Pesach As a Model for Educating Our Children

Rabbi Isaac Elchanan Theological Seminary • YU Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld • April 2018 • Pesach 5778

Dedicated in memory of Cantor Jerome L. Simons

Pesach as a Model for Educating Our Children

Commemorating the 25th Seven Decades of Israel Yahrtzeit of Rabbi Joseph B. Top Seven Torah Issues Soloveitchik zt”l from the 70 Years of the The Rav on Religious State of Israel Zionism We thank the following synagogues which have pledged to be Pillars of the Torah To-Go® project

Beth David Synagogue Congregation Ohab Zedek Young Israel of West Hartford, CT New York, NY Century City Los Angeles, CA Beth Jacob Congregation Congregation Beverly Hills, CA Shaarei Tefillah Young Israel of Newton Centre, MA New Hyde Park Bnai Israel – Ohev Zedek New Hyde Park, NY Philadelphia, PA Green Road Synagogue Beachwood, OH Young Israel of Congregation Scarsdale Ahavas Achim The Jewish Center Scarsdale, NY Highland Park, NJ New York, NY Young Israel of Congregation Benai Asher Jewish Center of Toco Hills The Sephardic Synagogue Brighton Beach Atlanta, GA of Long Beach Brooklyn, NY Long Beach, NY Young Israel of Koenig Family Foundation Congregation Brooklyn, NY West Hartford Beth Sholom West Hartford, CT Young Israel of Providence, RI Young Israel of Lawrence-Cedarhurst Cedarhurst, NY West Hempstead West Hempstead, NY

Rabbi Dr. Ari Berman, President, 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

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 5778 Table of Contents Pesach 5778 Dedicated in memory of Cantor Jerome L. Simons

4 Rabbi Yaakov Glasser: Introduction

5 Teaching Children Rabbi Tanchum Cohen: The Seder Table as the Original Beis Midrash, and as a With Different Model for Ambitious, Aspirational High School Education Learning Profiles 10 Dr. Aviva Goldstein: Mindfulness as a Remedy for Inattentiveness 13 Rabbi Michael Taubes: The Special Need to Provide Appropriate Chinuch to People with Special Needs 18 Dr. David Pelcovitz: Strategies for Dealing with Rebelliousness

22 The Methodology Ilana Turetsky Ed.D: Maximing and Minimizing: Thoughts on Creating a of Teaching the Family-Friendly Seder Pesach Story 26 Rabbi Daniel Price: Transforming Your Seder Into The Ideal Educational Experience 30 Rabbi Shlomo Einhorn: Complex Questions for a Complex Age 33 Ms. Miriam Borenstein: Once Upon... A Karpas 36 Rabbi Mordechai Becher: Cups, Karpas and Bnei Brak 39 Rabbi Elchanan Adler: Easy Come, Not So Easy Go: Reflections On The Removal Of The Makkos

The Rav on Religious Zionism Commemorating the 25th Yahrtzeit of Rabbi Joseph B. Soloveitchik zt”l

44 Rabbi Shalom Carmy: Kol Dodi Dofek: A Primer 26 Deena Rabinovich, EdD: The Five Derashot And The Rav’s Engagement With The Zionist Project

Seven Decades of 54 Aryeh Sklar: Introduction 63 Shua Brick: “Prisoners of Torah Life in the Zion” and the Responsibility of 56 Aron White: 14th May 1948 – A State of Israel Freedom Touch Of Holiness 65 Ben Keil: Operation Solomon 58 Chezkie Glatt: Yerushalayim’s Unique History As The Shared 67 Eli Muschel: Turning Our Eyes Heart Of Our Nation Toward Our Father In Heaven 61 Jacob Bernstein: Chasing a 70 Sam Dratch: The Modern State Torah Revolution: Ki Mitzion Of Israel: To Dream With Eyes Tetzei Torah Wide Open

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 but a framework for the experience. (i.e. gifted, or struggling) without Introduction Chazal understood that different types neglecting the student in the middle, of children would require different the average learner? approaches in absorbing the core • How much of students’ challenges elements of the sippur yetzias Mitzrayim do we believe are in their control, or here is a mitzvah on the experience. Therefore, the Haggadah are their responsibility to change? Seder night to recount the is structured to provide the template • What are the best conditions under story of the Exodus from for parents and educators to convey which each type of learner functions? TEgypt. Having recently completed each and every aspect of sippur yetzias What are their biggest challenges? observing the holiday of Purim, Mitzrayim. Yet it does not constrict • What is our own personal learning we are struck by the extraordinary that effort in a particular approach so profile, and how does that impact how contrast between Purim and Pesach, we can indeed reach every child. To we work with learners different from specifically in how they relate to the reach every child, we must understand ourselves? time honored tradition of “story- their unique differences and form an • Should/can our schools and telling.” Megillas Esther is a dramatic individualized approach. educational programs meet the needs account of the unfolding events of all students, no matter how diverse? that threatened the Persian Jewish • How can parents support their child community. Its sophisticated literary Tonight is not a ritual — regardless of their learning profile? style builds characters, creates in storytelling. Tonight Additionally, we are pleased to suspense, and introduces shocking is a night of Jewish present a section that focuses on twists and turns. Aside from being the methodology of teaching the one of the revered Sifrei Tanach, education and inspiration. Haggadah. The divrei Torah are it is a storytelling masterpiece. In geared toward specific age groups sharp contrast, we encounter the In this edition of the Benjamin and and the authors provide us with Haggadah, our story guide on a Roser Berger Torah To Go, we turn methodologies and techniques to night when we are commanded to to renowned educators to explore convey these ideas. relate our most formative national methodologies and approaches in experience, and transmit that epic This Pesach commemorates the relating to different types of children. th to the next generation. The Torah 25 yahrtzeit of Rabbi Joseph B. It is our hope that these insights will Soloveitchik, whom we know simply relates this incredible saga in all of its provide us with perspectives and dramatic detail, and yet the construct as “The Rav.” A few weeks later, we will guidance for Seder night, and in how th of the Haggadah lacks even the most be celebrating the 70 anniversary of to reach these students throughout the founding of the State of Israel. To fundamental elements of a “great the year. story.” It is a sophisticated collection commemorate both events, we are of biblical interpretations, halachic In the course of presenting the goals presenting two articles dealing with The symbols, imagery of praise, and ritual of this issue, we asked the authors Rav’s thoughts on Religious Zionism. performance. With a night so devoted of our section focusing on learning Additionally, the fellows at the YU to transmitting this most sacred story, styles to have in mind the following Israel Kollel in Jerusalem share their why isn’t it structured in a manner that questions (special thanks to Dr. Rona reflections on the last seventy years, relates the experience in a dramatic, Novick, Dean of the Azrieli Graduate each covering one of the seven decades. clear, and profound way? School of Jewish Education and Wishing you a chag kasher v’sameach, Administration for her assistance in The answer can be found at the outset formulating these questions): of the Haggadah, as we are introduced • What about the learner, the teacher, to the Arbah Banim. Tonight is not the material and/or the setting creates Rabbi Yaakov Glasser a ritual in storytelling — there is no challenges and/or opportunities for megillah to read. Tonight is a night David Mitzner Dean, each type of student? Yeshiva University Center for of Jewish education and inspiration. • How do we respond both to those the Jewish Future In that regard, to truly reach each and students at the marked extremes every child, Chazal provided not a text,

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Teaching Children Rabbi Tanchum Cohen Rebbe, YU High School for Boys With Different Assistant Rabbi, Congregation Beth Abraham, Bergenfield, NJ Learning Profiles For the past twelve years, Rabbi Tanchum Cohen has conducted intensive beis midrash-based learning at the Wrubel Beis Midrash Katan, a self-selecting cadre of motivated seniors at Yeshiva University High School. He has also advised similar efforts at several other high schools around the country, and has taught for thirteen summers at NCSY Summer Kollel, a model of broad- based beis midrash engagement for North American high school students.

STRUCTURE, SPIRIT, SIPPUR THE SEDER TABLE AS THE ORIGINAL BEIS MIDRASH, AND AS A MODEL FOR AMBITIOUS, ASPIRATIONAL HIGH SCHOOL EDUCATION

Nowadays, how can we best share both the sense and the sensitivities In surveying the field of contemporary the richness of Torah with the next as well as the substance, the themes, educational thinking about these generation? How can we share this with values and machshava, as well as and similar questions, the following as many young people as possible? What the content and skills of text and is striking. The Big Bang Theory strategies can we learn from studying the analysis? Second, reach: How can we constitutes the scientific community’s original mandate to teach and transmit provide instruction and instructional embrace — after 3-and-a-half Torah? environments that cultivate ambition millennia — of the core lessons of the and foster learning for an array of opening verse of Bereishis2; namely, I. Questions of Effective learners? In this article, we will that a Cause outside of and predating Teaching and Transmission focus particularly on the following physics and causality brought the challenge: in a classroom that includes material universe into existence. s we continually strive to both gifted and more typical students, Similarly, some key aspects of convey Torah to all our how do we engage our typical, contemporary thinking in educational children with ever-increasing “middle-of-the-road” learners with theory present a return to elements effectiveness,A two of the areas for level-appropriate ambitious goals in that have been integral to our beis ongoing growth are questions of scope. both content and skills development, midrash dynamic for tens of centuries First, breadth: How can we ensure while simultaneously challenging our and that continue to underpin this that we share the breadth of our gifted students to excellence, ensuring sacred dynamic. rich Torah? Are our children and that they neither stagnate nor lose Our appreciation of the beis midrash, talmidim engaging and absorbing interest? at once age-old and contemporary,

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 begins by reaching even further back, Pesachim provides us with an array The Sequence of the Seder with the original mandated structure of instructions for fulfillingve- for Jewish learning that preceded higadta le-vincha (Shemos 13:8), the This seemingly tangential question the centrality of the yeshiva. After requirement to tell the story of yetzias actually introduces us to the two main all, Rav teaches us in Masseches Bava Mitzrayim on the first night of Pesach, elements of the Seder: the mitzvos Basra that a yeshiva is a place in which the mitzva typically known as sippur of eating matza and of sippur yetzias the rebbi teaches Torah is an in loco yetzias Mitzrayim. Mitzrayim, telling the Pesach story. evolution from the original According to the accepted opinion,3 parentis In our context, we will discover mandate of father-son transmission: these are the two mitzvos de-oraysa that a nuanced halachic analysis of at the Seder nowadays, since each of sippur yetzias Mitzrayim is not only שבתחלה, מי שיש לו אב, מלמדו תורה. מי these is a mitzva per se rather than fundamentally enlightening but שאין לו אב, לא היה למד תורה. מאי דרוש? exclusively an adjunct to korban also practically instructive. In the ולמדתם אותם ]את בניכם[ )דברים י"א( – Pesach (unlike maror,4 which is de- upcoming section, we switch gears ולמדתם אתם. התקינו שיהו מושיבין מלמדי rabbanan nowadays). and analytically engage the sugya of תינוקות ... Initially, whoever had a father would mitzvas sippur on its own terms. As This pair’s connection, however, have his father teach him Torah, and is so common in the world of talmud goes far beyond merely sharing this whoever did not have a father would Torah, opening with seemingly small common status of mitzvos de-Oraysa not learn Torah at all. What pasuk did questions about halachic details that apply nowadays. Each of these they interpret that indicated this? “And will lead us to grand vistas and great mitzvos actually requires the other, you shall teach them [osam] to your vision. Solving the technical problems and so achilas matza and sippur yetzias sons” (Devarim 11:19), as “And you provides us with profound insight into Mitzrayim are doubly connected in a yourselves [atem] shall teach your sons.” Pesach; moreover, appreciating the bond of mutual causality. First, we say When the Sages saw that not everyone details of this mitzva will enable us in “Yachol me-rosh chodesh …,” near the was capable of teaching their children the final section to recognize some of opening of Maggid. We can only fulfill and that Torah study was therefore the unique value and dynamic of the the mitzva of sippur “bi-zman she-yesh declining, they instituted that teachers of beis midrash, and to begin to envision matza u-maror munachin le-fanecha” at children should be established. and plan for enhancing learning and a time when the matzah and maror are Bava Basra 21a teaching Torah throughout the year. in front of us — in conjunction with the palpable, tangible cheftzei mitzva. However, if we seek to base our Similarly, Rabban Gamliel famously learning and teaching on the details II. Sippur Yetzias Mitzrayim taught5 that one of the genres that of this model, the original de- comprise sippur is an explication of Oraysa (Biblical) format of Torah Children are not the only ones to ask the matza and maror on the table, transmission, we encounter a basic questions about the structure and relating the narrative to the tangible obstacle: difficulty in formulating substance of the Seder. We, too, might “audiovisual aids.” Second, the or articulating the specific be moved to to wonder — for instance converse is true as well: achilas matza methodological model. While the — why we don’t wash netilas yadayim needs to follow the verbal mitzvos. general mitzva to teach Torah to one’s and begin eating matza immediately The Torah’s central description of son — ve-limadtem osam es beneichem following Kiddush, much as we do at matzas mitzva is the enigmatic and — is a ubiquitous, year-round any other Shabbas or Yom Tov meal, multivalent phrase “lechem oni.”6 One mandate, the halacha tells us little particularly since the requirement meaning of this term is “bread of about required methods or modalities of kiddush bi-mkom seuda (Pesachim conversation” (“lechem she-onin alav for this all-encompassing mitzva. In 101a)— eating a meal in the same devarim harbei”).7 Rashi understands search of instruction and insight into place as Kiddush and immediately that the matza meets this criterion the how-tos, let us therefore focus thereafter — ought to militate against only after Maggid has been recited instead on a second mitzva de-Oraysa an unnecessary lag between Kiddush (sippur and some Hallel) over the of Torah education, one that is specific and beginning the Yom Tov meal. uncovered matza.8 to Pesach. The finalperek of Masseches

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 This interdependence begins to Drawing upon a series of mishnayos thus catalyzed the sippur, we proceed explain the mysterious sequence of in the closing chapter of Masseches almost immediately to instructions the Seder. Maggid must precede motzi Pesachim, the Rambam11 lists six and parameters for the sippur as matza for both reasons: achilas matza qualities that characterize the sippur explained above (“afillu kullanu can be properly fulfilled only after the process: 1) dialogue, 2) interactive chachamim … kol ha-marbe … Rabbi matza has “absorbed” the words of question-and-answer format, 3) Elazar ben Azarya [as a contrast to sippur and Hallel,9 and the sippur must dramatic contrast — starting with the sippur] … arbaà banim … bi-shà be accomplished while the matza is as negative and ending with the positive, she-yesh matza u-maror munachin le- yet uneaten and available as prop and 4) the nexus of Torah she-bi-chsav and fanecha …”), followed by each of the context for the verbal mitzva. Torah she-be-àl pe — the exposition elements of sippur listed above. After of the Arami oved avi section, 5) completing the multifaceted sippur The Length of the Seder relating the story to the palpable and thereby tasting our ancestors’ mitzvos ha-layla — Rabban Gamliel’s experience of yetzias Mitzrayim and While we may now understand the requirement to discuss these mitzvos, geula, we naturally respond with a need to precede achilas matza with and 6) physical portrayal of the geula brief Hallel on a cup of wine. Having some sort of Maggid, the length of (kinesthetic sippur yetzias Mitzrayim). enriched our matza with words of the Maggid might still seem curious. None of these apply to the twice-daily sippur and Hallel, it is now lechem The need for such a lengthy hefseik“ ” zechira, which is a simple mention, oni — lechem she-ònin alav devarim or lag between Kiddush and seuda a recital to ourselves. Sippur, on the harbei — and we now proceed directly becomes clear in light of the following other hand, is an entirely different to the mitzva of achilas matza and the comment attributed to Rav Chaim activity with fundamentally different balance of our seuda. Soloveichik.10 goals. Sippur is a richly experiential educational opportunity, a retelling Rabbi Elazar ben Azarya’s statement III. Back to the Beis Midrash of the story of geula, which generates “harei ani ke-ven shivìm shana,” which relating and relationship-building, in Consider the larger picture that is actually a Mishna in Masseches sippur service of relaying a dynamic, vibrant now paints. Unlike Berachos (12b), has been made yetzias Mitzrayim emuna and yiras shamayim to the famous among children — in the the daily zechira, sippur is a robust succeeding generation. context of the Haggada — primarily retelling rather than mere referencing, and that retelling in turn leads to in connection with “ke-ven shivìm With this enriched perspective, relating between generations and shana,” which Rashi (ad loc) explains the length of the printed Maggid as a reference to his miraculously is certainly no longer merely an relaying emuna. premature aging. Thecontent of application of kol ha-marbe harei ze The elements of theprocess , the Rabbi Elazar ben Azarya’s statement, meshubbach, the longer the better. educational modalities, include however, is very striking. He taught Rather, it is a careful combination of personal and direct engagement, that the daily mitzva of zechiras yetzias each of the six minimal ingredients dialogue driven by questions and Mitzrayim (which we fulfill by reciting listed above: After Kiddush, we engage answers, targeted differentiated “ani Hashem Elokeichem …” at the end in several surprising, (hopefully) instruction, and the combination of of kerias shema) applies at night as well question-provoking activities that personal application together with as by day. Why, then, should anyone diverge from the program of a typical song and joy, which cap the limud. A who has already recited Sh’ma on leil Yom Tov meal, such as following our parent who has had the pleasure and Pesach bother to have a Seder at all? netilas yadayim with karpas vegetables privilege of presiding over a Seder at Haven’t we already mentioned yetzias rather than with the typical bread, home will know that it requires work Mitzrayim in this briefer format? as well as clearing the table (which — work that is both challenging and we fulfill nowadays12 by removing deeply rewarding. These educational Rav Chaim responds with a small the matzos and/or Seder plate), and elements — already mandated in the but significant difference in terms: refilling the cup as though we have original mitzva de-oraysa of sippur the daily mitzva is zechiras yetzias already completed the meal and are yetzias Mitzrayim — can and should Mitzrayim; the annual one is sippur. preparing for birkas ha-mazon. Having be richly present in the beis midrash.

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Theresults of sippur — in to grow beyond common limiting with people and a deeper personal the building and enhancing of adolescent mindsets); identification with Torah and its Giver. relationships, both with parents • sense of masora and of membership Consider the following two passages: אמר רבי חייא בר אבא, אפי' האב ובנו ,and grandparents who are teaching in the masora community — ideally הרב ותלמידו שעוסקין בתורה בשער אחד and with Hashem — also find their engendered by sharing a beis נעשים אויבים זה את זה. ואינם זזים משם עד ;parallel in the results of successful midrash with older talmidim שנעשים אוהבים זה את זה. cultivating a culture of dibbuk engagement in the beis midrash • dynamic. The beis midrash provides chaveirim (camaraderie) within the What is the meaning of the phrase “with an unparalleled opportunity to build group of talmidim; enemies in the gate” (Tehillim 127:5) relationships, and it also opens the • actively rotating from chavrusa to with regard to Torah study [as “gate” door within for personal growth. chavrusa during seder can allow often refers to the ancient beis midrash]? for differentiated instruction to Rabbi Chiyya bar Abba says: Even a augment the full-group learning Building Blocks for Beis father and his son, or a rabbi and his and teaching in the room, as Midrash-based Learning shiur student, who are engaged in Torah well as for individual assessment of together in one beis midrash [literally, progress in skills, content mastery, Inspired by the model of sippur one “gate”] become [temporarily] as and motivation. yetzias Mitzrayim — the original beis adversaries with each other due to the midrash — here are some elements to This seder can be complemented by intensity of their studies. Yet they do not consider in building a contemporary an active shiur that engages talmidim leave there until they love each other. high school beis midrash with in building upon what was learned Kiddushin 30b א"ר מתנה אמר רב חסדא, האב שמחל על ambition. The model will of course be-chavrusa. Subsequent sidrei chazara כבודו, כבודו מחול. הרב שמחל על כבודו, אין require tailoring to each unique (review sessions, perhaps during daily כבודו מחול. ורב יוסף אמר, אפי' הרב שמחל school context and culture (much as or biweekly night sedarim, or daily על כבודו, כבודו מחול, שנאמר "וה' הולך ,the above passage in Bava Basra 21a afternoonsedarim ) offer a further לפניהם יומם". אמר רבא, הכי השתא?! התם, on the history of Torah education dynamic opportunity to return to the — הקדוש ב"ה עלמא דיליה הוא ותורה דיליה goes on to speak of refining the original mekoros with newly-seasoned — היא, מחיל ליה ליקריה. הכא, תורה דיליה processes of Torah education to eyes, equipped with the added insight היא?! הדר אמר רבא, אין, תורה דיליה היא. specific locations and ages), but the gained from shiurim to now — during following elements will be among the seder chazara — notice the nuances Rav Mattana says that Rav Chisda says: critical ingredients in many successful in the mekoros that went unnoticed With regard to a father who forgoes his recipes. and unappreciated during a prior seder honor, his honor is forgiven [and his son Some ingredients of a morning seder hachana. does not transgress if he does not treat him in the proper manner]. By contrast, for hachana in advance of an iyun shiur This beis midrash-centeredlimud with regard to a rabbi who forgoes his • carefully craftedmareh mekomos that be-iyun pairs exceptionally well with honor, his honor is not forgiven. Rav are not merely a list of mekoros, but ambitious goals in bekius (with an Yosef disagrees: Even with regard to a are energized by guiding questions; age- and level-appropriate beis midrash • quantity of time allocated for element) and in new vistas in Tanach, rabbi who forgoes his honor, his honor is forgiven, as it is stated: “And Hashem seder will be carefully considered, halacha and machshava to help our went before them by day” (Shemos graduated over the years by age, talmidim to draft visions of themselves 13:21). Rava questioned [Rav Yosef’s skill, and sense of developed self- as talmidei chachamim and to begin to confidence; realize those visions.13 position]: How can these cases be • deliberate training in the skills of compared? There, with regard to the effectivechavrusa learning (e.g., Holy One, Blessed be He, the world is The Beis Midrash as Smithy the mechanics of reading together, His and the Torah is His, and therefore He can forgo His honor. By contrast, shakla ve-tarya with one’s chavrusa), The beis midrash is the smithy14 here, is it his Torah, that the teacher can beis midrash etiquette, sense of in which a talmid can forge more forgo its honor? Rava subsequently said: mature responsibility for our time profound emotional relationships and product (enabling our talmidim Yes indeed. If he studies, it is his Torah ...

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 after he studies, it becomes “his Torah.” We seek to design our batei midrash bright and full of Torah knowledge and Kiddushin 32a-32b around this pair of goals: to open the wisdom, lives a-sparkle with mitzvos and 16 Shared intensive Torah study ultimately levavos, the hearts and the minds, their values, and hearts brimming with and to fill those open and willing generates deeper bonds between those awareness and love of Hashem. והאר עינינו בתורתך ודבק לבנו במצוותיך hearts and minds with ambitious who engage in it together. Moreover, ויחד לבבנו לאהבה וליראה את שמך Torah — with deep and broad we become as partners to Hashem understanding of many , in His Torah as we make it our own sugyos ha-Shas with a sense of the vision and values Endnotes through sustained effort and focus. that those sugyos convey in the context The beis midrash can and should 1 Rabbeinu Yonah, Iggeres ha-Teshuva 81-82; of Tanach and , with be a hub, a primary venue for this sifrei machshava Zerià u-Binyan be-Chinuch pp. 34-35. deepened and with personal personal engagement and multifaceted emuna identification with the glorious 2 Prof. Nathan Aviezer, In the Beginning, p.15; relationship building. The beis midrash Dr. Gerald Schroder, The Science of God, p. 23. procession of whose heroes also thereby provides a platform to masora we study with17 and from, and with 3 Rava in Pesachim 120a; qtd. by Rambam, open the door to both minds and Chametz u-Matza 6:1. the yearning to grow ambitiously and hearts; we ought to capitalize on this dynamically as 4 Pesachim (ibid.); qtd. by Rambam, openness and thoughtfulness, this talmidei chachamim throughout the decades of our lives. Chametz u-Matza 7:12. open-door opportunity, to develop 5 Mishna Pesachim 116a. increasingly profound identification with emuna and understanding of the Tefilla 6 Devarim 16:3. ideas and ideals of machsheves Yisrael, of 7 Pesachim 36a. Tefilla plays a particularly crucial role Torah thought. 8 See as well Tur and Beis Yosef 473. in our success in chinuch, both for Rav Menachem Mendel Morgenstern our own biological children as well 9 This seems to explain as well the of Kotzk commented on a curious as for our students, banim heim heim kabbalistic terms for matza: nahama di- mheimanusa or michla di-mheimanusa, bread wrinkle in the language of kerias 18 ha-talmidim. Closing these musings or food of faith (referenced in Sefas Emes, sh’ma. Immediately after the first two with a dual tefilla: Pesach 1878 and 1879; et al). pesukim, which contain key notions of Hashem’s existence, uniqueness and May we be inspired to vividly relate and 10 Chiddushei ha-Grach mi-Pi ha-Shmuà, Pesachim 116a (siman 40). omnipotence and of the love for Him portray the yetzias Mitzrayim narrative and dedication to Him that we ought and thus meaningfully relay its messages 11 Chametz u-Matza 7:3-6. to cultivate, the Torah commands us: and lessons of emuna and of hope, 12 Shulchan Aruch 473:6. See as well Rashi, and may we soon merit to precede the Rashbam and Tosfos to Pesachim 115b. Seder with the truly first Hallel of the וְהָיּו הַּדְבָרִ יםהָאֵ ּלֶה אֲׁשֶראָ נֹכִימְ צַּוְָךהַּיֹום עַ ל־ Midrash Tanchuma, Ki Sissa 16, qtd. by 13 לְבָ בֶ ָך ׃ Pesach season, the afternoon Hallel that Rashi ad loc. 31:18. These words [instructions and ideas] — accompanied the offering of the korban which I have commanded you today — 14 The metaphor is inspired by the simile in Pesach. Yirmeyahu 23:29, particularly as explicated in .Kiddushin 30b כן ה' אלקינו ואלקי אבותינו יגיענו למועדים .shall be upon your heart ולרגלים אחרים הבאים לקראתנו לשלום Devarim 6:6 15 Quoted by his grandson in Shem mi- .(Shmuel (5677 שמחים בבנין עירך וששים בעבודתך ונאכל We might have expected the Torah שם מן הזבחים ומן הפסחים אשר יגיע דמם to require that the words enter within 16 Rav Yaacov Kaminetzky, Emes le-Yaacov, .Devarim 6:5 על קיר מזבחך לרצון ונודה לך שיר חדש על our hearts, rather than merely sit upon גאולתנו ועל פדות נפשנו. 15 our hearts. The Kotzker explained 17 Rav J. B. Soloveitchik, 1974; qtd. in that if we encounter inspiring Torah Reflections of the Rav 2 pp. 21-23; cf. Nefesh ideas when we are presently unready May we succeed — throughout the year ha-Rav pp.48-51 and fn. 21. Audio available for them, they can still remain atop and throughout our lives — in conveying at http://www.yutorah.org/lectures/lecture. our hearts, as it were; when our hearts Torah richly and fully, sharing both the cfm/753994. open at a later date, the Torah ideas substance and the sensibilities of devar 18 Rabbeinu Yonah, Iggeres ha-Teshuva 81-82; are there, ready to be absorbed and Hashem, inspiring future generations of Zerià u-Binyan be-Chinuch pp. 34-35. digested. am Yisrael to ambitiously cultivate minds

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Teaching Children Dr. Aviva Goldstein With Different Dr. Aviva Goldstein, an alumna of the Azrieli Graduate School of Jewish Learning Profiles Education and Administration, is a family counselor and education con- sultant. She works with individuals, families, schools and communities throughout Israel and the United States. She can be reached at [email protected] or www.avivagoldstein.com

MINDFULNESS AS A REMEDY FOR INATTENTIVENESS

he Pesach Seder is an the left, we chew in silence, avoiding their students, children see it with immersive experience that conversation to encourage our minds their parents, colleagues and spouses allows us to engage with each to concentrate on the purpose of the see it in each other. While our lives Tother and with our Creator using moment, reflecting on the mitzvah are moving at light-speed and we are nearly all teaching modalities — the of remembering the suffering of our constantly achieving more in less five senses, story-telling, singing, People and the remarkably glorious time, we are also fooling ourselves into questions and answers, and lively redemption from slavery to freedom. believing in the myth of multitasking. debates. One of the most foundational This moment of purposefully There are many consequences of this and simultaneously profound trend. eating the matzah with kavannah moments of the Seder — eating the — concentration — while being In recent years, the number of ADHD matzah — is also a sacred moment of fully present and engaged is diagnoses has spiked among young recollection, focus and mindfulness. actually an ancient prescription children, adolescents and adults alike. When we eat the designated of shiur for a contemporary ailment. Our In the United States alone, 6 million matzah, we employ mind, body and society is plagued by the affliction of children (one in ten) have been spirit to fulfill the mitzvah. Leaning to inattentiveness. Teachers see it with diagnosed with ADHD, making it the

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 most common childhood behavioral be cause to dismiss it. Mindfulness is the soundtrack of crunching, that’s condition in the country. This is both the mental state achieved by focusing mindfulness. good news and bad news. The good one’s awareness on the present Shutting out the distractions and news is that more attention is being moment. Unlike meditation (its close focusing on the present moment can paid to learning patterns, instructional cousin), which is about directing your be extraordinarily challenging. Yet methodologies and interventions for thoughts elsewhere, mindfulness we know we are capable of it, because antisocial behavior. The bad news is is about being completely present we practice it at different moments that we know that ADHD is being in the moment. The popularity of throughout the year. Perhaps it’s over-diagnosed and misdiagnosed, mindfulness is due to many factors, only on Yom Kippur. Perhaps it’s since the actual identification process including the ease in which it can each Friday night at candle lighting. is quite challenging. be practiced, and the direct positive Perhaps it’s more frequent, on a feelings it creates as a result. Corporate Add to the mix an unprecedented daily basis. Recognizing that it is giants are bringing mindfulness shift in childhood reality: screen- challenging, but not impossible, seminars to their employees, while based technology and mobile devices. is the key to searching for more hospitals, educational institutions, Multiple studies have found that the opportunities to bring presence, prisons and the U.S. military are all amount of time a child spends engaged mindfulness, and kavannah into our including mindfulness training in their with a screen (laptop, phone, tablet, daily lives. etc.) has a significant impact on that programming as well. As with most behaviors, our children child’s behavior. A child who is strongly The genius of its simplicity is learn from us. If we model mindfulness, connected to his or her screen tends to also causing it to take root in the and even explicitly share with our demonstrate strikingly similar behavior Jewish world. Jewish day schools children why it matters and why it’s to those children with ADHD; that are starting to talk about how to hard to achieve, our children may be child might be able to spend large bring mindfulness into classrooms inspired to follow our example. If it quantities of time focused on the and school culture, rabbis are is known that this shift in focus and task at hand, like watching a show or incorporating it into their divrei behavior is for the precise purpose of playing a game, but struggles to focus Torah, and I have the distinct pleasure establishing deeper, more authentic in other areas, like conversations, class of teaching it to many gap-year connections with each other and with discussions and household chores. students in Israel. The beauty of our Creator, there is even more reason There is no shortage of evidence to mindfulness is that a knowledgeable to go outside our comfort zones and to show us how emotional connections Jew doesn’t have to veer off the path be present in the moment. are being formed (or not formed, or of Yiddishkeit to tap into it — it is, in misformed) in ways that dramatically fact, the essence of Yiddishkeit. We There are many strategies that deviate from historical human trends, just call it something else — we call it can help individuals and families or that learning —inside and outside kavannah. incorporate mindfulness into their of the classroom — is becoming When we make a bracha with increasingly superficial, and, that as kavannah before eating, that’s time spent online increases, attention mindfulness. spans decrease. Research also shows When we eat matzah that parents who try to accomplish When we say Asher Yatzar with in silence on Pesach, something on their phones while also kavannah after using the bathroom, being with their children lose their that’s mindfulness. savoring the taste, patience and temper with their children When we bentch our children on reflecting on the much more quickly than those parents Leil Shabbos with kavannah, that’s who have put their phones away. mindfulness. moment, and listening With all of this as a backdrop, And when we eat matzah in silence on to the soundtrack mindfulness is having its cultural Pesach, savoring the taste, reflecting of crunching, that’s moment, but its trendiness should not on the moment, and listening to mindfulness.

