OU Israel Center Torah Tidbits - Parshat Ki Tavo 5783

SEPTEMBER 2023 ▪ ג"פשת לולא ז"ט

See Page 37 for OU Israel's Torah Yerushalayim & Torah Modiin Events

AVOT CHAPTER 3-4

Aliya-by-Aliya Sedra Summary

Rabbi Reuven Tradburks

Page 12

גי:זכ םירבד -

We Have “Earned”

A New Tefillah Voice

אובת יכ תשרפ PARSHAT KI TAVO לביע רהב הללקה־לע ודמעי הלאו ילתפנו ןד ןלובזו רשאו דג ןבואר

Rabbi Moshe Taragin Page 58

Table of Contents

04 Dear Torah Tidbits Family

Rabbi Avi Berman

08 Planning for Fulfillment

Rabbi Moshe Hauer

12 Aliya By Aliya Sedra Summary

Rabbi Reuven Tradburks

20 Walls Have Ears

Rabbi Dr. Tzvi Hersh Weinreb

24 We Are What We Remember

30

Rabbi Lord Jonathan Sacks zt"l

Probing the Prophets

Rabbi Nachman Winkler

32 Recognizing Our Blessings

Rabbi Shalom Rosner

40 OU Israel Schedule

50 Speak to Hashem

Rabbi Judah Mischel

56 Simchat Shmuel

Rabbi Sam Shor

58 We Have “Earned” A New Tefillah Voice

Rabbi Moshe Taragin

62 The Clock is Ticking

Rebbetzin Dr. Adina Smidman

64 Natural Teshuva in the Land

68

70

72

Rabbi Aaron Goldscheider

Relying on the Midwife

Rabbi Gideon Weitzman

The Chazan’s Pre-Birkat Kohanim Practice

Rabbi Daniel Mann

2 Friends, 42 Years of Daily Talmud Study

Sivan Rahav-Meir

46 The Pomegranate #1

Rabbi Moshe Bloom

48 Entering & Exiting Rebbetzin Shira Smiles

THIS WEEK'S COVER IMAGE!

Photographd by Zev Rothkoff

76 The Y- Files Weekly Comic Netanel Epstein

78 Torah 4 Teens by Teens

Ezra & Tali Silton // Menashe Lopez

I live in Efrat. My parents brought me on Aliyah as a child. The is a photo of the altar on Har Eival and is a reminder of our connection to this land.

A SHORT VORT

)ד:זכ(

"And when you have passed over the Jordan, you shall erect these stones... on Mount Eival." (27:4)

The command to the Israelites was, upon their entering the Land, they were to erect stones on Mount Eival and write upon them the words from the Torah. They were to inscribe the curses that would be used as retribution if they failed to keep G-d's words.

Rabbi Shimshon Raphael Hirsch (1808-1888, Germany) asks if it was appropriate to inscribe words of Torah, even ones of curses, on a steep and barren mountain like Eival? It would be more in place to glorify G-d's Torah on a beautiful and fertile mountain like Mount Gerizim.

Mount Gerizim seems like a better location to etch in all the Torah's words in order to fulfill this command.

Rabbi Hirsch answers that the fulfillment of the Torah's commands and the ability to raise us closer to G-d can be attained even from the poorest dirt and soil on this Land. It is, therefore, also a mountain like Eival that is chosen to write down words of G-d, such that even a Mount Eival can provide a platform for the Torah and forming a closeness with G-d.

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DEAR TORAH TIDBITS FAMILY

In the Berman household we uphold a custom at the start of every summer requiring simple sheets of paper and pencils. Sitting individually with each of our children, my wife and I ask them to put together two lists - one which details what they plan to do every day during summer break, and the other detailing what they want to accomplish before the school year begins.

On the first list my kids typically jot down daily activities like davening, learning for a set period of time, catching up with friends, barbequing, hiking, among other ideas. The other list tends to be more creative, including activities such as painting a new area in the house, finishing projects they started during the year, teaching themselves a new skill, and so on.

My wife and I started this tradition in recognition of how important it is for our kids to feel purposeful and accomplished - especially in the summer - when too many children

enter the school year wondering how summer vacation flew by without much to show for it. Of course, relaxation, playing with friends at camp, and enjoying downtime is important, but nothing builds self-esteem quite like a sense of accomplishment.

It is with this mindset that I marvel at an amazing effort that has been led by teens over this summer in our OU Israel Youth Center in Kiryat Gat. It is a project that goes far beyond utilizing free time for something purposeful, and has come to symbolize ahavat Yisrael, hachnasat orchim and kibbutz galuyot.

Torah Tidbits readers who have had the zechut to make aliyah know the difficulties involved in leaving a world of familiarity and comfort to build a home in Eretz Yisrael. However, the fact that schools across the country teach children above the age of fourth grade English, eases the experience for many Anglo olim.

On the other hand, olim from Ethiopia, Spain, Russia and even France may have a more difficult time adjusting to the

language barrier as it is not as commonly taught or easily understood.

The language barrier between Ethiopian Jews and Israelis has kept many communities insulated, preserving their customs and culture over the years. As a result, many Israelis have yet to experience the richness and beauty of Ethiopian culture. Following a recent project led by teenagers this summer, all of that is about to change.

There is an established Ethiopian community in Kiryat Gat and many of its teens participate in and are members of our OU Israel Youth Center there. Following the conclusion of the school year, our advisors and teens in the city took upon themselves the building of Beit Gojo.

The newly established Beit Gojo offers an opportunity for visitors to learn about the Ethiopian community, led by a guide, with four activity stations:

1. Build Gojo huts in mud as they once did in Ethiopia

2. Participate in experiential trivia and learn about the journey of Ethiopian Jews to Israel

3. Prepare pita bread from scratch - from grinding the wheat and forming the dough, to baking and eating fresh bread

4. Participate in the traditional Bunna

Maflat coffee ritual and enjoy a cup of freshly brewed coffee

Groups of teens and families have visited Beit Gojo over recent weeks and the feedback we have received since the start of the project has been overwhelmingly positive. What is perhaps most meaningful is that Beit Gojo is an ongoing building project in which visitors can take an active role in kibbutz galuyot and help build more huts for the campus. I expect Kiryat Gat’s Beit Gojo will be the first of many throughout the country.

As the school year begins I can only begin to imagine how proud our Kiryat Gat teens are with what they accomplished over their summer break. Not only did they apply themselves to a project and brought their vision to life, but they created a meaningful experience for others to partake in, while bridging gaps between cultures.

I wish a tremendous yasher koach to these teens and encourage Torah Tidbits readers to visit Beit Gojo and learn about Ethiopian Jewry in a family-friendly (and delicious!) setting. You can find videos of the Beit Gojo experience on OU Israel’s Facebook page.

To learn more contact Guy Ephraim 0543115982 or email: beitgojo@gmail.com.

As we begin preparing for the yamim noraim, I encourage you to save the date(s)

for Torah Yerushalayim and Torah Modiin. After B”H receiving so much positive feedback about how this event transformed and uplifted people’s yamim noraim and provided the opportunity to immerse themselves in Torah and inspiration, we

To the recently married couple

Yael Libson & Yona Seiferas

May they build a לארשיב

ןמאנ תיב

With all our love and best wishes, Grandma and Grandpa

Planning for Fulfillment

L’maan lo niga larik . “Let us not toil in vain.” The deepest wish of each of us is that we achieve what we set out to accomplish, and therein lies our greatest satisfaction. Rav Yitzchak Hutner noted that this is a quality that was built into us from our very inception. Whereas creation generally is described in a single phase, “G-d said, ‘let there be light,’ and there was light,” when it came to the creation of man G-d began with a planning phase: “Let us make man in our image….” Explained Rav Hutner (Pachad Yitzchak, Shavuot 25:18-19):

“It appears that the path of man’s creation is suited to his ongoing existence. The uniqueness of man lies in his capacity for conscious and thoughtful choice, in which behaviors and actions are a

We will mark the 7th yahrzeit of our dear husband, father, grandfather and great-grandfather, Rabbi Joel Litke z”l on Thursday afternoon September 7 - לולא ’אכ

We will meet at the main parking lot of Har Hamenuchot at 5:45pm Litke, Sorotzkin and Gruner Families

product of premeditated decisions ( shilton hada’at) . It is therefore fitting that within the very process of his creation the value of thoughtful planning is apparent, with two phases: first the decision to make man and then his actual creation. This is why when a person achieves a goal that they had planned and envisioned, they experience deep satisfaction. The perfect match between the plan and its actualization brings to the person the most uplifting and inherent satisfaction, irrespective of the specific goal.”

This reality is underscored in the negative by our Parsha’s sobering description (Devarim 28:29-33) of the terrible difficulties included in its words of warning (tochacha):

“You will not carry your pathway to a successful conclusion … You will betroth a woman and another man will be her husband, you will build a home and you will not live in it, you will plant a vineyard and will not enjoy its first vintage. Your ox will be slaughtered before your eyes and you will not eat from it … The fruit of your soil and that of your toil will be consumed by a people that you do not know, and you will only be cheated and crushed all the time.”

There is nothing more frustrating and painful than a failed mission, and there is nothing more satisfying than achieving our goals.

