, in a very real sense, Korban Pesach. When we had the the culmination of the Exodus, the korban Pesach, we had to be signed

49 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 up before it was offered. You can’t in Yerushalayim, so people had to out of Egypt in one fell swoop, in show up at 7 pm and join the Seder share the ground floor. To make room one night, amid signs and wonders, unannounced. But today, with no for the next shift, Hallel would be said 600,000 of fighting age, maybe 2 korban Pesach, just matza, come on on the roof. Rav says in the Gemara million in all. That is the redemption in. Next year we won’t be able to invite that the Hallel would crack the roof of the past. you in at the last moment, because we — either from the weight of so many And what will the redemption of the will be back in Eretz Yisrael, with the people or figuratively from the loud future look like? With Jews scattered korban Pesach. Hallel, like we say, “raising the roof.” to the four corners of the earth, I guess Wearing a kittel at the Seder is a hint But the completion of the korban the Hand will be plucking them as He to the special linen garments people Pesach was also the completion of the has been over the last few decades. wore when visiting the Mikdash part of the Seder dealing with the past. Not in one fell swoop, but one by one. (Netziv in his introduction to the The Hallel after the meal is the Hallel From the east, Iraq and Iran, from the Haggada). The washing of hands and of the future. As the Rav pointed out north, Russia and Turkey, from the dipping of karpas is a hint to a time (Festival of Freedom, p. 106), we don’t South, South Africa and Ethiopia, of eating, “al taharas hakodesh,” with just wish for a future redemption, we from the West, France, Germany, a heightened level of ritual purity. are so sure that it will come that we Poland and even the United States. Bit Eating matza and maror together like say Hallel and are appreciative of that by bit, not in one night, but over time, Hillel did is a reminder of the lack of which has not yet occurred. 6 or 7 million will be brought back to the Mikdash. For us, opening our doors, moving their homeland. Ours is a Seder of redemption for the from the story of the past, here in The end of Hallel is appreciative of the unredeemed. modern-day Yerushalayim — about to future, while requesting redemption. And opening the door too. Rav recite the Hallel of appreciation of the We in Yerushalayim, who open our Avigdor Nebenzahl in his Haggada redemption yet to occur — we look doors and gaze out, pivoting from the out the door and we see buildings as past to the present and to the future gives a Hilchos Korban Pesach explanation to the door opening as far as the eye can see, with more being — we can walk out those doors and built. We look out over hundreds of say Hallel on our roof tops, here in our well. Rav (Pesachim 85b) says that the upper floors and the rooves thousands of Jews, spilling way, way city, in our land. And we can say Hallel of Yerushalayim did not have the beyond the confines of the walls of the of appreciation and of expectation kedusha of Yerushalayim. Hence, the Old City. A sprawling city, modern, with hearts that are full, bursting, korban Pesach had to be eaten on the comfortable, with parks for children, having been plucked out of our own ground floor. Rav Nebenzahl suggests homes for the elderly, spreading out Egypts and placed here. What a that once the korban Pesach was right and left, in a country of millions privilege. of Jews. finished, the people would open the Opening the door and looking out is door and ascend to the roof for Hallel. The Haggada speaks of the Yad my favorite moment of the Seder. There was limited ground-floor space Hashem, the Hand, plucking the Jews

50 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 The Unification of Jerusalem

erushalayim was first established as the capital of the Jewish state by David Rabbi Assaf Bednarsh HaMelechY approximately 3,000 years Rosh Yeshiva and Ruth Buchbinder Mitzner Chair ago, when he chose to build his royal in Talmud and Jewish Law, RIETS palace there1 and later made it the home of the Ark of the Covenant.2 that he possessed a tradition that ָּכל יִׂש לְרָאֵ וִיהּודָ ה. וַ ּיֵלֶ ְך הַ ֶ ּמלְֶך וַאֲ נָ ָ ׁשיו יְרּו ָׁשלִַם Originally though, David was granted Yerushalayim would be the capital of אֶל הַ ייְבֻסִ יֹוׁשֵב הָאָרֶ ץ וַ ּיֹאמֶ ר לְדָ וִד לֵ אמֹר לֹא :the kingship in Chevron :sovereign Israel תָבֹוא הֵ נָה ִיּכ אִם הֱסִירְ ָך הַעִוְרִ ים וְהַפִסְחִ ים וַ ּיָבֹאּו ָ ּכל ׁשִבְטֵ י יִׂשְרָאֵל אֶ ל ָ ּדוִד חֶבְ רֹונָה וַ ּיֹאמְ רּו וכיון שמלך על כל ישראל הלך אל ירושלם לֵ אמֹר לֹא יָבֹוא דָ וִד הֵ נָה. וַ ִּילְ ּכֹד ָ ּדוִד אֵת מְ צֻדַ ת לֵ אמֹר הִ נְנּו עַצְמְ ָך ּובְ ָרְ ׂשָך אֲ נָחְ נּו. ּגַם אֶתְ מֹול ללכוד מצודת ציון לפי שהיתה קבלה אצלם כי צִּיֹון הִיא עִ יר ָ ּדוִ ד. וַ ּיֹאמֶ ר ָ ּדוִ ד ּבַּיֹום הַ הּוא ָ ּכל ַ ּגם ִלְ ׁשׁשֹום ּבִהְ יֹות ׁשָאּול מֶ לְֶך עָלֵ ינּו אַ ּתָה הָ יִיתָ ציון ראש ממלכת ישראל. מַ ֵ ּכה יְבֻסִ י וְ יִ ַ ּגע ַּב ִּצנֹור וְאֶת הַפִסְחִ ים וְאֶ ת הַ ּמֹוצִיא וְ הַ ּמֵבִיא אֶ ת יִׂשְרָאֵ ל וַ ּיֹאמֶ ר ה’ לְ ָך הַעִוְרִ ים ְ ׂש ינֻאֵ נֶפֶ ׁש ָ ּדוִד עַ ל ּכֵן יֹאמְ רּו עִ ֵרּו ּופִסֵחַ Since he was now king over all of Israel אַ ּתָה תִרְ עֶה אֶ ת עַ ּמִי אֶ ת יִׂשְרָאֵ ל וְ אַ ָ ּתה ּתִהְ יֶה לֹא יָבֹוא אֶ ל הַ ָ ּביִת. וַ ֵּי ֶ ׁשב ָ ּדוִ ד ַּב ְ ּמצֻדָ ה וַ ּיִקְרָ א he went to Jerusalem to conquer the לְנָגִיד עַ ל יִׂשְרָאֵ ל. וַ ּיָבֹאּו ָ ּכל זִקְ נֵי יִׂשְרָאֵל אֶ ל לָּה עִ יר ָ ּדוִ ד וַ ּיִבֶ ן ָ ּדוִד סָבִ יב מִ ן הַ ִּמלֹוא וָבָ יְתָ ה. citadel of Zion because they had a הַ ֶ ּמלְֶך חֶבְ רֹונָה וַ ּיִכְ רֹת לָהֶ ם הַ ֶ ּמלֶ ְך ָ ּדוִ ד ּבְרִ ית וַ ּיֵלֶ ְך ָוִדהָ ּדלֹוְך וְגָדֹול וַה’ אֱ-ֹלקֵ י צְבָאֹות עִ ּמֹו. tradition that Zion was the head of ּבְחֶבְרֹון לִפְ נֵי ה’ וַ ִּימְ ׁשְחּו אֶ ת ָ ּדוִד לְמֶ לְֶך עַ ל .David was thirty years old when he kingship in Israel ִ י ְ ׂשרָ אֵ ל . All the tribes of Israel came to David became king, and he reigned forty Radak, Shmuel II 5:6 at Hebron and said, “We are your own years. In Hebron he reigned over Judah Perhaps he was also aware of the flesh and blood. Long before now, when seven years and six months, and in tradition that Akeidat Yitzchak took Saul was king over us, it was you who led Jerusalem he reigned over all Israel and place in Yerushalayim,3 and knew Israel in war; and the LORD said to Judah thirty-three years. The king and that Yerushalayim was the “place that you: You shall shepherd My people his men set out for Jerusalem against Hashem will choose” mentioned in Israel; you shall be ruler of Israel.” All the Jebusites who inhabited the region Sefer Devarim4 as the location of the the elders of Israel came to the king at … David captured the stronghold of future Beit HaMikdash,5 as well as the Hebron, and King David made a pact Zion; it is now the … spiritual center of the world6 and the with them in Hebron before the LORD. David occupied the stronghold and gateway to heaven.7 And they anointed David king over renamed it the City of David; David Israel. also fortified the surrounding area, from But the text does not imply that David Shmuel II 5:1-3 the Millo inward. David kept growing had any secret traditions unmentioned stronger, for the LORD, the God of in the text.8 If he was indeed looking But once he assumed the kingship, Hosts, was with him. for the site of the future Beit he conquered Yerushalayim and Shmuel II 5:4-10 HaMikdash, it is unlikely that he established his capital there: The text, however, does not describe would have chosen Yerushalayim. David’s motivation for this shift. Why After all, Yerushalayim is not ֶ ּבן ְׁשֹל ִ ׁשים ָ ׁשנָה ָ ּדוִ ד ּבְמָ לְכֹו אַ רְ ּבָעִ ים ָ ׁשנָה did he choose to move his throne mentioned by name in the Torah even מָ לָ ְך. ּבְחֶבְרֹון מָ לְַך לעַ יְהּודָ ה ׁשֶבַ ע ָ ׁשנִים וְ ׁשִשָ ה to Yerushalayim? Radak suggests once. The Torah states merely that the חֳ דָ ִ יםׁש ּובִ ירּו ָׁשלִַם מָ לַ ְך ְׁשֹל ִׁשים וְ ָ ׁשֹלׁש ָ ׁשנָה עַ ל