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 daily lives. Here, however, are some 4. Don’t forget Chol Hamo’ed: matter most to us; and may we tools that might help your family Designate specific moments during find ways to havekavannah — to become less distracted and more Chol HaMo’ed to have conversations be mindful and to be present with mindful, specifically for Pesach: with those you love, maintaining ourselves, our loved ones and with our 1. Choose one part of the preparations eye contact and keeping phones in Creator. for Pesach on which to be especially pockets or bags. focused: reciting Kol Chamirah, 5. Make the Omer count: Sfiras Resources: slicing/shredding/chopping one Ha’Omer is a great example of having For more information about the food for the Seder plate, cleaning one the prescription already in our hands. research on the relationship between specific part of the house. Like in other instances, there is a screen time and behavior, see the work 2. Let halacha guide you: during the short paragraph that starts with hineni of The Kaiser Family Foundation, Jean moments that are meant to be devoid muchan umezuman, which is a verbal Twenge, Edward Swing, Elizabeth of conversation (drinking from the four preparation for creating the mindset Lorch, and the American Academy of cups, between washing and Hamotzi, in which we can fulfill the mitzvah Pediatrics. of counting the Omer each day. By eating the matzah, various points For information about Attention- actually focusing on the words we throughout Maggid), make a point of Deficit/Hyperactivity Disorder in say in that paragraph, we sharpen our being present in the moment, focusing children and adults, see the work kavannah and create mindfulness for on the task or thought at hand. of Amnon Gimpel, the Journal for ourselves, and potentially for those Attention Disorders, or the Centers 3. During clean-up: Use the moments around us as well. during dishwashing or table-clearing for Disease Control and Prevention to speak to the others who are joining This Pesach, may we help our children (CDC). the effort to discuss highlights of and ourselves be freed from the For more information on mindfulness, the Seder. What was particularly bonds of distraction and inattention; see the work of J. David Creswell, Jon meaningful for you? may we find the clarity of purpose Kabbat-Zinn, Charlotte Zenner, and to reestablish the connections that Tal Ben Shahar.

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Teaching Children With Different Learning Profiles Rabbi Michael Taubes Rosh Yeshiva, RIETS and YU High School for Boys

THE SPECIAL NEED TO PROVIDE APPROPRIATE CHINUCH TO PEOPLE WITH SPECIAL NEEDS

n discussing some of the details age, steadily increasing the direction explanation of this description is relating to the education of Jewish and the guidance in accordance with that it characterizes someone with a children, the Shaloh HaKadosh their developing abilities. limited intellectual capacity (see the I(Sha’ar Ha-Osiyos, Derech Eretz, s.v. Haggadah commentary attributed to We know, of course, that different ) emphasizes the tantamount ikar people develop differently and at Rashi, s.v. Ve-She-Eino, and that of the importance of raising children varying paces. We also know that Orchos Chaim, Hilchos Leil Ha-Pesach properly and asserts that the very some people never “fully” develop No. 38, s.v. Ve-She-Eino). According to purpose of procreating is to have — at least not in a way that society the text of the Haggadah, this student children and descendants who will considers “normal.” What, then, requires instruction that is markedly be involved in Torah and (see mitzvos are our educational responsibilities different from that given to others — also to 1:3). Beis Shmuel Even Ha-Ezer towards these children? In a most instruction which perhaps demands Because, he adds, people by nature famous passage, the Haggadah speaks more of those trying to teach him have the potential, and in some cases of four different types of youngsters, who must on their own find the way even the tendency, to do that which to engage him. But this child clearly one of whom is described as “she-eino is wrong, it is necessary to train and is not shunned, excluded, or rejected yodeia lish’ol” — someone who does teach children to develop good habits not know how to ask. The simple — he or she too has to be brought in and characteristics from a very young to the Seder experience. And the same

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 would seem to be true of the other enable him to do so properly (see Further complicating the matter is experiences that define the life of a Chidushei Ha-Ritva to Sukkah 2b, s.v. the fact that it is often very difficult committed Jew. In this essay, we will Amar Rabbi Yehudah). No uniform to accurately assess a mental or address the introductory questions age is presented there concerning educational disability or to precisely that are relevant to the education of any specific mitzvah, and it is clear determine what a person truly children with special needs. from Tosafos in Erchin (2b, s.v. She- knows and understands. Moreover, Higiya), followed by others, that the there is a wide range of intellectual What about the learner, the exact age in fact depends upon the impairments, and hence predicting teacher, the material and/or individual child. But despite this whether a particular child will indeed, the setting creates challenges acknowledgment of developmental upon growing older, fall into the and/or opportunities for this differences among children, no category of people exempted from type of student? outright exclusions or dispensations mitzvah observance (see Rambam, for a certain class of children are Hilchos Chagigah 2:4 and Hilchos Perhaps the first issue to consider cited. It would thus seem clear that Eidus 9:11) is almost impossible. in the Jewish communal setting is there exists at least on some level a Perhaps with this in mind, the Pri whether any halachic obligation exists requirement of talmud Torah as well Megadim (Eishel Avraham to Orach to educate Jewish children who have as of chinuch for mitzvos regarding Chaim 343:2) and the Aruch La-Ner so-called “special needs.” If the answer special needs children who have a (to Yevamos 113b, s.v. gezeirah) assert is no, the case may be made that the significantly more limited intellectual that we must educate even a child parents of these children should capacity. with a severe intellectual disability, since he most likely does have some be directed to the many excellent One of the difficulties, however, lies understanding, the latter adding that academic services and resources often in determining just how “limited” the it is possible that the disability will available in their local public school child’s capacity is. Will this student, improve as the child matures. districts, where their children may be in light of his or her disability, ever educated. If the answer is yes, then become fully obligated in mitzvos Which brings us to a final point. it becomes the responsibility of the upon reaching adulthood, or will For many years, presumptions were Jewish community, despite the already his or her disability be a cause for made about people with intellectual severely strained financial situation exemption upon reaching adulthood? impairments — and indeed about associated with Jewish education, Some Acharonim, such as R. Tzvi people with other disabilities, such to see to it that these youngsters Hirsch Chayes (Shu”t Maharatz as blindness and deafness — which are provided with a proper Torah no. 58) and R. Avraham Shmuel we know today are simply erroneous. education just like everybody else — Binyamin Sofer (Shu”t Kesav Sofer, It was widely assumed that certain a formidable challenge given the high Yoreh De’ah No. 172), assert that there people were incapable of any kind cost of special needs education, but is no requirement to train a child in of understanding and just could one which must be met. the observance of mitzvos that will not, under any circumstances, be The Mishnah in Kiddushin (29a) not be relevant to him as an adult. educated; we know today that such teaches that one of the obligations TheMinchas Chinuch (Mitzvah 264 is not at all the case. We have more incumbent upon a father concerning No.34) disagrees (see also Pischei understanding today than ever before his child is teaching him Torah; no Teshuvah to Yoreh De’ah 396:2), but about the functions and abilities of distinctions are mentioned there even he imposes the obligation to the human brain; we now know, due relating to the ability of the child. educate such a person only if there to our awareness about the plasticity Similarly, the Gemara in Sukkah is some chance that he may later of the brain, that people can and do (42a), speaking about the observance become halachically bound to observe learn with all kinds of disabilities at of mitzvos, indicates with a number the mitzvah in question, affirming all stages of life. Not everyone can be of examples that once a child is elsewhere (Mitzvah 5 No. 4) that taught and can learn the same way, at old enough to be able to perform one who will never become obligated the same pace, or at the same level, but a particular mitzvah, his father in a mitzvah as an adult need not be most everyone can learn something, must do whatever is necessary to educated as a child. even if in an unconventional manner.

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 The challenge is to create educational and seek the path of least resistance, aforementioned R. Avraham Shmuel programs that will meet the needs of sometimes even trying to take Binyamin Sofer, after visiting a school even the members of our community advantage, perhaps unwittingly, of for the hearing and language impaired who need that unconventional style. their disability in order to avoid doing in Vienna and seeing the people’s something. accomplishments as a result of their How much of students’ Educators must acknowledge special education, remarked that the challenges do we believe are that there are people whose Jews there should now be considered in their control, or are their comprehension of even things taken obligated to observe mitzvos. The responsibility to change? On for granted by most of us is limited. Rashash (Gittin 71a, s.v. Gemara) what do we base those The difficulty, as noted above, is in records his own, similar reaction to assumptions? determining just how limited and visiting that school. [See, however, hence, what can truly be expected of a Shu”t Halachos Ketanos 2:38, Shu”t In evaluating students with special student who may be in this category. Maharam Schick, Even Ha-Ezer 79:4, and 2:140.] In more needs, it is usually very difficult to R. Moshe Sofer (Shu”t Chasam Sofer, Shu”t Maharsham modern times, R. Yitzchak Isaac Ha- accurately pinpoint which of their Even Ha-Ezer Part 2 No. 2, s.v. gam) disabilities can be overcome, even if observes that Chazal themselves did Leivi Herzog (Shu”t Heichal Yitzchak only partially. Precisely because of not provide clear guidelines regarding 2:47) came to the same conclusion certain disabilities that tend to be people whose abilities are limited about mentally impaired people in prevalent among these individuals, but yet are still capable in certain light of modern educational methods. such as poor auditory processing ways; perhaps that is because the These individuals did not change and poor receptive language skills range of disabilities is too broad and on their own, but were changed by — which means that they don’t fully their nature too complex to allow their teachers and mentors. While it comprehend what they are being for any general kind of rule, and may not be in the realm of possibility asked — and poor communication each case must thus be examined for special needs students to change and poor expressive language skills individually. It is therefore the duty on their own, in light of present — which means that they cannot of the educator to get to know the day improvements both in our effectively share what they know students as well as possible and figure understanding of how people learn — we often cannot, with certainty, out how far they can be pushed. It is and in educational methodology, it know exactly what they do and do tempting at times to conclude that is our job as teachers and as parents to change them by educating them not understand and hence, what as teachers we have gone as far as appropriately. challenges may and may not be at least we can go with a particular student, somewhat in their control. because that means that we can now Clearly, most students on the autistic relax, free from further obligation. What are the best conditions spectrum, such as my own youngest But too often, to take that approach under which this type of son, will be unable to converse on a is to sell the student short, and it learner functions? What are subject that requires deep abstract is an unfortunate reality that in the their biggest challenges? thinking any more readily than an world of special education, despite As indicated earlier, the “special average student who has difficulty the undeniable devotion of dedicated needs” population includes people with simple algebraic equations will teachers, that is exactly what happens, with an extraordinarily wide range be able to solve problems in advanced and the students, while certainly of educational and academic calculus. These shortcomings are not accomplishing something, do not disabilities, and no single method the students’ fault and in most cases accomplish everything they are in fact of instruction can be said to address it would be unfair to demand or even capable of accomplishing. every student. Broadly speaking, expect that they “change.” At the It is noteworthy that already in the though, the environment must be one same time though, there are certainly 19th century, R. Simchah Bunim Sofer that allows students to express their special needs students who, like so reported (Shu”t Shevet Sofer, Even idiosyncratic behaviors, whether that many other students, are lazy, do not Ha-Ezer No. 21) that his father, the means allowing them to move around want to push themselves too hard,

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 regularly because they cannot sit still poorly when overstimulated. Most with special needs — what it is that for an extended period of time, or are best taught in very small settings makes them different and hampers not being “thrown” or put off when — if not one-on-one then close to their educational growth. This, students are talking to themselves — it. It should also be stressed, though, however, can be a big mistake, because even out loud — or manifesting other that their education must sometimes many of these students in fact have sensory issues, or repeating a lesson include training in basic social skills, certain unique abilities as well. As the multiple times because the students’ which they do not pick up on their father of a special needs child, I vividly minds are wandering, they are own the way other youngsters do; this recall my son’s excitement at being in daydreaming, or they are otherwise instruction is generally more effective an upcoming high school play a few tuned out for a time. Conduct of this in a larger setting. These students have years ago — and my own conviction kind would obviously be discouraged many challenges, but with the right that surely this production would be in a “mainstream” classroom, but approach and the right personnel, underwhelming, and on the lowest in the special needs classroom, it is they can be successfully met. of levels. When I saw what he and part of the program. The Gemara his classmates were able to do, I was in Eiruvin (54b) speaks of a student What is our personal learning literally brought to tears. Clearly, the of R. Preida’s who was unable to profile, and how does that staff focused on the students’ abilities grasp his teacher’s lesson until it was impact how we work with and not their disabilities, enabling presented several hundred times; R. learners different from each participant to shine in his or Preida was clearly a devoted teacher ourselves? her own way. The Gemara inShabbos with the patience to give his student (156a) indicates that every human the attention he needed in order to Because the minds, the brains, and tendency can be channeled in a way succeed. It often takes a similarly the thought processes of special that yields a positive result; it is wrong gifted teacher to be able to reach needs students are in so many ways to expect that only those with certain special needs students and create the so very different than those of more more typical attributes can succeed best learning environment. typically developing students (and and can contribute. The famous verse in Mishlei (22:6) adults), we cannot really draw on We now know that it is also wrong directs us to educate each child in our own learning experience and to assume that everybody learns accordance with his own individual background for insights into teaching the same way. At one time, the way; the Vilna Gaon there explains them. Many of these students tend to conventional wisdom was that writing that in fact the only way to assure be very literal, and hence completely with the left hand was “incorrect” that the teaching will not only be miss nuances, sarcasm, and even and lefties were thus forced to learn successful in the short term but humor — basic components of many to write with their right hands — my will also have a long-term impact is conversations and discussions, both mother, a’h, who was a lefty, related to provide the instruction to each in the classroom and outside — and that her left hand was tied behind student in a manner consistent also lack self-awareness regarding her back in an attempt to rectify her with the student’s nature. To force behaviors of theirs that may be “disability.” While this may sound someone to learn in a way that inappropriate or even, at times, barbaric (and it was!), it is just as disregards his nature will not yield offensive. It is only by continuing inappropriate to assume, as was the productive results. This lesson is all to work closely with and getting case until relatively recently, that the more true for students with special to know the student well over an everyone is an auditory learner and needs. Many have to be given space extended period of time that we can can best be educated by listening to an and do not function well in the tight begin to understand how to best exciting presentation of information, or “claustrophobic” environment educate him, how to most successfully when such is not the case. Many, if not that often characterizes a typical communicate a lesson to him, and most, special needs students are better classroom. Some are overwhelmed how to get the most out of him. visual learners — as, in fact, are many when there are too many stimuli at Based upon our own educational in the more typical classroom — and once, because they lack the tools to backgrounds, we might tend to focus it is thus necessary to adjust their filter out extraneous “noise” and react only on the disability of the students academic instruction accordingly.

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 It is interesting to note that the indicates that such is the case even if Simply put, we have to do our best Gemara in Menachos (29a; see also he can simply answer Amen. to meet the educational needs of this Maharsha there, Chidushei Aggados segment of the population. Elsewhere, R. Feinstein (Shu”t Igros s.v. Sheloshah) reports that Moshe Moshe Yoreh De’ah 4:29) asserts that Rabbeinu himself had difficulty those whose mental capacity is limited How can parents support understanding certain concepts and thus do not comprehend things their child — regardless of the that Hashem was teaching him until fully, but who have some intelligence, learning profile? Hashem actually showed him a vision are required to observe at least certain of what they looked like. Perhaps mitzvos as adults and hence must be In the final analysis, the parents of this was necessary because Hashem educated as children; significantly, special needs children (of any age) wanted him, as the master teacher he adds that there is a communal must be the ones who constantly of all of , and hence, in a Klal Yisrael obligation to help fund the education advocate on their behalf — and this certain sense, the role model for all of these children. R. Auerbach (Shu”t for (at least) two reasons. First, they subsequent teachers, to understand Minchas Shlomo 1:34; see also R. Yosef are unable to advocate for themselves. that there are indeed people who are Shalom Elyashiv’s Kovetz Teshuvos Members of the special needs visual learners, in order for him to be 1:10) rules that as long as an adult has population are generally without a able to relate to of his students. all even the level of understanding of a voice, lacking the skills and ability child, knowing that Hashem gave us to speak up on their own behalf, Should/can our schools and the Torah and commanded us to do a fact that has significant social, educational programs meet mitzvos, he is obligated to fulfill the psychological, and legal ramifications. the needs of all students, no mitzvos that he can. He then stresses With nobody standing up for them, matter how diverse? that with the advanced methods of these individuals can easily be education that can be implemented ignored, not given benefits available As delineated above, if there indeed today, even intellectually impaired to others, or even mistreated. Second, exists a halachic obligation to teach people can be educated and reach nobody knows the special needs Torah to and to train even severely scholastic levels that the earlier person like the parent and family intellectually impaired individuals sages could not imagine, and he thus members. Only they fully realize in mitzvah observance, then there concludes that it is very difficult to what he really needs, what he is truly would seem to be little doubt that say that this entire class of people are capable of, and how he can best be our communal educational structure excluded from the mitzvos. motivated, and it is thus their job to must include institutions, schools, create the environment that helps and programs that meet the needs of It should also be added that aside the child maximize his or her unique students with special needs. While from whatever technical mitzvah potential. The parents should be there is some doubt about various obligations may exist, the fact is that patient — not only with the child, but particulars to this question (see Shu”t all of these special needs individuals with those teaching him or her, as they Tzitz Eliezer 15:1, Part 1 No. 3), the are part of our community — they are engaged in a most difficult task consensus among more modern-day will be found in our shuls and will and there is often much frustration authorities is that even people with share in many communal activities, and hardship involved along the way. pronounced disabilities are obligated especially on Shabbos and holidays. But with much love, with the right in at least certain mitzvos. R. Moshe We therefore must do whatever attitude, with the right educational Feinstein (Shu”t Igros Moshe, Even we can to make them feel at home programs, and with a great deal of help Ha-Ezer 3:33), for example, rules that there, just as we try to do for other from Hashem, parents will see nachas one has mitzvah obligations as long children. Indeed, R. Feinstein, in from these children as well. as he can speak, while R. Ovadyah the aforementioned teshuvah, writes Yosef (Shu”t Yechaveh Da’as 2:6) says that is incumbent upon all of us to that he may even be counted toward a make those with special needs feel minyan; R. Shlomo Zalman Auerbach welcome in shul and to allow them (Shu”t Minchas Shlomo 2:4, No. 30) to participate to the extent possible.

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Teaching Children With Different Learning Profiles Dr. David Pelcovitz The Gwendolyn and Joseph Straus Chair in Psychology and Jewish Education, Yeshiva University’s Azrieli Graduate School of Jewish Education and Administration

STRATEGIES FOR DEALING WITH REBELLIOUSNESS

very year, as we read the important for parents and educators productive and meaningful behavior. passage about the Four Sons, to keep in mind that since the key The following recommendations can we often find it accompanied dynamic underlying such behavior is be considered: Ewith a dvar Torah or a conversation feeling alienated and set apart from about dealing with rebellious the mainstream, parents and teachers Limit Setting children. For many, this conversation can play a pivotal role in helping a is theoretical — but for some it is child or adolescent feel connected. A rebellious child does best with very real. In recent years, there has Perhaps the most potent antidote to a balance between love and limits. been an unfortunate increase in the feeling angry and alienated is feeling Research (Barkley, 1998) indicates number of adolescents from observant appreciated and understood. When that the following consequences Jewish families who have become parents and teachers make harsh or work best with disruptive children seriously disruptive, rebellious belittling remarks or treat a child in and adolescents: First, punishments and defiant. This essay will help us a manner that the child perceives are consistent and not overly appreciate the challenges involved and as unfair, the child’s downward harsh, and are administered briefly, provide a summary of recommended spiral may accelerate. Conversely, unemotionally and clearly. Second, interventions. a combination of time, support they stem logically from the When dealing with a child who and understanding can go a long misbehavior and make sense to the is already overtly rebellious, it is way toward bringing a rebellious child. Third, they are viewed as being adolescent back on the path of more delivered in the context of a child

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 feeling liked and appreciated, in spite the Akeidah, the Satan approached their affect. While this does not mean of the punishment. him and tried to convince Avraham that limits and consequences are not The verse in Mishlei states: that Hashem didn’t really command necessary, it does mean that the parent Avraham to slaughter his son. First, or teacher can respond calmly as he or the Satan said, “How could it be that she would to any misbehavior that is יַסֵרבִ נְָך כִ ייֵׁש תִקְ וָה וְאֶל הֲמִיתֹו אַל תִשָ א ”you waited 100 years for this son coming more from a child who “can’t ַ נ פְ ׁשֶ ָך . Discipline your son while there is still and now you are going to slaughter rather than “won’t” behave properly. hope, and do not set your heart on his him?” Then he said “How could it • Respond to child before he or she destruction. be that Hashem commanded to you is at their worst. Mishlei 19:10 commit murder?” Each time, Avraham The midrash deduces from this verse: responded “al menas ken” — I am • Anticipate and modify situations doing so despite what you just said. that will likely trigger defiance by Avraham’s response is somewhat cueing in to specific factors that fuel כל המייסר את בנו מוסיף הבן אהבה על אביו .puzzling. Why didn’t he just respond explosiveness והוא מכבדו. If one disciplines his son, the son will to the Satan, “You are lying. Hashem • Use of distraction, logic, empathy have greater love and respect for his did command me to slaughter my may work if employed before father. son”? R. Leibowitz answers that meltdown. Shemos Rabbah no. 1 there is no point in debating the • Choose only worthy battlegrounds. When a parent or teacher shows Satan. Avraham didn’t want to get that he or she doesn’t take the sucked into an argument that would • Address recurring patterns by child’s misbehavior personally and give credence to the other side. The identifying specific situations that disapproves of the behavior and not same could be said about negative routinely cause significant frustration. persistence. When a child is given the child, consequences tend to be How do we choose worthy a consequence, the logic should be far more effective. A parent once battlegrounds? How do we know explained at the outset. If the child told me that he always wondered which acts of rebellion require then persists, he or she should be why his child bristled at the slightest consequences and which can be criticism from either parent, but was told “we are no longer discussing the ignored? TheMidrash Tanchuma, able to take even the toughest and reasons for the consequence,” and Vayechi no. 6, provides numerous after the third time the child nags, most demanding direction from his examples of how the Avos handled the conversation should be ended basketball coach. I explained that conflict. They didn’t respond at completely. when children know that everybody the beginning of the conflict, but is “on the same team” they will accept instead waited for the right moment even the most demanding set of rules Methods of Discipline to respond — nasnu makom l’sha’ah willingly. They are most likely to rebel — they gave space for the moment when they feel that their parent or Greene (2000) at Harvard Medical and walked away from the conflict teacher isn’t with them on the same School has developed a set of until there was a moment that they team. strategies to guide parents and could respond in a way that would However, even when following these teachers in dealing with disruptive be effective. When dealing with discipline guidelines, children tend children in the classroom. These rebelliousness, there are situations to engage in negative persistence. include: that are dangerous and we can’t just They won’t accept the logic and keep • Try to see the child’s behavior as ignore what is going on. However, nagging about the consequences. An coming more from the child’s wiring there are situations where we can give effective way of dealing with negative rather than from willful misconduct. space and make a strategic withdrawal. persistence is illustrated in a d’var Most of these children’s behavioral When the relationship is not only Torah by R. Henoch Leibowitz, difficulties are either fueled by about dealing with negative behavior, Chiddushei Halev, Bereishis pg. 103. neurological factors (i.e. frontal we can form a positive relationship. He quotes the midrash that when deficits) or stressors at home that Avraham Avinu was on his way to make it difficult for them to regulate Addressing the Spiritual

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Whenever possible, address the of any program for addressing the Expelling a Rebellious Child spiritual. Rebellious adolescents needs of the at-risk child. Research often describe feeling alienated from has consistently shown that at-risk Expelling a child from a school should spirituality, yet at the same time, children do better when they perceive be considered only as an extreme being thirsty for greater spiritual their parents as being actively involved step when all alternatives have been understanding and connection. An in their education (Henggeler et al, exhausted. Yeshivot that are quick at-risk child who returned from a 1998). Parents overtly supporting to expel rebellious adolescents summer program that emphasized teachers, monitoring homework have unwittingly exacerbated the spirituality with growth through assignments and grades and problem for the entire community musar explained the reason for his supporting extracurricular school by creating a growing group of such dramatic improvement after the activities have all been found to children on the streets. This fosters summer. “Until now,” he explained, help children develop the kind of the kind of “deviancy training” that “I never knew who God was. God prosocial behavior that is an antidote can contaminate more mainstream was always about what I couldn’t do. to the influence of acting-out peers. adolescents in the community Don’t’ watch TV on Shabbos, don’t Educators can help promote this type (Dishion et al, 1999). Successful go to inappropriate movies. Nobody of partnership by providing parents alternatives to expulsion include ever told me who God was until this with regular feedback regarding programs that allow adolescents to summer. Now that I understand what their child’s academic and behavioral work part of the day and attend school God is about, Judaism makes more progress, and scheduling parent- part of the day. In this way, adolescents sense to me, and for the first time, teacher conferences in a manner that remain part of their peer group and I’m interested in what Judaism has to is flexible enough to accommodate find success in non-academic areas offer.” parents’ work schedules. where they are more likely to achieve. Parents and children alike should be Ongoing teacher and parent training Some schools have experimented aware that there are multiple pathways on strategies for dealing with at- with “exchange” programs where to spiritual connection. Some children risk children, supported by school they “trade” a disruptive child in are in a setting that favors one type administrators, can be valuable one school for a disruptive child in of spiritual connection and they may both for addressing and preventing another school. When children are thrive in a setting that favors another. problem behavior. Some yeshivot given a totally fresh start in a new have implemented mandatory school, they often experience success Rabbi Baer of Radoshitz once said to his teacher and parent training to help that isn’t possible in an environment teacher, the rabbi of Lublin: “Show me deal constructively with defiant and where they are perceived by teachers one general way to the service of God.” disruptive behavior and to maximize and peers as troubled. The zaddik replied: “It is impossible to the chances of creating a strong tell people what way they should take. Finally, although many high schools parent-school partnership. Such For one, the way to serve God is through frown on early graduation, when programs tend to be most effective learning, another through prayer, when schools create in-service days another through fasting and still another for teachers that do not require through eating. Everyone should carefully the teachers to attend sessions on observe what way his heart draws him When children are given their own time. Teacher-training to, and then choose his way with all his a totally fresh start in a content should include classroom strength.” management strategies for defiant Tales of Hasidim (Buber, 1961) pg. new school, they often 313 students, strategies to identify high- experience success risk situations, when to refer, and how to talk to parents. Scheduling that isn’t possible in an The Parent-School Partnership programs as part of parent-teacher environment where they conference nights has proven effective Promoting effective parent-school for maximizing parent attendance. are perceived by teachers partnerships are an essential part and peers as troubled.