Rosh Hashana is the anniversary of the day Hashem, said, naaseh adam, “let us make man,” planning and achieving our creation. It is the day when we follow G-d’s model by planning and build our own future and redesigning ourselves. Indeed, the Talmud (Yerushalmi Rosh Hashana 4:8) derives from the biblical word va’asitem (Bamidbar 29:2) that is used uniquely regarding the Rosh Hashana offerings, that this is the day when we recreate ourselves. Whereas the teshuva of Yom Kippur has us look back on past failures, on Rosh Hashana each of us is empowered to look to the future, to say to ourselves na’aseh adam, “let us make man,” planning and imagining who we want to be and what we wish to accomplish. That is the formula for our ultimate satisfaction, the fulfillment of our unique human qualities and capacities.

“Let us not toil in vain.”

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Dedication to Jews certainly comes at a cost in the modern State of Israel. Life outside of the land of Israel exile doesn’t always come at a “cost” to personal religious standards. Of course, every Jew is responsible for every other Jew regardless of geography, but life in exile more easily allows for personal “ivory towers of piety”. Dedication to other Jews is often expressed at communal levels. Within a community of similarly religious people, the cost of “interaction” and engagement is often minimal.

Dedication to Jews certainly comes at a cost in the modern State of Israel. Life outside of the land of Israel exile doesn’t always come at a “cost” to personal religious standards. Of course, every Jew is responsible for every other Jew regardless of geography, but life in exile more easily allows for personal “ivory towers of piety”. Dedication to other Jews is often expressed at communal levels. Within a community of similarly religious people, the cost of “interaction” and engagement is often minimal.

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Life in Israel is very different. Aiming to breath religious spirit into our country, we frequently pay a heavy “price” regarding

Life in Israel is very different. Aiming to breath religious spirit into our country, we frequently pay a heavy “price” regarding

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our own religious standards. If we want to live alongside Jews of different religious “stripes” we may be endangering our own religious standards. For example, extending kashrut food nationwide may dilute kashrut standards. Likewise creating a “shemittah umbrella” to enable basic shemittah observance may entail adopting fragile halachik leniencies. Living in Israeli society at large among the less-religious may challenge our own values and lifestyles. It is ironic – and to some confusing- that life in the holy land should potentially come at a cost to religious standards. Dedication to the Jewish people doesn’t always come free of charge. Are we selfless enough to pay that price?

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ISRAEL CENTER

ALIYA-BY-ALIYA SEDRA SUMMARY

PARSHAT KI TAVO

The parsha begins the conclusion of our Torah. The book of Devarim consists of Moshe’s long speech at the end of his life. His speech is crafted beautifully, a magnum opus of past, present and future. He began with a review of our history, including successes and failures and their lessons for the impending settling of the Land. He then outlined what a Jewish society shall look like; 170 mitzvot including ethical monotheism in all its color, nation building of judiciary, legislature and executive and the high ethical calling in the life of the individuals. Parshat Ki Tavo has but 6 mitzvot. It is the beginning of the conclusion of Moshe’s charge to the people. It is followed by 4 very short parshiot, which combined would be a long parsha. Meaning, we are barely a parsha length from the end of the Torah following Ki Tavo. This is the end of our Torah. And this section deals not with the present task at hand, the impending settling of the Land. It gazes into the future; the distant future, the exile that follows the successful settlement of the Land.

1ST ALIYA (DEVARIM 26:1-11)

When settled in the Land,

bring your first fruits as an offering. When offered, declare the following: My forefathers descended to Egypt, were enslaved, called out and You redeemed them with a strong arm, bringing them to this Land of milk and honey. And I am acknowledging that I have benefitted from all that, rejoicing in all the good I have been given.

This mitzvah of Bikkurim, of first fruits, is a rich one. But besides its own beauty, lies its significance in the narrative of Devarim. In Bikkurim, the successful farmer gives a full-throated expression of how fortunate he is to be where he is. He stands on the shoulders of our history. Egypt, redemption, the Land and now little me, enjoying a bounty in the Land. That is a beautiful mitzvah of gratitude and appreciation. But it is also foreshadowing. Know, my people, Moshe is saying, know that this is the way you should live. Appreciative, aware, a sense of history, placing G-d at the core of your success. And rejoicing, having simcha. This is a foreshadow to the horrible curses Moshe will outline should this ideal not be realized. Here is the way it should be. And could be.

2ND ALIYA (26:12 - 15)

In the 3rd year, declare that all tithes have been given: I have given the holy tithes as well as those to the Levi and the needy. I have done all that I have been commanded to do. Gaze down from Your holy place in the heavens and bless us in this Land flowing with

more about patient self-control than physical might. It is found in the Talmudic tractate Kiddushin 40a, where the tale is told about a certain Rabbi Zadok, who resists the attempts of a particularly powerful noblewoman to lead him astray. He exerts moral strength, and to him the Talmud applies the following biblical verse: "Bless the Lord, O His angels, mighty creatures who do His bidding, ever obedient to His bidding. Bless the Lord, all His hosts, His servants who do His will." (Psalms 103:20-21)

milk and honey.

The division of the parshiot of the Torah wanted these 2 mitzvot to be included in Ki Tavo and not as the concluding list of mitzvot in Ki Teitzei. Because Moshe is no longer concerned with what Jewish life will look like in the Land. He is rather getting ready to relate the Curses. He has described the essentials of Jewish society that is about to be created. Now he is peering into the future. When we are no longer in the Land. It might be downright demoralizing to hear your leader speaking about your impending failure. So, Moshe must give encouragement. Here are some mitzvot that you will do as a farmer. The people think: oh, we are going to be successful farmers, bringing first fruits and giving tithes. An image of success. That is encouraging.

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May the Torah learned from this issue of TT be in loving memory and נ"על our dear parents whose yahrtzeits are in Kislev

3RD ALIYA (26:16 - 19)

Isaac's way recognizes the necessity for great patience and forbearance. If we adopt Isaac's way, we must be prepared for a lengthy process before our challenges are resolved. In the words of Rabbi Abraham Isaac Kook, words which have been memorialized in a popular song, "An eternal people does not fear the long and arduous path."

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Today G-d is commanding you to keep His laws with all your heart. You declare today that He will be your G-d and you will keep His laws. And He declares that you will be a treasured nation, to elevate you, to be a glorious and holy people.

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Patience is necessary for those who follow Isaac's way. But a wise woman taught us that patience is but another name for hope. That woman was Jane Austen, who put these words into the mouth of one of the characters in her great novel, Sense and Sensibility: "Know your own happiness. You want nothing but patience—or give it a more fascinating name: call it hope."

A brief statement but a powerful one. We are both committed: we to Him, He to us. This is our noble calling. The entire Torah has been this story; we are His people, He is our G-d

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4TH ALIYA (27:1 - 10)

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Moshe with the elders commanded the people: upon entering the Land, establish a monument of stones with this entire Torah written upon it. Build an altar in front of it, offer offerings and rejoice before your G-d. Moshe, the Kohanim and the Leviim spoke: know

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that today you are G-d’s people.

Monuments, stone, permanence. The Torah shall be permanent in the life in the Land. Note the people Moshe enlists here: first, the elders join him in commanding the people. Then, the Kohanim and the Leviim. The encouragement of the people comes from all levels of leadership.

And the word Hayom, today, occurs 3 times in just 4 verses in the previous aliya and 3 times in just 10 verses in this aliya. Rashi comments that the mitzvot should feel to us as if they were given to us today; fresh, exciting, relevant. But the other side of this reciprocal relationship should also be fresh daily; that we should feel daily, all the time, that G-d views us as a treasured nation. The mitzvot should be fresh; the majesty of our station should be fresh daily as well.

5TH ALIYA (27:11 - 28:6)

Moshe commanded the people: 6 tribes shall be on Har Gerizim, 6 on Har Eval. The Leviim shall be between the mountains, pronouncing the following, affirmed with Amen by the people. Cursed is the one who: makes idols in private, curses parents, alters the Land demarcations with his neighbor, deceives the blind, manipulates justice of the weak, commits incest, strikes another privately, takes a

bribe resulting in corporal punishment, or fails to keep the Torah. The Blessings and Curses: If you keep the mitzvot, you will be a glorious nation. You will be blessed with children, with produce, and flocks.

The dramatic presentation of who is cursed is conspicuous; all things done in private. With all the needs of communal leadership, the core of our religious life is our personal relationship with G-d. It is the things done in private that truly convey our allegiance. When no one is looking, He is. And this is foreshadowing of the upcoming blessings and curses. For we will never truly be in a position to assess the fullness of the righteousness or failing of our people, for who can see into the hearts of human beings.

6TH ALIYA (28:7 - 69)

You will be blessed with military success, with an abundance of G-d’s treasury, and excelling over others. But if you do not do the mitzvot: you will be cursed. In offspring, produce, flocks, illness. Enemies will chase you. You will be carrion in the field. Illness, blindness, dementia, wandering without direction. You will not enjoy the fruits of your labor; they will be snatched from you. This will all drive you mad. You will be carried off to other nations, serving idols there. Your efforts there will not be successful. You will sink, other nations rise. You will be derided as one who abandoned G-d, refusing to serve Him in your success. All

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will disintegrate; your family, your social structure, those dear to you. Illnesses will decimate you. In lieu of being as the stars of the heavens, you will be miniscule. You will be thrown around the world, serving idols, finding no solace, fearful day and night. You will even end up back in Egypt, the place you were to never return. This is the covenant of the plains of Moav.