50 Years of a united Jerusalem Special Tribute • Yom Haatzmaut 5777

51 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 quintessential Jewish king and the השבטים ובנימין שבט שאול בראשם תחת Mikdash will be built in the “place that .progenitor of Mashiach איש בושת, ושבו כולם למלכות אחת תחת Hashem will choose,” implying that דוד, היה מן העצה, וכן הופיע רצון ה’, שעיר the location will be revealed through King David may have paid a terrible המלוכה תהיה בגבול השייך לשני השבטים prophecy when its time comes.9 If price for this bold decision. We can שהיו שבטי מלכות, וזה היה בירושלים שהיתה David sought an appropriately holy only imagine that the political and חציה ליהודה וחציה לבנימין כמ”ש בגבולי site in the Torah, he could have picked military leadership in Chevron, who הארץ, וכמ”ש חז”ל )יומא יב א( רצועה Bet El, which is explicitly described as had stood by David in difficult times היתה יוצאה מחלקו של יהודה לחלקו של the house of God” and “the gateway“ and now expected to reap the fruits בנימין ובו מזבח בנוי. to heaven,”10 or even his original of their investment by ruling over the capital of Chevron, the residence and And the king and his men went to other eleven tribes, were disappointed eternal burial place of our forefathers Jerusalem — Once the two kingships by what they saw as the naive idealism and foremothers. within Israel had been united, because of David; in their small-mindedness, Perhaps for this reason, Malbim until now the tribe of Yehudah was under they may even have felt betrayed assumes that David’s motivation David and the remaining tribes (led by him. It is no wonder, then, that was political rather than theological. by Shaul’s tribe Binyamin) were under when David’s son Avshalom decided Chevron was the capital of the tribe Ishboshet, and they became one kingdom to rebel against his father and usurp of Yehudah, and was located in the under David it seemed right, and thus the throne, he found willing allies in heart of Judean territory, far from was the will of God, that the royal city Chevron, and declared his rebellion the other tribes. All twelve tribes should lie on a boundary that was there: had agreed to accept David as their connected to both kingly tribes. This was וַיְהִי מִּקֵץ אַרְ ּבָעִיםׁשָ נָה וַּיֹאמֶראַבְׁשָלֹום אֶ ל Jerusalem, which lay half in Yehudah הַּמֶ לְֶך אֵ לֲכָ ה נָא וַאֲ ׁשַ ֵם לאֶ תנִדְרִ י ראֲׁשֶ נָדַרְּתִ י king even if he ruled from afar, but David knew that his choice of capital and half in Binyamin as is written in לַה’ ּבְחֶבְרֹון: ּכִ ינֵדֶ רנָדַ רעַבְּדְ ָך ּבְׁשִבְּתִיבִגְ ׁשּור the description of the borders of the םּבַאֲרָ לֵ אמֹראִ ם ישיב יָׁשֹוב יְׁשִ יבֵ נִיה’ יְרּוׁשָ לִַ ם would send a clear message to the entire Jewish people. Throughout land, and as the Sages taught “a strip וְעָבַדְּתִי תאֶ ה’: וַּיֹאמֶר לֹו הַּמֶ לְֶךלְֵך ּבְׁשָ לֹום protruded from the portion of Yehudah וַּיָקָם וַּיֵלְֶךחֶבְ רֹונָה: וַּיִׁשְ לַח אַבְׁשָלֹום מְרַ ּגְלִ ים the book of Shoftim, the tribes were 11 into the portion of Binyamin and on it ּבְכָל יׁשִבְטֵ יִׂשְרָאֵ ללֵ אמֹר ּכְׁשָמְעֲכֶם תאֶ קֹול not unified, and at times were even 12 the altar was built.” (Yoma 12a) הַ ֹפָר שוַאֲמַרְּתֶם מָ לְַךאַבְׁשָ לֹום ּבְחֶבְ רֹון: at war with one another. The Jews were finally unified under King Shaul, Malbim, Shmuel II 5:6 After a period of forty years had gone by, from the tribe of Binyamin, and then Absalom said to the king, “Let me go to the kingship was taken from him and Yerushalayim Hebron and fulfill a vow that I made to bestowed upon David. How would the LORD. For your servant made a vow David conceptualize his kingship? Did represents the unity of when I lived in Geshur of Aram: If the he represent his own tribe of Yehudah, LORD ever brings me back to Jerusalem, and see his anointment as the victory the Jewish people, and I will worship the LORD.” The king said of Yehudah over Binyamin? Did he the ability to transcend to him, “Go in peace”; and so he set out rule the entire Jewish nation because for Hebron. But Absalom sent agents to Yehudah deserved to rule over the our political divisions all the tribes of Israel to say, “When you other tribes? This would have been hear the blast of the horn, announce that exactly the message he sent had he in the name of the Absalom has become king in Hebron.” established his capital in Chevron. But eternity of the nation. Shmuel II 15:7-10 David rose above partisan politics and made a bold decision. Yerushalayim David demonstrated forcefully and Thus began the darkest and most was on the border of Yehudah and dramatically that now that he was difficult episode of David’s life, and we Binyamin,13 straddling the two tribes anointed as king of Israel, he no longer might imagine that it would not have who vied for leadership of the Jewish belonged to his kin and political happened if David had kept his capital people: allies, but to Klal Yisrael, to the Jewish in Chevron. But a great leader is one who makes the right decision even if nation. Perhaps for this reason, David אחר שעתה התאחדו שני ממלכות ישראל, he may pay a great personal price. is known to this very day as the שהיו עד עתה שבט יהודה תחת דוד, ויתר

52 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 unity among different schools of להן, משבטל בית דין הגדול רבתה מחלוקת Yerushalayim, then, represents first halachic thought, but the power of בישראל זה מטמא ונותן טעם לדבריו וזה and foremost the unity of the Jewish Yerushalayim even bridged the gap מטהר ונותן טעם לדבריו זה אוסר וזה מתיר. people, and the ability to transcend our political divisions in the name of When the Supreme Sanhedrin was in between those who were dedicated the eternity of the nation. Perhaps for session, there was never any prolonged to halachic observance and those that very reason, Hashem decided to difference of opinion among the Jewish who were not fully observant. In establish the Beit HaMikdash there, people. Instead, if a doubt arose in Talmudic times, the Jews were as the Beit HaMikdash represents a Jew’s mind over any law, he would divided into two religious classes, Hashem’s presence dwelling among inquire of the court in his city. If not, the chaverim, who were punctilious not a faction or sect of the Jewish the questioner and that court — or about ritual purity, and the amei people, but Klal Yisrael. The halacha its agents — ascend to Jerusalem and ha’aretz, who neglected these (and is established in accordance with the ask the court which holds sessions on other) halachot. Generally, a chaver opinion that Yerushalayim lo nitchalka the Temple Mount. If they know, they would refrain somewhat from contact leshevatim, Yerushalayim is not the will reply to him, if they do not know, with the person and property of an inheritance of specific tribes, or of everyone comes to the court that holds am ha’aretz, for fear of contracting its individual residents, but rather sessions at the entrance to the Temple ritual impurity. But when Klal Yisrael the national heritage of the Jewish Courtyard. If they know, they will reply came together in Yerushalayim on people.14 to him, if they do not know, everyone the three pilgrimage holidays, these As long as the Beit HaMikdash stood comes to the Chamber of Hewn Stone, halachic restrictions were relaxed, in Yerushalayim, it served as a source to the Supreme Sanhedrin, and presents and all Jews were considered equally of religious unity among the Jewish the question. If the matter that was trustworthy in halachic matters. The people. Since there was only one unresolved by all the others was known Talmud Yerushalmi explains that this to the Supreme Sanhedrin — either as unity was brought about through the eternal capital of the Jewish people, 16 and one Beit HaMikdash in its center, part of the Oral Tradition or because unifying power of Yerushalayim: ובירושלם נאמנין על הקודש ובשעת הרגל אף the great Sanhedrin sitting there of its derivation through the principles על התרומה ... אמר רבי יהושע בן לוי ירושלם was the ultimate religious authority. of exegesis — they relate the decision הבנויה כעיר שחוברה לה יחדיו עיר שהיא There was no possibility, as there is immediately. If, however, the decision עושה כל ישראל חברים ,nowadays, for competing halachic was unclear to the Supreme Sanhedrin authorities in competing religious they deliberate about the matter at that And in Jerusalem they are reliable even centers, because there was only time and debate it back and forth until with regard to sacred items, and during one central location that bestowed they reach a uniform decision, or until the pilgrimage festivals even with regard ultimate authority on those who a vote is taken. In such a situation, they to … Rabbi Yehoshua ben Levi convened there:15 follow the majority and then tell all said: “Jerusalem built up, a city knit the questioners: “This is the halacha.” together” (Psalms 122:3) — A city that The questioners then all depart. After כשהיה בית דין הגדול קיים לא היתה מחלוקת .(makes all Israel friends (chaverim בישראל, אלא כל דין שנולד בו ספק לאחד the Supreme Sanhedrin was nullified, Talmud Yerushalmi, Chagigah 3:6 differences of opinion multiplied among מישראל שואל לבית דין שבעירו אם ידעו the Jewish people. One would rule an To this very day, we experience the אמרו לו אם לאו הרי השואל עם אותו בית article is impure and support his ruling unifying power of Yerushalayim three דין או עם שלוחיו עולין לירושלים ושואלין with a rationale and another would rule times a day, when Jews worldwide לבית דין שבהר הבית אם ידעו אמרו לו אם :that it is pure and support his ruling turn to Yerushalayim in prayer לאו הכל באין לבית דין שעל פתח העזרה, אם ידעו אמרו להן ואם לאו הכל באין ללשכת היה עומד בחוץ לארץ - יכוין את לבו כנגד with a rationale. This one would rule an הגזית לבית דין הגדול ושואלין, אם היה הדבר ארץ ישראל שנאמר: )מלכים א’ ח’( והתפללו article is forbidden and this would rule שנולד בו הספק לכל, ידוע אצל בית דין הגדול אליך דרך ארצם; היה עומד בארץ ישראל - .that it is permitted בין מפי הקבלה בין מפי המדה שדנו בה יכוין את לבו כנגד ירושלים, שנאמר: )מלכים Rambam, Hilchot Mamrim 1:4 אומרים מיד, אם לא היה הדבר ברור אצל בית א’ ח’( והתפללו אל ה’ דרך העיר אשר בחרת. —translated by R. Eliyahu Touger) דין הגדול דנין בו בשעתן ונושאין ונותנין בדבר .org) One who was standing in the Diaspora עד שיסכימו כולן, או יעמדו למנין וילכו אחר should focus his heart toward Eretz Not only did Yerushalayim ensure הרוב ויאמרו לכל השואלים כך הלכה והולכין