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 rebellious adolescents are allowed how would Yitzchak learn to deal with your hands on your child’s shoulders to graduate after their junior year, those challenges? and pushing with your left hand while they often thrive. Success can come The following story is told about R. pulling with your right hand. What as a result of many factors: kids get a Avraham Yeshaya Karelitz, the Chazon would happen? The child would fresh start in an environment where Ish. A student was once caught going actually turn around! Finding the right they aren’t viewed in a preconceived to an inappropriate venue on Shabbos. balance between limits and love can way; they have the opportunity to The rosh yeshiva wanted to remove be a challenge, but with perseverance make more appropriate friends; him from the yeshiva. The Chazon Ish and patience, it can be very effective and they enjoy the greater academic heard about this and confronted the in helping the rebellious child turn flexibility present in post high school rosh yeshiva, saying “Now you are on around and head in a different environments. direction. the level to be a judge for dinei nefashos The Gemara makes the following (capital punishment)?” The Chazon comment about the ketores: Ish suggested that the rosh yeshiva References learn b’chavrusa (one-on-one) with כל תענית שאין בה מפושעי ישראל אינה this student. When the rosh yeshiva Parts of this article are adapted from Pelcovitz, D (2004) “The At-risk תענית שהרי חלבנה ריחה רע ומנאה הכתוב claimed that he couldn’t learn with עם סממני קטרת. this student, the Chazon Ish offered to Adolescent in the Orthodox Jewish Any fast that does not include the sinners personally learn with this student. The Community: Implications and of Israel [in its prayer services] is not a student later became a Torah teacher. Interventions for Educators,” Azrieli fast. Because the galbanum had a foul ( Vol. VI pg. 52) Papers. available at: smell and was nevertheless included in Ma’aseh Ish the spices of the ketoret. https://www.yu.edu/sites/default/ Kerisos 6b Concluding Remarks files/legacy/uploadedFiles/ Academics/Graduate/Azrieli_ Children actually benefit from having The Gemara tells us that when dealing Graduate_School/Research_and_ a little “galbanum” in their social with children, we should use the Publications/Pelcovitz_EDITED.pdf circles. I once heard R. Moshe Meir following rule: Weiss express the following idea: Barkley, R. (1998) Attention-deficit hyperactivity disorder: a handbook לעולם תהא שמאל דוחה וימין מקרבת. When Hashem told Avraham to kick his son Yishmael out of the house, One should always use the left hand to for diagnosis and treatment. Second the Torah (Bereishis 21:11) records push away and the right hand to bring Edition. New York, Guilford Press. that Avraham was very distressed “al closer. Greene, R. (2000) The Explosive odos b’no” — about the welfare of his Sanhedrin 107b Child: A new approach for son. Which son? It would seem that The left hand represents the weaker understanding and parenting easily he was distressed about what would hand. When we discipline or set frustrated, chronically inflexible happen to Yishmael. However, R. limits, we should do so with the children. New York, Harper Collins. Weiss suggested that he was distressed proverbial “weaker hand” while at Henggeler, S., Schoenwald, S. & about what would happen to Yitzchak. the same time drawing them close Borduin, C. (1998) Multisystemic Yishmael was supposed to serve as an to us with our greatest strengths — treatment of antisocial behavior in inoculating influence so that Yitzchak love and compassion. R. Simcha children and adolescents. New York, could better handle the dangers of the Wasserman added the following Guilford Press. outside world. Now that he was gone, explanation: Imagine putting both of

Find more shiurim and articles from Dr. David Pelcovitz at https://www.yutorah.org/Dr-David-Pelcovitz

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 The Methodology of Teaching the Pesach Story Introduction Ilana Turetsky Ed.D Faculty, Azrieli Graduate School of Jewish Education and Administration

MAXIMING AND MINIMIZING: THOUGHTS ON CREATING A FAMILY-FRIENDLY SEDER

he Seder night has a certain Set against the backdrop of this tradition squarely places children at magical quality. Perhaps subtle but powerful momentousness, the heart of this endeavor, for they are that is because, as R’ Mayer the explicit content of the evening the segue that connects the present TTwersky explains, specific times of surrounds the theme of our nation’s moment to the future of our nation. the year are mystically imbued with past and future. Through both It is no surprise, then, that children a particular flavor or characteristic, words and actions, celebration and play a prominent role in the Seder and Leil Haseder is suffused with perpetuation of our tradition weaves experience — from the singing of “giluy Shechina,” G-d’s close and its way through the Seder experience. the Mah Nishtanah to the protracted intimate presence waiting to be Unlike certain religious edicts that game of hiding and finding the uncovered and embraced.1 Or may be fulfilled equally as well or afikoman to the numerous rituals that perhaps it is the dazzling effect that perhaps even more effectively through were created with the explicit purpose is created when loved ones come solitary and independent observance, of spurring children to ask questions. together at the culmination of intense the Seder night mimics the eve of While there may be certain mitzvot collective preparation, education, the korban Pesach in that we achieve in which the presence of children and anticipation. Whatever the optimal observance when surrounded may be a barrier to personal religious underlying cause, there is a palpable by family and guests. observance and fulfillment, in the case sense of opportunity and wonder that The mandate that the Seder night of the Seder, the children serve as a underlies the evening. serve as a vehicle to pass on our focal point, with the goal of creating a

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 meaningful and engaging experience From a very young age, children’s Ten Plagues (on a personal note, my specifically for them. interaction with their environment children were very excited to cut a It is one thing to talk about the serves as a catalyst for thinking and marshmallow in half, lick the stickiest value of a shared family experience organizing information and making surface, and “glue” it to their arm for recounting our tradition and inspiring sense of the world. As children’s Shechin), and dramatically recount each other toward meaningful living. language develops, they discover the story of Yetziyat Mitzrayim, It is quite another to orchestrate and an entirely new galaxy in which interactive learning engages children’s execute this tall order. When sitting they can interact with their world, senses and their minds. Rather than in the company of a range of ages, discover questions, and seek answers. adults driving and imposing the knowledge levels, backgrounds, and Play is also a very central learning learning, the goal is to set the stage for attention spans; when some come to theater for preschool-aged children. these children to learn, experience, the table armed with mountains of Through imagining and engaging the and ask questions, and for us to divrei Torah and others are wondering world through their five senses, and provide them with age-appropriate just how they will survive until the adopting a host of different roles, answers. As their curiosity is piqued, meal is served, how can we effectively children’s minds build cognitive webs their cognitive wheels begin turning, capitalize on the opportunities that organize and give meaning to and their inquisitiveness awakened. information about the world that Under these circumstances, children that Leil Haseder offers? In the coming sections, some important surrounds them, and about their place are engaged and excited to learn the considerations, both developmental in it. ideas we have to share with them. and pedagogical, will be explored, These learning concepts have Children in late preschool and with the goal of further enriching the important implications for Leil early elementary school who have Seder experience for everyone, and in Haseder. The classic model of “divrei developed some basic literacy and particular the children. Torah” is hardly relevant to children in numerical understanding can be the preschool age bracket. Experiential more directly engaged through the Engaging Young Children learning, powerful for any age group, Haggadah. Haggadah bingo, where will be particularly appropriate for children have a bingo card with Given that the Seder includes an younger children. As they create different words, names, and concepts important didactic element, in that Pesach-themed adornments for the in Maggid, can be a fun way for kids its goals include teaching and sharing Seder table, taste the different foods to follow along even when they’re important concepts and information, on the table and consider their flavors not yet ready to engage analytically a brief exploration of how children and accompanying associations with the material. A similar concept learn is in order. (sweet, bitter, salty, etc.), act out the is a number search, which assigns

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23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 children a specific number, and they inherently valuable and holy. Torah is suggestions that can help. then look for mentions of that number meant to be studied and expounded Some families choose to view Maggid throughout Maggid (for example, upon, and therefore we cherish the as the beginning of a process that is the number 4 — four questions in opportunity to offer and exchange by no means limited to this specific Mah Nishtanah, the Four Children, ideas and insights. Additionally, verbal section of the Haggadah. While a etc.). Children who may enjoy this expression often prompts the speaker meaningful exchange of ideas can but are not yet ready to participate to further clarify and organize the start during Maggid, there is ample independently can be paired up concept in his/her own mind, which opportunity to continue this process, with an adult to help them follow leaves the speaker with an enhanced whether during Shulchan Orech or along in the Haggadah and assist and sharper understanding of the after the formal Seder is over, well them in finding their bingo words idea. Last, particularly in the case into the night after the younger and/ or assigned number. Furthermore, of children sharing a dvar Torah, a or more wearied have retired. Other though children of this age may not child often experiences both a sense families choose to spread out these be ready for intensive analytics and of ownership of the material and a discussions over the entire Yom Tov, high-level philosophy, most children feeling of pride at being the center sharing ideas at each of the Yom are certainly capable of and interested of attention and receiving positive Tov meals. This both enhances the in answering age-appropriate thought feedback. Yom Tov meals and serves as a great questions. For example, questions At the same time, if the Seder solution to the child who came home such as, “What do you think the Jews is viewed, at least in part, as an with a stack of divrei Torah. In this felt when they were woken up in the opportunity for a meaningful learning way, the child can have opportunities middle of the night and told they experience, then the traditional dvar to share all of the content that he/she would leave Mitzrayim?” and “What Torah model has certain limitations. excitedly prepared, while minimizing do you think Hashem was trying to High-quality learning involves active the stress and challenge of fitting it all teach the Mitzrim (and the Jews) engagement with the material. The in on the night(s) of the Seder. when He did the Eser Makot?” can more we directly interact with and engage the minds of children as they In addition to identifying process new material, the deeper enter developmentally into a stage opportunities beyond the confines and better our comprehension and in which they are more capable of of Maggid for sharing divrei Torah, long-term retention. For many of abstract thought. Last, encourage the we can employ certain strategies for us, the number of hours we have children to ask questions. A token engaging more of the listeners at the spent listening to lectures, sermons, prize, such as a chocolate chip, for Seder table, thereby creating a more and speeches, let’s even say over each question posed can get kids active learning experience for all the last ten years, is embarrassingly thinking, and their refreshing way of present. The dvar Torah presenter disproportionate to the amount of viewing the world may yield questions can introduce the dvar Torah with knowledge we can show for it. This is that bewilder even the wise adults at a question that the listeners should because certain conditions are much the table. seek to answer while the dvar Torah more conducive to effective learning, is being delivered. This helps listeners and passively receiving information focus their attention and gives them Older Children (and Beyond) is not one of them. Additionally, a cognitive anchor to process the and the “Classic” Dvar Torah as mentioned earlier, given the information. Because listeners are range of ages and backgrounds looking to answer a specific question, Common among older children and that often populate the same Seder their minds are more actively engaged adults is the traditional model of dvar table, the dvar Torah model is often Torah, where one person shares a in processing the information than inappropriate or unsuitable for a if they were just listening passively. Torah thought and table participants segment of the Seder participants. listen. This model has both important Alternatively, after each dvar Torah, advantages and notable drawbacks. Though there is no “one size fits the head of the table can present On the most basic level, the sharing all” solution to this challenge, there participants with a question on the of meaningful Torah content is are a number of considerations and content of the dvar Torah, perhaps

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 even offering a token prize (small and facilitated. This population has social or political sacrament. Tradition prize,2 treat, etc.) for correct answers. a unique and valuable asset that can is my way of orienting to my G-d, it Another way to expand divrei Torah greatly enhance a Pesach Seder: they is that which sensitizes me spiritually, engagement is to ask that Seder have a more direct connection to which opens me to eternity and to participants prepare some kind of previous generations and first-hand the timeless… Tradition, for the visual aid associated with each dvar experience of Pesach Seders as they Jew, is not a sentimental recollection Torah they share, in order to give the were celebrated in eras gone by. Each of the past, but the long process of dvar Torah both an auditory and a family has its own story, its own roots preparing for a spiritually meaningful visual element.3 This item can be a in its countries of origin, and each future by consecrating the present.”4 concrete item, a hand drawn picture, family can consider what might be When families and friends unite or an image that was printed from meaningful to hear from the senior around a common heritage and seek the computer. If appropriate, in generation at the table. I have very to strengthen their connection to their advance of the Seder, older siblings or cherished memories of hearing my tradition, some creative thinking may guests can be paired up with younger grandparents share how Pesach was be required in order to maximize and children for this task, perhaps by prepared for and celebrated in Poland optimize the experience. At the same inviting the younger child to draw a and Lithuania. Even more powerful time, such opportunities have the picture before Yom Tov, or to help was when my father would turn to potential to create lasting memories, find and present the associated item. my grandfather, may they both live shape identities, and nurture the spirit This gives the younger children an and be well, and say, “So, Daddy, tell of the next generation. important and prominent role in us about slavery to freedom. Tell us “sharing” divrei Torah, and directly about the day of your liberation at Endnotes involves them in an element of the the end of the Holocaust.” Suddenly, Seder from which they may have concepts that felt so distant and 1 Rabbi Mayer Twersky, “And It Happened previously felt alienated. remote, the notion of captivity and at Midnight,” Retrieved from: http:// subjugation and denigration, become Torahweb.org/Torah/1999/moadim/rtwe_ pesach.html The Other Stars of the Show very real and very close to home, and my appreciation of freedom takes 2 Based on a conversation with R’ Hershel Schachter, it is permissible to give out prizes, Thus far, the emphasis has been on the on new and vast proportions. What provided that they are not muktzeh and could children. I would like to shift to the better way to emphasize our heritage theoretically be used on Yom Tov. than by looking to those whose life other end of the spectrum, namely, the 3 Of course, this is more suitable for divrei grandparents, great grandparents, and stories, each in their own way, tell a Torah that are prepared in advance. This senior citizens sitting around the table, microcosmic tale of the story of our wouldn’t apply to, nor am I suggesting that it those who serve as the direct link to people. replace, the banter of Torah conversations that our tradition and heritage. naturally occurs when individuals are engaged in meaningful, naturally-flowing exchanges of In some families, the older generation Conclusion Torah ideas. is heavily involved in participating in Rabbi Norman Lamm, in a Passover 4 Rabbi Norman Lamm, April 3, 1969. and even running the Seder. In other “Questioning Tradition.” The Jewish Center, families, due to a host of reasons, sermon delivered in 1969, aptly Manhattan, NY. Retrieved from: the participation of senior citizens described that which we are trying to http://brussels.mc.yu.edu/gsdl/collect/ lammserm/index/assoc/HASHf403.dir/doc.pdf. does not occur organically, but convey at the Seder: “Tradition is not instead needs to be actively invited a symbol on the order of the American flag, or a celebration like July 4, or a

Find more shiurim and articles from Dr. Ilana Turetsky at https://www.yutorah.org/Dr-Ilana-Turetsky/

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 The Methodology of Teaching the Pesach Story Lower School Rabbi Daniel Price Head of School, Rosenbaum Yeshiva of North Jersey

TRANSFORMING YOUR SEDER INTO THE IDEAL EDUCATIONAL EXPERIENCE

very year, as we prepare for the journey to freedom, Moshe Rabbeinu because of what HaShem did for me Pesach Seder, we think about continuously addresses the Jewish when I came out of Egypt.” what we could do to make nation, focusing on the children and Shemos 13:8 E“this night different from all of the other their education. וְהָ יָה כִ י יִ ְאָ ׁשלְָך בִ נְָך מָחָ ר לֵ אמֹר מַ ה זֹאת וְאָמַרְתָאֵ לָיובְ חֹזֶק יָדהֹוצִיאָנּו ה’ מִמִ צְרַ יִם וְהָ יָה כִי יֹאמְרּו אֲ לֵיכֶם בְ נֵיכֶם מָה הָעֲ בֹדָ ה nights.” To some, the Haggadah seems מִבֵית עֲבָדִ ים. הַ זֹאת לָכֶם. וַאֲמַרְתֶ ם זֶבַח פֶ סַח הּוא לה’ אֲ ֶ ׁשר like a dry and drawn-out document full of unrelated details. On a night In days to come, when your son asks פָסַח עַל בָתֵי בְ נֵי יִשְרָאֵל בְמִ צְרַ יִם בְ נָגְ פֹו אֶ ת when we should be talking about you, “What does this mean?” say to מִ צְרַ יִם וְאֶת בָתֵינּו הִ צִיל וַ ּיִקֹד הָעָם וַ ִּיׁשְתַחֲ ּוּו. , some feel like they yetzias Mitzrayim When you enter the land that HaShem him, “With a mighty hand HaShem are spending an inordinate amount of will give you as He promised, observe this brought us out of Egypt, out of the land time talking about ancillary events in ceremony. And when your children say of slavery.” Jewish history. to you, “What does this ceremony mean Shemos 13:14 Therefore, every year, as we come to you?” then tell them, “It is the Pesach Moshe’s messages seem quite clear. closer and closer to the month of sacrifice to HaShem, who passed over Education is the key to ensuring that Nissan, many of us make an internal the houses of the Israelites in Egypt and the lessons and the ideals of yetzias commitment to transform the spared our home when He struck down Mitzrayim are not lost. To meet that upcoming Seder into the best one the Egyptians …” goal, Seder night has to be converted the children have ever attended. The Shemos 12:26-27 into an educational environment. Thus, it pays for us to look at some וְהִ גַדְתָ לְבִ נְָך בַּיֹום הַ הּוא לֵ אמֹר בַעֲ בּור זֶה עָשָ ה ?question is — how of the criteria used to measure a ה’ לִי בְצֵאתִי מִמִ צְרָ יִם. As we look back at Parashas Bo and the early stage of Bnei Yisrael’s On that day tell your son, “I do this successfully run classroom.

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 A. An effective classroom lesson the Haggadahs with questions and reinforcing their efforts with praise and environment begins with the answers attached to text. and showing enthusiasm in their culture of the room. Younger children should be seated delivery. The teacher must establish the next to someone who can assist them, The leader of the Seder must be wise classroom as a pleasant and inviting guide them, and keep them focused. in determining how to involve the environment. children and how quickly the group C. The lesson begins by giving the reads the Haggadah. It is valuable The most inviting classrooms are students clear instructions and to read some portions slowly with decorated with posters and educational stating the desired quality of work. materials that correlate with what the explanations, while other portions The Seder always begins by singing the children are learning. The decor helps should be read and moved through at stages of the “Seder.” It is at that point students learn and gives teachers visual a quicker pace. where we state our expectations for aids that enhance the learning. Like the the evening. However, to raise the bar Here are some sample divrei Torah(*) classroom, for the sake of the children, a little more, we could begin the Seder that will meet the needs of elementary the Seder table should not look like an with questions that will be answered school children. There is a halacha ordinary Shabbos or Yom Tov table. over the course of the evening. The that we must start preparing for While some have traditionally pursued questions can be general, such as, Pesach thirty days in advance. Our the very elegant look, the Seder table, “How many times is the number four Pesach preparations should include and the entire room, for that matter, presented in the Haggadah?” to more every parent preparing what to share could be transformed to reinforce all of thought-provoking, like, “When and at the Seder table. It’s important to the messages of the evening: the Ten why is Rabbi Akiva brought into the spend time looking at the Haggadahs Plagues, the splitting of the Sea, the Pesach Seder story?” designed for children to gather ideas. Four Sons, the Four Cups, the Exodus. All of these concepts can be used to D. The teacher must do whatever 2nd The Makkos: Measure- develop a decorative theme in the possible to ensure that everyone is & 3rd for-Measure (Middah dining room. paying attention, and begin with a Grade K’neged Middah) highly motivating activity. B. It should be a place where the teacher recognizes and accepts Stories or midrashim that highlight HaShem punished the Mitzrim based individual differences. the actual redemption are ideal. This is on how they made the lives of the what the children came to the table to Jewish people miserable. How do In elementary schools we often find discuss! The “parsha questions” from each of the makkos relate to what the assigned roles and responsibilities in Shemos, Va’era, Bo and Beshalach can Mitzrim did? the classroom. There is the line leader, be used, and themed treats handed the door holder, the snack helper and • Blood/Dam: The Mitzrim killed out to those who know the answers. the board eraser. The same should hold many Jews and drowned the boys The key is to remember that children true for the Seder. Each child should in the Nile. want to be active and involved. have a role in the Seder. A child can • Frogs/Tz’farde’a: The Mitzrim Costumes or role playing can bring pick who is going to say the next dvar hollered and screamed at Bnei the experience to life! The child Torah. A child can decide who will fill Yisrael, never letting them rest. can be responsible for arguing the whose cups with wine. A child can be • Lice/Kinim: Bnei Yisrael were positions of R. Akiva, R. Eliezer and assigned to call on people to read. This forced to clean and sweep the R. Yosi HaGelili on the strength of the is truly ideal for those children who dirty streets in Mitzrayim. Plagues. Finally, depending on how can’t participate in the textual part of • Wild Animals/Arov: Bnei Yisrael the room is decorated, children can be the Seder in a meaningful way. had to hunt wild animals for the invited to view the visual aids during pleasure of the Mitzrim. There should be different Haggadahs the Seder, as in the classroom. • Death of Animals/Dever: Bnei to choose from. The younger children E. The children’s attention is Yisrael were sent to the deserts need Haggadahs with pictures sustained by varying who is called and mountains to shepherd the while the older children may value on, using appropriate pacing, Egyptians’ animals.

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 4th • Boils/Shechin: The Mitzrim Hayinu — “we were slaves” but Ha Lachma Anya Grade would beat Bnei Yisrael until their “HaShem took us out…” The wine of bodies were covered with blisters. the Four Cups doesn’t represent either Why do we begin and end the • Hail/Barad: Bnei Yisrael were one exclusively. Both wealthy people Haggadah in Aramaic (Ha Lachma forced to plant crops and orchards and poor people, happy people and sad Anya and Chad Gadya)? for the Mitzrim. people drink wine. Therefore, the wine Aramaic is not understood by the • Locust/Arbeh: Then these crops is not included in Mah Nishtanah. angels. Usually we want angels to help were battered by the hail and Answer #2: Chasam Sofer suggests our prayers go to Heaven, but tonight consumed by the locusts. that the four questions of Mah we start the Haggadah with Aramaic Choshech The • Darkness/ : Nishtanah all refer to items that have to show that we speak directly to Mitzrim darkened the lives of the already been seen at the Seder table HaShem, not through angels. Hashem Jewish people. (either actually performed or set out on is here at our Seder listening to every Makkas • Death of the First Born/ the table). The children see the matzah word we say! (Emes L’Yaakov) Bechoros The Mitzrim enslaved : on the table and know we have rid our Bnei Yisrael whom HaShem called homes of chametz. They see the maror Mah Nishtanah Halayla Hazeh? “My first born.” sitting in front of them, they have The termlayla , night, is a sign of tza’ar Dayenu and Gratitude already dipped the karpas in water, and everyone has already leaned to the (hardships) and exile. We ask: How is this night — this exile — different from When we say “Dayenu,” “it would left while drinking the cup of wine at all other nights — from all other exiles? have been enough for us,” do we mean Kiddush. Thus, when Mah Nishtanah is to say that leaving Mitzrayim would recited, the children have only seen the If we take a trip from New York to have been enough for us? How can we first cup of wine at Kiddush. Having Eretz Yisrael, although the trip will imagine not having received the Torah wine on the table is not unusual at take many hours, it is manageable or Eretz Yisrael and all other acts of a Yom Tov meal. That is why it isn’t since we know how long it should kindness HaShem did for us?! included in the four questions. take. However, if we were to get on a plane not knowing the destination, What we are really saying here is that The Ten Plagues the trip would seem very long and a any of these gifts would have been lot less manageable since it appears enough to make us sing praise to Question: Why do we pour out a that there is no end in sight! HaShem. How much more grateful we little wine when mentioning the Ten must be that HaShem has given us all Similarly, with all of the other exiles, Plagues? of these precious gifts. we knew the length of the exile and Answer #1: The Vilna Gaon suggests it was therefore more manageable. Mah Nishtanah and the Four Cups that the removal of the wine from However, we have been in this exile the cup highlights the fact that after for over 2,000 years and we have no Question: Why aren’t the Four Cups each plague the Egyptians lost a little idea when Mashiach will finally come, mentioned in the Mah Nishtanah? bit more of their strength, power and bringing it to an end. And that is ability to resist. exactly what makes this exile different Answer #1: Abarbanel and R. Lazer and much harder than any previous Ginzburg suggest that the four Answer #2: As we came out of the exile — it appears as though there is questions of Mah Nishtanah are Yam Suf, we were dealing with two no end in sight! Still, the greatness really one question. The children very different emotions. On the one of the Jewish people is that we await see contradictions at the Seder table hand, we desired to praise HaShem for Mashiach each and every day as if we and they want to understand them. saving us. On the other hand, we had know exactly when he is coming. Two concepts (matzah and maror) compassion for those who perished. We spill some wine at the Seder to symbolize avdus (slavery) and two Dayenu concepts (reclining and dipping) recall HaShem’s instruction to the symbolize cheirus (freedom). We angels that they should not sing as the Question: Why are HaShem’s acts of Egyptians were drowning in the sea. answer the question with Avadim kindness referred to as “ma’alos” (levels)?

