OU Israel Center Torah Tidbits - Parshat Shemini 5785
United We Stand
Iyar: Continuations
Rabbi Judah Mischel Page 46
Remembering Our Mighty Heroes
Sara Zimbalist Page 66
Rabbi
Aliya-by-Aliya Sedra Summary
Rabbi Reuven Tradburks
“And Aaron Was Silent”
Rabbi Dr. Tzvi Hersh Weinreb
The Jew and His Land: A Pre-Yom Ha’atzmaut Contemplation
Rabbi Shmuel Goldin
Food for Thought
Rabbi Lord Jonathan Sacks zt"l
Probing the Prophets
Rabbi Nachman
Iyar: Continuations
Rabbi Judah Mischel
Simchat Shmuel
Rabbi Sam Shor
Yom Hashoah and October 7th:
Silently Bowing in the Face of Tragedy
Rabbi Moshe Taragin
The Power of Now
Rebbetzin Dr. Adina Shmidman
Rav Kook: “Be Bold”
Rabbi Aaron Goldscheider
Anonymous Return of Stolen Money
Rabbi Daniel Mann
Remembering Our Mighty Heroes
Sara Zimbalist
Gauging Religious Levels
Aleeza Ben Shalom - Shagririm Balev
The Y-Files Comic
Netanel Epstein
R’ Evan Levine // Raquel Goldsztejn See TorahTidbits.com > Individual Articles for this week’s Dvar Torah by Rabbi Chanoch Yeres
IMPORTANT REMINDERS
Rosh Chodesh Iyar is on Monday April 28 and Tuesday April 29
Kiddush Levana
Earliest Kiddush Levana 3 Days After Molad: 3 Iyar/ Wed. night April 30 7 Days After Molad: 6 Iyar/ Sun. night May 4
Last Opportunity to Say Kiddush Levana until: 14 Iyar/ Sun. night May 11
Yom Hazikaron is on Tue. 29th April at night and Wed. 30th April during the day.
Yom Haatzmaut is celebrated on Wed. 30th April at night and Thur 1st May during the day.
IMAGE Photographed by Jay Kalish
I came on aliyah almost 38 years ago, and I am a resident of Efrat. Two of my children have served as madrichim at the Zula. I took this photo at the Migdal David Museum. At the museum we saw digs evidencing the Jewish presence in Jerusalem for 3,000 years, from the walls of the fortress built by Hizkiyahu Hamelech until modern times. And yet, the photo demonstrates that along with these foundations, we look to the heavens, which serve as a backdrop for the flags of Israel and Jerusalem, to Hashem, to protect the city and our country.
CANDLE LIGHTING
AND HAVDALA TIMES
AND HAVDALA TIMES
SHMINI
TAZRIA-METZORA
Havdala Early Candles Havdala Early Candles 8:00 5:56 6:44 7:55 5:52 6:39
Rabbeinu Tam (Jerusalem): Shmini 8:33 PM • Tazria-Metzora 8:38 PM
All Times According to MyZmanim (20 mins before Sunset in most Cities; 40 mins in Yerushalyim and Petach Tikva; 30 mins in Tzfat and Haifa)
All Times According to MyZmanim (20 mins before Sunset in most Cities; 40 mins in Yerushalyim and Petach Tikva; 30 mins in Tzfat and Haifa)
Daf Yomi: Makos 18
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DEAR TORAH TIDBITS FAMILY
DEAR TORAH TIDBITS FAMILY
RABBI AVI BERMAN EXECUTIVE DIRECTOR, OU ISRAEL ABERMAN@OUISRAEL.ORG
Rabbi Avi Berman Executive Director, OU Israel
A good davening is one of the most uplifting religious experiences we can have. It’s when our tefillot just feel right, the words penetrate, our emotions are in-tune, we’re focused, and we feel like we are truly talking to Hashem. Unfortunately, for most of us this experience doesn’t happen often enough, but our goal should be to try to have genuinely uplifting tefillot as often as possible, because it is so necessary as part of our religious life.
One of the most challenging things for religious parents (and I hear this universally from parents when speaking about education), is how to deal with children when it comes to tefillah. Children often say they don’t see the point, they don’t understand the words, and they’re too tired to care. Should parents force their children to get up and go to davening? Otherwise, how will they ever experience that moment of spirituality that is so important?