53 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Yisrael, as it is stated: “And they shall must also remember that the essence others knew this tradition, but he does not pray to You by way of their land” (I of Yerushalayim is found not in discuss whether King David was among them. Kings 8:48). One who was standing geographical or political boundaries, 6 Midrash Tanchuma, 10. in Eretz Yisrael should focus his heart but in the unity that Yerushalayim 7 Bereishit Rabbah 69:7. toward Jerusalem, as it is stated: “And creates within the Jewish people. 8 Chazon Ish, Yoma 126:8, asserts that it is they shall pray to the Lord by way of To merit the complete rebuilding the universal opinion of the Sages that it was the city that You have chosen” (I Kings of Jerusalem, we must rededicate not known beforehand that Yerushalayim 8:44). ourselves to enhancing unity within would be the future site of the Beit Talmud Bavli, Berachot 30a the Jewish people by transcending our HaMikdash. We do so not only because partisan divisions and embracing the 9 Sifrei, Devarim 62. Yerushalayim is the conduit to the eternity of Jewish peoplehood. Those 10 Bereishit 28:17. It is likely that Yeravam heavenly realms, but in order to who have the privilege of residing in was inspired by this verse to establish one emphasize the unity of the Jewish the environs of Yerushalayim must of his two temples in Bet El. It was not difficult for him to convince the Ten Tribes people. Although we stand in different radiate inclusiveness and brotherly love, and those dwelling afar must that it was more logical to worship in Bet El, synagogues, with different customs, where Hashem revealed himself to Yaakov, cultures, and standards, spread among respond by turning our hearts in and Yaakov built a monument and offered six continents, we pray not merely as the direction of togetherness and a sacrifices, than in Yerushalayim, which was individuals or congregations, but as feeling of fellowship with all those declared holy a mere two generations ago by prophets from the court of David. one Jewish people:17 who pray toward Yerushalayim. In this “unification of Yerushalayim” lies the 11 See e.g., 5:14-18. נמצא: עומד במזרח — מחזיר פניו למערב, secret to our eternity, and in its merit 12 See e.g., 12:1-6, 20:12-48. may we see the speedy fulfillment of במערב - מחזיר פניו למזרח, בדרום — Yehoshua 15:63 and 18:28. See Talmud our heartfelt prayer: 13 מחזיר פניו לצפון, בצפון — מחזיר פניו .Bavli, Yoma 12a לדרום; נמצאו כל ישראל מכוונין את לבם Rambam, Mishneh Torah, Hilchot Beit 14 ולירושלים עירך ברחמים תשוב ותשכון למקום אחד. בתוכה כאשר דברת ובנה אותה בקרוב בימינו Consequently, one standing in the HaBechirah 7:14, based on the Gemara Yoma 12a and Bava Kama 82b. For an elucidation בנין עולם. East turns to face west, and one of this topic, see http://www.yutorah.org/ standing in the West, turns to face To Jerusalem Your city may You return with mercy and dwell in the midst of it as lectures/lecture.cfm/870312/rabbi-assaf- east. One standing in the South, turns bednarsh/who-owns-yerushalyim/. to face north, and one standing in the You have spoken, and build it soon and in our day as an eternal structure. 15 See Talmud Bavli Sanhedrin 14b and North, turns to face south; all of Israel 8b — melamed shehamakom gorem. find themselves focusing their hearts Endnotes toward one place. 16 See the full passage in the Talmud Talmud Bavli, Berachot 30a 1 Shmuel II ch. 5. Yerushalmi there, and compare to Talmud Bavli, Chagigah 26a; Rambam, Mishneh Torah, This year, we have the unique privilege 2 Shmuel II ch. 6. Hilchot Metamei Mishkav Umoshav 11:9-11. of celebrating the fiftieth anniversary 3 Rashi, Bereishit 22:2. 17 See also Talmud Bavli Berachot 29b-30a, of the re-unification of Yerushalayim 4 Ch. 12 v. 5, 11, 14, 18, 21, 26; ch. 14 v. 23, and Rashi there s.v. lishatef nafshei, for an as the capital of the State of Israel. 24, 25; ch. 15 v. 20; ch. 16 v. 2, 6, 7, 11, 15, 16; application of this principle with regard to We will praise and thank Hashem ch. 17 v. 8, 10; ch. 18 v. 6; ch. 26 v. 2; ch. 31 v. the language of prayer. See also Talmud Bavli for the miracle of the Six-Day War 11. Shabbat 12a-12b, and Rashi there s.v. betoch cholei yisrael. and the gift of Jewish sovereignty 5 Rambam, in Moreh Nevuchim III:45, over an undivided Jerusalem. But we assumes that Moshe Rabbenu and many

Find more shiurim and articles from Rabbi Assaf Bednarsh at http://www.yutorah.org/Rabbi-Assaf-Bednarsh

54 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 A Blessed Life

ne of the main distinctions between the tefillah in Eretz Yisrael and the tefillah in Rabbi Yehoshua Fass Othe Diaspora, at least in Ashkenazi Co-Founder and Executive Director, synagogues, is Birkat Kohanim, the priestly blessings. It is well known Nefesh B’Nefesh that in Ashkenazi synagogues in the Diaspora, Birkat Kohanim is only Rambam’s view that the requirement the Rambam implies that there is an performed on the holidays during the to perform Birkat Kohanim on a daily active obligation to perform Birkat Mussaf services. In Eretz Yisrael it is basis is shared by the Sefer Yereim no. Kohanim on a daily basis. performed on a daily basis, as well as 269, and the Sefer Hachinuch, no. 378. at Shacharit and Mussaf on yom tov. At the same time, we also find that Explaining the Practice of the In this article, we are going to explore there are grounds for exemption. The Diaspora why there is such a distinction, and Talmud Yerushalmi, Berachot 5:4, the lesson that we can learn from it. records that R. Yuda ben Pazi wasn’t We find three different approaches feeling well enough to perform the to explain why the Ashkenazi Jews Birkat Kohanim: A Daily mitzvah, so he wrapped his head in a of the Diaspora don’t perform Birkat Obligation? bandage and hid behind a column. R. Kohanim on a daily basis. First, Beit Elazar used to exit the synagogue to Yosef, Orach Chaim no. 128, quotes If we explore the sources, it would avoid performing the mitzvah. from the Sefer Ha’Agur that the seem that the mitzvah of Birkat practice of kohanim was to immerse Kohanim should be performed on a Based on this passage in the in a prior to performing Birkat frequent basis. The Gemara states: Yerushalmi, the Semag no. 20, the Ran, Kohanim. The mikvaot were often Sotah 15b, and the Tur and Beit Yosef, very cold and it was too difficult to מניין שהקב"ה מתאוה לברכת כהנים? תלמוד Orach Chaim no. 128, write that while immerse on a daily basis. Therefore, there is a positive commandment לומר “ושמו את שמי על בני ישראל, ואני the custom developed to only perform אברכם." on kohanim to bless the Jewish Birkat Kohanim on the holidays — How do we know that the Holy Blessed people, a kohen does not violate the Be He desires the blessing of the priests? when the kohanim would make the commandment unless he is actively extra effort to immerse in the cold The verse states [in reference to the priestly called up to the duchan (platform) and blessings], “And I will place My name on waters as special preparation for the does not do so. If he is not called up yom tov. the Jewish people and I will bless them.” or is not present when the kohanim Sotah 38b are called, he does not violate the TheBeit Yosef is critical of this If Hashem desires Birkat Kohanim, positive commandment. This would approach. He writes that the notion it should be performed as often as lead one to the conclusion that the that one can only perform Birkat possible. In fact, the Rambam writes: obligation is not an active obligation Kohanim after immersion is achumra (mitzvah chiyuvit), but rather an d’ati lidei kula, a stringency that leads המצוה הכ”ו היא שנצטוו הכהנים לברך את optional mitzvah (mitzvah kiyumit). to a leniency. There is absolutely ישראל בכל יום. These sources serve as the basis for no requirement to immerse before The 26th commandment is the an exemption to the commandment Birkat Kohanim, and therefore, it commandment on the priests to bless the of the daily priestly blessing. is inappropriate to undermine the Jewish people each day. Nevertheless, it is important to note mitzvah of Birkat Kohanim in order Rambam, Sefer Hamitzvot, Aseh that the aforementioned language of to fulfill this custom. He then states no. 26 something uncharacteristically

55 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 remarkable in commenting on a to only perform Birkat Kohanim on Yitzchak sought to be in a state of minhag: the festivals because it is then that simcha in order to be a proper conduit .the [kohanim] are absorbed with the of blessing to his son ויישר כחם של בני ארץ ישראל וכל מלכות happiness of the festival, and someone מצרים שנושאים כפיהם בכל יום ואינם who is satisfied and happy is worthy The Simcha of Living in Eretz טובלים לנשיאת כפים. We must give credit to the communities of reciting a blessing. However, this is Yisrael in the Land of Israel and Egypt who not true on other days of the year, even perform Birkat Kohanim on a daily on Shabbat, when everyone is worried If a concern about livelihood, security, basis and do not immerse beforehand. about their stability and livelihood. Even and welfare is the litmus test for the on the festival itself we only perform performance of Birkat Kohanim on TheBeit Ephraim, Orach Chaim no. Birkat Kohanim during Mussaf because a daily basis, it would seem ironic 6, offers a second approach as to that is when everyone is about to leave that those who live in the Diaspora why kohanim don’t perform Birkat synagogue and enjoy the festival. have more such concerns to warrant Kohanim on a daily basis. He suggests Glosses to Shulchan Aruch, Orach this exemption than those living in that kohanim nowadays don’t have Chaim 128:44 Israel. It is worthwhile to explore why an established lineage (yichus) and According to the Rama, it is that the Diaspora is considered we can’t be completely sure who is a a place where these concerns are an real kohen. Since there are problems preoccupation with one’s daily needs and survival in the Diaspora preclude impediment to simcha and Eretz with a non-kohen performing Birkat the kohanim from being in a proper Yisrael is not. Kohanim and we don’t know for sure who the real kohanim are, it is best state of mind to perform Birkat Of course, there is a historical . if nobody performs Birkat Kohanim. Kohanim component that can’t be ignored, and However, if we were to abandon the The idea that simcha is a requirement that is that the religious Ashkenazi mitzvah completely, the kohen legacy for Birkat Kohanim is echoed in community in Eretz Yisrael was would not be passed on as effectively another comment of the Rama in primarily founded by the students from generation to generation. This the same se’if, where he writes that of the Vilna Gaon. The Vilna Gaon would lead to real kohanim not someone who is not married should did not accept the Rama’s reasoning realizing that they are kohanim and not perform Birkat Kohanim because for omittingBirkat Kohanim and violating the restrictions that they he is not in a state of simcha. tried to institute daily performance must follow (not marrying a divorcee of Birkat Kohanim in Vilna but was Why is simcha such an important and not coming into contact with a unsuccessful. His students, upon factor in Birkat Kohanim? The dead body). Therefore, the practice settling Eretz Yisrael, instituted daily Gemara, Shabbat 30b, states: developed to perform Birkat Kohanim performance of Birkat Kohanim. Nevertheless, the reason for failure in שאין שכינה שורה ... אלא מתוך שמחה. on the holidays. This explanation does not, however, explain how the custom The Divine presence doesn’t descend … Vilna and success in Eretz Yisrael is to duchan daily in Israel developed. unless one is in a state of happiness. ultimately rooted in the longstanding practice of the Jews of the Diaspora to If the goal of Birkat Kohanim is to The third approach — which is the omit Birkat Kohanim and the practice cause the Divine presence to rest approach most often cited — is of the Jews of Eretz Yisrael to recite it. presented by R. Moshe Isserles. In his among us, it makes sense that we glosses to Shulchan Aruch, he writes: would require kohanim to be in a R. Aryeh Tzvi Fromer, Eretz Tzvi 1:30, state of simcha. In fact, Maharam in explaining the Rama’s position, נהגו בכל מדינות אלו שאין נושאים כפים MiRutenburg in his Teshuvot (Prague suggests that in Eretz Yisrael, even אלא בי”ט, משום שאז שרויים בשמחת יו”ט, edition no. 345) writes that we in insecure times, there is a sense of וטוב לב הוא יברך מה שאין כן בשאר ימים, find support to the idea thatBirkat permanence that provides its residents אפי’ בשבתות השנה, שטרודים בהרהורים על Kohanim requires one to be in a state with a peace of mind and resolve to מחייתם ועל ביטול מלאכתם. ואפי’ בי”ט, אין of simcha from the fact that Yitzchak face the ever-present challenges. נושאין כפים אלא בתפלת מוסף, שיוצאים אז asked Esav to bring him matamim This phenomenon can be seen in the מבהכ”נ וישמחו בשמחת יו”ט. (delights) before giving him a beracha. It is common practice in these areas laws of mezuzah. TheShulchan Aruch,