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Answer #1: Abarbanel suggests that could be translated as “what is this Seder table rejoicing with our family these acts were “above and beyond” service by you.” The Rasha is implying and enjoying Yom Tov, it is easy for what was necessary to simply redeem that the mitzvos were established by us to declare and praise the oneness the Jewish people from Egypt. They man and not HaShem. This further of HaShem. We have just spent an went beyond what was promised to implies that not only were they entire evening reflecting on the many Avraham Avinu. inspired by man and that there are no miracles displayed on our behalf and Answer #2: Maharal suggests that of eidos, chukim or mishpatim — laws, instructing our children to remember the 15 items, each one is greater than ordinances and statutes — but they these miracles and the statutes that the one before it. That is why they are were created for our own self-interests. come from within our Torah. The korban Pesach is not a service, but called “ma’alos,” which is the word However, after we get up from our used for stairs. rather an excuse to eat meat. Seder, and “regular” life settles back Answer #2: The Malbim suggests in, there are times in our daily routine Baruch Shomer Havtachaso — that the Rasha views mitzvos as that seem senseless and chaotic, times Blessed is the One Who Keeps “avodah”— hard work, a burden. when it is harder for us to see and His Promise. declare echad Elokeino shebashamayim Chad Gadya uva’aretz. Jews as a whole have suffered Why are we praising HaShem throughout history. Individuals go for keeping His promise? We just At the end of the Haggadah, we sing through many challenges in their lives. mentioned that He was the one who echad Elokeino shebashamayim uva’aretz We see instances of righteous people sent us down into slavery. What are we — our Lord is One on Heaven and suffering within our communities. thanking Him for? Earth — followed immediately by a The job of a Jew is to constantly declare HaRav Mordechai Willig once seemingly violent and almost senseless and recall Ein K’Elokeinu or echad tale. What possible message can the answered this question with a mashal: Elokeino shebashamayim uva’aretz. Even Imagine two classmates fighting and story of Chad Gadya provide and why when questions arise and there are as a result, one falls, hits his head and is it in the Haggadah? Furthermore, instances in life that lead us to ask why, has to be sent to the hospital. We what is the significance of praising we must never forget that there is no would think that he would be mad at the oneness of HaShem and then G-d like HaShem, and that He is One his classmate for the injury. However, immediately transitioning to Chad in the Heavens and Earth. Gadya? while in the hospital, doctors discover We end our Seder reminding our that he has a more significant illness On Shabbos, we sing a beautiful children that life is like an EKG. It that would not have been detected prayer that seems inherently is full of ups and downs, and that is early enough to treat had he not been contradictory. fine. What is not good is when life is a straight line. That is tantamount אֵ ין ֵ כאֹלקינּו, אֵ ין ַ כאדֹונֵ ֽינּו, אֵ ין כְמַ לְ ֵ כֽנּו, .sent to the hospital by his friend to death. So even when things aren’t אֵ ין ְמֹוׁשִ יעֵכ ֽנּו.מִי כֵ אֹלקינּו, מִי כַ אדֹונֵ ֽינּו, מִ י This is what the Jewish People went going as we planned or hoped, echad כְ מַ לְ ֵֽנּו,מִי ככְמֹוׁשִ יעֵ ֽנּו. נֹודֶ ה לֵ אֹלקינּו, נֹודֶ ה through. We were suffering from an ,Elokeino shebashamayim uva’aretz לַ אדֹונֵ ֽינּו, נֹודֶ ה לְ מַ לְ ֵֽנּו, כנֹודֶ ה לְמֹוׁשִ יעֵ ֽנּו. .illness,” a tumah, and didn’t know it“ If HaShem didn’t put us through the There is no one like our Lord … Who is HaShem is watching over us and avdus to purify ourselves, who knows like our Lord … doing what is best for us. May we what would have happened to us? What does it mean that we initially merit to see the goodness in our lives say there is no one like HaShem, and rejoice in the final redemption, 5th yet the very next question is Who is b’mheira b’yameinu. Grade The Rasha like HaShem, as if there is a possible *Thank you to RYNJ staff members Question: Why is the Rasha’s question answer to that? Are we proclaiming his Mrs. Deena Katz (3G), Mrs. Simi considered wicked? oneness or are we doubting it? Hersh (4G), Rabbi Raphy Goldstein Answer #1: Abarbanel suggests that Rav Moshe Tuvia Lieff explains that (4B) and Rabbi Chaim Block (5B) for the problem is his use of the word this teaches us a very valuable life contributing divrei Torah to this article. “mah ha’vodah hazos lachem,” which lesson. When we are sitting at our

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 The Methodology of Teaching the Pesach Story Middle School Rabbi Shlomo Einhorn Dean, Yeshivat Yavneh, Los Angeles, CA

COMPLEX QUESTIONS FOR A COMPLEX AGE

nterested in disengaging your the outset. This is important so that They can Find Everything, Except teen at the Seder? Keep it simple. engagement takes place early on. for Chametz! Do you think restraints With greater access to the global Each idea I shared can be framed with hinder us or help us develop? What Iworld, our teens are actually quite are some examples where they make a more direct question: broadminded in terms of their critical us stronger? thinking. By and large, they are An Opening: Do you think Judaism When the Night Comes Down: interested in shorter talking points rewards you for just showing up? Calling people, nations, or things evil but at the same time deep thought No Bread so we can eat Bread: Is does that help or hinder us? provoking questions. The divrei Torah there a negative character trait or I have selected here are culled from quality that you possess that you Tough Decisions: Are there any areas the “pre-Seder” preparations because would delete if you could? of our lives that you would say isn’t they challenge the teenager right at black and white? What’s an issue that

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 you can easily make the case one way Sefas Emes, explains that G-d skipping Maimonides in his Laws of Oaths or the other? over the entrances is a reference to 5:20 says that if somebody takes the entrance mentioned above in the an oath that they’re not going to Remove the Candle: Should we maintain museums celebrating Midrash. On Pesach, G-d passes over eat anything for seven days, it is military victories? or forgoes the need for us to make considered meaningless and they the first opening. On Pesach we don’t have violated the prohibition of The Little Three: Is there anything even need to start by opening an swearing for no reason. The reason it you would say you really are jealous entrance for G-d the size of an “eye is considered a meaningless oath is of? of a needle.” Just show up, and the because in the eyes of Jewish law no An Opening opening has begun. The fact that you one can live for seven days without are reading this d’var Torah, open to food. The Chassidic scholar known Up until now, our lives may have been life’s possibilities, means that you are as the Avnei Nezer says that we see missing something. Limiting mindsets ready. from this statement of Maimonides and past failures have discouraged that in the physical world, seven days us from taking charge of our destiny. No Bread so we can Eat Bread can kill. The physical world parallels Perhaps we could use a relationship the spiritual world. Therefore, when with G-d. But where do we begin? The Torah (Devarim 16:8) teaches us we go seven days without chametz, How much work must we do? The that we are supposed to eat matzah we too can “kill” the negative energy Midrash ( 5:2) Shir HaShirim Rabbah for seven days. The mystical sources that feeds off chametz. After Pesach teaches us that G-d says “open for call matzah the “bread of faith.” On is over, we are ready to go back to Me an entrance the size of an eye of the other hand, regular leavened chametz because at that point we have a needle and I will open for you an bread, chametz, which we eat year obliterated the darker symbolism of entrance the size of a ballroom.” G-d round, alludes to the shadow side of bread. expects us to start the relationship by the human being or the yetzer harah. making some minimal change. What By eating matzah on these seven days, They can Find Everything, change? Don’t worry. On Pesach, we are somehow ensuring that we are Except for Chametz! the work on our part may be even protected from the possible negative easier. In English this holiday is called spiritual influence of bread the rest of Legend has it that Reb Levi Yitzchok Passover because G-d passed over the year. If chametz is symbolically so of Berditchever once asked one of the entrances of the Israelites’ tents bad, why do we continue to eat it the his pupils at the Seder if he could when meting out retribution upon rest of the year? locate some Andalusian tobacco. The the Egyptians. The Gerrer Rebbe, the student quickly went and came back with the exceptionally rare Andalusian tobacco. The next day the Rav asked When we go seven days another student to bring him some without chametz, we too rare Devils Pup-fish. The loyal student came back within fifteen minutes with can “kill” the negative this precious fish. Then he turned to energy that feeds off another trusted student and asked him to find some chametz, any chametz chametz. After Pesach is anywhere. The student searched and over, we are ready to go searched and couldn’t find a single bit of chametz. Reb Levi Yitzchak, back to chametz because who was always known as the great at that point we have defender of the Jewish people, cried out to the Heavens, “G-d look at obliterated the darker your people, they are always able to symbolism of bread. find anything anywhere like nobody

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 else can, but if you ask them to find a Isn’t patience a virtue? The Stichiner surveillance comes to mind. A limited morsel of chametz in their homes on Rebbe says that the notion of waiting curbing of our freedom is acceptable Pesach — no way, no Jew can find it.” too long when it comes to chametz if it’s going to promote greater safety. The laws of proper Pesach observance alludes to our indecisiveness. Should But once the primary threat has are complicated and detailed. There we eat it as matzah or should we eat been dealt with, invasive surveillance seem to be so many limitations. it as bread? We were wishy-washy. quickly becomes the enemy. One Judaism recognizes that constraints, This deliberation finds its root in more analogy. The surgeon may when understood properly, enable primordial man eating from the Tree use a scalpel to fissure out diseased creativity. Without constraints the of Knowledge. Before we ate from the bacteria. Once the problem has been options are unlimited and in that tree we knew what was right and what neutralized, the surgical equipment is blinding way nothing gets done. But was wrong. We intuited the correct discarded because it now may carry when we work within the framework behaviors. The moment we partook the infection. of the Seder — with all of its of the tree, all of our decisions going measurements and restricted recipes forward become a battle ground. The Little Three — we learn to create a symphony of Should I or shouldn’t I? Burning ideas and dialogues. chametz is our attempt to restore We are obligated to check every hole, clarity. nook and cranny. In every corner When the Night Comes Down of our homes we need to look for The formal search for chametz begins Remove the Candle chametz. In Jewish numerology the night before Pesach. At night, we the value of chametz is 138. The commence our search and the next After the search for chametz, the numerical value of matzah is 135. morning we begin to burn the crumbs. custom is to burn the bread and to The difference between them is 3. Why do we wait until the morning burn the searching candle as well. What does the 3 stand for? Reb to burn our chametz? Reb Yisroel of Why do we burn the candle? Even if Yankele Galinsky says that the 3 Rizhin says that it reflects the reality it may have touched a little bit of the symbolizes the three ill character of the world as it is. We don’t have bread, that wouldn’t make a difference traits that remove a person from this the power to entirely eradicate evil. because chametz is not transferred world (Pirkei Avos 4:21) — jealousy, But we must try. And sometimes the this way. Rebbe Chaim Meir Hager of thirst for honor, and lust. That’s the best that we can do is recognize what Vizhnitz refers back to a concept we difference, that little 3. Those three is good and what is bad. That is the mentioned previously, that chametz struggles are exactly what we are significance of the search at night. It is symbolizes our darker impulse. It trying to eliminate. follows that the search for chametz our attempt to call out the dark. But What is specific in our battle against ritualizes our introspective search for one day, once upon a not-to-distant jealousy, chasing honor, and lust? All the shadow side of ourselves in order future, when the night comes down three problems express a will to have to expel it. Within this schema, the and day breaks, then we will be able to something beyond what is ours. It candle’s main function is to assist in banish the darkness forever. reflects a lack of faith in the crucial looking for the darkness within. The notion that everything we need is Vizhnitzer Rebbe says that any device Tough Decisions right in front of us. whose main function is to exploit or Chametz happens when we wait expose evil needs should be destroyed too long and allow our bread to rise. as soon as we are finished using it. In thinking of a proper analogy,

Find more shiurim and articles from Rabbi Shlomo Einhorn at https://www.yutorah.org/Rabbi-Shlomo-Einhorn/

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 The Methodology of Teaching the Pesach Story High School Ms. Miriam Borenstein Judaic Studies Faculty, Yeshiva University High School for Girls

ONCE UPON... A KARPAS

nce upon a time has and love. On the night of Discussion Questions: become an iconic Pesach, we are commanded to opening phrase that retell the story of our people to 1. If you were to tell your own personal story, at Olaunches its audience into a the next generation; but how what point in your life would you start it? (i.e: story. We know we are at the do we start to tell this story? Birth, first independent accomplishment, start of beginning of a story when we Where do we begin? school, discovery of a talent, first job?) Explain. see such a phrase, and we know If we examine the Haggadah we are at the conclusion when 2. What are ways or methods that get you most closely, we can clearly see that we read “and they lived happily engaged when starting to learn something new? there is an order to our evening, ever after.” Truth be told, but can we identify the beginning 3. If you were commissioned to put together the throughout our lives we are all of where our story starts? Is it Seder, where would you have started the story? storytellers in some way. We tell clear where we should begin? Explain. the story of our people, we learn from our family’s story, and we If we look at the Maggid 4. Is it important to know where something even share our own personal section we see an interesting began or is the ending really the only relevant story with those we truly trust opening line: part? Explain your answer.

33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 our forefathers, and then back to Why is karpas at our Seder? Why הָ א לַחְמָא עַ נְיָא ִיּד אֲ כָלּו אַבְהָתָ נָא בְאַרְ עָ א Mitzrayim. Why is there no clear do we dip it into salt water? Is this דְמִ צְרָ יִם. כָל דִ כְפִ ין ייֵיתֵ וְיֵיכֹל, כָל דִ צְרִ יְך יֵיתֵ י starting point? practice done only so that “the וְיִפְסַח. הָשַתָא הָ כָא, לְ ָ ׁשנָה הַבָאָה בְאַרְ עָ א ?”children should ask דְ יִשְרָאֵ ל. הָשַתָא עַבְדֵ י, לְ ָ ׁשנָה הַבָאָה בְ נֵי חֹורִ ין. The answer might be found in a This is the bread of destitution that brilliant educational tool we call In education there is a teaching our ancestors ate in the land of Egypt. karpas. Karpas is a difficult word to practice called “the hook” of the Anyone who is famished should come translate. Although we might want lesson. The hook is a creative and/ and eat, anyone who is in need should to translate it to something like or engaging tool that serves as a way come and partake of the Pesach sacrifice. “vegetable” or “something we dip in of getting students interested and Now we are here, next year we will be in salt water,” the word karpas actually invested in new material. It would the land of Israel; this year we are slaves, means cotton or fine linen. If we look seem that Chazal, in their mastery next year we will be free people. in Tanakh, we see the word karpas of teaching, start off the Seder with Although there is much beautiful only once: It is found in Megillat a “hook” to get us involved and Torah written on this opening phrase, Esther to describe the elaborate interested. Chazal knew that before it doesn’t really give our story any decoration of Achashverosh’s palace: you can teach, you must first engage specific beginning. The opening your students and make them active חּור כַרְ פַסּותְ כֵלֶתאָחּוז יבְחַבְלֵ בּוץ וְאַרְ גָמָ ן phrase does not seem to open up to participants in their own learning. The עַל גְלִילֵי כֶסֶ ף וְעַ מּודֵ י ֵׁש ׁשמִ ּטֹות זָהָ ב וָכֶסֶף עַ ל any story at all. Even if we consider Gemara says of Rabbah that he used רִ צְפַת בַ הַ ט וָ ֵ ׁשׁש וְדַ ר וְ סֹחָרֶ ת. this section to be an introduction to open his class with a humorous [There were hangings of] white cotton to Maggid, and claim that the story comment: really starts with Avadim Hayinu, after and blue wool, caught up by cords of דרבה מקמי דפתח להו לרבנן אמר מילתא the children ask their Mah Nishtanah fine linen and purple wool to silver rods דבדיחותא ובדחי רבנן. questions, we still haven’t solved the and alabaster columns; and there were problem. We go straight into being couches of gold and silver on a pavement Rabbah, prior to beginning his lecture, slaves to Pharaoh in Mitzrayim, of marble, alabaster, mother-of-pearl, would open with a humorous remark then jump around to Rabbi Akiva and mosaics. (milta debidichuta). and his contemporaries, back to Esther: 1:6 Shabbat 30b

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Rabbah understood that if he created Pasim is a term for raiment of fine wool by their numbers. These people were an atmosphere that opened his (Shabbat 10b). Similar to pasim is different from the Egyptians and so students to learning, he could then karpas utechelet — fine linen and blue the fear and disrespect started against proceed to teach them Torah that (Esther 1:6). The same garment, ketonet our people: ההָבָ נִתְחַ כְמָה לֹו פֶ ן יִרְ בֶה וְהָ יָה כִי תִקְרֶ אנָה (would leave a lasting impact. Perhaps pasim, is mentioned (2 Samuel 13:18 מִ הלְחָמָ וְנֹוסַ ף גַם הּוא עַ לשֹנְאֵ ינּו וְנִלְחַם בָ נּו Chazal are doing that as well on the in the story of Amnon and Tamar and וְעָלָה מִן הָאָרֶ ץ. Seder night by making a “hook” they we may therefore presume that it was called karpas. They are engaging each made of very fine material]. Let us deal shrewdly with them, so that of us before we start Maggid, which Rashi, Bereishit 37:3 they may not increase; otherwise in the will get us thinking. It will give us We begin the Seder with a event of war they may join our enemies context about the start of our story reenactment of the story’s beginning. in fighting against us and rise from the and place us in the proper mindset to We take the karpas and dip it into salt ground. learn. water, reminding us of the dipping Shemot 1:10 The opening of our story starts with of Yosef’s coat by his brothers It would take the great lesson of an interactive activity of dipping that began our descent to Egypt. knowing how the story of our slavery something that is called cotton or It was the disloyalty and hatred began in order to correct it so that linen, but what does this have to among brothers that led us to us to it never happens again. Chazal have do with the story of Mitzrayim? Egypt, where we ultimately became us dip karpas each year so that we A medieval commentator on the slaves. The brothers had corrupted remember how our story started. We Rambam known as Rav Manoach themselves with jealousy and hatred must try and rectify the past. In place discusses why we have Karpas at the and ultimately made their brother of jealousy and hatred, we need to love Seder: suffer. Perhaps these were the actual and celebrate one another. If we fail seeds of slavery. When a human to do so, we will be guilty of the same ואנו נוהגין בכרפס זכר לכתונת הפסים שעשה can disregard another human’s sin that caused our ancestors to be יעקב אבינו ליוסף אשר בסבתה נתגלגל הדבר importance and individuality, or enslaved in Egypt. With an engaging וירדו אבותינו למצרים. take advantage of him, that can bring And we have the custom of karpas as a activity at the start of the Seder, we dip about slavery. Theketonet pasim remembrance of the coat of wool that the karpas into salt water, symbolizing differentiated Yosef and made him Jacob made for Joseph which caused the the tears and hardships brought special. It was this difference that the entire episode of “and our forefathers about from the original dipping of brothers could not live with, and so went down to Egypt.” the karpas. We go through the story they tried to get rid of him. The same Hilchot Chametz U’Matzah 8:2 only once we have tasted what that would repeat itself to us as a nation dipping can lead to. It is imperative Furthermore, Rashi makes a comment years later in Mitzrayim: that we start our story this way and on the ketonet pasim that was given to וַ ָקָםּי מֶ לְֶך חָדָ ׁש עַל מִ צְרָ יִם אֲ ֶ ׁשר לֹא יָדַע אֶ ת Yosef, and explains that this coat was see how it develops throughout the Haggadah We need to consider on a יֹוסֵ ף. וַ ּיֹאמֶ ר אֶל עַ מֹו הִ נֵה עַם בְ נֵי יִשְרָאֵל רַ ב made of karpas: . personal and national level how we וְעָצּום מִמֶ נּו. A new king arose over Egypt who did not will ultimately end our story. Will we וְיִשְרָאֵל אָהַב אֶת יֹוסֵף מִכָל בָ נָיו כִי בֶ ן זְקֻ נִים know Joseph. And he said to his people, learn from the lessons of the past and הּוא לֹו הוְעָשָ לֹו כְ תֹנֶת פַסִ ים. ?Look, the Israelite people are much too do better for a more promising future“ פַ סִ ים: לְ ׁשֹון כְּלַי מִ לַ ת, ְכּמֹו כַּרְ ַ פּס ּותְ כֵלֶ ת, ּוכְ מֹו numerous for us.” Can we work toward an ending of כְ תֹונֶת הַ ַפּ ִסּים ּדְתָמָ ר וְאַמְ נֹון. Now Israel loved Joseph best of all his Shemot 1:8-9 respect, acceptance, and love for all sons, for he was the child of his old age; It would seem that this Pharaoh that can hopefully lead to a “happily and he had made him an ornamented would also forget Yosef and the ever after”? Let us hope that we can tunic. lesson of brotherhood. Pharaoh internalize this message and choose Bereishit 37:3 and the Egyptians would look at an ending that brings about peace Bnei Yisrael as different and too throughout the world, next year in numerous, and would feel threatened Jerusalem!

35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 The Methodology of Teaching the Pesach Story Adults Rabbi Mordechai Becher Maggid Shiur, JSS, Yeshiva University

CUPS, KARPAS AND BNEI BRAK

y revered teacher, HaRav techniques and promote discussion, (vehotzeiti) from under the burdens of the HaGaon Rav Moshe further exploration, and understanding Egyptians, and I will save you (vehitzalti) Shapiro zt”l, was not only of the Haggadah. from their slavery, and I will redeem you Ma great Torah scholar but a superb (vega’alti) with an outstretched arm, and educator and orator. In the following The Four Cups with great judgments; And I will take you divrei Torah, I will incorporate many (velakakhti) to me for a people, and I will of the techniques he often used to great One of the most prominent features be to you a G-d; and you shall know that I effect. First, Rav Moshe questioned of the Seder is the obligation to am the Lord your G-d, who brings you out ideas and aspects of Torah we are very drink four cups of wine. The Talmud from under the burdens of the Egyptians. familiar with, and that we therefore take Yerushalmi1 and Rashi2 explain that Shmot 6:6-7 at face value without thinking much. each one of the cups symbolizes a Generally, these cups are understood Rav Moshe also almost always took a different expression of redemption as ways to praise and thank G-d for direction that was unique, and differed used in the verses in Shmot. each aspect of the Exodus. However, from the “same old” explanations. Rabbi Meir Simcha of Dvinsk3 לָכֵן אֱ מֹר לִבְ נֵי יִשְרָאֵל אֲ נִי ה' וְ הֹוצֵאתִי אֶתְ כֶ ם In addition, he offered insights that ”understands each cup also as a “toast מִתַחַת סִבְֹלת מִ צְרַ יִם וְהִצַלְתִי אֶתְ כֶם מֵעֲ בֹדָתָ ם showed the precision of our Sages’ to our ancestors and to the part that וְגָאַ לְתִי אֶתְ כֶם בִ זְרֹועַ נְטּויָה ּובִ ְ ׁשפָטִ ים גְדֹלִ ים. statements, and their understanding .they played in their own redemption וְלָקַחְתִי אֶתְ כֶם לִי לְעָם וְהָ ייִיתִ לָכֶם לֵ אֹלקִ ים of the Hebrew language’s depths and וִידַ םעְתֶ כִי אֲ נִי ה' אֱֹלקֵ יכֶם הַ מֹוצִיא אֶתְ כֶ ם nuances. While the following divrei The first expression,I will take them out, מִתַחַת סִבְלֹות מִ צְרָ יִם. Torah are not from HaRav Shapiro zt”l, refers to G-d extracting the Jews from Therefore say to the people of Israel, I they do, I believe, illustrate his teaching the Egyptian culture. The Jews were am the Lord, and I will take you out culturally and ideologically assimilated,

36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 believed in the Egyptian gods and each other, despite their oppression. deep down that a sovereign nation followed Egyptian philosophy.4 Rav Meir Simchah sees this idea must have its own language, and their “Taking them out” meant removing expressed in Birkat HaMazon, our maintenance of Hebrew indicated that the Jews from ideological subjugation prayer of thanks and declaration of the dream of nationhood was alive to Egyptian philosophy. Given the reliance upon G-d. Only when we and well. Our toast to this merit of level of their involvement in the have trust and faith in G-d will we not our ancestors is the last cup of wine, culture, for G-d to take the Jews out become so desperate and panicked in over which the second part of Hallel is of the midst of Egypt would only be the face of oppression that we turn on recited. This section of Hallel focuses possible if the Jews maintained their our fellow victims. In the merit of this on the future redemption,13 and hence national identity. The Jews did not trust in G-d, the Jews were saved. is an appropriate way to appreciate intermarry with the Egyptians, as is our ancestors’ hope for their future The third expression in the verses implied by the Torah publicizing the redemption. in Shmot refers to redemption from one case in which this did occur.5 This slavery. We know from the Talmud expression of redemption parallels that slaves often wanted to remain as Karpas the first cup of wine, which is the slaves because they are comfortable Kiddush Kiddush means separation . with having no responsibility or moral What is the significance of dipping or sanctification of the festival, and strictures. 8 Rav Meir Simcha attributes the karpas into salt water at the this can only be performed by people this to the low self-esteem of a slave, beginning of the Seder? Why should who are themselves sanctified and who has no pride in his ancestry, and this be done first? And what does separate. Indeed, although the Jews does not see himself as important.9 the word karpas really mean? The 14 were culturally assimilated, they did The fact that G-d was able to redeem Talmud states that when the Jews not intermarry with the Egyptians the Jews from slavery indicates that brought the Passover offerings back and therefore remained a separate the Jewish people still retained an to their homes or tents from the Beit nation. Thus the cup of Kiddush is a understanding of who they really were HaMikdash, they carried it over their testimony to our ancestors maintaining — children of Abraham, Isaac and shoulders like “Ishmaelite traders.” a separation from the Egyptians. Jacob — and that they still had pride in Similarly, some have a custom of The second expression,I will save their identity. This is indicated by the carrying the Afikoman wrapped in a 15 them, refers to G-d saving the Jews fact that the Jewish people still used cloth and thrown over the shoulder. from the threat of annihilation by the their ancestral names and named their What is the significance of carrying Egyptians. G-d intervened to save the children after their ancestors.10 The the Passover offering specifically like Jews from death at the hands of the Jews looked at themselves as Israelites, “Ishmaelite traders”? Rav Shlomo 16 Egyptians, but did not, and would and not merely as anonymous, Kluger explains that this is done to not, have intervened to save them worthless Egyptian slaves. Rav Meir remind us of what caused our exile from themselves. Self-destruction, Simcha maintains that this is “toasted” in Egypt. It was because Joseph’s enabled by the Jews’ free will, would by the second cup of wine that is brothers so hated and envied Joseph not have been prevented by G-d.6 It drunk at the first part of Hallel, which that they sold him to the Ishmaelites 17 was only possible, then, to save the celebrates our connection to our as a slave. In order to correct the Jews from the Egyptians if the Jews ancestors and to our glorious past.11 sin of hatred, we reminded ourselves of the cause of the initial exile at the were not pursuing, hurting and killing The fourth expression of redemption, each other. The fact that the Jews were celebration of the Exodus. I will take you to me as a people, states 18 saved from death at the hands of the that G-d will bring us to Him and make Rav Yosef Chaim of Baghdad Egyptians indicates that there was us into an independent, sovereign maintains that dipping the karpas at unity among the Jewish people, that nation. This would only be possible if the very beginning of the Seder is a they did not inform on each other to the Jews retained a hope of building reminder to us that the cause of the the Egyptian authorities, and did not and becoming a nation. This hope exile was the hatred and jealousy 7 Hence G-d saved pursue each other. is expressed in the fact that the Jews that resulted in the sale of Joseph, them from the hands of the Egyptians maintained an ongoing connection to so dipping the karpas in salt water because of the loyalty the Jews had to the Hebrew language.12 They realized reminds us of the brothers dipping

37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Joseph’s coat in the blood of an Jaffa,27 and hence would have been the Endnotes animal.19 Linguistically, there is most convenient place to celebrate support for this explanation. Rashi in the Seder. Rabban Gamliel does not 1 JT Pesahim 10:1 (59a). his commentary on the Torah explains appear in the story mentioned in the 2 BT Pesahim 99b. that the ktonet passim20 of Joseph was Haggadah. Perhaps, Rabbi Margaliyot 3 Meshekh Hokhmah, Shmot 6:6 a fine wool garment. He cites a similar explains, since he was the Nassi, the 4 Mekhilta, BeShalah Parsha 6, Yad, Avodat word, the verse in Megilat Esther Patriarch, they would not have been Kokhavim 1:2. that describes the Palace in Shushan allowed to lean in his presence, so he 5 Vayikra 24:10, Rashi ad loc. as decorated with “chur karpas and did not attend.28 6 See Ohr Hachaim, Bereshit 37:21. ”21 7 Shmot 5:14, Rashi ad loc, Ohr Hachaim techelet, [hangings of] white, fine B. Rav Avraham Yitzchak Kook points wool and blue. The only place in Shmot 1:18. out that Bnei Brak is mentioned29 as 8 BT Ketuvot 11a, Gittin 13a. the entire Tanach where the word the place where Rami bar Yechezkel, karpas is used is regarding a type of after arriving in Israel from Babylon, 9 BT Kiddushin 99a, Bava Kama 88a. cloth, and this word is similar to the saw a goat licking date honey30 under a 10 Vayikra Rabba 32:5, Bamidbar Rabba 20:22, Mekhilta Shmot, Parshat Bo, 5. word used to describe Joseph’s coat. date palm, its udder dripping milk into It is no coincidence that we call the the honey. He declared that he had 11 Tehillim 113, 114, 115. dipped vegetable karpas, to remind seen with his own eyes that Israel was 12 Vayikra Rabba 32:5, Bamidbar Rabba 13:20. us of Joseph’s garment being dipped indeed a “land flowing with milk and 22 By recalling this sin, albeit 13 Tehillim 116, 117, 118. in blood. honey.”31 Therefore, what better place subtly, we hope to end the exile to gather and celebrate the Exodus 14 BT, Pesahim 65b, Rashi ad loc. by correcting the sin of hatred and than a place where they could see and 15 Responsa Maharshal 88. ending jealousy and resentment. appreciate what a beautiful land that 16 Haggadat Ma’aseh Yedei Yotzer. G-d gave to the Jewish people after 17 Bereshit 37:28. Bnei Brak taking them out of Egypt. 18 Ben Ish Chai, Shanah Rishonah, Parshat Tzav 32. C. Rav Yechiel Michel Epstein32 The Haggadah tells us of four rabbis 19 Bereshit 37:31. explains that these rabbis were all who celebrated the Seder with Rabbi 20 Bereshit 37:3. Akivah in Bnei Brak. Why did they all living in the time of the Hadrianic 21 Megilat Esther 1:6. come to the home of Rabbi Akivah? persecutions of the Jews, and 22 Heard from Rabbi Isaac Bernstein OBM. This is especially problematic for they found it difficult to be in the Rabbi Eliezer, who maintains that appropriate frame of mind to celebrate 23 BT Sukkah 27b. Jews should stay home for Yom Tov.23 the Seder properly. Therefore, they 24 Haggadah Shel Pesach, Be’er Miriam p. 24. Three explanations follow: went to Rabbi Akivah who, as the 25 Mishnah, Ma’aser Sheni 5:9, BT Shabbat Gemara33 states, was able to see 122a, Sukkah 23a, Kiddushin 26b, Avodah 24 A. Rabbi Reuven Margaliyot redemption even in the depths of Zarah 54b, Horayot 10a. suggests a possible explanation. A exile: When Rabbi Akivah saw foxes in 26 BT Sanhedrin 32a. number of passages in the Talmud the Holy of Holies, he laughed while 27 See Yehoshua 19:45, Atlas Da’at Mikrah p describe rabbis, together with everyone else cried, explaining that 162, Harper-Collins Atlas of the Bible, p. 122. Rabban Gamliel, traveling together seeing the depths of exile was evidence 28 Shulkhan Arukh, OC 472. to Rome, where they would lobby to him that there would be redemption, 29 BT Ketuvot 112b. the senate to help protect Jewish because the prophecies of both are 30 Possibly sap or maybe overripe dates 25 lives and property. It is possible linked. The others responded, “Akivah dripping syrup. that on one of the trips they returned you have comforted us.” Therefore, on 31 Shmot 3:8. See Gil Marks, Encyclopedia of on a ship and landed on the eve of Pesach, in the midst of persecution, the Jewish Food, p.153-154. Pesach. They therefore went to the other rabbis sought out the one person 32 Haggadat Leil Shimurim. closest city, Bnei Brak, where Rabbi who could comfort them and celebrate 33 BT Makot 24a. 26 Akivah lived. Ancient Bnei Brak is redemption even in the midst of a 34 For other examples of Rabbi Akivah’s not located where the modern city terrible exile.34 unique perspective, see BT Sanhedrin 101a, is found, but was close to the port of Berachot 61b, JT Berachot 9:5, Sotah 5:5.