First of all, I don’t believe in fighting with our children about davening. Forcing our children to go and fighting with them about it will not get them to appreciate davening, and will often have the opposite effect. Secondly, we need to make sure that we are not putting
our children in an impossible situation. For example, we shouldn’t expect them to get up for davening in the morning when they went to sleep at midnight or later. That’s just setting us and them up for failure. Instituting earlier bedtimes (obviously age-appropriate ones) results in less tired children in the morning. As I tell my wife, I would always rather argue with my children about when to go to bed than about whether they’re going to minyan. Additionally, before they go to sleep, I recommend asking them what minyan they want us to wake them up for. In that way, when they go to sleep, they are already telling us when they want us to wake them up.
Nevertheless, I know that for many parents, there are other challenges than just the amount of sleep. That’s why, whenever I see anything that gets young people excited about davening, I always try to learn from it. I have seen communities create special teen minyanim, or hold a special kiddush for kids, or a special learning for them before davening. I have even seen communities that pay the children to come to davening. What I experienced this past Pesach, together with a number of my children, was fascinating.
By Hedy & Ben Lipschitz and family
In Yerushalayim, Chevron, and Tzfat, on Pesach and Sukkot every year, there are massive morning davenings that start before sunrise, which means they start at approximately 5:30 am, and they go for four hours. This has been going on for about ten years now, and they are attended by thousands of people. Now, if I asked a parent to find out if
their teenager wants to wake up before daybreak and daven for four hours, I would say that the vast majority of parents wouldn’t even ask their children about it. Well, I was in Yerushalayim and Chevron for these davenings. In Yerushalayim, outside the Old City walls, I prayed together with Rav Shmuel Eliyahu, Rav Eyal Yakobovitz, Rav Uriel Sayed, and many other rabbanim. It was incredible. At a regular minyan, how long does Hallel take? Depending on how much of it is sung, it could take anywhere from four minutes to fifteen minutes, I’d say. Well, the Hallel in Yerushalayim and in Chevron was about two hours of dancing and singing, song after song.
For me, it was mesmerizing to see that the average age of the attendees was probably 23, in my estimation. Children, teenagers, and young adults filled Gan Mitchell in Yerushalayim, filled the rechava by Me’arat HaMachpelah in Chevron, and then on Thursday filled the Saraya Plaza in Tzfat. An estimated 5,000 people came to the davening in Yerushalayim, and 5,000 in Chevron, and then many thousands in Tzfat.
We need to ask ourselves what is happening here, that so many teenagers and so many young adults feel the urge to wake up so early in the morning in order to be in Chevron at 5:30 am for davening. I drove, leaving Givat Ze’ev at 4:30 in the morning and made it to Chevron by 5:20 am to then take a shuttle from Kiryat Arba to Chevron for the davening. The traffic and the amount of people trying to get there on time was incredible.
I can honestly say that it was without a doubt the highlight of my Pesach, and we had many incredible moments on Pesach, such as
our son who’s serving north of the northern border suddenly got notice that he was able to come home for the seder. We also had many friends over from North America who are spending Pesach in Israel, and we went on amazing tiyulim. We got to see a beautiful nation, a beautiful people, and a beautiful Torah over this past Pesach, yet without a doubt, the highlight of my Pesach was davening by Kivrei Avot, by Avraham, Yitzchak, Yaakov, Sarah, Rivka, and Leah, in Chevron, in the most uplifting davening. More than that, despite the early rise and the long davening, it was the fact that my children turned to me and said, “Abba, please make sure to wake me, I’ve got to come to this davening.”
Let me tell you, we came back with a real spiritual high. For my children to once again have this experience meant the world to me. The same thing happened when we went to the davening in Yerushalayim, where my 14 year old daughter as well as a number of my
sons all gathered in the car together with me and went to this incredible davening. There is no doubt in my mind that we all connected to HaKadosh Baruch Hu in our davening that day.