56 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Yoreh De’ah 286:22, rules that if one between an ordinary recitation It has always amazed me to observe rents a home in the Diaspora, he is of a beracha and Birkat Kohanim. the tension and anxiety that not required to put up a mezuzah Regarding Birkat Kohanim, Hashem encompasses the olim as they board until thirty days have elapsed. is using the kohanim as a vessel to an Aliyah flight and how it transforms Whereas if one rents a home in Eretz convey a blessing from Hashem. In to excitement, happiness and Yisrael, he must put up a mezuzah order for Birkat Kohanim to be most contentment. I believe that as each right away. We see that no matter effective, that vessel must be healthy oleh steps foot onto the airplane they how difficult the situation is in Eretz and pure. immediately transcend to a new reality and are engulfed by the permanence אבל במצב רוח לא טוב או חולני, אי אפשר Yisrael, living there is automatically of Eretz Yisrael. They are caught up לברך. זה דומה לאדם שאין לו תפילין considered more substantial and within the embrace between the ברשותו, ואינו יכול להניח, כי הוא אנוס. כך permanent. Some commentaries add Land and its people after a 2,000-year המצב בחוץ לארץ: צער הגלות, פירוד הגלות, that Eretz Yisrael has a higher level of .separation טירדת הפרנסה בגלות. במצב הגלותי אין ahavah, d’veikut, shleimut, and a more expansive level of simcha. It seems This immediate connection to the אפשרות לברך. זה גדר של אונס. אמנם, מידי that living in Eretz Yisrael affords land and our people’s history and פעם, ביום טוב, יש איזו התרוממות מיוחדת, a significant sense of permanence, destiny provides a powerful comfort ומתגברים מכח שמחת יום טוב. stability and yishuv hada’at. However, when there is a bad disposition and a true sense of belonging and Further, Rav Kook, Orot Hakodesh or spiritual illness, one cannot provide simcha that is experienced solely Vol. III (pg. 187), writes that in Eretz a blessing. It is similar to a person who by a Jew living in his home. This Yisrael, there is a certain sense of doesn’t have tefillin in his possession. understanding of the difference in expansive simcha that doesn’t exist in He can’t don [the tefillin] because of the practice of Birkat Kohanim in the Diaspora. circumstances beyond his control. The the Diaspora and in Israel should In Eretz Yisrael, there is a certain sense same is true regarding [Birkat Kohanim] hopefully inspire Diaspora Jewry to enhance their simcha in the most of shleimut, wholeness, that makes in the Diaspora: The suffering of the living there feel more permanent exile, the separations caused by the significant way by returning to their and more anchored than living in exile and the burden of livelihood in Homeland. the Diaspora. Even if people living the exile. The exile experience doesn’t We are living in miraculous times, in the Diaspora may externally feel allow one to provide a blessing. It is a and we have the historic opportunity that they are not overburdened by circumstance beyond the control [of the to nourish our souls and provide kohanim] (thus exempting them from their livelihood or welfare, they don’t ourselves with a serenity and shalva have the sense of belonging and inner the mitzvah). However, every now and that can only be experienced in Eretz security as those in Eretz Yisrael. then, on yom tov, one can transcend these Yisrael. We pray that, after 2,000 years obstacles and reach the proper state of of praying, dreaming and yearning, R. Tzvi Yehuda Kook has a beautiful mind because of the joy of the festival. explanation of the Rama’s position. that all Diaspora Jews see the blessing Sermons of R. Tzvi Yehuda Kook, that awaits them. He posits that there is a difference , Sidra 2 (appendix to 5773)

This immediate connection to the land and our people’s history and destiny provides a powerful comfort and a true sense of belonging and simcha that is experienced solely by a Jew living in his home.

57 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 The Multifaceted Relationship between Jerusalem and the Land of Israel This sicha was delivered on the Yom Yerushalayim 5760 [2000] and Based on a sicha by reprinted with permission from the Israel Koschitzky Virtual Beit Midrash. Rabbi Aharon Lichtenstein zt”l Rosh Yeshiva, Yeshivat Har Etzion, Rosh Yeshiva, ׁשִיר מִ זְמֹור לִבְ נֵי קֹרַ ח. ּגָדֹול ה’ ּומְהֻ לָל מְ אֹד RIETS and Inaugural Rosh Kollel, Gruss Institute ְעִיר ּב אֱֹלקֵינּוהַר קָדְ ׁשֹו. יְפֵה נֹוף מְ ׂשֹוׂש ָּכל Translated by Kaeren Fish ץהָאָרֶ הַר צִ ּיֹון יַרְ ְתֵ ּכ יצָפֹון קִרְ יַת מֶ לְֶך רָ ב. אֱֹלקִ ים ּבְאַרְ מְנֹותֶיהָנֹודַ ע לְ מִ ְׂש ָ ּגב. A song, a psalm of the sons of Korach: Great is the Lord, and highly praised, in integral part of Eretz Yisrael, drawing of Ezra: כל שהחזיקו עולי מצרים ונתקדש קדושה the city of our God, the mountain of His from the holiness of the land and ראשונה כיון שגלו בטלו קדושתן שקדושה .holiness. Beautiful for situation, the joy radiating its own holiness outward ראשונה לפי שהיתה מפני הכיבוש בלבד of the whole world – Mount Zion, the I would like to focus on this aspect קדשה לשעתה ולא קדשה לעתיד לבוא כיון ,sides of the north, the estate of the great of Jerusalem, as part of Eretz Yisrael שעלו בני הגולה והחזיקו במקצת הארץ King. God is known in her palaces as a rather than as a separate, secluded קדשוה קדושה שנייה העומדת לעולם לשעתה .fortress. jewel ולעתיד לבוא. Tehillim 48:1-4 The relationship between Eretz n these opening verses of the Yisrael and Jerusalem are mutual: All of the lands that [the Jews] who chapter of Tehillim recited on on the one hand, the holiness ascended from Egypt took possession of Mondays, the psalmist speaks of Jerusalem is the pinnacle of the were sanctified in the first consecration Iof Jerusalem as an independent holiness of the land; on the other [of the land]. When they were exiled, location — both in terms of esthetics, hand, the holiness of Eretz Yisrael is that sanctity was nullified. [The “Beautiful for situation, the joy of not just the framework for the rationale is that] the initial consecration the whole world,” and in terms of the holiness of Jerusalem, but its very came about because of the conquest. Divine Presence dwelling there — foundation. [Hence,] its consecration was effective for the time [it was under their rule], “Great is the Lord, and highly praised, In Hilkhot Terumot (1:5), the but not for all time. When, by contrast, in the city of our God, the mountain Rambam writes that Eretz the descendants of the exiles ascended of His holiness.” However, there is Yisrael attained its holiness for all [from Babylon] and took possession of also another perspective on the holy future generations only through the a portion of the land, they consecrated city — one that views Jerusalem as an conquest and settlement at the time

50 Years of a united Jerusalem Special Tribute • Yom Haatzmaut 5777

58 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 it a second time. [This consecration] is the laws of the Sabbatical year and tithes of the Land of Israel. perpetuated forever, for that time and for on the Land stemmed from the fact that The Ra’avad seems to suggest that the all time. it was conquered by the [Jewish people, two levels of holiness — the holiness Translation from R. Eliyahu as a] community. Therefore, when of Eretz Yisrael and the holiness Touger, Chabad.org the land was taken from their hands of Jerusalem — exist in parallel; there In contrast, in Hilkhot Beit Ha- [by the Babylonians,] their [original] is no separating them. However, bechira (6:14), the Rambam writes conquest was nullified. Thus, according Ra’avad seems to be disagreeing that Jerusalem was consecrated for all to Torah law, the land was freed from the with the Rambam for a different generations already in the building obligations of the Sabbatical year and reason. According to the Rambam’s of the First Temple. He goes on to of tithes because it was no longer Eretz explanation, there was a certain period explain (6:16) the difference between Yisrael. When Ezra returned [to Eretz in history, between the destruction the two categories of holiness: Yisrael] and consecrated it, it was of the First Temple and the not sanctified by means of through construction of the Second Temple, conquest, but rather through chazakah ולמה אני אומר במקדש וירושלים קדושה when Jerusalem held its consecrated ראשונה קדשה לעתיד לבוא ובקדושת שאר (possession). Therefore, every place status, and consecrated foods could which was repossessed by the [exiles א”י לענין שביעית ומעשרות וכיוצא בהן לא be eaten there, while the rest of Eretz קדשה לעתיד לבוא לפי שקדושת המקדש returning from] Babylon and consecrated Yisrael did not have its ritual status of when Ezra consecrated [the land] the וירושלים מפני השכינה ושכינה אינה בטלה holiness. Ra’avad’s argument against ... אבל חיוב הארץ בשביעית ובמעשרות אינו second time, is sacred today. Thus, the Rambam is that Jerusalem cannot as explained in Hilkhot Teruma, it אלא מפני שהוא כבוש רבים וכיון שנלקחה be regarded as an extra-territorial הארץ מידיהם בטל הכבוש ונפטרה מן התורה is necessary to keep the laws of the unit: the sanctity of Jerusalem is Sabbatical years and the tithes [on this ממעשרות ומשביעית שהרי אינה מן ארץ ;drawn from the holiness of the land ישראל וכיון שעלה עזרא וקדשה לא קדשה land] even though it was taken from [the it cannot be severed from the rest .[Jewish people in later years בכיבוש אלא בחזקה שהחזיקו בה ולפיכך .of Eretz Yisrael כל מקום שהחזיקו בה עולי בבל ונתקדש The Ra’avad (6:14) disagrees: Ra’avad does, however, agree that the בקדושת עזרא השנייה הוא מקודש היום ואף holiness of Jerusalem not only is based סברת עצמו היא זו ולא ידעתי מאין לו על פי שנלקח הארץ ממנו וחייב בשביעית on the holiness of Eretz Yisrael, but ובכמה מקומות במשנה אם אין מקדש ירקב ובמעשרות על הדרך שביארנו בהלכות ,also influences it. Thus, for example ... אלמא למ”ד קדושה ראשונה לא קדשה תרומה. many of the Rishonim maintain לעתיד לבא לא חלק בין מקדש לירושלים Why do I say that the original that according to Ra’avad’s view, the לשאר א”י. consecration sanctified the Temple and Jerusalem for eternity, while in regard This is the Rambam’s own conclusion; sanctified status of Eretz Yisrael was to the consecration of the remainder I do not know how he arrives at it. lost in the wake of the destruction of Eretz Yisrael, in the context of the For in several places in the Mishna of the Temple — the symbol of Sabbatical year, tithes, and other we find, “If there is no Temple, it [the the destruction of Jerusalem. The similar [agricultural] laws, [the original produce set aside as ma’aser sheni] relationship between the sanctity consecration] did not sanctify it for rots [because it cannot be brought of the land and the sanctity eternity? Because the sanctity of the to the Temple]”… According to of Jerusalem is thus two-directional, Temple and Jerusalem stems from the view that the first sanctification with the two levels or aspects of the Shekhina (divine presence), and was not meant to be forever, holiness resting upon and being the Shekhina can never be nullified… In there is no distinction between nourished by one another. contrast, the [original] obligation to keep the Temple and Jerusalem, and the rest The mutual relationship