38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 The Methodology of Teaching the Pesach Story Adults Rabbi Elchanan Adler Rosh Yeshiva, RIETS

EASY COME, NOT SO EASY GO REFLECTIONS ON THE REMOVAL OF THE MAKKOS

he Haggadah provides a divrei Torah that inform the text of the preceded by warnings heralding their framework through which Haggadah, but rarely includes a closer imminent arrival. These warnings were we fulfill the mitzvah of examination of pesukim contained delivered to Pharaoh either by the Tsippur yetzias Mitzrayim. In the within the narrative itself. As we shall Nile River (dam, arov, barad) or in his “Arami Oved Avi” section, pesukim see, broadening the discussion to palace (tzefarde’a, dever, arbeh, makas from Sefer Shemos are referenced. include a focus on these pesukim can bechoros). These differences are noted These citations do not constitute a greatly enhance our fulfillment of the by many of the classic commentaries comprehensive survey of the core mitzvah of sippur yetzias Mitzrayim. (see, for example, Ramban to 8:15 narrative texts, nor do they preclude One of the highlights of the Haggadah and Malbim to 7:14), and their a closer examination of them. On is the listing of the Ten Makkos insightful answers can generate lively the contrary, by stating kol hamarbeh (Plagues). The mention of these discussions. le’saper biyetzias Mitzrayim harei zeh makkos, along with the detzach This article will focus on a lesser meshubach — whoever expands on the adash be’achav acronym coined by known pattern relating to the story of the Exodus is praiseworthy Rebbi Yehuda, beckons us to explore removal of the plagues. As will — the Haggadah encourages us to patterns embedded within the Torah’s be noted, Pharaoh’s demand that delve into the story’s many details description of the plagues. To cite one Moshe intercede with Hashem to as recorded in the pesukim of Sefer example: All the makkos, except for bring an end to the plagues appears Shemos. Ironically, “expanding on three (kinim, shechin, chosech), were in connection with four makkos — the story” typically takes the form of

39 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 ברד /tz’farde’a (frogs), arov (swarm of And he said, “For tomorrow.” And Hail וַ ִּי ְ ׁשלַח פַרְ עֹה וַ ּיִקְרָ א לְ מֹ ֶ הׁש ּולְאַהֲ רֹן וַ ּיֹאמֶ ר wild beasts), barad (hail), and arbeh he [Moses] said, “As you say — that אֲ לֵהֶם חָטָאתִי הַפָעַ ם ה’ הַצַ ִ ּדיק וַאֲ נִי וְעַמִ י grasshoppers). Additionally, the way you may know that there is none like) הָרְ ָ ׁשעִים. הַעְתִירּו לאֶ ה’ וְרַב מִהְ יֹת קֹֹלת the Torah describes Moshe’s prayers Hashem, our God; the frogs shall depart אֱֹלקִ ים ּובָרָ ד וַאֲ ַׁשּלְחָה אֶתְ כֶם וְ לֹא תֹסִ פּון for the plagues’ cessation and how it from you and your houses, and from לַעֲ מֹד. וַ ּיֹאמֶר אֵ לָ יו מֹ ֶ ׁשה כְצֵאתִי אֶת הָעִ יר describes the negotiations regarding your servants and your people; they shall אֶפְ רֹש תאֶ כַפַי אֶל ה’ הַ קֹלֹות יֶחְ ָ ּדלּון וְהַבָרָ ד their removal varies from case to case. remain only in the Nile.” Then Moses לֹא יִהְ יֶה עֹוד לְמַעַן תֵדַ ע כִי לַה’ הָאָרֶ ץ. וַ ּיֵצֵ א The goal of this essay is to “frame and Aaron left Pharaoh’s presence, and מֹׁשֶה מֵעִם פַרְ עֹה אֶת הָ עִיר וַ ּיִפְ רֹש כַפָיו אֶ ל ה’ the conversation” surrounding these Moses cried out to Hashem concerning וַ ּיַחְ ְלּו ּדהַ קֹלֹות וְהַבָרָ ד רּומָטָ לֹא נִתְַך אָרְ צָ ה. nuances. For this purpose, it will the frogs which He had inflicted upon adhere to the following format: Pharaoh. And Hashem did as Moses And Pharaoh sent for Moses and Aaron citations of the relevant texts, thought asked; the frogs died out in the houses, and said to them, “I have sinned this questions relating to the phraseology the courtyards, and the fields. time. Hashem is in the right, and I and of the texts, sources and guiding Shemos 8:4-9 my people are in the wrong. Plead with Hashem that there may be an end of ערוב / questions that can help resolve some Swarm of Wild Beasts Godly thunder and hail. I will send you וַ ּיֹאמֶר פַרְ עֹה אָ נֹכִי אֲ ַׁש ַחּל אֶתְ םכֶ ּוזְבַחְתֶ ם לַ ה’ of the textual peculiarities, theological out; you need stay no longer.” Moses said אֱֹלקֵ יכֶם בַמִדְבָר קרַ הַרְ קחֵ לֹא תַרְ חִ יקּו לָלֶכֶ ת considerations relating to Moshe’s to him, “When I go out of the city, I shall הַעְתִירּו בַעֲדִ י. וַ ּיֹאמֶ ר מֹ ֶהׁש הִ נֵה אָ ינֹכִ יֹוצֵ א acquiescence to Pharaoh’s request that spread out my hands to Hashem; the מֵעִמָ ְך וְהַעְתַרְתִי אֶ ל ה’ וְסָר הֶעָ רֹב מִפַרְ עֹה he pray for the plagues’ removal. It is thunder will cease and the hail will no מֵעֲבָדָ יו ּומֵעַ מֹו מָחָר רַק אַל יֹסֵף פַרְ עֹה הָתֵ ל my hope that this essay will challenge longer be, so that you may know that the לְבִלְתִ י ַׁשּלַח אֶת הָעָם לִזְבֹחַ לַה’. וַ ּיֵצֵ א מֹ ֶ ׁשה the readers to further “connect the

,earth is Hashem’s. … Leaving Pharaoh מֵעִם פַרְ עֹה וַ ּיֶעְתַ ר אֶ ל ה’. וַ ּיַעַ ש ה’ כִדְבַ ר מֹ ֶ ׁשה dots” at the Seder and beyond, in the Moses went outside the city and spread וַ ּיָסַר הֶעָ רֹב מִפַרְ עֹה מֵעֲבָדָיו ּומֵעַ מֹו לֹא נִׁשְאַ ר spirit of kol hamarbeh le’saper biyetzias out his hands to Hashem: the thunder אֶ חָ ד. .mitzrayim harei zeh meshubach Pharaoh said, “I will send you and you and the hail ceased, and no rain reached . צפרדע / Frogs shall sacrifice to Hashem, your God, in the earth Shemos 9:27-29,33 וַ ּיִקְרָ א פַרְ עֹה לְ מֹ ֶ הׁש ּולְאַהֲ רֹן וַ ּיֹאמֶר הַעְתִירּו אֶ ל .the wilderness; but do not go very far ה’ וְיָסֵר הַצְ פַרְ ְ ּדעִים מִמֶ נִי ּומֵעַמִ י וַאֲ ַׁשּלְחָה אֶ ת ארבה / Plead, then, for me.” And Moses said, Grasshoppers הָעָם וְיִזְבְ חּו לַה’. וַ ּיֹאמֶ ר מֹ ֶ ׁשה לְפַרְ עֹה הִתְ פָאֵ ר וַיְמַהֵר פַרְ עֹה לִקְ רֹא לְ מֹ ֶ הׁש ּולְאַהֲ רֹן וַ ּיֹאמֶ ר When I leave your presence, I will“ עָלַי לְמָתַיאַעְתִ יר לְָך וְלַעֲבָדֶ יָך ּולְעַמְ ָך לְהַכְרִ ית יחָטָאתִ לַה’ אֱֹלקֵ יכֶם וְלָכֶם. וְעַתָה שָ א נָא plead with Hashem — and the swarm הַצֲ פַרְ ְ ּד עִים מִמְָךּומִבָתֶיָך רַ ק בַ יְאֹר תִשָאַרְ נָה. חַ ּטָאתִי אְַך הַפַעַםוְהַעְתִ ירּו לַה’ אֱֹלקֵ יכֶם וְיָסֵ ר will depart tomorrow from Pharaoh וַ ּיֹאמֶ ר לְמָ חָ ר וַ ּיֹאמֶר כִדְבָרְ ָך לְמַעַן תֵדַ ע כִי אֵ ין מֵעָלַי רַק אֶת הַמָ וֶת הַ זֶה. וַ ּיֵצֵא מֵעִם פַרְ עֹה and his servants and his people; but כַה’ אֱֹלקֵ ינּו. וְסָרּו הַצְ פַרְ ְ ּד עִים מִמְָךּומִבָתֶ יָך וַ ּיֶעְתַ ר אֶ ל ה’. וַ ַהֲ ּיפְֹך ה’ רּוחַ יָם חָ זָק מְ אֹד וַ ּיִשָ א let not Pharaoh continue to mock, by ּומֵעֲבָדֶיָך ּומֵעַמֶָך רַ ק בַ יְאֹר תִשָאַרְ נָה. וַ ּיֵצֵ א אֶת הָאַרְ בֶ ה וַ ּיִתְקָעֵ הּו יָמָ ה סּוף לֹא נִׁשְאַר אַרְ בֶ ה not sending out the people to sacrifice מֹ ֶ ׁשה וְאַהֲ רֹן מֵעִם פַרְ עֹה וַ ּיִצְעַ ק מֹׁשֶה אֶ ל ה’ אֶחָד בְ כֹל גְבּול מִ צְרָ יִם. to Hashem.” So Moses left Pharaoh’s עַ ל ּדְבַר הַצְ פַרְ ְּדעִים אֲ ׁשֶר שָ ם לְפַרְ עֹה. וַ ּיַעַ ש ה’ presence and pleaded with Hashem. Pharaoh hurriedly summoned Moses כִדְ בַ ר מֹ ֶ ׁשה וַ ּיָמֻתּו הַצְ פַרְ ְ ּדעִים מִן הַבָתִים מִ ן And Hashem did as Moses asked: He and Aaron and said, “I have sinned to הַחֲצֵ רֹת ּומִן הַשָ דֹת. Pharaoh summoned Moses and Aaron removed the swarm from Pharaoh, from Hashem your God, and to you. Forgive and said, “Plead with Hashem to remove his servants, and from his people; not one my offense just this once, and plead with the frogs from me and my people, and I remained. Hashem your God that He but remove Shemos 8:24-27 will send out the people so that they may this death from me.” He left Pharaoh’s sacrifice to Hashem.” And Moses said presence and pleaded with Hashem. to Pharaoh, “Glorify yourself over me: Hashem turned back a very strong west for what time shall I plead on behalf of wind, which lifted the locusts and hurled you and your servants and your people, them into the Sea of Reeds; not a single that the frogs be cut off from you and locust remained in all the territory of your houses, to remain only in the Nile?” Egypt. Shemos 10:16-19

40 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Points to Ponder

Here are a number of questions to consider: • Why did Pharaoh only ask Moshe to pray for the removal of these four makkos? Why don’t we find him making the same request regarding the other makkos? • The term used to describe these prayers is ha’atiru“ ,” from the root “atar.” Rashi, Bereishis 25:21, writes that this term connotes repeated pleading. Why does the Torah use this term to describe these prayers? • The first three times that Pharaoh asked Moshe to pray, he added that once the plague is removed he would let the people go. Regarding arbeh, he didn’t make such an offer. Why the difference? • The first two times that Pharaoh asked Moshe to pray, Moshe also used the termatar “ .” The third time barad( ), Moshe said that he will spread out his hands (efros es kapai). The fourth time, Moshe takes leave of Pharaoh without mentioning anything about prayer. How do we explain the differences? • When Moshe actually prays, the term “atar” is used for arov and arbeh. For tz’farde’a, the term “vayitzak” (he cried out) is used, and regarding barad, the term “vayifros kapav” (he spread out his hands) is used. What might account for these differences? • After Moshe prays for the cessation oftz’farde’a and arov, the Torah states that Hashem acted in accordance with Moshe’s prayers. Why is this mentioned only regarding tz’farde’a and arov and not in connection with barad and arbeh? • Why does Moshe leave the city to pray for the cessation of barad? Why doesn’t he do so for the others? • We normally think of prayer as a request of Hashem to change His decree. Why was prayer, and specifically intense prayer, necessary in order to remove the plague? Was Moshe trying to accomplish something that wasn’t part of Hashem’s original plan?

Sources that Address the Textual Inconsistencies

When faced with multiple questions on the same topic, an insight that answers all the questions in one fell swoop can be very gratifying and compelling. However, more often than not, the rigors of Torah study require us to answer the questions individually or in smaller groups. Here are a number of sources that deal with these questions:

Source #1 – Shemos Rabbah no. 10 Source #2 – Ramban 9:30 (commenting on Moshe’s response to Pharaoh’s request to end barad) כיון שהתחילה הפורענות בגופו מיד הרגיש והתחיל צועק העתירו לה’ והנכון עוד שנפרש כי ירמוז גם לפעמים הראשונים, יאמר, כבר ידעתי ויסר הצפרדעים. מכם כי בטרם אתם יראים ובאחרית אתם מורדים, כי לעולם טרם סור [Once the plagues began inflicting bodily harm, [Pharaoh מכם המכות אתם יראים את ה’ כאשר עשיתם בצפרדעים )לעיל ח immediately felt it and began to scream “Plead with Hashem to ד( ובערוב )שם שם כד(, ותשובו ותמרו את פי ה’, וכן תעשו לעולם, ”.remove the frogs ומפני זה לא הזהירו עוד בשובו, אבל התפלל עליו בארבה על דעת כדי Questions: שיוסיף לחטוא. 1) Does the Midrash’s explanation as to why Pharaoh asked The correct explanation is that this also refers to the previous Moshe to pray apply to all four of the aforementioned instances, as if Moshe was saying, “I have come to know about makkos? you that beforehand you fear [G-d] and in the end, you rebel. 2) How do we explain why Pharaoh didn’t ask Moshe to Because every time, before the plague is removed, you fear G-d pray for the end of other makkos where bodily harm was as you did with the frogs and with the swarm of wild beasts inflicted —kinim (lice) and shechin (boils)? and then you return to rebelling against the word of G-d, and

41 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 this is what you will always do.” For this plague of frogs should last for seven days, to G-d and the plague will be removed reason, [Moshe] didn’t warn him when just as it did for the plague of blood, and when he prayed. This is the truth. he reneged again, but he prayed for him that Moshe truncated its length without Questions: during [the plague of] grasshoppers, divine permission. For this reason, he 1) According to the Ramban, knowing that [Pharaoh] would continue needed to scream to Hashem that He what is the significance of Moshe to sin. fulfill the words of His servant. spreading out his hands? Is there a Questions: Questions: difference between the Ramban’s first 1) How do the Ramban’s comments 1) How does Abarbanel’s answer explanation and his second? explain the differences in the language compare to Ibn Ezra’s? 2) According to the second of the negotiations concerning the 2) Why do you think Moshe explanation, did Moshe spread out his removal of and tz’farde’a, arov barad guaranteed removal of the plague hands for the other plagues? and the language regarding the without first consulting with Hashem? removal of arbeh? Source #5 – HaKesav 2) If Moshe knew that Pharaoh wasn’t 3) Can these explanations be applied to VeHaKabalah, Shemos 8:29 going to listen, why did he continue to the other plagues? Why or why not? אפרש את כפי. לא יתכן שיעלים התפלה ?pray to end the makkos העיקרית ויזכיר פרישת כפים לבד שהוא כטפל Source #4 – Ramban, Shemos אל העיקר. לכן נ”ל כי לשון פרישת כפים Source #3a – Ibn Ezra, 9:29 משמעותו ג”כ תפלה ... וראיתי להרא”ש Shemos 8:8-9 שכתב דלענין הסרת הברד שאינו רק בשב ואל כצאתי את העיר — על דרך הפשט יתכן תעשה, כמו שנאמר הקולות יחדלון לא הוצרך לומר שהיה משה מתפלל בביתו, רק בפעם טעם ויצעק כי בטח בשם שלא יביישהו, כי אמר תפלה רק רמז בעלמא, ובפרישת כפים זולתי הזאת רצה להיות כפיו פרושות השמים ויחדלו אל פרעה מעצמו כדברך יהיה בלא רשות השם. תפלה יספיק. ואין זה נכון כי בכל מקום ענין הקולות והמטר מיד, ולא יתכן לעשות כן ”The reason why the term “vayitzak פרישת כפים המכוון בו תפלה. בעיר, על כן אמר כצאתי את העיר ... ורבותינו he screamed) was used was because) I shall spread out my hands. It is אמרו שלא היה מתפלל בתוך העיר לפי שהיא Moshe] had faith in Hashem that he] inconceivable that prayer, which is מלאה גלולים, וכל שכן שלא היה נדבר עמו would not be embarrassed because he primary, was absent and only spreading אלא חוץ לכרך. אם כן נאמר כי בעבור שהיה spoke to Pharaoh on his own, without of the hands, which is secondary, is פרעה מבקש עתה שיסור הברד מיד, הוצרך Hashem’s permission, saying that he will mentioned. Therefore, it seems to me that משה לפרש לו כי יצטרך לצאת את העיר, .follow [Pharaoh’s] request the phrase “spreading of the hands” also ואחרי כן יפרוש כפיו אל ה’ ויסור בתפלתו, implies prayer … I saw that Rabbeinu והוא האמת. ,Source #3b – Abarbanel Shemos ch. 8 When I go out of the city — One can Asher wrote that with regard to the explain on a basic level that Moshe removal of the hail, which was only ordinarily prayed in his home, but passive, as it states “the thunder will הנכון בעיני בזה הוא שמשה רבינו מעצמו this time, he wanted to have his palms cease,” there was no need for prayer, just ומבלי צווי אלקים אמר לפרעה התפאר עלי spread out toward the heavens so that a mere symbolic act, and the spreading למתי אעתיר לך וגו’ ופרעה השיבו למחר. .the thunder and the rain should end of hands without prayer was sufficient ולכן פחד משה אלו היה רצון השם יתברך immediately. This couldn’t be done inside This explanation is not correct because שתתמיד מכת הצפרדע שבעה ימים כמו the city. Therefore, he said “when I go any time that spreading of the hands is שהתמידה מכת הדם ושהוא מהר את הקץ .out of the city.” … Our Rabbis said mentioned, it refers to prayer שלא ברשות גבוה ומפני זה הוצרך לצעק אל that he didn’t pray in the city because ה’ שיקיים דבר עבדו בזה. Questions: It seems to me that Moshe Rabbeinu it was full of idols and certainly [G-d] 1) How would you describe the said to Pharaoh on his own, without didn’t speak to him inside the city. If dispute between the opinions a divine command, “Glorify yourself so, we can say that because Pharaoh mentioned in this source? over me: for what time shall I plead on was now requesting that the hail cease 2) How do each of these explanations behalf of you, etc.,” and Pharaoh replied immediately, Moshe had to explain to deal with why “spreading of the “tomorrow.” Therefore, Moshe was afraid him that he had to exit the city and hands” is only mentioned at barad? that perhaps Hashem’s will was that the only then could he spread out his hands

42 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Theological Considerations to pray for the plagues’ removal was who writes that Moshe Rabbeinu consistent with the divine imperative didn’t normally need tzadik gozer Along with exploring the Torah’s to accord Pharaoh an extra measure of veHakadosh Baruch Hu mekayem language relating to the removal of respect in deference to his royal status in bringing about miracles because the four aforementioned plagues, we (see Rashi’s comments to Shemos 5:3; he knew G-d’s will in advance. He must consider a broader theological 6:13; 11:8). only needed it for the removal of question as well. Namely, if Moshe did Third, Moshe’s prayers may have been the plagues. See also, the Tanchuma not receive divine permission to pray cited in , necessary to avert a chilul Hashem Yashan Torah Sheleimah for the plague’s removal (see sources — a desecration of G-d’s name. This Shemos 9:112, which indicates 3A and 3B above), what justified his is because remaining passive in the that Hashem stopped the plagues doing so at Pharaoh’s behest? After face of Pharaoh’s request could be after Moshe’s prayers because of all, if the plagues were meted out as misconstrued as an indication that tzadik gozer veHakadosh Baruch Hu divine retribution for the Egyptians’ Hashem lacked the power to end the mekayem.] wickedness, why relieve them of the plagues, thus creating the erroneous Finally, Moshe’s prayers on behalf of suffering that they so justly deserved? impression that the curse of their Pharaoh may be viewed as a vehicle to While this question is not directly existence was merely a matter of establish a new paradigm for prayer, addressed by the early commentaries, coincidence. with its primary beneficiaries being several suggestions present Alternatively, Moshe’s acceding to the Jewish people throughout the themselves. Pharaoh’s request may have been course of history. [See Sefas Emes, Shemos 5653.] First, perhaps we learn from here designed to bring about a kiddush that even when a harsh judgment Hashem — a sanctification of These approaches reflect a range is imposed by divine decree upon G-d’s name — since it illustrated of perspectives on a profound an individual or nation, it is still that Hashem can bring a plague theological issue. The merit assigned appropriate to pray for the alleviation and remove it at will. Moreover, it to any one of these perspectives would of human suffering. However, it is demonstrated the trust that Hashem best be determined by the degree possible that this might only apply places in His devoted servants, whose to which it finds support within the when the afflicted individual or bidding He chooses to follow even text and/or the comments of Chazal nation acknowledges Hashem as the when doing so serves to override a and the traditional commentaries. source of the suffering and expresses preexisting Divine decree — in the Needless to say, each approach some level of guilt and/or a desire to spirit of tzadik gozer veHakadosh carries far-reaching philosophical and change, as was the case with Pharaoh. Baruch Hu mekayem — a righteous hashkafic implications, and may be a A second possibility is that Moshe person decrees and Hashem follows catalyst for continued discussion — felt that honoring Pharaoh’s request suit. [See Abarbanel Devarim ch. 34, le’hagdil Torah ule’ha’adira.

Find more shiurim and articles from Rabbi Elchanan Adler at https://www.yutorah.org/Rabbi-Elchanan-Adler/

43 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Commemorating the 25th Yahrtzeit of Rabbi Joseph B. Soloveitchik zt”l Rabbi Shalom Carmy The Rav on Religious Assistant Professor of Jewish Philosophy and Bible, Yeshiva College Zionism Editor of the Tradition Journal

KOL DODI DOFEK: A PRIMER

uring his many years as In truth, KDD is much more than not why God has brought about Honorary President of a Zionist speech. It formulates a this misfortune, but what we are to the American Mizrahi, fundamental outlook on the nature of do about it. As fundamental as this DR. Soloveitchik delivered many history and Jewish peoplehood. The principle is for Jewish theology, it addresses articulating his conception ideas are of great importance and the plays an equally important role in the of Religious Zionism. Several of his structure is also significant. practical realm. Those who passed Yiddish speeches were transcribed Our discussion will look at the the Holocaust years in the safety of and published in Yiddish, along with opening section only in passing. North America must examine their Hebrew and English translations The Rav chooses to begin with own hearts with respect to their of varying quality. Kol Dodi Dofek a discussion of the Holocaust. actions and omissions during those ( ), delivered on Yom haAtsmaut KDD In a word, his view is that we years. Those who are alive today (in 1956, is his most ambitious statement cannot presume to discern God’s 1956) must likewise think about their and the only one that he later prepared intentions and purposes in history, responsibilities in the face of new for print (in Hebrew). Bearing in nor does Judaism encourage us to challenges and opportunities. Later, mind how little the Rav published in speculate about such matters. The the Rav points to the tasks incumbent those years, the pains he took over halakhic imperative of suffering and on his American audience. In the testify to the importance of the KDD catastrophe is to repent. Repentance opening section he sets the stage for essay and its message. It was quickly means engaging in self-examination that part. adopted as part of the Israeli school that leads to active response. The The Holocaust is a dark, curriculum in Jewish thought. question we must ask ourselves is incomprehensible chapter in Jewish

44 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 history. The next section — the does not take these remarkable events question is how we (in 1956, the famous “Six Knocks” — seems to as a guide to future divine intention. Rav’s audience; today, his readers) restore a sense of divine purpose in He asserts the more modest thesis will respond. Before drawing practical history. At first blush, this section that in these events God is knocking conclusions, the Rav must deal with seems to undercut the Rav’s on our door, in the phrase he adopts the fundamentals of Jewish identity. skepticism about our ability to explain from Shir haShirim 5. The reason for this digression is that history. Some readers feel as if the The first two are political: the very the leaders of the State of Israel are not Rav, in his Zionist exuberance, had establishment of the state and its religious Jews. “We have complaints promptly forgotten everything he said victory in 1948 and consequent against certain leaders in Israel due at the outset. expansion beyond the narrow borders to their attitude to traditional values To understand why this is not so, of the 1947 Partition Plan were and religious observance.” For many we should contrast the Rav’s view improbable, “almost supernatural.” non-Zionist Orthodox Jews, including of Zionism with more militant the “Israeli” branch of the Soloveichik The third and fourth knocks address or messianic strains in Religious family, this justifies a reciprocal Jewish self-awareness. One dispels Zionist thinking. Advocates for attitude of hostility and theoretical the notion that the long and abject Religious Zionism often claim that indifference to the state. exile of the Jews was a sign of their contemporary events, properly rejection by God. He attributes this The Rav’s immediate reply to this interpreted, provide a clue to God’s view to Christian theology. Almost argument is that we, meaning plan for history. Armed with such certainly, he derived it from John Orthodox Jewry, are not free of fault. knowledge we can be certain that After all, we did not go to Israel in Henry Newman’s Essay in Aid of a redemption, messianic redemption, sufficient numbers to mold the society Grammar of Assent, which he studied is taking place. This implies optimism carefully in the early 1950’s; elsewhere in its formative years. Even today, he that history is progressing irreversibly he quotes other ideas from this book says, speaking (let us remember) to in a favorable direction. Furthermore, approvingly. The other is that the American Orthodox Jews, we do not the progress envisioned is not merely state of Israel forces Jews who had contribute financially as much as we mundane; it is unmistakable progress despairingly embraced assimilation should to building Torah institutions toward the messianic goal foretold by and self-hatred to reassess their in Israel. From a halakhic perspective, the prophets. identity as Jews. our task is our own self-examination As we have seen, the Rav is skeptical and repentance, not complaints about The last two knocks address the about such claims to historical others. physical situation of the Jew. The fifth, understanding. Whether or not the “perhaps the most important,” is the The Rav’s deeper response is to return of the Jewish people to their discovery that Jewish blood is not analyze the nature of Jewish identity land, the reestablishment of Jewish in order to properly understand hefker (ownerless property); in other sovereignty and other blessings are our relationship to Jews who are words, Jews are no longer expected irreversible, whether or not they concerned with Jewish welfare, to be passive victims. They are able to are indisputable harbingers of the even while they turn their backs on fight back. The sixth is that Jews today messianic age, is not our business to religious commitment. Against the have a homeland, a place of refuge, determine. God’s ways are not ours. Haredi tendency to narrow Jewish a place where they will be taken in Whatever the ultimate outcome, we solidarity to the community of the during times of persecution. These are obligated to respond to the reality committed, the Rav champions a two knocks are entirely pragmatic we experience here and now. The broad conception of shared Jewish in content. Even the secularist who Rav’s halakhic philosophy is about identity. Unlike certain “messianic” cares nothing for Judaism or the how we are to rather than in how strands in Religious Zionism, his act Jewish spirit appreciates the value of we about God. assessment of secular Zionism is based speculate the Zionist project for sheer Jewish on what secular Zionists actually say Speaking in 1956, the Rav enumerates survival and self-respect. and do rather than on the calculation six dramatic developments connected The Six Knocks state what God that their work unconsciously paves with the State of Israel. Note that he has done for us. But the important the way for ultimate redemption.