This aliya is the aliya of the curses; what will occur due to our abandonment of G-d and of mitzvot. And it is long; at 63 verses, one of the longest in the entire Torah. In this, Moshe moves well beyond the present. He has been preoccupied, understandably, with what is necessary to build the Jewish nation successfully. He has described what we can anticipate in life in the Land; its challenges, like idol worship, and its glory, its bounty. Now, he peers into the distant future. There will be a time of exile. I know, we haven’t even entered the Land, but there will be a time when we will lose this Land. We will lack gratitude, lack allegiance and be exiled. Our experience in exile will be horrible; illness, failure, insecurity, total societal breakdown. And how does it all end? Uh, well, it doesn’t. There is no happy ending. We are left hanging; wandering, suffering, decimated. Oh, but that is this parsha. In the most beautiful of parshiot of the Torah, Moshe returns to pick up the future next week, the parsha of Teshuva. But ending this description of the curses with no conclusion is powerfully poetic, leaving us with a feeling of terrible dread.

7TH ALIYA (29:1 - 8)

Moshe called the people and spoke: You saw all the wonders

of Egypt, but it has taken to this day to understand its meaning. He guided you, defeated nations, and gave you their lands. So keep this covenant, to live insightfully.

This deceiving short aliya has a surprising and profound brief statement. “It has taken until today to understand our history”. We shall never allow ourselves to be facile, to be presumptuous, to feel we understand history and G-d’s ways. It took those in the desert 40 years to fully appreciate their history, the dynamic of G-d in their history. Understanding His ways is no easy matter.

YESHAYAHU 60:1-22

This week's haftorah is the sixth of a series of seven "Haftarot of Consolation." In exhilarating terms the navi describes what will unfold during the Redemption. Beginning with the resurrection of the dead and the ingathering of the exiles, continuing with the joy and abundance the Jewish people will then experience. The navi also spotlights the gifts that will be brought to G-d from all of the nations of the world.

In the end, the Jewish nation will no longer experience the hatred of the other nations, be despised and derided. The day will come when there will no longer be violence nor mourning, Hashem will shine His eternal light on His beloved people.

STATS

50th of the 54 sedras; 7th of the 11 in Devarim.

Written on 233 lines - rank: 13th.

21 Parshiyot; 5 open (P), 16 closed (S).

122 pesukim - rank: 17 (2nd in Devarim).

1747 words - rank: 16 (2nd in Devarim).

6811 letters - rank: 15 (4th in Devarim).

THE PERSON IN THE PARSHA Passing on Our Memories

Pesukim are longer than average for the Torah, but short for Devarim.

MITZVOT

6 of the 613; 3 positive and 3 prohibitions.

Our Sages tell us that we were redeemed from Egypt on the merit of the righteous women. The men in Egypt were enslaved, both physically and mentally; their morale was extremely low, as it seemed that there was no hope and no prospect of ever leaving Egypt. In addition, Paro had given the midwife's explicit instructions to kill all the male children, and, when they disobeyed his orders, he simply commanded his servants and soldiers to go and find Jewish male babies and kill them.

and determination of Jewish women.

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Jewish men were distraught, asking themselves whether it was even worth it to continue having children, who would inevitably die at the hands of their cruel Egyptian masters. They separated from their wives, stopped having children, and waited for the fateful demise of the Jewish

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הקדצו הליפתו הבושתו

ער תא ןיריבעמ

THE PERSON IN THE PARSHA

Walls Have Ears

We all have our secret lives.

I don’t mean to say that each of us has a sinister side, which we wickedly act out in some deep, dark, private world. What I do mean is that we all act differently when we are alone, or with a few close intimates, than we act when we are out in public, among others.

There is no one who is so behaviorally consistent that he is the same person in the privacy of his own home as he is in the workplace or marketplace.

Nor do I suggest that there is anything wrong with the fact that we each are two

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persons, and perhaps even multiple persons, depending upon the social context in which we find ourselves.

It is problematic, however, when we act hypocritically, presenting a pious and altruistic face to the world, while acting cruelly and crudely in our own homes and with our families.

In this week’s Torah portion, Parshat Ki Tavo, there appears a particularly piercing and perceptive verse: “Cursed be he who strikes his fellow in secret—and all the people shall say, Amen.”

In no way does the Torah imply that he who strikes his fellow in public is to be blessed. Rather, the Torah recognizes the tendency humans have to reserve the worst side of themselves for their secret social settings, even when they behave meritoriously in their public social worlds. It is the façade, the contrast, between public demonstrations of righteousness and private acts of fiendishness that is cursed.

Sinning in secret is particularly offensive

הרקיה ונמא תמשנ יוליעל

יולה ןושמש לאירזע תב הקבר הנח

ה”ע ענימ עבשתבו

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in the religious personality. He or she who believes in a God who is omniscient, and who yet sins in private, is guilty, not merely of hypocrisy, but of heresy. If God knows all, how can you delude yourself into thinking that your secret misdeeds can go undetected?

The Shulchan Aruch , the Jewish code of law, opens with a statement recognizing that a person’s behavior, when he is alone at home, is very different from his behavior when he appears before a great king. And it urges the religious person to be aware that he is always in the presence of the great King of Kings, the all-knowing God.

But it is not only from a spiritual perspective that it is wrong to act demeaningly in private. There is a practical aspect as well to the importance of behaving properly even in secret. There always is the very real possibility that our secrets will be “leaked” and that things we were sure would never be known will become embarrassingly exposed.

I know of no place where this is conveyed more cogently than in these words of caution, to be found in Ecclesiastes (10:20):

Don’t revile a king, even in your intimate thoughts. Don’t revile a rich man, even in your bedchamber; For a bird of the air may carry the utterance, And a winged creature may report the word.

Indeed, as Rashi says (Berachot 8b), the walls have ears.

The passage in this week’s Torah portion that condemns secret violence also gives quite a comprehensive catalog of other sins which tend to be performed behind

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closed doors. They include elder abuse, criminal business practices, deceiving blind persons, subverting the rights of the helpless, incest and bestiality, and the acceptance of bribery. Quite a list, and one that has certainly not lost its relevance over the centuries.

I am not so naïve as to think that we are required to act in an absolutely identical fashion in our “secret chambers” as we do out in the “real world.” To a certain extent, it is necessary and right that we maintain a façade of sorts when we interact in public. We all have, and need, our masks and personas.

But many times, we go too far and indeed split our personalities between the Dr. Jekylls of our external visible behavior and the Mr. Hydes of our inner sancta. How well advised we would be to set as an objective for ourselves the words of the Daily Prayer Book:

“A person should always be God-fearing, privately and publicly, acknowledging the truth and speaking it in his heart.”

Brickstone

We Are What We Remember

One reason religion has survived in the modern world despite four centuries of secularisation is that it answers the three questions every reflective human being will ask at some time in their life: Who am I? Why am I here? How then shall I live?

These cannot be answered by the four great institutions of the modern West: science, technology, the market economy, and the liberal democratic state. Science tells us how, but not why. Technology gives us power, but cannot tell us how to use that power. The market gives us choices, but does not tell us which choices to make. The liberal democratic state - as a matter of principle - holds back from endorsing any particular way of life. The result is that contemporary culture sets before us an almost infinite range of possibilities, but does not tell us who we are, why we are here, and how we should live.

Yet these are fundamental questions.

Moses’ first question to God, in their first encounter at the Burning Bush was “Who am I?” (Ex. 3:11). The plain sense of the verse is that it was a rhetorical question: Who am I to undertake the extraordinary task of leading an entire people to freedom? But beneath the plain sense was a genuine question of identity. Moses had been brought up by an Egyptian princess, the daughter of Pharaoh. When he rescued Jethro’s daughters from the local Midianite shepherds, they went back and told their father, “An Egyptian man delivered us.” Moses looked and spoke like an Egyptian.

He then married Zipporah, one of Jethro’s daughters, and spent decades as a Midianite shepherd. The chronology is not entirely clear but since he was a relatively young man when he went to Midian and was eighty years old when he started leading the Israelites, he spent most of his adult life with his Midianite father-in-law, tending his sheep. So when he asked God, “Who am I?” beneath the surface there was a real question. Am I an Egyptian, a Midianite, or a Jew?

By upbringing he was an Egyptian, by experience he was a Midianite. Yet what proved decisive was his ancestry. He was

a descendant of Abraham, the child of Amram and Yocheved. When he asked God his second question, “Who are you?” God first told him, “I will be what I will be” (Ex. 3:14). But then He gave him a second answer:

Say to the Israelites, ‘The Lord, the God of your fathers - the God of Abraham, the God of Isaac and the God of Jacob - has sent me to you.’ This is My name forever, the name you shall call Me from generation to generation. (Ex. 3:15)

Here too there is a double sense. On the surface God was telling Moses what to tell the Israelites when they asked, “Who sent you to us?” But at a deeper level the Torah is telling us about the nature of identity. The answer to the question, “Who am I?” is not simply a matter of where I was born, where I spent my childhood or my adult life, or of which country I am a citizen. Nor is it answered in terms of what I do for a living, or what are my interests and passions. These things are about where I am and what I am but not who I am.

God’s answer – I am the God of your fathers – suggests some fundamental propositions. First, identity runs through genealogy. It is a matter of who my parents were, who their parents were and so on. This is not always true. There are adopted children. There are children who make a conscious break from their parents. But for most of us, identity lies in uncovering the story of our ancestors, which, in the case of Jews, given the unparalleled dislocations of Jewish life, is almost always a tale of journeys, courage, suffering or escapes from suffering, and sheer endurance.

Second, the genealogy itself tells a story.