Find more shiurim and articles from Rabbi Aharon Lichtenstein zt”l at http://www.yutorah.org/Rabbi-Dr-Aharon-Lichtenstein

59 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 between Jerusalem and Eretz sovereignty over Jerusalem is the key being eroded. The awareness of Yisrael exists not only on the ritual, to and symbol of sovereignty over the the importance of the connection religious level, but also in the political land. There is no monarch without between Jerusalem and Eretz realm. In chapter 122 of Tehillim, a capital, and there can be no capital Yisrael, which swept through the King David describes Jerusalem as a without a country. Throughout nearly entire nation in 1967, has suffered a dual capital: on one hand: two thousand years of exile we lifted setback. We, in the beit midrash, must our eyes to Jerusalem as “the joy of the be sure to maintain our excitement ִׁשיר הַ ּמַעֲלֹות לְדָ וִ ד ׂשָמַ חְ ִ ּתי ְ ּבאֹמְרִ ים לִ י ֵ ּבית whole world,” but also as the symbol and maintain our feeling of the ה' נֵלֵ ְך. of Jewish sovereignty over Eretz two-directional current running I was glad when they said to me, “Let us Yisrael as a whole. between Jerusalem and Eretz Yisrael. go into the House of God” Specifically in our times it is important We must also radiate this feeling Here we see Jerusalem as a religious outwards, and do our part to intensify capital. On the other hand: to emphasize the mutual relationship between Jerusalem and Eretz Yisrael, and strengthen this awareness, which since the connection between the burned with such clarity when we ִ ּכי ָׁש ָּמה יָ ְ ׁשבּו כִסְ אֹות לְ מִ ְ ׁשפָ ט ּכִסְ אֹות לְבֵ ית two values seems to be in danger of returned to Jerusalem, rather than ָ ּד ִ ו י ד . There are set thrones of justice, the being severed — from both ends. On allowing it to subside. thrones of the House of David. the one hand there are groups who Even if we lack influence on the Here we see Jerusalem as a political glorify Jerusalem as an independent, political level, it is important that we, capital. stand-alone jewel with God’s house at as students in the beit midrash, uphold its center. They emphasize the values this view on the ideological level. Here, again, the national status associated with Jerusalem alone, On this day, as we commemorate of Jerusalem is both inspired by forgetting or neglecting the and celebrate Jerusalem, let us and an inspiration to the rest significance of Eretz Yisrael as a whole also strengthen our awareness of Eretz Yisrael. On the one hand, and the values associated with it. of the important bond between Jewish sovereignty in the land Jerusalem, the holy city, is the foundation and necessary On the other hand, there is a sense that among other groups the and Jerusalem the capital, and precondition for sovereignty between Jerusalem and Eretz Yisrael over Jerusalem; on the other hand, recognition of Jerusalem’s significance and its unique contribution is as a whole.

Specifically in our times it is important to emphasize the mutual relationship between Jerusalem and Eretz Yisrael, since the connection between the two values seems to be in danger of being severed — from both ends.

60 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Yom Ha’atzmaut and the Disappearance of The Three Oaths: An Analysis of Rav Shaul Yisraeli’s Approach

hen we look back gratefully on the many obstacles that Am Yisrael Rabbi Daniel Mann hasW overcome on the way to Jewish Ram, RIETS Israel Kollel statehood in Eretz Yisrael, one of Dayan, Eretz Hemdah the most intriguing to the student of Torah is the Three Oaths: does] Rav Yehuda [respond]? There is Yisrael. We also see that Rav Zeira ר’ זירא הוה קמשתמיט מיניה דרב יהודה, another verse: “I administered an oath disagreed, and reasoned that it was דבעא למיסק לארץ ישראל, דאמר רב יהודה: to you, Daughters of Jerusalem, by deer permitted for him as an individual, but כל העולה מבבל לארץ ישראל עובר בעשה, and gazelles of the field lest you arouse he conceded that it did preclude going שנאמר )ירמיהו כז,כב(: “בבלה יובאו ושמה and lest you awaken the love until it is there “as a wall,” for which we accept יהיו עד יום פקדי אותם נאם ה’”. ורבי זירא? desirable” (Shir Hashirim 2:7). [How Rashi’s explanation as by force, or ההוא בכלי שרת כתיב. ורב יהודה? כתיב קרא .does] Rav Zeira [respond]? That verse perhaps, en masse אחרינא )שיר השירים ב,ז(: “השבעתי אתכם teaches that they should not go up in a While there were groups of Jews who בנות ירושלים בצבאות או באילות השדה אם wall (or as a wall) [in force (Rashi)]. came to Eretz Yisrael throughout the תעירו ואם תעוררו את האהבה עד שתחפץ”. How does] Rav Yehuda [respond]? ages, there was no attempt to come en] ורבי זירא? ההוא שלא יעלו ישראל בחומה. There is another such verse (actually masse from the time of Rav Yehuda ורב יהודה? השבעתי אחרינא כתיב )שם two—ibid 3:5, 8:4). [How does] Rav and Rav Zeira until the era of Modern ג,ה; שם ח,ד(. ורבי זירא? ההוא מיבעי ליה Zeira [respond]? That is needed for . At the time that the religious לכדרבי יוסי ברבי חנינא, דאמר: ג’ שבועות the statement of Rabbi Yossi b’Rabbi community and its rabbinic leadership הללו למה? אחת, שלא יעלו ישראל בחומה; Chanina, who said: “Why are there these were debating the merits and dangers ואחת, שהשביע הקדוש ברוך הוא את ישראל three oaths? One, that they should not of Zionism, the Three Oaths were שלא ימרדו באומות העולם; ואחת, שהשביע go up in force, and one, that Hashem among the issues at the fore. Perhaps הקדוש ברוך הוא את העובדי כוכבים שלא administered an oath that they not the most extreme position and most ישתעבדו בהן בישראל יותר מדאי. Rav Zeira was avoiding Rav Yehuda, for rebel against the nations, and one that systematic treatment of the topic [Rav Zeira] wanted to move to Eretz Hashem administered an oath on the was that of the Satmar Rebbe, who Yisrael, and Rav Yehuda said: Whoever nations that they not overly enslave championed the opinions of those who moves from Bavel to Eretz Yisrael Israel.” opposed the establishment of a Jewish violates a positive commandment, as Ketubot 110b state before the time of Mashiach as it says: “They will be brought to Bavel We see that Rav Yehuda posited that an affront to the divine will. His book, and they will be there until the day I the verses that rejected prematurely Vayoel Moshe, came out well after the recall them, says Hashem” (Yirmiyahu renewing the loving relationship establishment of the State, and in his 27:22). [How does] Rav Zeira [learn between Hashem and Bnei Yisrael view, the success in the establishment this verse]? This is written about the precluded even individuals from and initial survival of the State did vessels of the Beit Hamikdash. [How leaving the exile of Bavel for Eretz nothing to change his mind.

61 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Several explanations have been presentation (in Eretz Hemdah given to justify the actions of the I:1:6) is that he deals with the giving Zionist movement, which strove and and receiving of this permission of succeeded to bring large masses of the nations in halachic terms and Jews to Eretz Yisrael to establish a guidelines. In this chapter, Rav Yisraeli fully viable state, including a powerful discusses the above thesis within an standing army.1 One is to deny that analysis of the Avnei Nezer4 based on the Gemara of the Three Oaths was the aforementioned opinion of Rashi. meant to be an operative halachic The fact that the relevant powers statement but a theoretical aggadic allowed Jews to move to Eretz Yisrael 2 Some point out that the main one. made this move a halachic possibility. decisors of halacha, such as the Rif, However, reasoned Rav Yisraeli, Rav Shaul Yisraeli z.t.l. (1909- Rambam, and Rosh, do not mention there was not necessarily anything 1995) was born in Russia, where them in their halachic works. Another that prevented the non-Jews from he learned Torah clandestinely, is to say that it only is binding when changing their mind, which would escaping to become a talmid of the nations keep their related oath of return the status of the Three Oaths Rav A.Y. Kook z.t.l. He went on not enslaving the Jewish people too to its place. We will now discuss when to be the rav of Kfar Haroeh, a harshly, but when peaceful survival this precarious situation ended. dayan in the Supreme Rabbinical became untenable in the exile, the 5 Court in Jerusalem, Rosh Yeshiva Jews may take refuge in Eretz Yisrael. In Eretz Hemdah, Rav Yisraeli posits that the events of 5708 (1947-8) at Merkaz Harav, and founder of The most widespread and arguably prevent the non-Jewish nations from the Eretz Hemdah Kollel (where most satisfying answer is that, as Rashi rescinding their permission to Bnei this writer learned under him). He says, the oath only precludes acting by Yisrael to possess Eretz Yisrael as was a prolific writer and important force, in other words, against the will a nation. On November 29, 1947 leader, including on matters of the of the relevant nation(s). In the case the United Nations, upon British Torah in a renewed Jewish State. of Modern Zionism, the settlement request to decide the matter, agreed of years, occurred specifically on the of Jews was (at least for the most to the establishment of a Jewish state first Yom Ha’atzmaut. The acting part) done with the agreement of the in parts of “Palestine.” Rav Yisraeli on the permission given by nations possessors of the Land. In the early views this permission as applying stages, that was the Ottoman Empire. to take control of Eretz Yisrael to us vis-à-vis national control of the concretized our rights to it and caused Later on, it was with the British, who Land (not merely permission for the Three Oaths to no longer be a conquered the country during World people to settle in Eretz Yisrael). concern. This, Rav Yisraeli argued, War I, along with other World War As such, finalizing our rights to the made the 5th of Iyar a day that is I allies and with the world bodies Land needed to be done in the same worthy of celebration, irrespective of (League of Nations, United Nations), way that one finalizes any agreement if and when miraculous events took under whose auspices the British held regarding property—by means of an their Mandate of Palestine. Those place on the battlefield. act of kinyan (acquisition). One of the who subscribe to this view, including forms of kinyan for land is chazaka This basic construct, of combining Rav Shaul Yisraeli, posit that the (acting toward the land as an owner the permission of the nations with opinions of the majority of residents would).6 Regarding the right to create the chazaka the Jewish people made of Eretz Yisrael and of the neighboring a sovereign state, the way to perform on Eretz Yisrael in its aftermath, countries—Arabs who were hostile to chazaka was by declaring sovereignty. arises again in the writings of Rav Zionism—were not relevant because This was done by the leaders of the Shaul Yisraeli in another context.7 they did not enjoy any type of political yishuv on that memorable and joyous Rav Ovadia Yosef posited that one of .3 or military control over Eretz Yisrael (if tense) 5th of Iyar 5708. Thus, posits the reasons why an agreement that One of the interesting and arguably Rav Yisraeli, our full rights to Eretz includes Israeli ceding to the Arabs unique elements of Rav Yisraeli’s Yisrael, for the first time in thousands significant land in , Samaria, and Gaza is theoretically proper is that