45 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 There are two faces to Jewish identity: which comes together out of fear and Before that portion of the discourse, the covenant of fate (goral) and the is organized for military protection the Rav spoke primarily in terms of covenant of destiny (yeud). — and the congregation (eda, what might be termed “Orthodox The Rav’s distinction between fate deriving from the same root as edut, interests,” what his son-in-law R. and destiny is first presented as testimony), which expresses the Aharon Lichtenstein sometimes called abstract phenomenological analysis covenant of destiny. “tallit and tefillin issues.” To be sure, and concrete sociological observation. The Rav goes on to explore the laws he laments the insufficient population In philosophical terms, a group of conversion, in particular the two in the Negev — the peace initiatives of the early 1950’s did not yet recognize constitutes a community of fate when stages of gerut: circumcision and four conditions are met: they have immersion. Circumcision is what Israel’s permanent title to these areas historical events in common; they introduces the male convert into and proposed their transfer to Arab identify with each other’s suffering; the Jewish people. It represents the (not yet Palestinian) sovereignty — they recognize responsibility in covenant of Egypt, the indelible and he alleges that American Jewry confronting challenges; and they physical mark of being separated from could have expedited settlement of engage in shared action. In fact, the other nations to become part of the these disputed territories. But this Jewish people meet these criteria. Jewish people. Immersion represents question too is approached in terms Regardless of the degree or nature of the Sinai covenant, the “elevation from of the sanctity of Eretz Yisrael, rather religious commitment, Jews share a life as it is to life infused with exalted than as a matter of physical security. history; they feel the suffering of their vision.” This section in the essay is In the peroration, after the Rav fellow Jews (here the Rav invokes the of particular interest to lamdanim has defined the duality of Jewish famous image of the Siamese twins because of the Talmudic reasoning the identity and the essential role that who are viewed as one person because Rav uses to buttress his argument. For the covenant of fate plays in our when scalding water is poured on one example, he demonstrates, following religious outlook, the focus is not on head, both cry out in pain); they feel Ramban, that once circumcision is religion and land but on the religious responsibility for other Jews, in good performed as a halakhic act, as it is mandate of survival. At this point, the times and in bad; and they are capable for an eved Kenaani (not merely as a Rav’s thesis is that the survival of the of concerted action. surgical procedure), there is no need religiously committed community throughout the world in bound up Fate is not chosen. We may try to for repetition; it is done once and with the fate of the in Israel. escape our fate, as Jonah fled from for all. Immersion must be repeated yishuv In this respect, the threat to Israel is his mission, but to no avail. Destiny whenever the individual moves from a no different than the threat to world is about choice. A nation, like lower level of sanctity to a higher one Jewry in the Hitler years. an individual, “freely chooses an (as when the eved Kenaani becomes a existence in which it finds the full full-fledged convert). The covenant of fate implies not only realization of its historical experience.” Now, having completed his discourse the responsibility of religious Jews Having defined fate and destiny on the religious response to evil and to toward secular Jews; it also implies a philosophically, the Rav now excavates historical opportunity and his analysis common bond that enables the Rav, the theological basis of the duality. of Jewish peoplehood, the Rav moves at the very end of his presentation, The exodus from Egypt constituted back to his assessment of our present to chastise secular Zionism. Some the Jewish people in terms of shared obligation. From a purely rhetorical militant Zionist ideologists and fate: God extracted the people from point of view, returning to the main activists were bent on creating a “new slavery unilaterally. The covenant object of the speech is an appropriate Jew” who had nothing in common at Sinai gives the Jewish people way to finish. It leaves the audience with traditional Judaism or traditional its destiny and it is consequently with a direct message. Jews, and who disdained identification negotiated between God and the with non-Israeli Jews. Others cared But the Rav does not merely rehash nation. The Rav distinguishes two deeply about Jewish fate and devoted the points he made earlier. The entire terms for the Jewish collective in the their lives to the Jewish people yet frame of reference has been altered by wilderness — the camp ( ), sinned against the covenant of destiny. mahane the sections on Jewish peoplehood.

46 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 They did not believe, and did not want The Rav refers to the accusation was not the Rav’s position. In 1968 to believe, in the singular destiny of of “dual loyalty” levelled against he ruled that decisions about land the Jewish people. All they can offer, American Zionists. In those years for peace should be left to military in effect, is the compulsory fact of these imputations emanated from experts, not to rabbis. In 1982 he shared fate not the free partnership America’s entrenched elites who demanded that Prime Minister Begin of a shared spiritual destiny. The Rav were intent on marginalizing the Jew. appoint a commission of inquiry to ends with the affirmation of the Jewish The dominant anti-Zionism of the investigate Israel’s failure to prevent people’s unique vocation: we are time appealed straightforwardly to the massacres at the Sabra and Shattila engaged in the world yet ineluctably American self-interest rather than refugee camps perpetrated by the and gloriously set apart. moral or pseudo-moral preaching: Lebanese Christian militia allied Sixty years later, the Rav’s theological the Arabs had oil, the Jews did not; in to Israel. Yet there is an enormous discussions of divine Providence the Cold War era, the interests of the distance between the counsels of and Jewish identity are part of the United States dictated appeasing the prudence and criticism grounded permanent corpus of Jewish thought. Arabs rather than catering to a vocal in sorrow and love on the one What about the practical details of his minority group. Even then, the Rav hand, and virtually automatic and discourse? appreciated the courage required of often ostentatious allegiance to the American Jews to stand up for Israel. fashionable proclamations of the herd On one level, many American Jews, In 1977 he warned Prime Minister on the other. especially the “Yeshiva University” Begin that such support could not The Rav was also right about the types, have responded to the Rav’s be taken for granted, given that difficulty secularists faced in inventing challenge. When the Rav chose to most American Jews identified with the “new Hebrew man” and a new build so much of his discourse on the America and its culture. “knocks” of Shir haShirim, he knew Israeli culture. The old dream of an full well that R. Yehuda Halevi, in The Rav was right. By then the cultural Israel no longer “a people that dwells climate was changing. Nationalistic alone,” but a small nation like any the Kuzari, had cited the same verses with respect to the Jewish return after “America First” attempts to neutralize other nation, has been refuted by the Babylonian exile. The woman support for Israel were being replaced, history. The ideal of a new culture, who fails to respond to the man’s especially in the conformist academic incorporating some fragments of knocking represents the failure of and media cultures, with ideological traditional lore but independent of the Jewish people to go up to Israel bullying intended to delegitimize religious commitment, yet satisfying in their multitudes. In 1956, aliya Jews who failed to move in lockstep human spiritual yearning, has not was not sufficiently a live option for with the progressive agenda of the come to pass. An increasingly potent American Jews, even Orthodox ones. moment. This challenge is both a Haredi minority may still champion Hence the Rav limited his call to less threat to Judaism in the Western world an insular conception of Jewishness and an opportunity for young Jews to that ignores the covenant of fate. personal kinds of support. Today the The greater danger is the one the percentage of our people who have reassess their lives. The fourth of the Rav poses in his conclusion — the made aliya is respectable, and they Rav’s knocks is still heard, albeit in a narrowing of the Israeli covenant of have done so for a combination of different way than the Rav recorded fate to ignore the larger Jewish people religious and Zionist motives, not then. and the failure of secular culture under pressure of persecution. They Let me make it clear that our to find a place for the covenant of have contributed mightily to the obligation to identify with Israel and destiny. economic flourishing of Israel and to counter anti-Israel propaganda, to its educational institutions and in even at the cost of our acceptance and particular to the growth of religious toleration in powerful circles, does education. Most of us have studied at not mean that we must eschew any Israeli yeshivot, so that our financial compromise on maximalist territorial commitment to them is based more claims or regard every Israeli action on gratitude than on altruism. or omission as impeccable. Surely this

47 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Commemorating the 25th Yahrtzeit of Rabbi Joseph B. Soloveitchik zt”l The Rav on Religious Zionism Deena Rabinovich, EdD Director, Jewish Education Program, Stern College for Women

THE FIVE DERASHOT AND THE RAV’S ENGAGEMENT WITH THE ZIONIST PROJECT

y husband has a relative movement, along with competing — between a passive quietism and who spent his public life modernist movements that they an active engagement with reality — fighting a bizarre war viewed as mortal threats to the Torah underlies a talk he gave during those Magainst Zionism and the State of way of life. It would not be unfair to years to the members of the Hapoel Israel. An offended family member assess their basic attitude as a passive HaMizrachi group, and which forms once asked this relative: What one, resting on the bedrock principle one of the essays in the collection now would the Jews who were interred in that God would protect His people so known as Hamesh Derashot, “And Displaced Persons camps after the long as they remained faithful to His Joseph Dreamt a Dream.”3 Shoah have done without the help of laws. This “quietism” (to adopt the In this essay, the Rav analyzes two various groups who smuggled them description that Lionel Trilling once Biblical characters, Joseph the to Palestine?1 He was completely ascribed to Chazal) is precisely what Dreamer and Abraham the Builder. unruffled by the question: They could Rabbi Joseph B. Soloveitchik came Through his analysis of Joseph the have stayed right where they were, to reject as he gradually moved away Dreamer, or as the Rav depicts him, he replied, and learned Torah. This, from the negative reaction of his family Biblical Joseph, the Rav develops of course, is an extremist’s response and peers to Zionism. He addressed the tension between goral and yi’ud, and it would not be fair to view it as this fundamental distinction between between a Jew who “is responding to the position of the broader Yeshivish a fatalistic approach [goral] and an the initiatives taken by others as they community (which in 1946 was activist approach seeking fulfillment attempt to impose their vision of the shattered), then or thereafter. of the destiny [yi’ud] of the Jewish Jews’ place upon him,” and a Jew who The traditional communal rabbinic people in the essay “Kol Dodi Dofek” “chooses his own identity”; between a 2 Not leaders, though, in the decades prior to based on a talk he gave in 1956. “Jew as object of the will of others or surprisingly, that same distinction World War II, had rejected the Zionist as subject of his own will.”4

48 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 The young Joseph dreamt two dreams. occupations. He insisted that they The Joseph of 5662: The first dream featured sheaves of transition into farmers and builders. …unconsciously sensed that it was grain, encircling and bowing down He wanted the family to learn how forbidden to rely on a continuation of to Joseph’s sheaf in the middle. to cut stone and work with wood the status quo, that great changes were The second dream featured the and metals, and not only rely on the about to occur in Jewish life for which we sun, the moon and eleven stars, all production of woolen products. In would have to be prepared. He sensed bowing down to Joseph. In the Rav’s short, he tried to prepare his family the advent of an era when there would be reading, the context for the dispute to adapt to new conditions.9 Joseph no yeshivot in Brisk, Vilna, and Minsk; between Joseph and his brothers wanted his brothers to become Jews when America would be turned into was the Divine prophecy issued to “of destiny and purpose,” Jews who a place of Torah; and when Israel, the Abraham that “your descendants choose their “halakhic covenantal State of Israel, would become the core will be strangers in an alien land.” identity” even if this behavior also center of Torah.14 The brothers, though, focused on requires “historical, even political, the fact that “Jacob dwelt in the land behavior.”10 The Rav’s peers and, more important, of his father’s wanderings.” In their his family, were opponents of Zionism Joseph’s brothers strongly disagreed. view, life should continue as it had, in any form, including the religious They relished the “holiness and and it was not their job or Jacob’s variant.15 During his early years in purity”11 of their life in Canaan. to plan for changed circumstances America, the Rav was affiliated with They valued the freedom to live in Agudah. At some point after the war, that might arrive some time in the isolation from the other nations. They future. Joseph understood, though, though, he had a change of heart and cherished the opportunity to learn became associated with and ultimately that his two dreams foretold a rapidly Torah as they grazed their sheep. approaching future, a future in which the leading rabbinic figure of the both the security of Jacob’s family They looked upon the future as a American religious Zionist movement. and a continuation of their way of continuation of the present. They The name for the Religious Zionist life was in danger. For Joseph, the perceived all problems from within the Movement, or Mizrahi as it is called wheat represented a new economy framework of their life in Canaan, the in Hebrew, was coined from “merkaz and the celestial beings a new secular land of their fathers’ wanderings … ruchani,” or spiritual center, and refers culture. The combination of the two They did not need new frameworks or 12 to the movement that was founded dreams meant that the decree of Brit novel economic methods. in 1902 [5662] by Rabbi Yitzchak 5 ben haBetarim would soon begin. The brothers wanted to maintain the Yakov Reines and others. Rabbi The children of Abraham would find status quo. Reines’ nascent movement was itself themselves strangers in a strange land, Like the Biblical Joseph, the Joseph a response to a platform introduced no longer living lives in “holiness and of 5662 (= 1902), i.e., the visionaries by the Fifth Zionist Congress that purity.”6 Soon, Jacob and his family who founded Mirzahi that year, had taken place the previous year, a would have to confront a new society “had a dark foreboding of something platform that adopted the concept with “great and powerful technology terrifying, an apocryphal vision of of Cultural, or Spiritual, Zionism. creating wonders and changing the catastrophe, of cataclysm, of tempest Cultural Zionism, led by, among foundations of our life.”7 and imminent destruction.” The others, Leo Motzkin, Martin Buber, Joseph feared that, “[i]f we will not sheaves of wheat hinted that the and Chaim Weizmann, looked to be prepared for new conditions, the Jewish people: revitalize Jewish culture via the environment will swallow us! Our Hebrew language.16 Secular learning …would be enveloped by a new intellectual forces will completely and secular concepts of Judaism economic order. The lion’s share of Jewry assimilate” and only by preparing for would replace part of the Orthodox would be centered in the Western world, the future that we be able to survive.8 program so that the State of Israel and society would be based on science would not turn into a theocracy.17 Joseph advocated that it was necessary where … every scientific discovery will for Jacob’s sons to put aside their be publicized by the newspapers as the In contrast, Religious Zionism, building shepherd’s staff and embrace new greatest sensation.13 on the ideas of the Mevasrei Zion, the “harbingers of Zion,” sought to:

49 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Restore not only Jewish political freedom but also Jewish religion in the light of the Torah and its commandments… Judaism based on the commandments is a sine qua non for Jewish national life in the homeland.18 While even the Mizrahi movement was beyond the pale for his family members and the rabbinic world from which he came, the Rav, like his Biblical namesake, looked back at the prewar landscape and concluded that the Mizrahi leaders had been correct. By identifying with Mizrahi, he was legitimizing a secular state of because of his Jewishness is regarded as interpretation shall become the Israel and justifying cooperation with 26 secular Jews in its maintenance. How having died al Kiddush haShem. He ‘law’ [historical development].” did the Rav justify that decision? The regarded this as precedent for his belief This ruling is beyond dispute. In the most basic value was based on his that anyone who gives up his life in the controversy between Joseph of yore inclination toward “yi’ud” rather than defense of the State of Israel should and his brothers thousands of years “goral,” of choosing to control our be viewed as having died al Kiddush ago, God decided in accordance with haShem.21 Joseph’s interpretation of the historical destiny, to whatever extent possible, 27 rather than be victims of fate, “that a After all, “the Nazis persecuted all process. Similarly, in the debate over establishment of the State of Israel, Torat Hayyim addresses the realities Jews, irrespective of their religious of the world rather than seeks an commitment or lack of same,”22 and … the Creator of the universe … escape from them.”19 for that reason the Rav admired the decided that the [historical] “law” One of the Rav’s closest students and Zionist leadership for its “significant will be as the Joseph of 5662 [religious leading interpreters, Rabbi Walter achievement in the ongoing struggle Zionists] had predicted — in accordance Wurzberger, wrote as follows: to create a focus of Jewish identity with the view of him who had little faith for Jewries which have lost their in the future of East European Jewry and The Rav’s z.t.l. endorsement of Religious traditional moorings in the modern who dreamed of another land and other Zionism is also closely related to his belief world.”23 conditions.28 that taking the initiative in ameliorating natural, economic, social or political The Rav’s core belief was the primacy The Rav felt that the “Divine conditions, far from being a usurpation of halakha in expressing Jewish Providence … employs secular Jews of divine prerogatives, represents values; he insisted that halakha as instruments to bring to fruition a religiously mandated activity of demands a sense of identification His great plans regarding the land of with all Jews, regardless of their Israel,”29 and as such, we must work becoming partners with God in the 24 process of Creation.20 religious convictions or practices. He with those who are actively building distinguished between standards for the Jewish State. In reflecting about Equally important was the fact adjudicating halakhic decisions and his choice to identify with Mirzahi, he that the Rav also looked at all standards for determining hashkafic believes that “there would be no place Jewish people as Bnei Avraham, or historical decisions. The former for Torah in Israel today were it not for a “nationalistic dimension of is determined by man, since once the Mirzahi.”30 Jewishness” that: God gave the Torah to man “the If Joseph the Dreamer saw the need 25 …comes also to the fore in the Rav’s rabbinic majority reigns supreme.” to plan for a new reality, Abraham the The latter, however, is determined frequent references to the halakhic Builder erected the altars and offered by God, who “decides as to whose opinion that anyone who loses his life the sacrifices upon which the Land of

50 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Israel was acquired. Upon his arrival under the leadership of Joshua.34 a point. Our identity is at stake if we in the Land of Israel, Abraham built When discussing this altar, the Rav cooperate to a point of watering down altars on four separate occasions as the refers to ordeals of the early Zionists ideals and sacrificing the basic tenets Torah describes, and it was through in working the land of Israel, and of the Torah. this focus on sacrifice that he acquired equates their work with suffering on We, the members of Mizrahi, put into a kinyan in the Land of Israel. The first behalf of acquiring the Torah since: practice the philosophy formulated by altar that Abraham built was upon his There is no contradiction between Abraham in his declaration to the lads. entry into the Land, and on this altar building up the land and building up of To build a State of Israel, we march he sacrificed his sense of belonging. the Torah, between breaking up the earth together with all the parties, because we Loneliness, “the loss of contact about the olive trees and clearing rods, believe that the State of Israel is the road between man and the world in which and building yeshivot … The crown of that leads to Mount Moriah, and it is he grew up, the world in which he was Torah bestows upon us our uniqueness clear to us that we cannot succeed in this educated and in which he spent his and our individuality.35 journey alone.39 childhood,” notes the Rav, “is one of the tragic experiences that can break a The third altar that Abraham built While the Holocaust and the man.” 31 also relates to the idea of children establishment of the State of and preparing for their future. After Israel convinced the Rav of “the In parallel, the sacrifice of loneliness Abraham separated from Lot, God correctness” of Mizrahi’s paths, was once again offered in the late appeared to him and promised him the Rav notes the following caveat, nineteenth and early twentieth that his children shall be greater in extending the concept of sacrifice: century by members of the early number than the dust of the land. God I built an altar upon which I sacrificed aliyah movements, and by anyone commanded Abraham to walk around sleepless nights, doubts and reservations who left behind family, friends, all four corners of the land which his … The Mizrahi must understand and community, who through their descendants will be given.36 sacrifice helped to acquire and possess that Jews like me … who joined the land of Israel. All the builders The fourth and final altar is the the movement and who draw their of the land built “sacrificial altars.” one built on Har HaMoriah, where nourishment from the ancient Talmudic During the War of Independence, Abraham was prepared to sacrifice his soil of Abaye and Rava, are in the during the pogroms of Tel Chai and son Isaac. Abraham was commanded category of Joseph. They are required Jaffa and Hebron, “when Jewish to take Isaac together with two lads,37 to sacrifice on this altar their peace of blood flowed throughout the length whom Rashi identifies as Ishmael mind as well as their social relationships and breadth of the land of Israel; and Eliezer.38 Why was it necessary and friendships. The Mirzahi must also when the Arab bullet and the Arab for Abraham to take his son by understand that we do not use the phrase knife did not distinguish between Hagar [Ishmael] and his aide de camp “Zionism plus religious” or “religious the Hebron Yeshiva students and [Eliezer]? And furthermore, why Zionism.” For us, there is only one leftwing kibbutzniks … the entire were the two young men only able to unique noun — Torah. Israel is holy and Jewish settlement erected that great accompany Abraham to the foot of the dear because the Torah sanctified it and altar whereby the ancient possessory mountain? The Rav sees this story as a because the Torah’s future is tied to it.40 act of Abraham in respect of the land paradigm for how we are to get along This switch was not an easy one for of Israel and the Lord of Israel was with non-religious Jews, especially the Rav to contemplate. He faced 32 repeated.” those who toiled to make the land of opposition from his family and his Israel habitable. There must have been The second altar that Abraham built peers. The switch was representative some reason why Abraham needed his of his intellectual honesty and desire was constructed between Bet El and two companions. Perhaps Abraham 33 to provide a haven for the Jews. Ai. Rashi, referring to the midrash would not have survived the journey in Bereishit Rabbah, explains that to the mountain of Moriah if had But there is a limit to cooperation. In Abraham was praying for the welfare gone alone with only Isaac. We must matters which relate to Mount Moriah, of his future children when they cooperate and work with those we to matters that relate to halachic would be conquering the city of Ai live with. But we only cooperate to observance, we advance alone. There is to

51 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 be no compromise regarding … the final practice.”46 He did attempt to make It is over one hundred years since the goal of our twice millenial journey back aliyah in 1935 when he made what formation of the Mizrahi, seventy to the land of Israel and the ultimate was to be his only visit to Israel, years since the founding of the State transcendental-eschatological purpose “wishing to build his home and of Israel, and 45 years since the and destination.41 his future” in the Land of Israel. 47 Rav penned this article. Much has What, then, is the Rav’s view on He did not receive the position of changed, and much remains the same. Zionism? The essay “And Joseph Chief Rabbi of Tel Aviv and moved Not everyone who lives in Israel is a Dreamt a Dream,” penned 60 years to Boston where he founded the Zionist and not all Zionists believe after the formation of the Mizrahi Maimonides School in 1937. Yet it that the focal point of the State of Movement, makes clear that the appears that he did consider another Israel should be Mount Moriah and Rav saw Zionism as an extension of visit in the 1960’s. In a poignant the service of God. We tend to take for letter of response to Miriam Shiloh granted the existence of the State of his general belief toward “man as an 48 initiator, as active agent, as one who of Givat Washington, he responds Israel and perhaps are not fully aware makes historical processes happen to her query about why he never of the significant contributions Israel and promotes the achievement of made aliyah, especially since “now is has made in the worlds of science and social and historical objectives.”42 How a propitious time as well as a time of culture. There are still sacrifices — far does this belief translate into action, spiritual crisis” [she had just taught too many of them. But without the especially in light of his reluctance to his essay “Kol Dodi Dofek” to her dream that Joseph dreamt, without his recite Hallel on Yom Ha’Atzmaut and students]. His response, dated 17 plans for a new future, where would his opinion toward aliyah? Tammuz 1967, says the following: we be today? Last year we decided, my wife z”l and Many have commented that the Rav’s Endnotes reluctance to recite Hallel on Yom I, to come to the Land and to spend six months there, to see the Land and Ha’Atzmaut stemmed a variety of 1 Many of the survivors did make it halakhic considerations. Rav Aharon the nation dwelling there. But many to mandatory Palestine, although the Lichtenstein, the Rav’s son-in-law, thoughts are in the heart of man, and intransigence of the British who were noted that one major consideration what happened happened, and my sighs enforcing the White Paper of 1939 frustrated the effort at every turn. There is a large was the Rav’s understanding of bal are many and my heart grieves! …How could I now ascend to Jerusalem, and growing literature on the actions of tosif, the prohibition of adding mitzvot President Truman and his administration to the Torah.43 Another consideration when I am a man of a harsh and bitter following his receipt of the report prepared is the concept of meharef u-megadef, spirit? G-d is not manifest when one is by Earl G. Harrison and his committee violation of the Talmudic principle depressed, upset and pained. describing the desperate situation of the Jewish survivors. See, for instance, Angelika that “He who recites Hallel every day Madam need not justify her words. I, too, am a simple Jew. In the language of the Konigseder and Juliane Wetzel, Waiting for is a blasphemer,” since he is seeing Hope: Jewish Displaced Persons in Post-World God’s presence in the miraculous and Sages of Yavneh (Berachot 17), I would War II Germany (Northwestern University not in the providential.44 Rabbi Moshe say: I am a teacher, and many work Press 2001). A quick glance at some of Meiselman, the Rav’s nephew, notes with the community in the field of Torah the literature reveals that disappointingly, though not surprisingly, the actions of the that if the Rav was present at a minyan education, as teachers. My work is in the large city of New York, in an institution administration in trying to get England to where Hallel was being recited on YH, admit Jews in to Palestine is now mired in “he simply stood there, silently, with with many students, and their work the same controversy as every other event his tallit over his head, until Hallel was is in Givat Washington or in another relating to Jews settling the Land of Israel, concluded.”45 community in a small institution. in the battle between left, right and center Whether one does much or little, so long over the legitimacy of the Zionist enterprise What was his attitude toward aliyah? as one directs his heart toward Heaven. and the generosity (or duplicity) of the Rabbi Meiselman notes that he heard various nation-state actors depending on The work all of us do is dedicated to one’s perspective. According to the Holocaust the Rav discuss that the “Ramban’s nurturing the values of Judaism, the Encyclopedia of the U.S. Holocaust Memorial version of the mitzva to settle the ancestral tradition and the Torah of our Museum, some 136,000 displaced Jews Land of Israel is not mainstream masters, authors of the tradition and its resettled in Eretz Israel, and over 80,000 in halakha and is not relevant in sages. the U.S.