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Immediately after telling Moses to tell the people he had been sent by the God of Abraham, Isaac, and Jacob, God continued: Go, assemble the elders of Israel and say to them, ‘The Lord, the God of your fathers - the God of Abraham, Isaac and Jacobappeared to me and said: I have watched over you and have seen what has been done to you in Egypt. And I have promised to bring you up out of your misery in Egypt into the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites - a land flowing with milk and honey.’

(Ex. 3:16-17)

It was not simply that God was the God of their ancestors. He was also the God who made certain promises: that He would bring them from slavery to freedom, from exile to the Promised Land. The Israelites were part of a narrative extended over time. They were part of an unfinished story, and God was about to write the next chapter.

What is more, when God told Moses that He was the God of the Israelites’ ancestors, He added, “This is My eternal name, this is how I am to be recalled [zichri] from generation to generation.” God was here saying that He is beyond time – “This is My eternal name” – but when it comes to human understanding, He lives within time, “from generation to generation.” The way He does this is through the handing on of memory: “This is how I am to be recalled.” Identity is not just a matter of who my parents were. It is also a matter of what they remembered and handed on to me. Personal identity is shaped by individual memory. Group identity is formed by

collective memory.1

All of this is by way of prelude to a remarkable law in today’s parsha. It tells us that first-fruits were to be taken to “the place God chooses,” i.e., Jerusalem. They were to be handed to the priest, and each was to make the following declaration:

“My father was a wandering Aramean, and he went down into Egypt with a few people and lived there and became a great, powerful and populous nation. The Egyptians mistreated us and made us suffer, subjecting us to harsh labour. Then we cried out to the Lord, the God of our ancestors, and the Lord heard our voice and saw our suffering, our harsh labour and our distress. The Lord then brought us out of Egypt with a strong hand and an outstretched arm, with great fearsomeness and with signs and wonders. He brought us to this place and gave us this land flowing with milk and honey. I am now bringing the first-fruits of the soil that You, Lord, have given me.” (Deut. 26:5-10)

We know this passage because, at least since Second Temple times it has been a central part of the Haggadah, the story we tell at the Seder table. But note that it was originally to be said on bringing first-fruits, which was not on Pesach. Usually it was done on Shavuot.

What makes this law remarkable is this: We would expect, when celebrating the soil and its produce, to speak of the God of nature. But this text is not about nature.

1. The classic works on group memory and identity are Maurice Halbwachs, On Collective Memory, University of Chicago Press, 1992, and Jacques le Goff, History and Memory, Columbia University Press, 1992.

It is about history. It is about a distant ancestor, a “wandering Aramean”, It is the story of our ancestors. It is a narrative explaining why I am here, and why the people to whom I belong is what it is and where it is. There was nothing remotely like this in the ancient world, and there is nothing quite like it today. As Yosef Hayim Yerushalmi said in his classic book Zakhor, 2 Jews were the first people to see God in history, the first to see an overarching meaning in history, and the first to make memory a religious duty.

That is why Jewish identity has proven to be the most tenacious the world has ever known: the only identity ever sustained by a minority dispersed throughout the world for two thousand years, one that eventually led Jews back to the land and state of Israel, turning Hebrew, the language of the Bible, into a living speech again after a lapse of many centuries in which it was used only for poetry and prayer. We are what we remember, and the first-fruits declaration was a way of ensuring that Jews would never forget.

In the past few years, a spate of books has appeared in the United States asking whether the American story is still being told, still being taught to children, still framing a story that speaks to all its citizens, reminding successive generations of the battles that had to be fought for there to be a “new birth of freedom”, and the virtues needed for liberty to be

2. Yosef Hayim Yerushalmi, Zakhor: Jewish History and Jewish Memory. University of Washington Press, 1982. See also Lionel Kochan, The Jew and His History, London, Macmillan, 1977.

attribute of Emet, truth in Yaakov. And above all, G-d valued their commitment to passing on these valued attributes to their descendants. That is why He ‘chose us from all the nations.’

sustained.3 The sense of crisis in each of these works is palpable, and though the authors come from very different positions in the political spectrum, their thesis is roughly the same: If you forget the story, you will lose your identity. There is such a thing as a national equivalent of Alzheimer’s. Who we are depends on what we remember, and in the case of the contemporary West, a failure of collective memory poses a real and present danger to the future of liberty.

Our chosenness has nothing to do with high intelligence. It has to do with Midot, character traits. At the end of the day, this is what we are all about. The central challenge to us is working on our personal Midot. The Vilna Gaon said that the reason we are here in this world is to improve a Midah, which we have thus far not perfected. Therefore, we must always work on this, for if we do not improve our Midot while we are here, what is the purpose of life? We must instill this concept in our children and grandchildren that bringing home a Report Card with all “A’s” on academic subjects will bring them a reward but getting all “A’s” on the Midot side will bring even a greater reward.

Jews have told the story of who we are for longer and more devotedly than any other people on the face of the earth. That is what makes Jewish identity so rich and resonant. In an age in which computer and smartphone memories have grown so fast, from kilobytes to megabytes to gigabytes, while human memories have become so foreshortened, there is an important Jewish message to humanity as a whole. You can’t delegate memory to machines. You have to renew it regularly and teach it to the next generation. Winston Churchill said: “The longer you can look back, the further you can see forward.”4 Or to put it slightly differently: Those who tell the story of their past have already begun to build their children’s future.

Around the Shabbat Table:

How do you know the Jewish story? Who told it to you?

In which ways does the Torah seek to ensure that the Jewish story is never forgotten?

3. Among the most important of these are Charles Murray, Robert Putnam, 2015; Os Guinness, 2012; Eric Metaxas, 2016; and Yuval Levin, , Basic Books, 2016.

4. Chris Wrigley, biographical companion xxiv.

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PROBING THE PROPHETS

This haftarah, the 60th perek of Sefer Yishayahu, is one of complete nechama, a chapter of total comfort and consolation, including the following promises:

1. Israel will bask in Hashem’s divine light.

2. Those of the nation who remained in the Diaspora will return

3. Outsiders will also be drawn to the divine light and will come.

4. All those who arrive will praise Hashem and bring their wealth with them.

5. Justice and Integrity will rule in the land.

6. The future generations will be filled with the righteous in whom G-d will take pride.

Interestingly, we find the first visible, concrete steps of the geulah to be the return of the nation Israel, her “sons and daughters from afar”, in such an assemblage, that, upon witnessing it, you will have two reactions: "תרהנו יארית זא“ , first, you will be “astonished” and even “startled” and then ”ךבבל בחרו דחפו“, your hearts will be “frightened and broadened”. And, although different parshanim suggest various definitions to the term “pachad” (because, after all, it seems rather counter-intuitive to have one’s heart broadened yet frightened), I prefer to understand the word in its most obvious meaning of frightened. And I do so, perhaps because,

as opposed to those outstanding scholars, I have the benefit of hindsight.

When I read these inspiring words of Yishayahu, I cannot regard them as a prophecy that would yet be realized. When I read of a flood of immigrants that would cause “astonishment” and “fright” or of an unimaginable influx of Jews from the Diaspora that would return to the Land of Israel….I read HISTORY!!! I imagine the story of the early chalutzim who came from Russia and Eastern Europe to farm the Land and bring it back to life; I remember the experiences of those who came in the “second aliya” (1904-1914) and joined the agricultural “revolution” and that also included immigrants from Yemen and adults with families who settled in-and helped create- the urban areas. And, when hearing this haftarah, should I not think of the “illegal” arrivals to the shores of “Palestine” who sacrificed everything to kiss the holy ground of a place they had only dreamed of and could only yearn for?

Did this not “startle” the world?

Did it not “worry” the British and “frighten” the Arabs?

And did it not also “frighten” the early leaders of the nascent State of Israel who wondered how a population of 600,000, a not-yet developed country struggling for economic survival…how could they ever manage to absorb an influx of immigrants

that numbered twice the amount of residents who lived the State? Yes,בחרו דחפו“ ”ךבבל, their hearts were both “frightened and broadened”, frightened by the task at hand yet broadened with the love of their people and with the generosity of heart to successfully meet the (seemingly) impossible challenge!

This is why I strongly believe that Yishayahu hoped to let us know that the hearts could be both frightened as well as broadened.

I also see the navi’s description of Israel’s massive return to her homeland as a clear reference to our recent history. Allow me to explain: Throughout the Tanach’s depiction of Israel’s return we usually find G-d “bringing” us back to our land, and “gathering” us from the four corners of the earth. But in our haftarah, Yishayahu does not speak of Hashem BRINGING the nation back but of a nation being DRAWN back by the light that would shine upon them. In other words, this first step of the redemption will not be effected by a divine decision to reverse His laws of nature but by a people’s desire to reverse their common history!

Although, I admit, these are my thoughts upon studying this haftarah reading, I hope that some of you might share the same thoughts and, if enough of us do, perhaps we can find a common ground upon which we can all build a future together.

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Recognizing Our Blessings

In Parshat Ki Tavo the Torah lists several blessings and curses that will befall upon the Jewish nation depending on whether or not the nation adheres to the Torah and abides by the mitzvot. As an introduction to the list of brachot the Torah states: םירבד(...ךגיּׂש הו הלאה תֹוכרבה־לכ ךילע ואבו

)ב:חכ

The simple translation of the pasuk is: “ And all these blessings will come upon you and reach you )ךגישהו( .” It would have made more sense to have the pasuk portrayed in a different order. Firstךגשהו תוכרבה לכ– the blessings should reach you and then- they will come upon you ךילא ואבו . How are we to understand the meaning of the word ךגשהו ?