62 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 holding on to these sections of the was in 1948 and 1967), then the of the daughters of Jerusalem … Now, Land at such a time is in contradiction State and its citizens are expected to however, [we have experienced] Divine to the Three Oaths. These areas, after protect themselves. If in the context providence in the gathering of the all, were conquered by Israel and held of a defensive war, the borders of the League of Nations in San Remo and against the stated policy of virtually State are expanded, neither the Three a pronouncement was made that the every country and international Oaths nor any other halachic mandate Land of Israel will belong to the Jewish organization. Rav Yisraeli questioned prevent us from defending our control people. Since the fear of the oaths has the cogency of Rav Ovadia’s mode of of those lands. passed with permission of the nations, invoking the Three Oaths by widening A third answer that Rav Yisraeli the mitzvah to settle the Land of Israel the practical scope of Rav Yosef’s offered is strikingly reminiscent of — which is equal in weight to all other position. Rav Yisraeli asked: if the his 5 Iyar construct. As part of the mitzvot in the Torah combined — is Three Oaths are a problem regarding decision of world powers meeting at now restored. Everyone should do what land seized in the Six Day War, then the San Remo Conference in 1920,10 they can to help fulfill this mitzvah. why should ceding be conditional on all of Palestine (including large a viable peace settlement? We should areas of the east bank of the Jordan) The Jewish people acted upon this give them up to desist from violating was given to the Jewish people as agreement by welcoming it and by the Oaths. Second, if international a homeland. Rav Yisraeli cites the the Jewish community in Palestine approval is necessary, then shouldn’t famous words of the Ohr Sameiach, expanding their settlement activity the problem apply to many sections Rav Meir Simcha of Dvinsk, who saw in the agreement’s aftermath. This of Jerusalem which have not been in the San Remo agreement a removal too was a kinyan chazaka on all recognized as Israel’s by world of the impediment of the Three Oaths: of “.” This is powers?8 What, then, is Rav Yisraeli’s because one of the laws of kinyanim אולם זה במאה הזאת זרחו קוי אור ע”י גדולי rationale to apparently ignore the is that performance of chazaka on המעש, כמו מונטיפיורי וכיו”ב בהתעוררות Three Oaths in regard to land not part of the land upon which there is רבה, ומהרבנים ר’ צבי הירש מטאהרן ור’ given to us by the nations of the world agreement serves to acquire all the אליהו מגריידיץ, לבנות ולשכלל ירושלים ?in 1947-8 land. Thus, all of mandatory Palestine ולהסיר שוממותיה... ורבנים הרבה עמדו was reacquired by the Jewish people מנגד, ואף אותם שהיה בלבם לקרב את הדבר Before we revisit the idea of as their homeland. Any subsequent שמו יד לפה, מפני כי חרדו … מהג’ שבועות permission and chazaka, we shall actions, whether by Arab neighbors or שהשביע לבנות ירושלים… אמנם כעת הסבה present two other ideas that Rav Yisraeli promotes which answers even by the same international powers ההשגחה אשר באספת הממלכות הנאורות 9 that bequeathed the Land, are acts בסאן רעמא, ניתן צו אשר ארץ ישראל the questions. First, the oath of not of thievery, which the Jewish People תהיה לעם ישראל, וכיון שסר פחד השבועות going up by force applies to the force does not have to accept. Thus, from וברשיון המלכים קמה מצוות ישוב ארץ used to move to Israel and establish a the San Remo agreement on, posited ישראל ששקולה כנגד כל מצוות שבתורה national entity here. However, once Rav Yisraeli, the Three Oaths did not )ספרי פ’ ראה( - למקומה. ומצוה על כל איש ,this is accomplished with permission ,apply to any of the Land of Palestine לסייע בכל יכולתו לקיים מצוה זו. ,the national entity is like any other and the Oaths do not create any which includes Judea, Samaria, and In this century, rays of light shone forth limitations on what sections of the Gaza. with a great awakening by people of Land can be subsumed under the action such as Montefiore and rabbis One can ask whether the two similar authority of these auspices. such as R. Tzvi Hirsch [Kalischer] of constructs that Rav Yisraeli presents A second answer assumes that even Torun and R. Eliyahu [Gutmacher] of of permission followed by chazaka if it were improper to expand the Grodzesk to build and restore Jerusalem do not contradict each other in the borders of the country by means and remove its destruction … Many following way: If all of Mandatory of military conquest, that would rabbis opposed their efforts and even Palestine, which exceed the territory only apply to initiating a war for those who wanted to join, placed their included in the 1947 Partition Plan that purpose. However, if a war was hand over their mouth because they and 1949 Armistice Agreements, forced upon the Jewish State (as it feared … [violating] the Three Oaths belonged to the Jewish people as of

63 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 1920 and removed the Three Oaths Ha’atzmaut, there are many religious themselves. Rather, they are a warning that issues, then what is the significance in Jews who celebrate it11 and many who Hashem made to them lest they go beyond this regard of the events of 1947-8? It do not. Those who celebrate do not their proper bounds before the proper time. However, one way or another, Rav is not possible to say that Rav Yisraeli always know (nor do they need) to Yisraeli agrees that the oaths are a force to be changed his mind during the close define precisely the elements of the reckoned with, and it would be a dangerous to four decades between the writing historical events to celebrate most mistake to “violate” them. of the two articles, because the later intensely. 3 This situation is parallel to the granting article also mentions the significance However, regarding the assumption of permission to resettle Eretz Yisrael after the Babylonian exile, by King Cyrus, of the of the establishment of the State of that it is permitted to settle in Judea Israel in 1948 in regard to the Three relatively distant Persia, who controlled the and Samaria despite protests of Land politically and militarily. Oaths. the world, we have a fascinating 4 Yoreh Deah 454. I would like to suggest that Rav phenomenon within the religious

Yisraeli’s intention was as follows: community on an ostensibly difficult 5 Ibid. While the San Remo Agreement halachic question. It is well known and 6 Kiddushin 26a. gave more land than the Partition discussed that the Religious Zionist 7 See Techumin, Vol. X, in his rebuttal of the Plan regarding borders, the events of community believes it is permitted article of his colleague, Harav Ovadia Yosef 1947-8 added significant elements and even a special mitzva and z’chut (ibid.), in which the latter encouraged a that were missing in San Remo. San to settle in Judea and Samaria. But a political settlement that would include ceding land to the Arab World should peace be Remo spoke of the establishment of very broad spectrum of the Charedi possible (which Rav Ovadia did not see as a a Jewish homeland, which included community12 have no halachic viable option at the time he wrote the article). the rights of Jews to emigrate to compunctions about living over the Rav Yisraeli’s article was reprinted in Chavot Eretz Yisrael and settle it. However, “.” Whether discussing Binyamin vol. I, 13. this did not totally remove the Three Ramot and , in 8 Rav Ovadia did not suggest ceding those Oaths, in that we would still not be Jerusalem, or Beitar and Kiryat Sefer, sections of Jerusalem as part of a peace treaty. authorized to take this settlement to tens of thousands of Charedim form 9 Ibid. the point of an independent entity a consensus that this is permitted. 10 At this conference, the World War I victors that had all the rights of a state. Only It is further interesting that the confirmed the idea of a Jewish homeland in 1947-8 did we receive and seize matter is not even a point of halachic in Palestine, as promoted in the Balfour the rights to control the settlement of discussion, and I have been unable to Declaration, while earmarking Syria and the Land and the administration of it, find a Charediposek who is the “father Mesopotamia to the Arabs. This agreement was then accepted by the League of Nations. create an army, and enjoy all rights of of the leniency.” Is the silent majority a national entity. The idea of apekida assuming along the lines of Rav Shaul 11 Many of the practices were actually (liberation as found in the verse Yisraeli? It is presumptuous for me to instituted by Rav Yisraeli, both through his recommendations for the Chief Rabbinate Rav Yehuda referred to), which Rav make such a claim. However, for one (see appendix to Zeh Hayom Asa Hashem) Yisraeli, following the Avnei Nezer, reason or another, the disappearance and in his community of Kfar Haroeh. believed in, came to fruition much of the Three Oaths as a halachic 12 This includes “non-Zionists” like the more qualitatively on the original Yom concern is a fact on the ground among Litvish and the Chasidish, and the followers Ha’atzmaut. a broad consensus of the religious of Rav Ovadia Yosef. Only the Satmar- community.13 oriented are missing from these “over-the- In areas such as those discussed in green-line” communities. this article, where we do not find Endnotes 13 I am proud to have studied under a posek clear halachot in such classic sefarim who wrote extensively on such topics from as the Shulchan Aruch, and practical 1 One short work that surveys many of these both a halachic and hashkafic perspective. ramifications did not exist until is Rav Menachem Kasher’s article, “Da’at modern times, it is hard to apply the Torah al Hashevuah Shelo Ya’alu B’choma same rules for determining: “How L’Eretz Yisrael,” from Shana B’Shana 5737. do we pasken?” On the question of 2 Rav Yisraeli (in Eretz Hemdah I:1:4) posits whether and how to celebrate Yom that the Three Oaths do not represent a prohibition that Bnei Yisrael accepted upon