52 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 2 Rav Aharon Lichtenstein cites this very so and he was cut off from the mainstream draws an analogy from JT Megillah 1:7 about point, “the status of man as initiator, as active Yeshiva world, according to his daughter. (p. reciting Hallel on Purim. agent, as one who makes historical processes 216). That lesson was not lost on the Rav 44 Rabbi Moshe Meiselman, happen and promotes the achievement of and it was not at all obvious that he would Communications, Tradition 33,2, 1999. In social and historical objectives,” as the “alpha embrace Mizrahi. the original article, which appeared in 1998 and omega of all forms of Zionism,” and as 16 Jewish Virtual Library, http://www. in Tradition 33, 1, Rabbi Meiselman notes the key for understanding the Rav’s attitude jewishvirtuallibrary.org/religious-zionism, that the Rav explained that there are two toward Zionism. http://www.gush.net/ retrieved February 5, 2018. ways in which “man sees God in nature. Some alei/14-02ral-zionism.htm. see God only in the miraculous. However, 17 Dream p. 35; the Rav observes that his 3 In a private communication, the Toras our obligation is to see God in the everyday grandfather loved Zion but wanted no part Horav Foundation confirmed that this process of nature. It is in this context that of Weizmann’s dream. On this point the Rav talk was delivered in1962. The derashot we recite the daily section of Psalms recited did not change his position when he became a printed in the various editions over the years every morning, pesukei de-zimra, wherein we Mizrahinik. were delivered to the Mirzahi / HaPoel say hak natan ve-lo ya’avor, ‘He has given laws HaMizrachi membership between 1961 and 18 Jewish Virtual Library. (to nature) that cannot be violated.’ Hallel, 1966 (not 1962-1967 as the English volume however, is for the miraculous. The Rav 19 Walter Wurzburger [1994], “Rav Joseph indicated) but , except for the greetings showed that Rashi says that only a prophet B. Soloveitchik as Posek of Post-Moderrn sent in December,1966, are not dated in the can distinguish between the providential Orthodoxy,” Tradition 29, 1, p.7. published volumes. The talks were given in and the miraculous. Hence, we may only Yiddish and four (plus the 1966 greetings) 20 Wurzberger, p. 10. say Hallel for a miracle identified by a were published in Yiddish in 1967. A Hebrew prophet as such. Everything else remains 21 Wurzberger, p. 12. translation of five derashot plus the greetings providential. Someone who says Hallel every was issued in1973 and an English translation 22 Blidstein, p. 29. day sees God only in the miraculous and of the Hebrew followed about ten years later . not in the providential. Similarly, the Rav 23 Blidstein, p. 34. Page references in this article are to the Toras maintained, someone who recites Hallel on Horav reissue of the English version in 2002. 24 Wurzberger, p. 11. non-miraculous events does so because he has 4 Gerald J. Blidstein [1989]. “On the Jewish skewed the importance of the providential 25 Dream p. 25. People in the Writings of Rabbi Joseph B. aspect of God. He, too, is a blasphemer.” Soloveitchik.” Tradition 24,3, p. 28. 26 Dream p. 25. 45 It is worth noting that when Rabbi 5 Bereishit 15, 13. 27 Dream p. 32. Meiselman consulted the Rav about what to do about reciting Hallel on Yom Ha’Atzmaut 6 “And Joseph Dreamt a Dream” in The Rav 28 Dream p. 32. when Rabbi Meiselman was the Rosh Yeshiva Speaks: Five Addresses on Israel, History, and 29 Dream p. 36. at YULA, the Rav advised him not “to the Jewish People. Rabbi Joseph B. Soloveitchik undermine his communal work.” As a result, 2002: Toras HoRav Foundation, p. 28. 30 Dream p. 36. writes Rabbi Meiselman, they would recite 7 Dream p. 28. 31 Dream p. 25. Hallel after the Kaddish Titkabel and not immediately after Shemoneh Esreh as would 8 Dream p. 28. 32 Dream p. 22. be customary on Yom Tov. This was a practice 9 Dream p. 27. 33 Bereishit 12, 8. also recorded by Rabbi Walter Wurzberger in his article “Rav Joseph B. Soloveitchik as 10 Blidstein, p. 28. 34 Bereishit Rabbah 39, 16. Posek of Post-Modern Orthodoxy,” Tradition 11 Dream p. 28. 35 Dream p. 42. 29, 1, 1994. 12 Dream p. 29. 36 Bereishit 13, 14-18. 46 Tradition, 33:2, 1999 13 Dream p. 31. 37 Bereishit 22, 3. 47 Alei Etzion, 14, 2. During this visit, at a time when he was still affiliated with the 14 Dream p. 3. 38 Rashi ad loc based on Pirkay deRabbi Agudah Movement, he applied to be the Eliezer 31. 15 Rav Aaron Rakefet-Rothkoff,The Rav: The Chief Rabbi of Tel Aviv, but did not receive World of Rabbi Joseph B. Soloveitchik, Vol. II, 39 Dream p. 46. the position. pp. 112-116, (concerning R. Chaim, the Rav’s 40 Dream p. 36. 48 Rav Hershel Schachter, MiPninei HaRav, grandfather and R. Velvel, his uncle); it is true 2001, Bet Midrash of Flatbush, p. 254 with that the Rav’s father taught in the 1920’s in a 41 p. 47. English translation by Rabbi Mordechai Mizrahi seminary in Warsaw before coming to 42 Rav Aharon Lichtenstein, “Rav Torczyner on his blog “The Rebbitzin’s New York. Rakefet Vol. I p. 25-26; Shulamit Soloveitchik’s Approach to Zionism,” Alei Husband.” Meiselman, The Soloveitchik Heritage: A Etzion 14, 2 2006. Daughter’s Memoir (KTAV, 1995), 203-205. Rav Moshe was severely criticized for doing 43 In the article listed above, Rav Lichtenstein

53 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Seven Decades of Torah Life in the State of Israel Aryeh Sklar Fellow, YU Israel Kollel

INTRODUCTION

y the standards of world years, of the desires and yearnings (5:21) states that it is the seventy- history, seventy years is a of a people in exile. To Jews, such year-old who is the “seiva,” the “hoary blink of an eye. Yet for the a relatively short time is infinite in head,” the old, wise, mature person, BJewish people, seventy years of significance. and the Torah commands us to Israel’s existence is an incredible feat. Israel’s seventieth year represents rise before the seiva in great respect The State of Israel represents the much more than just the year after (Leviticus 19:32). Theseiva deserves culmination and realization of the sixty-nine. Seventy years is worthy of respect for spending a life growing, hopes and dreams of thousands of striving, learning, and teaching. respect. After all, the Mishna inAvot

54 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Indeed, in seventy years, Israel has One hundred and eighty years before inculcation of that unity, through its grown and fought, learned and taught. the [Second] Temple was destroyed, the moral and spiritual values, a law of Though it spends so much of its time evil [Roman] Empire ruled over Israel. love. But as the people became more simply defending its right to exist, it Eighty years before the Temple was and more divided, as sectarianism has accomplished more in its seventy destroyed, [the Sages] decreed impurity grew, the law was no longer seen as years than many other nations have in on the land of the nations and on glass one of accord, but of discord. Slowly their long lifetimes. To these seventy vessels. Forty years before the Temple but surely, the Sanhedrin ceased to years, we stand in deference and was destroyed, the Sanhedrin was exiled express the law as spiritually edifying respect. and sat in stores [at the Temple mount]. — “dinei nefashot,” and began to be The RIETS students at the Gruss What is the meaning of these changes? viewed as solely hurtful — “dinei .” The exile of the Sanhedrin Kollel in Yerushalayim are proud to Rav Kook writes beautifully in Ein kenasot represented the move of the law from be able to express this respect with Ayah (Shabbat 16) that each of these a unique project, spearheaded by represented an important step to an external force to an internal one, fellow Gruss student Aron White, ready the Jewish people for exile. that the law itself is in exile with us, with the assistance Sam Dratch and calling on the dispersed multitude to One hundred and eighty years before Jacob Bernstein. In the following unite within our hearts and minds, the exile, when the Jewish people were pages, seven semikha students of even without a land. still strong and united, God’s wisdom Gruss will discuss the seven decades introduced the concept of change of In the same way that Rav Kook once of Israel’s existence by focusing on a political power. Even while the Jewish wrote that to combat the cause of the point, moment, or personality from people were still together, they would destruction, namely, baseless hatred, each one of the decades. In doing so, learn what it means to be ruled over by we need to magnify our baseless they endeavor to paint but a small others. This would indeed inoculate love, we can say that to combat exile picture of the State of Israel, yet great them somewhat from the intense and truly live in our land, we need in scope, in an effort to rise before the political vulnerability of the long exile, to reverse the process the Sages laid that is Israel this year. seiva since they would have known of it out for the needs of the exile. In From Israel’s beginnings in 1948, even before leaving the land. the following pages, we will learn culminating in the modern State of through our talented writers of the Eighty years before the exile, the Israel of 2018, these seven essays of unique politics of Israel and the Sages saw that the nation would need seven decades read as one thematic reestablishment of government in a protective ideology when they leave our land; we will learn how Israel has whole, of an Israel that is rising, Israel. The declaration of impurity not only helped us realize our self- growing, expanding. Each essay on foreign lands emphasized the worth, but has given us pride in our expresses in some way the hope laid specialness and worth of the Jewish nation and the land; we will learn out in our prayer for the State of Israel people and the Land of Israel, even in how the Torah of Israel and its great that as it continues to rise, it will exile. And the application of impurity teachers have tackled the new issues fulfill our messianic dreams, as “the to glass vessels, of newly-popular of our age. However, we still wait beginning of the blossoming of our items in Jewish life, symbolized the for the unity of the Jewish people, redemption.” need to apply the Torah to all new in the Land of Israel, with a Temple In what way is that so? Not too developments in the exile. The first and a Sanhedrin in its rightful place. long ago in Daf Yomi, an interesting maintains Jewish self-worth even as As Israel endures, we pray for that passage appeared at the beginning we are despised in the exile, and the day when the political, spiritual, and of Avoda Zara 8b. There, the Talmud second maintains the Torah’s worth communal unite for us in the future states: and applicability in a world that redemption. .continually changes מאה ושמנים שנה קודם שנחרב הבית פשטה Finally, forty years before the מלכות הרשעה על ישראל פ’ שנה עד לא .destruction, the Sanhedrin was exiled חרב הבית גזרו טומאה על ארץ העמים ועל ,The law, when a people are united כלי זכוכית מ’ שנה עד לא חרב הבית גלתה represents the enforcement and סנהדרין וישבה לה בחנות.

55 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Seven Decades of Torah Life in the State of Israel 1948–1957 Aron White Fellow, YU Israel Kollel

14TH MAY 1948 – A TOUCH OF HOLINESS

he birth of the State of Israel would have to fight a war of against declaring independence, and Israel was one of the most survival on the day of its birth. Already six voted for.3 Two days later, on Friday incredible moments in Jewish since November, 700 Jews had been May 14th, Ben Gurion read out the Thistory. But because Israel is such a killed by local Arab attacks, and at this Declaration of Independence, sparking major part of our lives, and something stage, the Jewish army did not even jubilation around the Jewish world. we have grown up with, it is hard to have a single plane — how on earth Israel would indeed be badly bruised by comprehend that its birth almost could they survive an Arab invasion the War of Independence but it battled didn’t happen at all. Independence on multiple fronts? U.S. Secretary of through, and the dream was born. was not a foregone conclusion, but State George Marshall told Moshe This story is a truly gripping drama, actually the result of a gripping story Sharrett, the foreign minister in but it also contains within it a deeper — culminating in a decision that came waiting, that declaring independence level of Jewish significance. In halakha, down to a single vote.1 was tremendously risky, and that the there is the concept of a davar Jews could not rely on U.S. support By May 1948, the UN had approved shebikedusha, a matter of sanctity, the Partition Plan, which promised in the upcoming war. Independence like parts of Jewish liturgy, such as beckoned, but with it, great danger. a Jewish state in Palestine, and the Barchu, Kedusha, and Kaddish. A davar worn-out British were preparing to On Wednesday May 12th 1948, shebikedusha requires a quorum of ten leave Palestine on May 15th. There the Moetzet Ha’am — the Jewish men in order to be recited. Without was international support for a Jewish government in waiting — gathered this quorum — minyan — a davar state, and the British mandatory to make the fateful decision. Headed shebikedusha is not recited. However, power were leaving, giving the Zionist by Ben Gurion, the Moetzet Ha’am the Shulchan Aruch, Orach Chaim leadership a golden opportunity consisted of thirteen men, though only 69:1, and later commentaries4 qualify — they had the chance to declare a ten could attend the vote.2 History that ten men must be present, but only Jewish State! But while the dream had its eye on them; the ripple effects six of them are required to perform seemed within reach, it was by no of these men’s decision would be felt the service. For example, if some means a simple decision. If they around the world, and long into the people in the room already prayed declared independence, it was clear future. The votes were cast: Four voted earlier, then as long as there are six

56 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 men praying, and an additional four Israel was declared in the late diligent volunteer digger from the ultra- men present, then that is sufficient. afternoon of Friday, May 14th. The Orthodox Mea Shearim Jerusalem Shabbos eve, Erev Shabbat, is a special Though the protagonists may not have quarter. “It’s Shabbos. Kiddush first.” time. Poignantly, the Mishna says known it, the decision to declare the Our crowd gathered around him in a that Erev Shabbat is the time when state of Israel conformed to the exact hush as Nussen der hazzan clasped the the more spiritual things in our world rules of a davar shebikedusha. A minyan mug and, in a sweet cantorial tone began were created.7 As the sun set on that of ten Jewish men gathered, with six to chant “Yom hashishi”— the blessing Friday afternoon, seventy years ago, of them “performing the service”, for the sanctification of the Sabbath day. our people experienced something voting for independence, fulfilling As Nussen’s sacred verses floated off to truly amazing; a moment, whose the minimum requirement of a davar a higher place of Sabbath bliss, some of beauty, and holiness, is wonderfully shebikedusha. While of course not being us sobbed uncontrollably. Like a violin, captured by Yehuda Avner:8 a formal ritual or part of halakha, it is his voice swelled, ululated, and trilled in poignant that the decision to found the “As the sun went down, grimy, exhausted the night, octave upon octave, his eyes State of Israel conformed to the exact diggers assembled in the glow of a closed, his cup stretched out and up. And rules of a matter of sanctity. hurricane lamp hanging on the door of as he concluded the final consecration — “Blessed art thou O Lord, who has What is it that makes the State a stone ruin, hidden from enemy view, to recite the Sabbath eve prayers — hallowed the Sabbath” — he rose on of Israel not only significant, but tiptoe, his arm stiffened, and rocking holy? There is no one answer to this Kabbalat Shabbat. It was a heavenly pause; Shabbat stillness seemed to reign back and forth like an ecstatic rabbi, question. For some, the State of Israel voice trembling with excitement, he over everything… is inherently holy — it is the living added the triumphantly exulted festival fulfilment of Biblical prophecies, the “I have news. I have news.” To a man we blessing to commemorate having reached embodiment of the Divine promise scampered back into the flickering glow this day — sheheheyanu, vekiyemanu that the Jews will return to the land where Linder grabbed him (Mahler) by vehegiyanu lezman hazeh.” and make it flower once again. For the arms and snapped, “Well — talk. “Amen!” others, the State of Israel is a vehicle for What did you find out? … Has Ben- holiness: government institutions rest Gurion declared independence, yes or no?” on Shabbat, air traffic stops on Yom Endnotes (Mahler responded) “David Ben-Gurion Kippur, and the Israeli government declared independence this afternoon 1 The story of these days is told by Ze’ev today is by far the largest supporter of in Tel Aviv. The Jewish state comes into Sharaf in his book, Three Days. Sharaf was the Torah learning in the world.5 Rabbi being at midnight.” secretary of the transitional government that Meir Soloveichik also notes a more came to power when Israel was declared. subtle aspect6 — that the State of There was a dead silence. Midnight was 2 Two members, Yehuda Greenbaum and Israel is bound up with the experience minutes away. Even the air seemed to be Rav Yehuda Leib Fischman, were trapped of the holy and transcendent. The holding its breath. “Oh, my God, what in besieged Yerushalayim, and Rav Yitzchak Meir Levin was in the United States. defining photo in Israel’s history is not have we done?” cried one of the women of a Nobel Prize winner, a fighter jet, diggers, fitfully rubbing her chin with the 3 David Ben Gurion, Moshe Shapira, Aharon Zisling, Moshe Sharret, Mordechai Bentov or skyscrapers in Tel Aviv, but of the tips of her fingers. “What have we done? and Peretz Bernstein voted for, and Pinchas three paratroopers at the Western Wall Oh, my God, what have we done?” and Rosenne, Eliezer Kaplan, David Remez and in 1967. It is a powerful image; at the she burst into tears, whether in ecstasy or Bechor-Shalom Shitrit voted against. end of a hard fought war, planned out dismay I will never know. Then cheers, 4 Mishnah Berura 69:5. in detail and trained for over years, the tears, embraces. Every breast filled 5 See this author’s article “The State We Are victorious soldiers look heavenward, with exultation as we pumped hands, In: The Missing Side of the State of Israel,” humbled by the grand narrative of cuddled, kissed, in an ovation that went available at https://www.torahmusings. on and on. Nobody wanted it to stop. “A com/2015/04/the-state-we-are-in-the- which they are just a small part — the missing-side-of-the-state-of-israel/ lehaim to the new state!” transcendent is part of Israel’s national 6 Lecture available at https://www.youtube. DNA. Thus in its essence, its function “Wait!” shouted a hassid whom com/watch?v=pBUqH0G7OjY and its narrative, Israel is tinged with everybody knew as Nussen der hazzan 7 Pirkei Avot 5:6, see Maharal, Derech Chaim there. holiness. — a cantor by calling, and a most 8 Yehuda Avner, The Prime Ministers, p. 63.

57 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Seven Decades of Torah Life in the State of Israel 1958–1967 Chezkie Glatt Fellow, YU Israel Kollel

DECIDED TO BE UNDIVIDED YERUSHALAYIM’S UNIQUE HISTORY AS THE SHARED HEART OF OUR NATION

ummer was in the air — hard cheek bones were pulled her hometown and the surrounding freedom was so close he could upward into a wide grin, somehow area — including both of her parents almost feel it. My father, just still maintaining her composure but and all five of her siblings — at Sa young boy at the time, dashed up nearly giving in to an unrestrained the hands of the Nazis. One sister the stairs of his apartment building, joy. She pulled her cigarette from her survived Auschwitz alongside her, a loose knapsack swinging this way mouth and quietly, firmly proclaimed, only to die on the day of liberation. and that on his back, excited as could “Yerushalayim, Aaron. Yerushalayim My grandmother’s first request of be on that warm day in early June. is ours.” The significance of that the triumphant soldiers was a shovel But even he, with the spring in his statement, just barely expressed, was with which she could give her sister a step, was not expecting the sight that not lost on the small boy. proper burial. For the rest of her life, met his eyes as he walked through My grandmother, Anna Glatt a”h, was determined as she was to reconstruct the apartment’s door. There was his a Holocaust survivor. She experienced her destroyed world, my grandmother mother, sitting in her usual chair, with the worst horrors imaginable during carried with her the burden of her generally stern features shining the war years, losing 90 relatives from millions of murdered innocents. She with a remarkable glow. The normally was not quick to smile, let alone smile

58 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 widely. My father testified during the shivah for his mother that her grin that day was the largest grin he remembered ever seeing on her face (at least until she was past the age of eighty and was on the floor playing with her great-grandchildren, her truest revenge against the Nazis). What was it about the recapture of Yerushalayim that so inspired my grandmother, that could shake her out of a lifelong focus on loss and a need to rebuild? I believe it was nothing short of a millenia-long focus on a yearning more enormous than that loss; but this requires further elaboration. The Gemara,Yoma 12a, tells of a dispute between two Tanaim over whether or not Yerushalayim was The famous march down to the kotel on Shavuot of 1967. “nischalka l’shvatim,” whether it was In the middle, wearing a talit, is Rabbi Yeshaya Hadari, the former rosh yeshiva of divvied up along with the rest of Yeshivat Hakotel. Behind him to the right is Rabbi Dovid Miller, currect rosh kollel Eretz Yisrael as part of the portion of of the RIETS Israel Kollel in Jerusalem. One can see Jews of all types and colors walking together, a truly historic episode. any specific tribe. The opinion of the Chachamim (and therefore, through the rules of psak, the likely halakhic However, working off theKesef attained this unique state after an act conclusion) is indeed that it was Mishnah, Hilchos Beis HaBechira 2:10, of submission on the part of Yehuda not. However, the meaning of this the opinion of the Rambam, Hilchos and Binyamin. enigmatic phrase, that Yerushalayim 6:14, appears quite Beis HaBechira To paraphrase the Rav in his work was not divvied up among the different and perhaps more simply Halakhic Mind, “from the halakha shevatim, is itself open to debate. in line with the pesukim in Tanach.2 itself the true philosophy of Judaism Various approaches are suggested by The Rambam seemingly understood will emerge.” To illustrate this point, the Rishonim; for our purposes in this term to mean that although we can gain a deeper understanding this brief essay, we will specifically Yerushalayim had, in fact, once been of Yerushalayim’s unique status in our highlight two. apportioned to the specific tribes of collective hearts by closely examining Yehuda and Binyamin respectively, One interpretation is found in the either of these halakhic approaches. Baalei Tosfos.1 Despite other potential it nonetheless was bestowed later by difficulties (nearly explicit verses these very same shevatim into the From the perspective of Tosfos, in Tanach included), this approach joint ownership of all of Bnei Yisrael. Yerushalayim was marked from the onset as the place that Hashem had maintains that the term is to be Thus, according to either approach, chosen to rest His Presence. Unlike understood as it literally reads: unlike by the time the Beis Hamikdash was the rest of the conquered regions, the rest of the land, Yerushalayim was constructed, Yerushalayim was in Yerushalayim was left unapportioned, never divvied up among the shevatim. the possession of all of Klal Yisrael, and remained in the public sphere It remained the jointly owned different than the rest of the land and more so than any other location. property of the entirety of the House its designated territories. However, It was noticeably different; it was of Israel, in the center of which the while to Tosfos, this had been always predestined for the use of all of Klal Beis HaMikdash was built. its status, to the Rambam, it only

59 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Yisrael. Any Jew living during the This decision was orchestrated any individual sect) had taken place, time prior to the building of the Beis by Dovid HaMelech, whose own and each person who walked the HaMikdash would have been able to supreme insight and selflessness crowded path to the Kotel on that appreciate that in some way, this city ensured that all of Klal Yisrael would marvelous day understood that they was singled out for an exceptional feel they truly had a share in the were each inspired with the same purpose. holiest of holies. sense of veneration and awe as they On the flip side, according to the These contrasting perspectives made their way to the pulsating heart Rambam, such a presumption would highlight, at least for me, what of a nation steadily rising out of the have been far from obvious. While marks Yerushalayim as the most ashes. To serve Hashem was their indeed, according to many midrashim extraordinary site on Earth. On the common goal, in humility and with and even the pesukim themselves one hand, it has always been at the reverence for what Yerushalayim, (the Akeida took place on Har core of our nation’s storied past; it the “ir shechubra lah yachdav,” had 6 It was what my HaMoriah,3 for example), the idea has always been the place where our always stood for. grandmother felt in Brooklyn in the of Yerushalayim as a focal point of ancestors in every generation looked sunny, smoke-dimmed light of her service to the Ribbono Shel Olam had in prayer and in dream, a city rich in small apartment decades ago; it is ancient roots — but it was not at all incredibly historic events and swelling what we strive to remember daily clear that this would be the designated with memories of noble deeds. On as we live out our existences in the spot for the Beis HaMikdash and the the other hand, that profound sense YU Israel Kollel’s campus, trying to eternal center of our relationship with of destined greatness is, I believe, grow in erudition and develop our Hashem. Other places in Eretz Yisrael, further deepened when knowledge of character. May it be Hashem’s will that such as Beit El (as in fact Yeravam took the fact that this all could have looked all of Klal Yisrael stand as one, petty advantage of for his own purposes),4 very different if not for the willingness differences put aside, serving Him in could have rivaled Yerushalayim as of our people to put aside bickering unity in the fashion He most desires, worthy locations of Divine Presence, and squabbling to unite as one proud in Yerushalayim HaBenuyah, speedily and might have had an opportunity to nation serving its Creator with passion in our days. be chosen as “hamakom asher yivchar and reverence. This needn’t have Hashem Elokeichem bo lishakein shemo necessarily been the particular destiny sham”5 — the place which Hashem of the Jewish people, but it emerged as Endnotes will choose to dwell. It was an act such and forever remains so. 1 Tosfos, Bava Kamma 82b (s.v. “V’ein of devotion on the part of the two Our Rosh Kollel in the YU Israel Mitame B’negaim”). tribes vying for leadership at a time Kollel, Rav Dovid Miller, has on of turmoil, respectively representing 2 See, for example, Yehoshua 18:28. For occasion relived the scene he a more thorough analysis of the opinion of two halves of a long-splintered nation experienced on that Shavuos in the Rambam, please see the following shiur (the eternal drama of the descendants Yerushalayim in the year 1967. on YUTorah.org given by my Rebbi, Rav of Rachel and Leah is, in my opinion, Bednarsh: http://www.yutorah.org/lectures/ Bearded Vizhnitz chassidim strode one of the great themes underlying lecture.cfm/870312/rabbi-assaf-bednarsh/ beside bare-headed secularists, all the whole of Jewish history), which who-owns-yerushalayim-/ of them heading toward the makom gave birth to Hashem’s decision to 3 Bereishis 22:2. Hamikdash, which had so recently select this designated capital city as come back into their hands. Indeed, 4 Melachim I 12:29. His eternal abode. Yehuda might have Rav Miller discovered years later that 5 Devarim 12:11. preferred the city of Chevron, while a non-Jewish filmmaker videoed this Binyamin and Yosef’s descendants 6 See Talmud Yerushalmi Chagigah 3:6. event and upon request, provided may have opted for Beit El, but Rav Miller with a blurry picture of ultimately, both sides were willing his younger self walking amid the to put aside personal ambitions and assorted throngs of “pilgrims.” They even personal ownership to settle on all recognized that something far Yerushalayim, a city on the border. greater than any individual (or even

60 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Seven Decades of Torah Life in the State of Israel 1968–1977 Jacob Bernstein Fellow, YU Israel Kollel

CHASING A TORAH REVOLUTION: KI MITZION TETZEI TORAH ith a sense of youthful embodying the spirit of this prophecy. • Born in Baghdad, Iraq, Rav Ovadia passion, the State of While by no means exhaustive, the Yosef immigrated to Jerusalem at Israel turned twenty following olim represent some of this the age of four, and “hechezir atarah yearsW old in 1968, looking to make decade’s influence on Torah study; their l’yoshnnah — restored the past further strides in its development as a impact reverberates today. glory” to the Sephardic community, nation among nations. As with many ultimately serving as the • Born in Riga, Latvia, Dr. Nechama Sephardic twenty-year-olds, her drive to make a of Tel Aviv from 1968– Leibowitz immigrated to Israel after Chief Rabbi difference and confidence in a better studying in Germany, and changed 1973 and Sephardic Chief Rabbi of tomorrow led to the planting of seeds, Israel from –1983. the face of Tanach Education as 1973 ones whose fruit we still reap today. she taught her method of study in • Born in Dublin, Ireland, Rabbi countless institutions and through the Dr. Yehuda Cooperman made ...כי מציון תצא תורה ודבר ה׳ מירושלים publication of her famous Gilyonot. aliyah after studying in Chicago, and )ישעיהו ב:ג( ... For Torah emerges from Zion, and the Dr. Leibowitz became a full professor revolutionized advanced women’s word of God from Jerusalem. at Tel Aviv University in 1968, and learning by opening Michlalah in received the Israel Prize for Education 1964. Michlalah received accreditation In his vision of the end of days, 12 years earlier. to grant degrees to students from the Yeshayahu describes a time when Torah Council of Higher Education of the will emerge from Jerusalem, spreading • Born in Paris, France, Rav Dr. State of Israel in . forth throughout the world. On the Aharon Lichtenstein made aliyah 1978 heels of ‘67, and the successful miracles after studying in the United States, From Sephardim to Ashkenazim, of the Six Day War, the decade between and in 1971 began strengthening the Tanach to Gemara, Haredi to Dati 1968 and 1978 showcases some of Dati Leumi community and Hesder Leumi, and from the “arba kanfot the most significant and revolutionary Movement through his position as ha’aretz — four corners of the world,” personalities in the Torah world, Rosh Yeshiva at Yeshivat Har Etzion. these four remarkable individuals

61 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 ascended to Israel and helped bring Jerusalem, which would inspire them to It is not surprising to note how many about the Torah revolution that learn better. The Gemara itself invokes “30-under-30” lists exist to feature occurred from 1968–1978. Upon the the verse “ki miTzion teitzei Torah” to those in this age range who chase footsteps of miracles, two of Isaiah’s support the idea that the new national after a better world with passion and prophecies were realized, as the educational platform should begin a healthy sense of optimism that “ingathering of the dispersed” (Isaiah in Zion. Since Jerusalem was too far change is achievable. Perhaps Shmuel 11:12) made their mark on the “Torah away to attract children without their HaKatan’s quote can be developed emanating from Zion” (Isaiah 2:3). parents accompanying them, Chazal a bit deeper, beyond recognizing There is an additional Torah instituted additional “schools,” which common phenomena in the emerging phenomenon that originated in only attracted older students because adult population. they were already far from home.3 this decade, one that has turned Rabbi Shimon ben Tzemach Duran Ultimately, Yehoshua ben Gamla, into something of an educational (Rashbetz), a 15th-century Spanish the Kohen Gadol, is credited with movement and mainstay in the Anglo- halachic authority, expounds on Shmuel creating the first ever localized Jewish speaking Jewish community: Shana HaKatan’s comments in his Magen Avot, educational system, which saved Torah Ba’Aretz. What many in the Yeshiva a commentary on Pirkei Avot, ad loc.. from being lost from that generation. University community now take for The Rashbetz explains that a child granted — that students spend a “gap In the late 60’s and early 70’s a new who began his learning at the age of year” (or more) learning in Israel — iteration of this story occurred and five will have completed the content was not commonplace before this is still unfolding before our eyes, as of Mikrah, Mishna, and Talmud (each Torah revolution. great individuals have established a over the course of five years) by the age successful educational system that “We created a new world,” said Rabbi of twenty. It is now the responsibility is far away from home, for children Dr. Aaron Rakeffet-Rothkoff,1 as he of this twenty-year-old to chase after in their later teenage years, and in recalled the creation of BMT, Beit these achievements, to fortify them Midrash L’Torah, in 1969. Together or around Jerusalem. Years ago, internally. After all, what better way with Rabbi Moshe “Whitey” Horowitz, these very criteria made creating a to prepare oneself in advance of “the and with inspiration from Moshe schooling system almost impossible, strength of a thirty-year-old?” Kobrin, the first Anglo-targeted and yet today they are commonplace Shana The Torah revolution that occurred program for young men was components to many of the successful Ba’Aretz between 1968 and 1978 was the created, with a mission of “exporting Shana Ba’Aretz programs. These result of decisions that Jews from four Torah to the Anglo world.” The word of programs originated for young women corners of the earth made: to fortify Hashem now had a new route by which with Machon Gold, in 1958, and for the young, passionate state with an to emerge from Jerusalem, influencing young men with BMT, in 1969, and identity of Torah. They chased after Anglo communities around the world in the decade after the Six Day War, the achievements of those who came as students returned home from the Shana Ba’Aretz Revolution began. before them to strengthen Eretz studying there. Thousands of Anglo young men and women have come to Israel, attending Yisrael, and in doing so they changed This contemporary idea to send one of countless Shana Ba’Aretz the world of Torah as well. teenagers to Jerusalem to study Torah programs to learn and grow, and have has a historical basis, albeit not one of benefited from avirah“ d’Eretz Yisrael.” Endnotes success. The Gemara Bava( Batra 21a) In the 21st Mishna of , describes a time when Chazal instituted Pirkei Avot 1 Thank you to Rabbi Dr. Aaron Rakeffet- an educational system in Jerusalem Shmuel HaKatan highlighted Rothkoff for allowing me to interview him to solve a crisis facing a vast number significant milestones throughout a about his personal reflections about this time period. of children who did not have parents lifetime, ones that can be apropos to the 2 Tosafot, Bava Basra 21a, d’’h “Ki Mitzion.” who could teach them Torah. The anniversary of Israel’s existence as well. 2 3 See Chiddushei Ritva, Bava Basra 21a, d’’h ”.v’Adayen Machnisin“ בן עשרים לרדוף בן שלשים לכח. ,location was chosen, explain Tosafot so that the students would witness A twenty-year-old chases and a thirty- the Kohanim and their service in year-old has attained strength.