APPRECIATING OUR BLESSINGS

The Netziv derives a valuable lesson from his interpretation of the word ךגשהו . Typically, people seek blessings elsewhere and engage in performing “segulot”. We often notice what others have and what we lack and pray that we be blessed with the same good fortune. The Netziv suggests that we should not judge our status based on the achievements or assets of others. As the statement goes “the grass is always greener on the other side.” Rather, we

ought to recognize the blessings that were bestowed upon us. It is with respect to those blessings that we need to reach out and recognize. ךגשהו refers to the blessings that God granted to us- that we need to appreciate.

TREASURES ARE IN OUR HOME

Rav Simcha Bunim told a story, that people who visited Krakow likely heard. There was a man named Rav Issac who lived in Krakow. He was a poor individual. He had a recurring dream that a treasure was buried under a bridge in Prague. After several nights of contemplating how to react to this recurring dream, Rav Issac decided to go to the bridge in Prague and dig for the treasure. When he arrived at the location of the bridge in Prague, there were officers guarding the bridge around the clock. He tried approaching the bridge at all hours of the day and night but was unable to dig under the bridge due to the presence of the guards. One day an officer approached Rav Issac and inquired as to why he visited the bridge on a daily basis. Rav Issac disclosed to the officer that he had a dream that a treasure was buried under the bridge. The officer laughed and informed Rav Issac that he too had a similar recurring dream, that a Jewish man by the name of Rav Issac had a treasure buried under the oven in his home in Krakow. Do you know how many Jews in Prague have the name Issac? It would

be silly to take such a dream seriously. What am I to do, dig under the ovens of all Issac’s in Krakow?

Upon hearing this Rav Issac packed his bags and returned home to Prague. Upon arriving in his home he began digging under his oven and uncovered a valuable treasure. Part of the funds he dedicated to building a shul, which still

stands in Prague today and is called the Issac Shul. This highlights how often the most valuable treasures we have are right under our nose in our own home! We just need to recognize and appreciate our blessings – ךגשהו.

May we be blessed in the coming year and truly appreciate all the blessings that we receive.

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Before receiving the Torah at Mount Sinai, there were some Israelites that, of their own accord, already kept the entire Torah. Since this is the case, why is this day so important?

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ה"ע ןמלז תב אמיס עבשילא תמשנ יוליעל

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is sponsored for the 2023 - 2024 academic year by the Sondhelm and Wertenteil families in memory of Mel David z"l

ל"ז הקבר אביוטו ריאמ םהרבא ןב לדנמ םחנמ

On the day of Matan Torah 2 things changed. Firstly the Jews gained a connection to Hashem. Hashem put his essence into the Torah so when he gave it to us both those that had and had not kept the Torah before were now keeping it because of this connection to Hashem’s essence.

Rabbi Adler’s Shiur

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is sponsored for the 2023-2024 academic year by the Frist family in memory of their beloved daughter and sister Elisheva Frist a"h

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Secondly, the Torah given at Mount Sinai is able to have an effect on the physical world whereas before Torah and mitzvot were considered strictly spiritual matters.

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The Talmud (Shabbat 88b) states that when the Jews heard G-D’s divine voice, they all died from its intensity and afterwards G-d brought them back to life. I think this emphasizes why Hashem cannot be openly present in this world. For if he was, the Jews’ free will would no longer be preserved and we would follow Hashem in everything. If his awe and will were so apparent, we would be compelled to follow him without having a real choice.

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ד”יה לאפר תב ה”ע רתסאו ל”ז קודצ ןב הנוי and their son Rabbi Shmuel Eliyahu Auman z”l

י”נ לאפר ברה ןב ל”ז והילא לאומש ברה

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The Pomegranate #1

We customarily eat pomegranate seeds on Rosh Hashana, and say:

. “May it be G-d’s will …. that we be full of good deeds like a pomegranate.” Some even use the pomegranate to say shehechiyanu on the second night.

Let’s take a look at the pomegranate.

The pomegranate tree ( Punica granatum) ranges from three to seven meters high. It blooms at the beginning of the summer, and its fruits ripen in the fall (September – January). Indeed, one of the reasons that the pomegranate is customarily used for shehechiyanu is that its first fruits generally ripen around Rosh Hashana. The fruit’s Latin name is Pomum granatum, meaning "seedy apple," from where the word "pomegranate" is derived. Its circumference can reach 10 cm. Hand grenades, rimonim in Hebrew, are named after the fruit since their explosion is

reminiscent of the burst of its many seeds. At the edge of its red (or yellow) husk, is its calyx or crown (netz), which is the remnant of the blossom. In fact, the blossoming stage is called henetz (Shir HaShirim 7:13). The pomegranate is unique inasmuch as it contains hundreds of edible seeds.

The origin of the pomegranate seems to be from the south Caspian Sea (Iran), and it was domesticated and imported to the Mediterranean some 5,000 years ago (the time of the book of Bereishit ).

Pomegranate remains were discovered in excavations in Gezer (dated to 3,000 BCE), Jericho, Arad, and other areas.

The pomegranate has a long shelf life (more than a month without refrigeration), which makes it relatively easy to transport. Its rich taste and many medicinal qualities made it a widespread and sought-after fruit in antiquity. Today, the tree is also planted for ornamental purposes.

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Pomegranates as an index in Halacha

A broken vessel no longer is subject to the laws of ritual purity—tuma and tahara. The index for the size of a perforation that voids the vessel is the circumference of a pomegranate (Mishnah Keilim 17:1; Shabbat 95b). Perhaps since this was the largest fruit prevalent in the times of the Mishnah and Talmud. In practice, we are stringent that the size is less than a square tefach (Shulchan Aruch HaRav, Dinei Tikunei HaMikveh).

More next week B”H.

Entering & Exiting

Although parashat Ki Tavo is known for the terrible curses enumerated therein, it also lists many beautiful brachot that are promised to those who follow Hashem’s commandments. “Baruch ata be’voecha u’Baruch ata be’tzeitecha – Blessed will you be when you come and blessed will you be when you go.” (Devarim 28;6) Obviously, we must explore what this means. What is the “coming” and “going” alluding to here? Further, shouldn’t the order be reversed, don’t we first leave and then come back?

The Yalkut Shimoni explains that one should leave this world as one who has come into this world, i.e., without sin. This refers to a tzadik , whose coming into this world is regarded as a blessing, in contrast to those about whom the Gemara states that it would have been better had they not been created. This blessing serves as a reminder to us right before Rosh Hashanah, a clarion call to work on ensuring that our existence is one that brings blessing to the world through the observance of mitzvot and Torah living.

Another interpretation offered by the Chida is that one whose child follows in

the path of Torah modeled by the parent continues the parent’s legacy, thus, it is as if the parent never dies even after he physically passes from this world. One who is alive is referred to as a “ holech,” someone who is constantly moving forward, accumulating more Torah and mitzvot. One who leaves this world is called an “ omed,” one who stands still, unable to accrue more merit. However, one who teaches his child Torah has a share in the child’s achievements and continues to gain merit from the Torah and mitzvot the child observes. Hence, we can understand this blessing to mean just as one who comes into this world gains blessing for performing mitzvot, one who leaves this world with children who follow the Torah way, is continually blessed. This directs us to examine our priorities, to focus and stay aligned with what is ultimately valuable in this world.

A third interpretation is found in Midrash Devarim Rabbah . One will be blessed in their “coming and going,” referring to their business ventures. This is like what Dovid Hamelech prays, “ Hashem yishmor tzeitecha u’voecha mei’ata ve’ad olam - Hashem will guard your departure and your arrival from now until forever.” Yet the order here is reversed, first “your departure” and then “your arrival.” The Tosher Rebbe ztz’l, in Avodat Avodah explains that

our sustenance all comes from Hashem. Working for a living is a punishment effected from the sin of Adam Harishon. It is a way to purify ourselves from the consequences of the sin. Simultaneously, however, one must realize that it is not our efforts that bring in the money, everything is from Hashem. Thus, the Midrash teaches that when we “come in” from our business dealings, the money had already been decided when we left to do our business! Our “coming and going” is merely technical with no bearing on the outcome. When we grasp this, we will realize that it is more prudent to spend time on spiritual values instead of focusing on schemes to further our

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Speak to Hashem

Rav Yitzchak Zilber, zt’l, legendary champion of Russian Jewry, was a humble talmid chacham and teacher whose incredible self sacrifice and dedication inspired and strengthened generations of Jews. Having been imprisoned in gulags of the former Soviet Union, he escaped to Tashkent and later arrived in Eretz Yisrael, where he continued his efforts in teaching Torah around the clock. Rav Yosef Shalom Elyashiv, zt’l, referred to him as “one of the Lamed Vav Tzadikim ” , one of the hidden righteous people whose presence supports the entire world. Thousands of Russian olim to the Holy Land sought his counsel and Torah instruction.

One of Rav Zilber’s early students shared an anecdote and memory of the first time he went to the Kotel haMaaravi to daven. He felt incredibly privileged to walk among a group of new immigrants accompanied by their rav, after years of yearning to make aliyah and live in Eretz Yisrael; he had finally made it!

When they first saw the Holy Wall, they shed a tear of awe, and then, kissing the holy stones, they felt the sweetness of homecoming. When a Mincha minyan

commenced, they happily joined. But within a few seconds, instead of feeling inspired and connected, the student began to feel unsettled and frustrated, and tense in his stomach. “This is my first time here,” he whispered to his Rav during the chazan’s repetition. “And everyone around me is davening beautifully, with all their hearts, but I have no idea how to join them! Everything is moving so fast and I can barely even read Hebrew!”