64 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Why Israel Matters: Ramban and the Uniqueness of the Land of Israel

ur generation merits the great gift of the state of Israel. We are afforded the Ilana Turetsky, Ed.D. Oopportunity to visit the land, dwell Faculty, Azrieli Graduate School there temporarily, and even make it into our permanent home if we so choose. As an olah, I feel privileged to live and raise my family in this holy The passionate words of the Ramban inherit it because He gave it to them … land. Yom Ha’Atzmaut provides a paint a striking picture of the power this verse is a positive commandment. It special opportunity for reflection on and potential of Eretz Yisrael. is a commandment that recurs in many this unique gift. places [in the Torah]. Many great Jewish thinkers and Inhabiting the Land of Israel What makes the Ramban’s position commentators have explored the particularly noteworthy is that not significance of the Land of Israel. Many Rishonim discuss the nature of only does he maintain that such an Its relative status is assessed from the mitzvah of living in Eretz Yisrael. obligation exists; the Ramban is numerous perspectives; Biblical Is there, in fact, such a mitzvah? If yes, of the opinion that this obligation commentators, Jewish philosophers, does that mitzvah apply today or is it continues to apply throughout our and great halachists all question and limited to a particular time period? time in exile. Further, as is well- analyze the role of Eretz Yisrael. From The Rambam, who is usually fairly known, the Ramban personally made different vantage points, they offer equivocal in his halachic positions, is the incredibly challenging journey to insights into the unique religious, somewhat ambiguous on this issue. move to Israel. While some scholars national, and spiritual opportunities By contrast, the stance of the Ramban have discussed the impact of his move that are an organic part of the Land of is exceptionally clear. Included in the on his commentary on Chumash, Israel. Ramban’s tally of the 613 mitzvot is the Ramban’s journey can also serve the requirement to dwell in Israel. In The purpose of this article is to explore as a powerful model of religious addition to writing this in his halachic commitment. the view of the Ramban on the holiness work,1 the Ramban also states this and status of Eretz Yisrael. The Ramban position in his commentary on Thus far, the Ramban’s position on is among a small group of Rishonim Chumash (Bamidbar 33:53): the halachic status of moving to whose writings impact and relate to a Israel has been established: moving to Israel is a fulfillment of a positive והורשתם את הארץ וישבתם בה כי לכם נתתי broad array of Torah realms. Ramban commandment. A further question את הארץ לרשת אתה — על דעתי זו מצות often weaves together insights relating relates to the status of this mitzvah עשה היא, יצוה אותם שישבו בארץ ויירשו ,to Biblical exegesis, Jewish thought as compared to other positive אותה כי הוא נתנה להם ... כי הכתוב הזה היא and halacha, and his writings on Eretz commandments. The Ramban מצות עשה. ויחזיר המצוה הזו במקומות רבים. Yisrael are no exception. Indeed, few thinkers offer such a wide-ranging And you shall take possession of the land seems to challenge the notion that perspective on Eretz Yisrael. Further, and settle in it, for I have assigned the all mitzvot are created equal, and many contemporary discussions land for you to possess — In my opinion, seems to suggest that the mitzvah of relating to Eretz Yisrael, focus, at least this is a positive commandment. He inhabiting the Land of Israel has an partially, on the Ramban’s positions. commands them to settle in the land and elevated status. While in general, one

65 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 is forbidden to ask a non-Jew to do a shape the way the Ramban interprets And He placed over each and every melacha on Shabbat, even for the sake Avraham’s behavior and the subsequent people in their lands according to of enabling one to fulfill amitzvah outcomes of Avraham’s decision. their nations a star and a specific mid’oraita (Torah level obligation), constellation, as is known in astrology. the Ramban points out an exception A Unique Characteristic of While God is undoubtedly in control to this rule.2 Based on the Gemara Eretz Yisrael of what happens everywhere in the in (8b), the Ramban explains Gittin world, He does not deal with the that it is permissible to ask a non-Jew Until this point, the Ramban’s other nations and their lands directly, to perform melacha on one’s behalf position that inhabiting the Land of rather through intermediaries. if it is in order to buy land from a Israel is a bona fide mitzvah, as well Hashem appoints angelic emissaries non-Jew in Eretz Yisrael. As Rabbi as his view that this mitzvah holds a to manage and deal with the other Howard Jachter explains,3 the position uniquely prominent status, have been nations. By contrast, the Ramban of the Ramban is based on the axiom established. The pressing question poetically describes Hashem’s unique that securing Jewish presence in and that emerges is, Why? What is it relationship with the Land of Israel proprietorship of our holy land is a about Eretz Yisrael that impels the and the people of Israel: fulfillment of an important national Ramban to regard the land with such והנה השם הנכבד הוא א-לקי הא-לקים ?and religious tenet. veneration and appreciation ואדוני האדונים לכל העולם, אבל ארץ ישראל אמצעות הישוב היא נחלת ה’ מיוחדת לשמו, , This orientation may explain a The Torah’s prohibition ofarayot לא נתן עליה מן המלאכים קצין שוטר ומושל unique position of the Ramban in his illicit relations, is operative regardless בהנחילו אותה לעמו המיחד שמו זרע אוהביו. commentary on Chumash. When a of one’s geographical location. Yet at famine plagued the Land of Israel and the end of the Torah’s description of And behold the honored God is the God Avraham opted to descend to Egypt, this prohibition, the verse in Vayikra (Power) of powers and the Master of the majority of commentators endorse (18:25) states: masters of the whole universe, but upon Avraham’s decision as an appropriate the land of Israel—the center of the וַ ּתִטְמָא הָאָרֶ ץ וָאֶפְ קֹד עֲ וֹנָּה עָלֶיהָ וַ ּתָקִא הָאָרֶ ץ and pragmatic step. Remaining in world’s] habitation, the inheritance of] אֶ ת יֹׁשְבֶיהָ . Israel was dangerous, and we are Thus the land became defiled; and I God [that is] unique to His name—He advised to act with prudence rather called it to account for its iniquity, and did not place a captain, officer or ruler than relying on miracles. Migrating to the land spewed out its inhabitants. from the angels, in His giving it as an Egypt to procure food for his family inheritance to his nation that unifies His was the responsible thing to do. The Ramban points out that this verse name—the seed of His beloved one. highlights a connection between the Yet the Ramban (Breishit 12:10) prohibition of arayot and the Land Ramban writes that in contrast to all critiques Avraham for moving to of Israel. The Ramban finds this other nations and lands, G-d Himself Egypt. In fact, as part of his broader connection somewhat perplexing, deals directly with Eretz Yisrael. understanding of “ma’aseh avot siman given that the arayot are a “chovat This special Land is the crucible for l’banim,” the acts of the forefathers are haguf,” a law that is binding on the the development of the relationship a sign for their children, the Ramban individual, applying equally within between G-d and his beloved nation. argues that the Jewish people were and outside of Eretz Yisrael. Rather than employ an intermediary, forced to go into exile in Egypt as a G-d opts to involve Himself in the of Avraham’s decision to leave In order to clarify the connection result direct management and oversight of Israel and go to Egypt! While there between the arayot and the Land Eretz Yisrael, pointing to the special are various factors influencing the of Israel, the Ramban shares an and close relationship that G-d desires, Ramban’s approach, one may suggest important distinction regarding how so to speak, with the nation of Israel. that underlying the Ramban’s fairly God controls Eretz Yisrael, as opposed severe critique of Avraham is the to all other lands. The Ramban notes Through this lens, it is possible to enormous value he places on inhabiting that when God created the world: explain the connection between the arayot and the Land of Israel. Because ונתן על כל עם ועם בארצותם לגוייהם כוכב the Land of Israel. His love for Israel of God’s more direct involvement ומזל ידוע כאשר נודע באצטגנינות. and the great import with which he believes the land is endowed may with Eretz Yisrael, and because of

66 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 the elevated status that adorns Eretz hat’luyot ba’aretz), such as shemitta Yisrael, the Land has a heightened and teruma /ma’aser, and mitzvot Rav Aharon Lichtenstein zt”l level of purity and sanctity, which whose fulfillment have no inherent on the Value of Ramban’s brings with it a degree of sensitivity. dependence on the Land (mitzvot Commentary on the Torah לו אבד הספר “מורה נבוכים”, היה The Land is unable to withstand she’aynan teluyot ba’aretz), such as זה הפסד אבל לא כביר; עם ישראל spiritual contamination. A sin Shabbat observance, tefillin, and היה מחזיק מעמד. אבל אם פירושו של performed in the Land of Israel is prayer. While some ambiguity exists הרמב”ן לתורה היה הולך לאיבוד אני more severe, as it is an affront to the regarding how to categorize certain מרגיש שהייתה קטסרופה … דמותו holiness and dignity of the Land. mitzvot, the Talmud makes it clear של הרמב”ן ופירושו לתורה מעמידים Ramban elaborates on this idea in an that there is a subset of mitzvot that את עולמו הרוחני של עם ישראל … additional context. The Torah records one is only obligated to fulfill inside מבחינה היסטורית, הרמב”ן הוא חיבור G-d’s especially harsh punishment of of Israel. On a basic level, Israel is של תורת אשכנז ותורת ספרד, חיבור the people of Sedom. The Ramban significant because it is a Land in של רש”י ואבן עזרא, חיבור של כל Breishit 19:5) describes the moral which one has the opportunity to) מיני מקומות. אבל לא זו בלבד. יש בו .depravity of the people of Sedom, but fulfill a greater amount of mitzvot גם סינתזה מורכבת הרבה יותר, סינתזה also shares an additional dimension TheSifrei 5 extends this concept in a מבחינת התחומים. in clarifying why G-d’s reaction fairly drastic manner. TheSifrei states מתוך ספר “מבקשי פניך” - שיחות עם was so swift and severe. The ethical the purpose of mitzvah fulfillment in הרב אהרן ליכטנשטיין, עמ’ corruption, the Ramban explains, was chutz la’aretz is to prepare us for our 40 intolerable to the Land of Israel. The eventual return to Israel. The startling If the Guide for the Perplexed holy Land of Israel, the Land that is perspective that emerges from this would have been destroyed referred to as “nachalat Hashem,” the Sifrei is that mitzvah performance (and never published), it would portion of Hashem, simply cannot outside the Land of Israel has no have been a loss, but not a huge bear sin and corruption. intrinsic value. If that is the case, why, loss. The [Torah theology of according to the Sifrei, must Jews the] nation of Israel would have The Status of Mitzvah continue to observe mitzvot when in been sustained. However, if the Performance Inside and chutz la’aretz? TheSifrei explains that commentary of Ramban on the Outside of Israel it is important for Diaspora Jewry to Torah would have been destroyed, flex their religious muscles so that I feel that it would have been A further dimension of the when the time comes that mitzvah catastrophic … The image of the distinctiveness of Eretz Yisrael relates observance actually matters, i.e. when Ramban and his commentary to to the performance of mitzvot in and we return to Eretz Yisrael, we will be the Torah support the spiritual out of the Land. In the same way that religiously “in shape” and capable of world of the Jewish nation … sinful behavior may be more egregious meticulously performing mitzvot. From a historical perspective, when performed in the Land of Israel, Needless to say, the extent to which the [commentary of] Ramban so too, fulfillment of mitzvot in the the Sifrei downplays the significance is an amalgamation of the Torah Land of Israel may possess a special of mitzvah observance in chutz la’aretz of Germany and the Torah of quality. In order to better understand is quite surprising. Indeed, many Spain, of Rashi and Ibn Ezra, of this issue, we will first explore the statements of Chazal seem to suggest all different places. But this is views of other Jewish thinkers and that mitzvah performance in chutz not all. It also contains a multi- we will then return to the unique la’aretz is absolutely valuable. Many layered synthesis, a synthesis of approach of the Ramban. commentators attempt to mitigate disciplines.... The Torah commands us to perform the implication of the Sifrei, as they From Mevakshei Panecha: Sichot Im 613 mitzvot. The mishna inKiddushin 4 perceive it inconceivable that the Sifrei HaRav Aharon Lichtenstein p. 40 distinguishes between two kinds of actually intends to so significantly mitzvot, those that are dependent downgrade the value of mitzvot Rabbeinu Hillel6 suggests that the on the Land of Israel (mitzvot outside of Israel. Sifrei’s comment is limited to mitzvot