62 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Seven Decades of Torah Life in the State of Israel 1978–1987 Shua Brick Fellow, YU Israel Kollel

Photo by Government Press Office (Israel), CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=22807869 “PRISONERS OF ZION” AND THE RESPONSIBILITY OF FREEDOM

ust as the origins of modern it to Natan Sharansky. From your local an essential feature of the entire Zionism can be traced back Bnei Akiva chapter, you could buy a movement, drawing new recruits and to the trial of Colonel Alfred plain silver C-shaped band that bore energizing veteran activists.” Dreyfus,J a trial also marks the turn of a name of a “Prisoner of Zion,” which Natan Sharansky, however, is certainly the fourth decade for the modern state she wore for years. It was that personal the most famous refusenik. Perhaps it of Israel. In 1978, Anatoly Borisovich connection to the issue that inspired is due to his high-profile career in the Shcharansky’s sentencing to thirteen her to join the protests of the Student public sector, or for his mesmerizing years of forced labor by the Soviet Struggle for Soviet Jewry (SSSJ), along claim that he kept sane in extended Government inspired protests around with her family and friends. “It was solitary confinement in Soviet prison the globe, culminating in the march what everyone was doing, it was a bit of by playing mental chess games against on Washington D.C. on December a social scene,” she conceded. himself. Yet I think he is famous 6, 1987, when a quarter of a million The bracelet was the brainchild of the because of Avital. people protested in solidarity with SSSJ’s founder, Jacob Birnbaum. He Soviet Jewry. With these two events as Avital married Natan Sharansky the planned to personalize the campaign, bookends, I wish to unpack a lesson day before she used her expiring visa and he transformed the movement from this period, fundamental to our to flee the USSR in 1974. Avital began from “an abstract struggle for ‘Soviet celebration of Yom Ha’Atzmaut. her activism as a newlywed, and made Jewry’ into a concrete struggle for her first trip to America to plead on When I asked my mother for her Soviet Jews, with names and stories,” her husband’s behalf in 1975; but it recollections of that time, she was author and journalist Yossi Klein was only after his trial in 1978 that excited to share that she had Anatoly’s 1 “Over the years, Halevi reported. Natan’s plight received widespread name on her bracelet before he changed the personal campaign became attention. Avital began meeting with

63 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 dignitaries and diplomats, and found land of Egypt” (Shemos 22:20). The and the prisoner on our mind even if her way into the homes and hearts of connection between our time in Egypt they are in a cell across the world. They Jews the world round. and our treatment of others is repeated are strangers, but we know them, for Thirty years after Sharansky’s walk to in Shemot (23:9), Vayikra (19:10), and their story is our story. in Devarim (10:19; 23:8; 24:18). freedom across the Glienicke Bridge,2 This message is integrally woven into their daughter, Rachel Sharansky We are told that “When strangers the fabric of Israeli society. It is no Denziger, explained how indebted she become your neighbors, do not wrong surprise that Israeli support was first feels for the strength the protest gave them. They are your community … on the ground after an earthquake in to her parents, while in turn it was and love each one as yourself, for you Haiti in 2010, that we sent relief to her parents who gave strength to the were strangers in the land of Egypt.” New Orleans after Hurricane Katrina, protests. Klein Halevi explained that it This verse is juxtaposed with themes and 140 tons of supplies to Indonesia was “Birnbaum’s vision of a symbiotic in the next verse that we should do and Sri Lanka after the tsunami in relationship … American Jews were righteousness because, again, God took 2004. Going the extra mile, as part of inspired by the courage of Soviet us out of Egypt (Vayikra 19:33-36). their relief teams, Israel dispatches a refuseniks, who in turn were fortified Within the basic vision of God’s giving troupe of medical clowns to fill the by American Jewish support.” the Land of Israel is a prerequisite makeshift medical tents with warmth Why is this story about Diaspora Jews national training in empathy. To feel for when it is most needed. relevant to Israeli history? those who have wandered as we have As we celebrate the founding of the When God signed a pact with Avraham wandered, who have been enslaved State of Israel and commemorate Yom as we have been enslaved, who have Hazikaron, it behooves us to dwell on at the Brit Bein HaBetarim, when the Land of Israel was promised to a not- been persecuted as we have been what made it possible: the sacrifice and yet existing nation, God explained that persecuted. We will recognize their hardship, as well as wounds that are a prerequisite to national autonomy pain as it resonates with our national fresh and still healing. Central to our was to first be strangers in a land that consciousness. We will hate injustice, national narrative is our capacity to is not theirs (Gen. 15:13). To a person because we have been victims of learn compassion and empathy from who does not yet have children, it is an injustice and so we will be a beacon of these experiences, forming a deeper odd selling point to promise that the righteousness from our own soil. It is understanding of the human condition. a fundamental component of our progeny must first be slaves before they brit The Mishna in Avot says that “Ben with God from the . can become masters of their own land. Brit Bein HaBetarim Arba’im L’Binah,” forty is the age of wisdom. R’ Ovadiah ben Abraham R’ Elazar HaGadol is puzzled as to It is injustice that inspires us, and our of Bartenura, as a prooftext, quotes why the Torah warns us about proper pursuit of justice that helps us earn Devarim (29:4), that it was not until treatment of the “strangers’ among us,” our return, as Yeshayahu exclaimed, “Zion is redeemed with justice, after forty years in the desert that God and the Gemara (Baba Metzia 59b) is gave the Jewish people a “ unsure if the message is repeated 36 and we will return to it through heart for times or 46 times. Tosafot add that righteousness” (1:27). understanding, eyes to see, and ears to ” Israel’s fourth decade teaches us the inclusion of the ten additional That is why it is no coincidence that hear. to open our ears to listen, our eyes to iterations under dispute are the verses these movements have been inspired see, and our hearts to feel the plight of that tell us the reason behind the by trials, corrupted manifestations of others. sensitivity, and are not a warning injustice. And it was from the beginning, and-of themselves. Meaning, on top at the first SSSJ rally on May Day 1964, of the uniquely repetitive statements that Birnbaum insisted on having Endnotes warning us to treat strangers with love posters declaring “Let My People 1 Klein Halevi, Yossi. “Jacob Birnbaum and and kindness, there is another set of Go!” Egypt, the very first diaspora the Struggle for Soviet Jewry” Azure (17) repetitive verses that reiterate the spirit destination, still informing how we Spring 5764/2004. behind the law. These are verses where advocate for “strangers” who are our 2 Sharansky Danziger, Rachel “30 Years Hashem tells us to treat the Other community, who are the names on our After Glienicke Bridge”Times of Israel Feb. kindly, “for you were strangers in the bracelets, the visitor in our living room, 11, 2016 http://blogs.timesofisrael.com/30- years-after-glienicke-bridge/.

64 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Seven Decades of Torah Life in the State of Israel 1988–1997 Ben Keil Fellow, YU Israel Kollel

OPERATION SOLOMON

n the decades since the founding community of Ethiopia had been Usually in Tanach, the land of Kush of the State of Israel, the Jewish relocated to Israel. The record they set seems best identified as a part of community has witnessed many for passengers in an airplane — 1,088 Africa; in particular, the area South of Iof the prophecies of redemption in an El Al 747 with its seats removed, Egypt, and the historical location of recorded in the Nevi’im Achronim. according to Guinness — remains the the ancient Kingdom of Kush (circa. One such notable occasion was in late world record, and includes two babies 800 BCE-350 CE). Understanding the May of 1991, when, in a clandestine born in flight. verse this way, it would seem that, in military action called Operation Many excited witnesses were the evacuation of the Ethiopians, this Solomon, the Israeli Defense Forces confident that they were seeing element of Yeshayahu’s prophecy was evacuated over 14,000 Ethiopian the actualization of the words of coming true. Jews from Addis Ababa to Israel Yeshayahu, 11:11: However, when it comes to this in the course of two days. While particular reference, the Targum והיה ביום ההוא יוסיף ה’ שנית ידו לקנות operations Moses and Joshua in the Yehonasan seems dissatisfied with את שאר עמו אשר ישאר מאשור וממצרים 1980s had already initiated the mass this typical approach. While through ומפתרוס ומכוש ומעילם ומשנער ומחמת ,influx of Ethiopian Jews to Israel most of Tanach the Targum doesn’t ומאיי הים. the impressive nature of the 1991 actually translate Kush and just operation captured the attention of And it will be on that day, Hashem will transliterates it, a number of times he the global Jewish community. At the again increase His hand, to acquire instead translates it as Hodu or India. conclusion of the operation, when the the remnant of His nation which is left, (See Isaiah 18:1 and Tzephania 3:10.) Israeli government revealed the details from Assyria, and from Egypt, and from That there would be confusion about of the endeavor, the world stood in Pasros, and from Kush, and from Elam, the term is not surprising, since there awe; after forty flights in thirty-five and from Shinar, and from Chamas, and were two different kingdoms, on planes, almost the entire Jewish from the islands. opposite sides of the Ancient world,

65 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 with very similar names. Toward the Targum to deviate from his usual swayed by the latter half of the verse, the twilight of the African Kingdom identification of Kush as African. which lists Elam, Shinar, and Chamas,

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TURNING OUR EYES TOWARD OUR FATHER IN HEAVEN1

uring the Second Intifada, bah! Mi tofais et kol hakadurim? — is mighty, and wealthy, and wise, and Rabbi Moshe Faskowitz, Mashiach is already here! Who else is humble. And all of these qualities are the Rabbi Emeritus of the catching all the bullets?”2 derived from Moses. DTorah Center of Hillcrest in Queens, Nedarim 38a The cab driver’s remarks seem to us NY, traveled to Israel. During his as cute, an encouraging perspective But there is one most basic quality visit, while making conversation with of hope during a turbulent and tense necessary for being a great leader and his non-religious cab driver, Rabbi time. However, there is tremendous great prophet3 that Moshe did not Faskowitz asked the driver where he depth to what he said. In fact, the cab have — he was a kevad peh, he had was from. The driver responded that driver’s words allude to one of the a speech impediment. How could it he was from the Gilo neighborhood deep secrets of geulah, redemption. be, asks the Ran, and why would it of Jerusalem, an area which Rabbi be, that Hashem gave Moshe all the In the third drush of Drashos HaRan, Faskowitz knew was under consistent prerequisites for being the prophet to the Ran deals with a famous question. gunfire. While discussing how difficult redeem klal Yisrael and lead them out Moshe Rabbeinu had every quality it must be for the driver’s family and of Egypt — except for this most basic necessary for being the greatest leader the other residents of the area, Rabbi and natural gift of speech? Faskowitz remarked how he wished and greatest prophet of all time. As the Mashiach would come already to put Gemara in Nedarim says: The Ran explains that Matan Torah was the greatest event in the history of אין הקב׳׳ה משרה שכינתו אלא על גבור .an end to the violence and suffering Klal Yisrael, the moment that eternally ועשיר חכם ועניו, וכולם ממשה, ,The cab driver, somewhat taken aback bonded us with HaKadosh Baruch Hu responded, “What do you mean The Holy One, Blessed be He, rests His and made us into His chosen nation. Mashiach should come?! Mashiach Divine Presence only upon one who Because of the unique significance

67 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 of this auspicious moment, Hashem the ultimate redemption will in many — release me and I will destroy them.6 wanted the process of the giving of ways parallel geulas Mitzrayim — the The Berditchever explained that the Torah, which started with the redemption from Egypt. Perhaps we yeshuas Hashem, Hashem’s salvation, redemption from Egypt, to be done can extend the parallel to include the comes k’heref ayin, only when we turn in a most supernatural way, one that Ran’s fundamental teaching as well. our eyes away from ourselves, namely when we abandon the perspective would prove, without the possibility of In difficult times, we tend to adopt a that the will come from our questioning or doubt, that Moshe emes “take-charge” perspective; we think of yeshua own efforts. Only at that point, when v’Toraso emes, Moshe and his Torah what we can do, what is in our hands we realize that nothing else can save are true. We all know that someone to change the situation. The Ran is us, that there are no more ideas to try, who is a great orator can stand in teaching us that although Hashem no more people to ask, nowhere else front of a crowd and say things that wants us to put in human initiative to turn but to HaKadosh Baruch Hu, are absolutely false, but because of — and especially in difficult times, he only then does really begin — his great persuasiveness, the audience wants us to strengthen our efforts in geulah will believe and accept everything he yeshuas Hashem k’heref ayin. Torah, avodah, and gemillus chasadim says. And the opposite is true as well. — we must ultimately remember that We find Bnei Yisrael reaching this Someone with a speech impediment the geulah is completely in Hashem’s point of heref ayin at the end of can express things that are obviously “hands” and not in ours. As important Parshas Shemos, when they give true, but because he can’t articulate it as our efforts are in shaping the up trying to deal with Pharaoh well, people simply won’t believe him. destiny of klal Yisrael, those efforts diplomatically, when they realize Hashem knew that if Moshe was a always require Divine assistance. We they cannot save themselves b’derech great speaker, later generations would can and must do the job that is upon hateva, when they abandon their hope say the Jews only accepted the Torah us while realizing that ultimately it in mortal man, even their trusted because of Moshe’s power of oration. is not our own efforts that will bring leaders Moshe and Aharon, and Had Moshe been a gifted orator, Mashiach, but rather yeshuas Hashem thus they say (Shemos 5:21) “yeireh Kabalas HaTorah, the culmination of — the salvation of Hashem. Just as Hashem aleichem v’yishpot,” “may the redemption from Egypt, might it was Hashem’s intervention alone Hashem look upon you [Moshe and have been discredited as a natural that brought about geulas Mitzrayim Aharon] and judge.” Only now, after event, a performance staged by a — a message that Moshe’s speech this necessary realization, do we find human being with truth-distorting impediment underscored — so too, all Hashem saying (Shemos 6:1) “Atah powers of persuasion. To dispel future geulos will be the result of Divine tireh asher E’eseh l’Pharoh,” “Now you this illusion of a human-engineered intervention, not human initiative. will see what I shall do to Pharaoh.” Matan Torah, Moshe was given a There’s a phrase often quoted by Jews Theyeshuos of Hashem are now ready speech impediment. His inability to to begin. convince Bnei Yisrael of the veracity in times of tzaros — yeshuas Hashem of the Torah through his own faculty k’heref ayin5 — typically translated Galus Mitzrayim was not the only time of speech served to emphasize that as Hashem’s salvation comes in the in our history that diplomacy did not though he led Klal Yisrael from blink of an eye. We use this as a source result in geulah. With the history of Egypt to Har Sinai, ultimately the of encouragement when a situation violence and terror that Klal Yisrael redemption was brought about looks bleak. We remind ourselves that in Eretz Yisrael has been subject to through Divine intervention alone, no matter how bad things look right for many years, but especially in the not through human effort or initiative. now, our fortune can turn around in last 70, isn’t it remarkable that of all an instant. But Rav Levi Yitzchak of the diplomats and politicians, many The Navi Michah says: Berditchev, the Kedushas Levi, had of whom had the best credentials a different way of understanding and were considered the “best in the כִימֵי צֵאתְָך מֵאֶרֶ ץ מִ צְרָ יִם אַרְ אֶ נּו נִפְלָ אֹות. I will show him wondrous deeds as in the this phrase. He points out that the business,” not a single one of them days when You left the land of Egypt. word heref in Tanach often has a was able to bring peace to the Middle Michah 7:15 connotation of desisting or turning East? That no attempt to make peace Chazal derive from this verse4 that away, as in “heref mimeni v’ashmidem b’derech hateva succeeded highlights

68 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 the supernatural unfolding history When it comes to the Land of Israel, recognize Israel in unprecedented of Israel and precludes a “non- we need to come to Hashem every ways, we must not forget what Divine” reading of Israel’s history, single day to ask Him to sustain us here. Rabbi Faskowitz’s Israeli cab driver similar to how Moshe’s speech But, asks the Mabit, doesn’t that make understood, that yeshuas Hashem k’heref impediment precluded a “non-Divine” Eretz Yisrael seem inferior to the other ayin, the geulah is something that only understanding of Matan Torah. lands? Isn’t it a deficiency that Israel comes when we realize that Hashem is The Land of Israel, specifically, is a needs constant supervision rather the only One who can bring it. place whose very essence engenders than receiving everything it needs in and necessitates the perspective of our advance? The answer, says the Mabit, Endnotes constant, total reliance on Hashem. is that Hashem does this out of His 1 The sources in this article are based on a The Mabit teaches us7 that the way love for us. Hashem provides for Israel in the way that ensures we are always shiur given by Rav Moshe Weinberger in 2002 of Hashem’s hashgacha (providence) looking up at our Father in heaven, in Kehillas Aish Kodesh, Woodmere, NY is that for every nation and land in titled “The Matzav in Eretz Yisroel: A Child’s the world, Hashem provides them never forgetting that it is He who Eyes.” The shiur can be found on YUTorah. with their sustenance at one time. constantly and consistently provides us Thanks to Rav Weinberger for reviewing this article. When it comes to the land of Egypt, with everything we need. for example, Hashem fills up the Nile Even today, years after the Second 2 http://www.yihillcrest.org/dvarshuki/ River once, and the land is constantly Intifada has passed, b’chasdei Hashem, Vaeira08.html. sustained and nourished from that we still need to cling to this message. 3 Rashi to Shmos 7:1 says that nevuah means point on. This is not the case, however, In action, of course, we still need to to speak to a crowd. when it comes to Eretz Yisrael, about do our hishtadlus. Hashem wants us 4 See Shemos Rabbah 15:12 and 14:3; which the Torah says: to learn, to daven, to improve our bein Maseches Rosh Hashana 11A; Seforno and Ba’al HaTurim on Shemos 12:41-42. adam l’chaveiro. One day, we may even אֶ רֶ ץ אֲ ֶרׁש ה’ אֱֹלקֶ יָך ּדֹרֵ ׁש אֹתָּה תָמִיד עֵ ינֵי ה’ 5 The earliest appearance of this phrase seems find out which of our efforts were אֱֹלקֶיָך בָ ּה מֵרֵ ׁשִית הַשָ נָה וְעַד אַחֲרִ ית ָ ׁש נָה. helpful in bringing the . But all to be in piyutim. It is a land which the Lord your God geulah of this must be done with 6 Devarim 9:14.See also, Shmuel I 15:16 and looks after, on which the Lord your hishtadlus the attitude that the is ultimately Shmuel II 24:16. God always keeps His eye, from year’s geulah in Hashem’s “hands,” not ours. At a 7 See Chapter 5 of Sha’ar HaTeffilah in Beis beginning to year’s end. time when we are seeing world leaders Elokim. Devarim 11:12

THE RABBI ISAAC ELCHANAN THEOLOGICAL SEMINARY Yahrzeit/Kaddish Program A YU/RIETS student will say Kaddish for your loved one every day for the required time A notice for the yahrzeit will go to the family at their request every year Sponsorships for learning will be available for families participating in the program

For more information, contact Marc Merrill at RIETS: 212.960.4609 Ext. 6133

69 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Seven Decades of Torah Life in the State of Israel 2008–2017 Sam Dratch Fellow, YU Israel Kollel

THE MODERN STATE OF ISRAEL: TO DREAM WITH EYES WIDE OPEN here is a joke told in certain highly contested. With the opportunity both within the words of the Torah and circles that the Chabad and to discuss the modern era of 5768- within the requirement to drink four Zionist movements should 5778, I aim to call for a contemporary separate cups of wine. After all, why Tget together — because Chabad has a collection of thoughts, a cheshbon celebrate one event four separate times? messiah but no geulah, and the Zionists hanefesh, of where we are as a state and Thegeulah was thus four small-scale have a geulah but no messiah. While as a nation in this redemption process. and individual redemptions and not the philosophies of both movements One of the staples of the Pesach Seder one single salvation. are more sophisticated than this joke is the drinking of four cups of wine. As But why would the Torah categorize the implies, it highlights one of the most the Torah Temima (Shemot 6:6) points redemption in four independent parts? fundamental ideas in the Zionist world out, the vast majority of commentators Why would the standard understanding view — the existence of a modern- and codifiers of halacha explain that the of one redemption not suffice? day redemption. A main theme of the four cups represent the four “leshonot Rabbi Yaakov Kranz, the Dubner religious Zionist view is that the current shel geulah,” languages of redemption. Maggid, explains that the redemption State of Israel is part of Hashem’s plan The Talmud Yerushalmi Pesachim( from Egypt was characterized as for the ultimate redemption. Whether 10:1), however, presents these four four separate salvations to teach us it is the birth pangs or footsteps of phrases not as languages of redemption, a lesson in complacency. The Jews the messiah, or the beginning of the but as four distinct redemptions. Geulat were challenged to not view their geulah, our time is portrayed as one of Mitzrayim, the redemption from Egypt, redemption as over once the servitude redemption. But as evident from the is but a title given to four singular was no longer hard, nor once they were aforementioned joke, the existence redemptions. TheTorah Temima free in Egypt, and not even when they and parameters of this redemption are praises this formulation as appropriate left Egypt before receiving the Torah.

70 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 Each stage of redemption was merely perception of reality, not as a plea for last decade. These claims blissfully an introduction to the next stage. The a bright future. The constant assaults dream away the corruption scandals Jews were not to become complacent, in the U.N. over the past ten years, the that have rocked our government in they were not to feel already redeemed. recent growth in the BDS movement, the past decade and forget that some Each Jew was not to be satisfied with and the constant threat of war remain of those at the helm of high-tech in Tel any one step, but should instead happily overlooked or imagined away. Aviv care little to nothing of being an investigate further, to see where there These people live in a dream state; a ohr lagoyim, let alone for the mesorah was more room for redemption, and to state of arrogant comfort that is less of Torah itself. But to only criticize is strive for that next step. philosophically warranted than it is to miss the fact that we have a moral There is another lesson to be learned: naïve. They feel we have nothing left enough nation to follow the example appreciation. If the redemption had to work on, nothing left to earn. It is given to us in Tanach to hold the been talked about as one act, the them the Torah addresses when it corrupt accountable, no matter the Jews would not have respected the says that geulah is a long process, a office. To only condemn is to miss significance of their unique status in process with which you should never the fact that the Jews behind Israeli each step of the redemptive process. feel complacent. There are more technology startups are making the Their national understanding would redemptions and more work to be world a better, more sophisticated remain unchanged from one stage to done to merit them, and this work place. Those that point fingers at kollel another, in expectation of a redemption should not be dreamed away. members for abstaining from military not yet here. The easing of labor, On the other hand lies those for service should first recognize the relief from slavery, and Exodus from whom the blessings of Eretz Yisrael, magnificence of a country in which Egypt would remain unappreciated, its strength and prosperity, don’t even Torah learning is more widespread overlooked, and taken for granted register to their senses. Those who than ever before. While those who chastise the military for its secular because the redemptions of receiving would more easily say baruch Hashem the Torah and entering the land were on finding a five-dollar bill than on factions must first admit that it is not yet realized. To overlook the gifts Eretz Yisrael being called Eretz Yisrael certainly a holy endeavor to protect of G-d with expectations of greater once again. These people forget that the Holy Land. We must honestly ones is to relate to Him with ignorance tradition always had a future in mind. admit that although our ohr may flicker, it most certainly shines as well. and arrogance. Taken together, these All the bracha goes unobserved and two ideas form a call for an honest unappreciated — trying to be noticed In the end, we must try and emulate the understanding of the redemptive by the eyes and ears of those who are prayer of King David in Tehillim 126, process, one that is neither complacent willfully asleep. They are like those who prayed that when the Jews return nor ignorant, one that both sees future who open a stocked refrigerator Israel, “hayinu kecholmim,” they will be growth while still acknowledging complaining that they have nothing like dreamers. We cannot be dreaming a substantive past and present. to eat. Both of these camps deny an to the point where we lose all faculty Redemption is a process, and as is true authentic evaluation of where we are of judgment, nor can we be asleep and in every process, there are many points as a nation. Both must remember that remain blind to the unprecedented of triumph along the way before the geulah comes in parts, and our current blessing and opportunity we have as ultimate goal is attained. This idea is position in the process must both be a state. We must reflect on ourselves, lost on many in contemporary society. appreciated and appraised. not as critics or fanatics, but as willful On the one hand, there are those for participants looking to bring the We need to genuinely understand whom the redemption has arrived in redemption. We must be dreamers who we are as a people as well. We are like full. Those who read the Haftarah of in our feeling of euphoria and wonder, wont to deem Israel as the ultimate geulah on Yom Ha’atzmaut, not out but pinch ourselves awake when we ohr lagoyim, light onto the nations, of wishful optimism or prayer, but realize we are dreaming. A has in its current state; pointing to our geulah as an accurate reflection of the state come but has not, and we democracy within a neighborhood The Geulah of current events. The words “and must be steadfast in making sure it does of dictators, and our unprecedented the wolf lies with the lamb” come off arrive while never ignoring that it is advancements in technology in the their lips with no sense of irony, as a almost here.

71 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778 72 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach-Yom Haatzmaut 5778