Rav Yitzchok placed his arm around his student’s shoulder, and spoke into his ear: “I hear, I hear! There isn’t much I can do for you other than this….” The rav turned his body around to face the Kotel, and continued: “Whatever is in your heart — joy, pain, confusion, heart-brokenness, feelings of distance — tell Him about it! Speak to Hashem! Tell the Ribbono Shel Olam your story, in your own words, at your own pace.”

Our sedra contains the pesukim recited when bringing bikurim, first fruits, to the Beis haMikdash. One is to stand before Hashem in gratitude and tell Him the story of our journey that brought one to this moment. One describes the beginning of our people, our exile and redemption from Mitzrayim; one recounts the long and difficult road to “the Land flowing with milk and honey”, and to Yerushalayim. This recital is a ‘vidui’ of sorts, a

‘confession’ and acknowledgement of the past, and symbolically presenting to Hashem everything in one’s mind and heart. Through reflecting on the story, one is to appreciate the process, including the challenges, complaints and hardships along the way. This moving section of our parshah is included as part of the Haggadah liturgy, forming an essential element of Seder Night: “My father was a fugitive Aramean….”

Finally, one acknowledges the ‘fruits’ of his labor, effort and faith, and recognizes that everything really comes from Hashem:

Shayaleh, zy’a, in Kerestir, Hungary, my wife and I had a wonderful conversation over coffee and kokosh cake with Rav Buxbaum, the generous inn-keeper and mashgiach. During this shmues, he shared the following teaching in the name of the tzadik Rebbe Mordechai of Nadvorna.

Every day we bring all sorts of taanot , complaints, before Hashem. Some of them we bring out into the open and present them to Him in a tana , ‘basket’. Other complaints we hold inside, leaving them unspoken, kneading them over and over, tying knots inside the ‘kneading bowl’ of our stomach. Thus, the Torah blesses us:

“You shall rejoice with all the good that Hashem has given you and your household”

(26:11).

Honoring the travails of exile, struggle and process as part of our redemption story enhances the sweetness of our deliverance and the abundance we have been given. And presenting to Hashem our personal spiritual narrative in such a beautiful way cultivates a deeper sense of connection and closeness to the Ribbono shel Olam. Even our exiles and challenges were for the good; we finally made it!

Later on, our sedra lists the numerous blessings promised as a reward for following Hashem’s will and living a life of Torah. Among them:

ךתראׁשמו ךאנט ךורב

Blessed will be your tana, ‘basket’, and your kneading bowl (28:5)

While visiting the holy tzion of Reb

ךאנט ךורב - ‘May your ta’anot be blessed and resolved through presenting them to Me so beautifully and openly. And may ך ת ר אׁש מ ו, even the lumps of dough, the challenges that you are still laboring on in your inner ‘kneading bowl’ be blessed and smoothed out — by turning to me and speaking to Me about them!”

Let us take the opportunities we have to turn to Hashem and confess our gratitude and our gripes — and share with Him everything that is on our mind, in our heart and even deep down in our stomach. And may be blessed to arrive in Yerushalayim with the fruits of our labor to rejoice in all the good Hashem has granted us!

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Please join people from all around the world connecting with Hashem through these beautiful tefilot and mitzvot.

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Each week as I prepare this column, I often reflect back on previous messages or fundamental teachings we have shared in earlier years, and then either prepare an article that is totally unrelated to ideas we may have explored in the past, or alternatively build upon and expand upon those earlier teachings.

This week, I looked back upon the message we shared last year, and given the recent passing of our beloved teacher Rabbi Dr. Sholom Gold ztvk’l, I feel moved to share that message again for all of us to both honor Rabbi Gold’s incredible legacy, as well as to continue to be moved by his insights and inspiration.

Around this time last year , I had the zechut to sit and visit with Moreinu V’Rabbeinu, Rabbi Dr. Sholom Gold ztvk’l , the beloved Dean of OU Israel’s Avrom Silver Jerusalem College for Adults. As always, time spent with this giant of Jewish life, left me inspired and feeling blessed. Blessed to have a role model and teacher like Rabbi Gold ztvk’l whose love of Torah, Am Yisrael and Eretz Yisrael was exuded with every fiber of his being; and blessed to know that I have been fortunate to follow in his footsteps, to build our family here in Artzeinu HaKedosha and contribute in our own unique way in building Jewish Life here in Eretz Yisrael.

My discussion with Rabbi Gold, as typically happened when we sat together,

returned to this very great blessing, of the building of Jewish Life here in the Land of Israel. Rabbi Gold reminded me of an idea he has shared with me on numerous occasions in the past.

It is often stated in the name of the great sage HaRav Moshe Feinstein ztvk’l, that in his esteemed opinion, the mitzvah of Aliya to live in Israel in our time, is a mitzvah kiyumit- an optional mitzvah, a mitzvah where one certainly receives great through the fulfillment of the mitzvah, but nonetheless is not necessarily compulsory. Rabbi Gold confided in me that for many years he struggled to understand this ruling of Rav Moshe, and then one day he finally came to this conclusion. Rav Moshe zt’l, was teaching us that a Jew should truly want to make aliya, not feel compelled to live in Israel, but rather should want to live here, should be happy and excited to build their life here in this sacred land.

Our Sedra opens with the familiar words:

V’haya Ki Tavo El Haaretz-And it shall be when you arrive upon the Land.

The Ohr HaChaim HaKadosh, in his comments on this verse explains. Vhaya-Lashon Simcha. Our arrival to the Land of Israel is something to celebrate and rejoice over!

One of the great religious personalities of the pre-state Yishuv and early years

of Medinat Yisrael, was the Ohalei Yaakov of Tel Aviv, Rabbi Yaakov Friedman, zt’l, the Admor of Husiyatin zy’a. The Rebbe of Husiyatin, was fortunate to make aliya from Poland, just ahead of the Nazi onslaught, settling in Tel Aviv in 1938, where he lived until his passing in 1954. Within the Rebbe’s beautiful teachings we not only find depth and inspiration, but are often given a glimpse of this very challenging period in Jewish History.

The Ohalei Yaakov shared a powerful message on this Shabbat of Parshat Ki Tavo in 1952, The Rebbe points to this insight of the Ohr HaChaim HaKadosh:

Vhaya-Lashon Simcha…

When we look at the reality and spiritual circumstances here in Eretz Yisrael today(in 1952), one can’t help but ask-how are we to rejoice? Yes, indeed we have merited to receive the gift of Medinat Yisrael, and for the beginning of the ingathering of the Exiles, but how can we rejoice when we look at the lack of spirituality which seems rampant among us. I do not wish to pass judgment, Chas V’Shalom, rather our way is always to find merit and see the good. There are three reasons for the spiritual malaise which is so worrisome and a cause for deep concern. 1. A portion of our people have received a poor education 2. A portion of our people live in difficult conditions and circumstances, abject poverty 3. The Shoah which nearly decimated our people, and left so many broken physically and despon dent emotionally and spiritually, we have yet to recover.

However, there is no room for despair! The Torah has already promised us that indeed the Jewish People will return to the

ways of Hakadosh Baruch Hu-V’Shavta Ad Hashem Elokecha.

This Spiritual Renewal will not come from America, or from England or from any other place, except for here in Eretz Yisrael.The Spiritual Renewal of Am Yisrael will indeed come forth from this Center of Jewish Life we are building now here in Eretz Yisrael....”

The Rebbe had the capacity to contextualize the challenges of Jewish Life during the difficult formative years of Medinat Yisrael, and the vision to see the fledgling state being built in the Land of Israel, as a Center of Jewish Life, which would serve as a catalyst for strengthening Jewish identity and commitment.

Baruch Hashem, in the more than seventy years since the Rebbe shared this powerful message, the growth of Torah learning and Jewish commitment, and ritual observance has indeed grown exponentially. Yehi Ratzon , may we indeed merit to celebrate the continued spiritual transformation taking root here in our sacred Land, and may we experience in the days ahead the redemption and transformation of the entire world, which will flow forth from Artzeinu HaKedosha.... . 053-­‐427-­‐6363

We Have “Earned” A New Tefillah Voice

We associate the iconic practice of viduy with the overall process of teshuvah. Verbal confession of sins enables us to more directly face our failures and, hopefully, achieve authentic teshuvah.

However, there is a second, less dramatic process of viduy, unrelated to teshuvah. During Pesach of the 4th and 7th year of a 7-year shemittah cycle, viduy ma’asrot is performed, essentially conducting inventory of the agricultural gifts which we delivered to Kohanim and Levi’im over the past three-year cycle. This viduy doesn’t confess sins but certifies our successful provision of charity. It reminds us that tzedakah isn’t merely altruistic but obligatory. Every three years we must personally account for our Torah-obligated charities. This “inventory” viduy concludes with a tefillah for national prosperity and for the welfare of the Land of Israel. This post-viduy prayer is prefaced with a very intriguing phrase. The term הפיקשה loosely translates into a request that Hashem “gaze” down upon us from Heaven and deliver the expected berachot.

Oddly, this phrase isn’t prefaced with any introduction. Typical tefillot are introduced with a preamble of humility. Expressing

our dependence upon Hashem, extolling His glory, or pleading that He accept our flawed tefillot all demonstrate humility before prayer commences. Without any preamble of humility tefillah becomes egocentric and disrespectful of Hashem.