67 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 hat’luyot ba’aretz. Even though Since the essence of all of the we await a return to a more ideal life in technically these mitzvot are only commandments are for those who are our national homeland. This perspective binding in Eretz Yisrael, the Jewish dwelling in the Land of the Lord. And seems puzzling, as the mitzvot cited people should continue to observe therefore they said in Sifrei “’And you as examples—tefilin, mezuzah—do them even in chutz la’aretz in shall possess it and you shall dwell in it. not have any obvious link to Eretz preparation for our eventual return And you will guard to keep.’—Dwelling Yisrael. Indeed, the Gera (Kol Eliyahu, to Israel. Other mitzvot, though, do in the Land of Israel is equal to all of the ) and others (Beit ha-Levi 3:1) have inherent value outside of Israel, [other] commandments in the Torah.” proposed alternate explanations of the as their performance is not tied to a The Ramban himself admits that Sifrei. However, it is possible that the particular geographical location. yes, on a technical level, all mitzvot Sifrei needs to be understood precisely Radbaz7 offers an alternate that are not dependent on the Land within the context of the second section explanation.8 According to the Radbaz, of Israel are binding wherever in the of Keriyat Shema where it appears. It the obligation to fulfill the Torah’s world one may find oneself.9 But is evident as Rashi (11:13) also notes mitzvot applies universally. However, on a metaphysical level, one cannot that this section (contrasted with the first part of Shema in Vaetchanan), which the Sifrei is highlighting a technical compare mitzvot observed in Israel reality that may have implications with mitzvot observed in chutz la’aretz. focuses on kabbalat ol mitzvot (Berachot for our ability to perform mitzvot in The same technical behavior assumes 13a—the commitment to implement the chutz la’aretz. Due to the hardship a completely different spiritual status, Torah’s norms), is addressed collectively of the exile, it may be challenging depending on whether it is performed to the entire nation. Even mitzvot that for Jews to keep all the mitzvot. We in the Land of Israel. The holiness devolve upon individuals are enhanced may therefore acquire the status of of the Land alters and elevates each in a national-collective setting. The Sifrei declares that this communal dimension ones—one who is unable to perform mitzvah that is observed on its soil.10 mitzvot due to factors beyond his/ of personal mitzvot is primarily attained only in Eretz Yisrael, although as her control. Therefore, this distinction The Communal Impact between mitzvah performance in and individual performances there is no particular link to the Land. out of Eretz Yisrael has no bearing Rav Michael Rosensweig11 offers on the intrinsic value of the mitzvah an additional perspective on the Some explain the limitation that the fulfillment; rather, it points to a aforementioned Sifrei, one that while Sifrei places upon mitzvot performed difference in pragmatic realities, which, not explicitly stated by the Ramban, in chutz la’aretz as referring to in turn, affects one’s level of obligation. certainly dovetails nicely with the mitzvot hateluyot ba’aretz; others refer to the pragmatic limitations In contrast to Rabbeinu Hillel and the Ramban’s overall perspective. As when living under foreign rule. Rav Radbaz, who unequivocally mitigate noted above, the Ramban maintains Rosensweig highlights an additional the ideas expressed by the Sifrei, the that one is permitted to ask a non-Jew limitation on mitzvah performance Ramban on Vayikra 18:25 embraces the to perform a melacha on Shabbos in in chutz la’aretz, or, concomitantly, simple reading of the Sifrei as expressing order to secure land purchase in Eretz an additional benefit to performing an important element of truth. The Yisrael. This, as Rabbi Jachter notes, is mitzvot in Israel. While the individual Ramban quotes the idea that mitzvot in reflective of the significance of Jewish can perform mitzvot on a personal chutz la’aretz serve as practice for when presence in Israel, not only at the level level anywhere in the world, there is we return to Eretz Yisrael, and connects of the individual fulfilling a mitzvah, a communal dimension to mitzvah this to the notion that the Land of but as benefiting the collective Jewish performance that only exists in Eretz Israel has a higher degree of Divine nation. Rav Rosensweig explains the Yisrael. Fulfillment of mitzvot in providence and closeness: Sifrei based on a similar observation: chutz la’aretz contributes to one’s The Sifrei in parshat Eikev (also cited ,own personal religious development כי עיקר כל המצות ליושבים בארץ ה’. by Rashi and Ramban Devarim 11:18) while mitzvah performance in Israel ולפיכך אמרו בספרי )ראה פ(, וירשתם אותה strongly implies that our performance imbues a national significance into the וישבתם בה ושמרתם לעשות )דברים יא לא of halakhic norms outside of Eretz .personal fulfillment of mitzvot לב(, ישיבת ארץ ישראל שקולה כנגד כל Yisrael serves a preparatory function as המצות שבתורה.

68 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 Conclusion favorably, as compared to the American Endnotes scene: widespread popular talmud Torah, The Torah is unequivocal in the interaction of the Torah and general 1 Hasagot to Sefer HaMitzvot, Pos. Mitzvah no. 4. attributing Eretz Yisrael with communities in the implementation of an elevated spiritual status. The Hoshen Mishpat etc. Every reply was 2 See the Ramban’s commentary to Shabbat Ramban uncovers and elaborates rebutted with the comment that its subject 130b. on the unique holiness associated could have been found in Eastern Europe 3 Jachter, H. (2003). Living in Yesha During with Eretz Yisrael. From a halachic as well, and so was neither endemic nor Dangerous Times, Kol torah: A student perspective, the Ramban decisively publication of the Isaac and Mara Benmergui unique to Eretz Israel. When he sensed Torah Academy of Bergen County, 12(14). rules that inhabiting the Land of that I had exhausted my material, he Israel is a fulfillment of a positive pressed on, inquiring as to what indeed 4 36b. commandment, one that may have a was special about my visit, and, when it 5 Parshat Ekev no. 43, cited by Rashi on higher degree of import than other became clear that I could, at best, only Devarim 11:18. mitzvot. On a metaphysical plane, the respond feebly, the Rosh Yeshiva opened 6 Sifrei ad loc. Ramban describes the elevated degree with a volley of sources and dicta—the 7 Shut Radbaz 6:2154. ארץ אשר ה’ of Divine providence and spirituality, description of Eretz Israel as one that enhances the quality of 8 Maharal (Gur Aryeh Devarim ad loc) offers .a land that Hashem a similar suggestion to Radbaz) א-לקיך דרש אתה mitzvot performed within the Land your God cares for), or as that to which 9 See the Ramban on Devarim 4:5. of Israel. Finally, the words of the Moshe and Aharon had been barred These ideas relate to the Ramban’s position 10 דוכתא) Ramban suggest that inhabiting the access, which was now open to us all on the famous question regarding whether (דמשה ואהרן לא זכו לה — כתובות קיב land and observing mitzvot within its borders achieve a national-collective the Avot and Imahot observed the Torah as trumpeting forth the sacral, metaphysical, we know it. The Ramban (Bereishit 26:5) objective that is not attainable and historical uniqueness of the land and maintains that they only fully kept the Torah anywhere else in the world. all causing me to realize, in a flash, that I in the Land of Israel. The Ramban points to certain instances in the lives of the Avot In the view of the Ramban, no place had missed the boat entirely. As he railed on, as perhaps only he could, against and Imahot that support this notion. For allows us to better experience the example, when Yaakov is entering Eretz Divine presence and more effectively tourists he had met on the plane, acting Yisrael, he instructs his family members actualize our individual and national and talking as if they were en route to to divest themselves of any possessions spiritual potential than the Land of vacation in California, the sense of failure that are associated with idolatry (Bereishit 25:2). Wouldn’t propriety of such items Israel. Reflecting upon an interaction cut deeper and deeper. I walked out into the Beit Hakerem evening air like a beaten be inappropriate at any point in time? The with Rav Yitzchak Hutner zt”l in Ramban explains that because they were 1962, Rav Aharon Lichtenstein12 dog. But I knew I had been beaten justly; on the cusp of entering Eretz Yisrael, they beautifully recounts an encounter that and today, almost forty-five years later, I augmented their meticulousness in mitzvah highlights this perspective: remain deeply grateful to the Rosh Yeshiva observance. Similarly, the Ramban sheds light for opening my eyes and for opening my on the time and place of the death of Rachel In the course of my initial visit to Israel, heart. Imeinu. The Torah prohibits a man from during the summer of 1962, I went to marrying two sisters. If so, how could Yaakov visit mori verabbi, Rav Y. Hutner zt”l, Rav Hutner zt”l was emphasizing the Avinu have been married to two sisters? The qualitative and categorical difference Ramban explains that this was only the case in who, prior to his aliya, often spent the chutz la’aretz, as Rachel Imeinu passed away summer at Pension Reich in Jerusalem. between the Land of Israel and all immediately upon entering the Land. After reproaching me gently for having other lands. Additionally, he was alluding to the covert nature of this 11 Rosensweig, M. (2004). The central role :of Eretz Yisrael in Torah life. Retrieved from אזא) left my wife in the United States /he began to unique status. Seen through the lens https://www.torahweb.org/torah/2004 ,(?כתובה האסטו געשריבען question me regarding my impressions— of casual eyes, one may see rocks parsha/rros_beraishis.html. particularly, about what had struck my and shrubs and deserts like in many 12 Lichtenstein, A. (2008). Diaspora notice especially. geographical regions of the world. : Some current reflections. As, at that stage, I had focused upon the But when viewing Eretz Yisrael In C. A. Waxman (Ed.), Religious Zionism Torah world in Israel, I noted a number through spiritually astute eyes, one post engagement: Future directions (pp. 31-56). Jersey City, NJ: Ktav Publishing House, Inc. of phenomena which had struck me sees G-d’s presence and closeness and endowment of spiritual opportunity.

69 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5777 We thank the following synagogues and schools for partnering with Yeshiva University to help distribute printed copies of the Benjamin and Rose Berger Torah To-Go® series. If you would like to begin receiving printed copies please contact [email protected]

Adas Israel Beit Knesset Emek Beth Tikva Cong. Anshei Chesed Cong. Kadimah-Toras Cong. Sha’arei Torah Hamilton, ON Refaim Dollard Des Ormeaux, QC Woodmere, NY Moshe Cincinnati, OH Jerusalem , Israel Brighton, MA Adas Torah Beth Zion Cong. Cong. Bais Efraim Cong. Sherith Israel Los Angeles, CA Beit Kneset Mercazi Cote-St-Luc, QC Yitzchok Cong. KBY Nashville, TN Yad Binyamin, Israel Woodmere, NY Suffern, NY Adath Israel Cong. Bikur Cholim Machzikay Cong. Shevet Achim San Francisco, CA Beit Knesset Feigenson Hadath Cong. Bais Torah Cong. Kehillath Jacob Mercer Island, WA , Israel Seattle, WA Suffern, NY Beth Samuel Adath Israel Poale Zedek Cong. Shomrei Emunah Peterson Park, IL Hampstead, QC Beit Knesset Mitzpeh Blake Street Hebrew Cong. Beit Tikvah Baltimore, MD Ramot Cong. Nepean, ON Cong. Kehilath Jeshurun Agudath Shalom Cong. Shomrei Shabbos Jerusalem , Israel Melbourne, Australia New York, NY Stamford, CT Cong. 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