Strangely, the term הפיקשה launches our post-viduy tefillah without any preface. Without any introduction this tefillah sounds more like a demand than a request. What right do we have to lodge a demand of Hashem?

A DIFFERENT VOICE

Evidently, in the aftermath of our tzedakah, tefillah takes on a different complexion. The basic “package” of matanot, or charity to Kohanim and Levi’im, exceeds 20% of our overall agricultural haul. Beyond these specific gifts, we also donated sizable portions of meat from both ritual korbanot as well as from non-ritual meat. First-born animals or bechor, first fruits or bikurim, and gifts of shorn wool or resihit hagez round out an extensive list of charities to the Kohanim, in total no small percentage of our “earnings”.

The viduy ceremony celebrates our philanthropy and our selflessness. Having successfully completed a three-year cycle

of altruism we earn the right to speak with Hashem differently. Having performed His duties, we can now ask him to serve our needs.

As Rashi comments, by employing the term הפיקשה we effectively claim to Hashem “

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We have fulfilled your duties, now You “should” perform yours. Through our devotion to mitzvot, we have earned the right to assert הפיקשה , without any preamble.

Specifically, regarding the mitzvah of tzedakah, we are allowed, and even encouraged to be more frontal, and even more transactional with Hashem. Typically, we don’t condition mitzvah performance upon divine reciprocity. We perform mitzvot, as the mishna exhorts “without expectation of reward”. Yet, the gemara allows us to condition our charity upon Hashem providing reward:

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a master”, with hands clenched together; other opinions instruct the polite folding of arms behind our backs. Either way, clasping hands or folding arms demonstrates submissiveness.

A person may donate contingent upon Hashem healing a family member. In the context of viduy ma’aser, after delivering tzedakah, over a three-year interval, we merit the right to be more frontal in lodging expectations of Hashem. Past performance changes the tonality of tefillah… especially when we are davening for Am Yisrael, and not for our own personal needs.

CHASSIDUT AND TEFILLAH

Traditionally, tefillah was characterized by humility and subservience. The Shulchan Aruch encourages a tefillah posture similar to a “slave standing before

Chassidut radically altered tefillah posture and tefillah tonality. Stressing our unbreakable bond with Hashem and our shatterproof love of Him, Chassidut envisioned tefillah as an intimate encounter and a conversation. Hands were no longer tightly folded in obedience but thrust to Heaven, outstretched and flaying, speaking with Hashem and lodging frontal “requests”.

Reb Levi’s Famous “Trick” A wellknown story about Rav Levi Yitzchak of Berdichev exemplifies this newfound voice of tefillah. One year, toward the end of Ne’ilah, Reb Levi, the chazan, abruptly

halted the tefillah. Frozen in silence, he stood quietly, even as the sun was quickly setting on Yom Kippur. Finally, as the day was about to conclude, he hastily blurted out the final beracha of Ne’ilah.

When questioned after Yom Kippur about his odd behavior, he explained that he had detected that his prayers were spurned in Heaven. There was no purpose in offering lwhich would just glance off the gates of shomayim.

Desperate for a solution, he recalled a trick he and his siblings had played upon their mother. She stored her candies in a locked closet, distributing them to her children, sparingly, for good behavior. Little Reb Levi and his siblings would manipulate her for extra candy by hurriedly blurting a beracha. She was left with no choice but to offer them candy, else the beracha would have been uttered in vain.

Faced with this predicament Reb Levi reproduced his childhood ruse, this time with Hashem. Quickly blurting the final beracha of Ne’ilah he wanted to “coerce” Hashem to forgive us, so that the beracha asking for forgiveness would not be in vain. Essentially, he “manipulated” Hashem with a boyhood trick. You have

to feel very close with Hashem to play that trick. So close that you realize that Hashem actually desires that trick. Chassidim felt that intimacy and that confidence.

MODERN TEFILLAH

Living toward the end of history we must also find that voice. Time has passed since we were evicted from Yerushalayim. During that time, we have been through so much. History challenged us like no other, and we stood tall, firmly preserving Hashem’s presence in a tortured world, at great cost.

Toward the tail-end of history we faced two mammoth challenges. We suffered the greatest genocide in history and pulled ourselves out of that nightmare to rebuild a rich and robust Jewish world. A few years after that horror we were tasked with resettling our Homeland against a ferocious international wave of opposition. We have so much to be proud of.

Like our ancestors after viduy ma’aser, we too have earned the right to daven in a more frontal manner. We, like them, ask Hashem, unabashedly, to look down from Heaven upon His children and bless them and their newly recovered Homeland.

The Clock is Ticking

The Haftorah is punctuated with a wellknown phrase describing the advent of Mashiach, הנׁשי חא התעב, in its appointed time, I will hasten it. Chazal observe that these terms seem to be contradictory - either Mashiach will appear at the prescribed time or he will arrive earlier than expected. How is it possible to be on time and early at the same time. I am reminded of the story told about the person who arrives at an interview early. Proud of his timeliness, he comments to his prospective boss how he came early. The boss, a German Jew, responds sharply, “Being early is not on time.” So what does the posuk mean?

The classic explanation given in the Gemara Sanhedrin 98a, is that if the Jewish people have enough merits, Hashem will hasten the coming of Moshiach; but if they do not, Moshiach will arrive at its set time. Rav Pam z”tl observed in his Sefer on Haftorot that in the Kaddish prayer, the expression, ,בירק ןמזבו אלגעב swiftly and soon, seems redundant. Why the double wording? He suggested that in addition to our request that Mashiach come swiftly, we ask that all events unfold in an expeditious manner. The advent of an event

doesn’t necessarily mean a quick timeline. As many of us have experienced, the beginning of a construction project rarely informs the completion date. When we recite Kaddish, we daven that the redemption should arrive quickly and the actual process unfolds quickly.

Rav Pam shared how Rav Elchonon Wasserman, hy”d quoted the Chofetz Chaim z”tl saying that ”from current events, it is evident that the Geulah cannot be far off. Events that in the past took many decades to unfold, now occur with rapid speed”. He referred to World War I and the fall of the Austro-Hungarian Empire. Rav Pam adds the fall of Communism to the list. As we watch the breakneck speed at which world events are unfolding, we pray that Hashem have mercy on His world and bring the redemption, הנׁשי חא התעב

Natural Teshuva in the Land

The return ( teshuva ) to Israelite nature, which throbs in the arousal to national renascence and its hopes - only it will bring the complete Return ( teshuva ) tied to the particular wisdom of the Living God, the supernal root of the Torah in all its plenitude, written and oral, of the law transcribed and transmitted and of every precious trait.” (Eretz Chefetz 6:3) (Naor translation)

In what way does the mitzvah of teshuva have a singular nature in the Land of Israel?

RETURN TO OUR NATURAL STATE

The Hebrew word Teva (nature) is a word that Rav Kook uniquely employs

when characterizing the process of teshuva (see Orot Hateshuva 6:2 and 17:4). Rav Kook proposes that a Jew’s return is just that - an organic return to one’s true essence; a return to a way of life that aligns with our innate yearnings, ethical sensitivities and true aspirations.

Among the many appellations utilized by the Torah to describe the Land of Israel are the following two words: ‘menucha’ (tranquility) and ‘nachala’ (inheritance). Both of these terms are found in a single verse (Devarim 12:9). The Abarbanel comments on these words that only when settled in the Promised Land did the Israelites find tranquility from their long and arduous journey ( menucha ). Only in Israel did they find their inheritance (nachala) - namely the mitzvot. The exilic experi -

ence of almost two thousand years has been saturated with staggering hardships and suffering. More often than not the fact that we lived outside the

RAV KOOK ARGUES THAT THIS IS NOT ONLY TRUE ON A PERSONAL LEVEL BUT ON A NATIONAL LEVEL AS WELL

Land of Israel meant that the observance of mitzvot came with immense challenges.

Menuchat Hanefesh - a feeling of calm, stability and balance are needed for a healthy state of mind and to pursue an uplifting path of teshuva. From this perspective Eretz Yisrael, it can be argued, is the prime location for a spiritual setting that is ideal for achieving this lofty objective of personal improvement.

TESHUVA: ASPIRING FOR GREATNESS

An all-important aspect of teshuva according to Rav Kook is that teshuva should be understood not merely as the way we correct certain faults and transgressions. Rather teshuva is a means

toward achieving greatness . Thus, Teshuva requires harnessing all of our strengths, talents, and abilities in order to be our best selves.

Rav Kook argues that this is not only true on a personal level but on a national level as well. Bearing this in mind, many of the magnificent goals for our nation are only obtainable when we are situated in the Land. For example: building a society based on the principles of the Torah, attaining the highest degree of closeness with our Creator, and attaining national unity - all necessitate the nation’s residence in the Land of Israel. From this perspective, national teshuva that addresses our communal aspirations is profoundly impaired when we are scattered outside the Land throughout the nations. This is why Rav Kook mightily declares: “The renaissance of the nation of Israel constitutes the foundation of the building of the greatest teshuva .” (Orot HaTeshuva 17:1).

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Relying on the Midwife

Last time we discussed the need for and part of the halachic basis for supervision in the contemporary fertility clinic and laboratory.

WHY DO WE NEED SUPERVISION FOR FERTILITY TREATMENTS?

Since we want to be assured that the child born is actually the child of these parents.

BUT WE DO NOT CHECK EVERY SINGLE CHILD BORN TO ENSURE THAT THEY ARE THE CHILD OF THE DECLARED PARENTS?

There we have a halachic principle that we can assume that a married couple’s children are theirs. Even though there are cases of infidelity, the Gemara states a halachic determination that the husband is always considered the father. However, in the case of fertility treatments we cannot make such a claim, since there is another factor involved. The embryo was created ex-vivo, outside of the body, by the medical professionals in the laboratory. We cannot employ this principle that the husband must be that father, and must assume that it is possible that a mistake could happen, necessitating the use of external halachic supervision.

WHO CAN BE A HALACHIC SUPERVISOR?

On a halachic level that depends on how

we view supervision in a halachic context. Some suggest that supervision is basically a witnessing program that proves the validity and integrity of the genetic material. The supervisor acts as the representative of Am Yisrael to ensure the identity of the child. This is similar to a conversion that is observed by kosher witnesses on behalf of the Jewish people. If this is the case, then the supervisor must be a kosher witness, which means they must be an adult Jewish man.

However, the Gemara (Kiddushin 78a) brings a case in which there was doubt as to the identity of children who were delivered and placed together, similar to a modern neonatal unit. The children were not identified prior to being placed in the same vicinity and now there is some confusion as to who delivered which baby. The Gemara writes that the midwife is trusted to declare ‘this child is a cohen and this child is a levi.’ We see that even though the Sages were particularly strict regarding Jewish lineage, they relied on the information supplied by the midwife. We can deduce that a woman can serve as a “witness” in such a case. This is the basis for employing women as supervisors.

The women are carefully chosen and trained to fulfill the function of a supervisor.

More on this next time.

FROM THE VIRTUAL DESK OF THE OU VEBBE REBBE

The Chazan’s Pre-Birkat Kohanim Practice

Question: In chutz la’aretz, I was taught that the chazan says the whole Elokeinu Veilokei Avotainu prayer quietly except for calling out the word “kohanim.” In Israel, someone else says “kohanim.” Does the chazan still recite the whole prayer quietly? What is the logic of the two practices?

Answer: The main point of the prayer of Elokeinu Veilokei Avotainu (=EVA) is to beseech Hashem for the benefits of the berachot that constitute Birkat Kohanim in lieu of the kohanim carrying out their mitzva (Rav Amram Gaon, cited in the Tur, Orach Chayim 127). Although EVA is apparently a post-Talmudic institution (see Tosafot, Berachot 34a), it is accepted that this is not a hefsek in chazarat hashatz. Realize that Birkat Kohanim is supposed to be incorporated in chazarat hashatz, with the gemara (Megilla 18a) explaining its appropriateness at that exact juncture. The chazan is expected to recite the berachot’s words to prompt the kohanim, and that too is not a hefsek (Rashi, Berachot 34a; Rambam, Tefilla 14:8). Similarly, the Birkat Kohanim stand-in is appropriate for the chazan. Tosafot (Berachot 34a) also infers

from the mishna (ad loc.) that were it not for concern that he might confuse himself, the chazan could have answered amen to the Birkat Kohanim.

The disagreement begins in regard to the chazan’s involvement when there is Birkat Kohanim. Rabbeinu Tam (cited by Tosafot, ibid.; Rosh, Berachot 5:17) posits that despite the fact that leading Birkat Kohanim is not a hefsek for the chazan and that someone needs to call the kohanim, a gabbai should call them instead of the chazan (note that in the gemara and other early sources, the word chazan is what we call a gabbai).

The Rosh (ibid.) cites the argument of the Ri that the objection to the chazan calling the kohanim may have disappeared once the prayer of EVA was instituted. That is because now the chazan can use the recitation of the word “kohanim” within the text of EVA to call them. The Tur (OC 128) and others report that the Maharam MeiRutenberg used to do this, and that he said all of EVA silently except for “kohanim.” Perhaps when only that word is said out loud, it is more discernable as a call to the kohanim in addition to part of a prayer. (When someone other than the chazan prompts, he immediately says that one word, so that the Maharam’s system slightly delays

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the beginning of Birkat Kohanim). On the other hand, others report (see Hagahot Maimoniot Tefilla 14:7) that the Maharam changed his practice, and as chazan, no longer recited EVA or called out to the kohanim.

Concerning practical Halacha, the Shulchan Aruch (Orach Chayim 128:8), following the Rambam (ibid.), has the chazan calling out Kohanim without EVA, and this is the Sephardi minhag (Yalkut Yosef, OC 127:2 and 128:35). The Rama (ad loc.) cites as the minhag the earlier practice of the Maharam, that the chazan says EVA quietly, except for “kohanim” out loud. This is the minhag that you grew up with in chutz la’aretz, where it is still prevalent for Ashkenazim. The Gra (Ma’aseh Rav 168) follows Rabbeinu Tam – a gabbai should call out kohanim, whereas the chazan just recites the Birkat Kohanim itself before the kohanim. As not infrequently happens, the minhag of the Gra became the minhag of the Ashkenazim of Eretz Yisrael.

It is theoretically possible to posit that even according to the minhag that a gabbai calls out kohanim, the chazan still says EVA quietly. One can even argue that this has an advantage in making the chazan’s wordby-word prompting of Birkat Kohanim less of a hefsek, as it is incorporated into the text of EVA. However, since the consensus is that in the time of Chazal, before the prayer of EVA was used at all, the chazan led the kohanim in Birkat Kohanim , it

must not be a problem of hefsek at all. Such a practice does not fit in with any of the three main minhagim. (Perhaps, some chazanim, especially those who are used to the minhag of chutz la’aretz, say all of EVA quietly before Birkat Kohanim. However, this is a mistaken practice, albeit, not a critical one.)

and hours would planned revealed. every be made Neta in relieved Emunah to for

will continue to study the Tanach. There were parts of the Tanach that were not in the material covered by the quiz, and it's important for us to learn them too."

And Emunah had this recommendation: "Study the Bible for 5 minutes every day. Not for school, not for the Bible quiz, but just for how much fun it will be."

of us all: the triumph of both body and soul during a lifetime of perseverance, humility, continuous building and lasting friendship. And, to cap it all off -- 42 years of a daily meeting with the sages of the Talmud.

Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North America. Sivan lectures in Israel and overseas about the media, Judaism, Zionism and new media. She was voted by Globes newspaper as most popular female media personality in Israel and by the Jerusalem Post as one of the 50 most influential Jews in the world.

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Year3

Light up your week with Torah learning!

Rosh Kollel

Rabbi Shimshon Nadel

SHIURIM IN ENGLISH on Monday and Wednesday mornings from 10:00 am - 12:00 pm

K o l l e l B o k e r ELLUL PROGRAM

COMMENCING MONDAY SEPTEMBER 4

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TORAH 4 TEENS

the natural state.

Ezra and Tali Silton

Modiin Area

Chapter Directors

Living Inside Hashem’s Gift

This parsha is filled with many subjects of which the most dramatic of them all is the החכות. Why does the Torah speak in such length and depth of all the תוללק and summarizes the brachot in just a couple of pesukim. Is it so much easier for God to bring curses upon us than blessings?

I would like to offer 2 answers to this question. First is the Land of Israel’s personality. A couple of times in the torah we find the phrase ״היבשוי תא ץראה איקת זא״“The Land will throw up its residents. “

Israel is the Holy Land. It is on a level where it cannot tolerate nonsense. It is uncomfortable with people who choose ׳ה לוליח and there for it brings out these curses on its residents that do not behave properly.

There is another way to look at things. The Land of Israel is God’s gift to us. As long as we are living here we are residents of God’s gift, and that is a constant bracha. The reason there are more curses than blessings is because bracha is

We are very excited for the position of directing the ChashModiin chapter this coming year. Many people go into these positions thinking, what can I do to change these kids? Our method this year will not be to come in and try to change people. We want to listen and learn from one another.

We are excited not only to enrich our teens but to gain so much from them.

We will always be there for the teens. Whatever they need we will try to provide them with.

Together we will seek God’s blessing in every corner, it’s always there!

Looking forward to a fantastic year!

Menashe Lopez

Ganei Modiin - 12th Grade

The Value of Gratitude

Our parashah speaks about the mitzvah of Bikurim; that you should take the first of every fruit of the ground of your Land to be put in a basket and presented before the kohen of those days. This shows gratitude towards Hashem to His eternal role as the guide of Jewish history.

This mitzvah helps one keep humble. One of the main reasons for such action

is to instill in us the character trait of Hakaras Hatov. Acknowledging and expressing gratitude.

We have to apply in ourselves those two things in order to have true appreciation towards those who favor us always like our parents, and with that attribute we also can complete the mitzvah of kivud av va’eim.

True appreciation, however, is expressed only when one announces clearly, “I benefited from your giving.” There is no such thing as “he knows I appreciate it” when it comes to hakaras hatov. Once we open our eyes to the kind things friends or family do for us on a daily basis and truly appreciate it is when we become closer to fully appreciating Hashem and all He does for us in every living moment.

ELUL LEARNING PROGRAM AT MATAN

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Rabbi Menachem Leibtag

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Thursday | September 7 | 19:30

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Simi Peters

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Thursday | September 7 | 19:30

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Monday | September 11 | 9:00

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Tuesday | September 12 | 9:40

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Monday | September 4 | 9:30

Dr. Tanya White

Shelli Weisz

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Sunday | September 10 | 19:30

Rabbi Menachem Leibtag

Monday | September 11 | 9:30

Dr .Tanya White

Shelli Weisz

Shoshana Baker