In the last few years, something has shifted. I remember how excited we were ten years ago, when we had a Sukkot davening with Rav Eyal Yakobovitz in the previous OU Israel building on Keren HaYesod street, where we had 100 people come to daven with us. To see that same event, now in Gan Mitchell, and now an official event of the Yerushalayim municipality, and seeing over 5,000 people there, men and women, davening with such enthusiasm and with such endless kavannah, shows that there is some movement happening amongst the people. It shows that there is a desire out there for a more meaningful davening, for a stronger relationship with HaKadosh Baruch Hu, for more intense religious experiences.
We have started the journey of Sefirat HaOmer, and in this time period, we are going through the remembrance days of Yom HaShoah and Yom HaZikaron, and then celebrating Yom HaAtzmaut, and afterwards Lag Baomer and Shavuot. These times allow for us to focus our tefillot and give us the chance to have these spiritual experiences we so desire, especially after what we have been going through for the last year and a half.
I want to take this opportunity to invite our Torah Tidbits readership to come to the incredible and heartfelt tefillot this year for Yom Haatzmut in Gan HaPaamon and Yom Yerushalayim on the Haas Promenade in Armon HaNatziv. Thousands come out for these tefillot so they, too, can experience the feelings of connection with HaKadosh Baruch Hu, as well as each other, through this davening. Having amazing chazanim such as Rabbi
Shlomo Katz, as well as inspirational speakers, enables us to give thanks to Hashem for this wonderful nation, and all the miracles that He has done for us and continues to do for us. It gives us the chance to express our gratitude to our soldiers and our leaders who have sacrificed so much to defend us and protect us. Through these experiences, we can show our children, our friends, and our neighbors that davening is more than a check off of a box, but something that is so, so uplifting.
See our ads in Torah Tidbits for more details about these events and other events OU Israel is running this time of year. Until the building of the Beit HaMikdash, these are ways we can show HaKadosh Baruch Hu that we want to be as close as possible to Him. Hopefully, with all of us praying as one, the message will come through, and Hashem will grant us our deepest wishes and bring the geulah sheleima speedily in our days.
Wishing you all an uplifting and inspiring Shabbat,
Rabbi Avi Berman
kerenmalki.org 02-567-0602
Keren Malki
Honoring the memory of Malka Chana Roth ד”יה 1985-2001, killed in the Sbarro bombing.
Raymond Jackson made a generous donation towards sponsoring the OU shiurim
FROM THE DESK OF RABBI MOSHE HAUER
OU EXECUTIVE VICE PRESIDENT
Sefira and Redemption
The period of Sefirat HaOmer links Pesach to Matan Torah and includes the days of commemoration of our present-day miraculous return to Zion, creating an exceptionally rich season of meaning and vision for Klal Yisrael. What we call Sefer Shemot is referred to by our Sages as the Sefer HaGeulah, the Book of Redemption, or more commonly – Exodus. While this is an appropriate description of the book’s first half, its second half continues on to discuss the giving of the Torah at Sinai and the construction of the Mishkan (Tabernacle). Ramban explained that this is not a tangent at all, but an essential part of the redemption:
In loving memory of Chava Heuman
Deeply missed by her children:
Varda & Moish Deutsch
Azriel & Chaya Heuman
Sheera & Chaim Shine
Iryah Mordechai
Judy & Bruce Listhaus grandchildren and great-grandchildren
“Redemption is not complete until they have returned to their place and been restored to the level of their ancestors. When they left Egypt, while they had left the slave house, they were still considered exiles because they were in a foreign land, wandering in the desert. But when they arrived at Sinai and built the Mishkan and G-d returned to have His presence dwell amongst them, then they were truly restored to the level of their ancestors who had G-d’s presence over their tents, resting upon them; then they were indeed considered redeemed. It is for this reason that the book ends with the completion of the Mishkan project and with G-d’s presence filling it always.” (Ramban, Introduction to Shemot)
Ramban’s magnificent explanation focuses us appropriately on the spiritual dimension of redemption, above and beyond the achievement of simple relief from our ‘tzorres’ (travails). Yet a closer look reveals an outstanding issue. While the Ramban cites the closing of the book describing Hashem’s presence filling the Mishkan, that description is actually followed by three additional verses, presenting an additional theme:
“… The presence of Hashem filled the Mishkan. When the cloud was raised up from the Mishkan, the Children of Israel would embark on all their journeys. If the cloud did not rise up, they would not leave until the day that it did rise up. For the cloud of Hashem would be on the Mishkan during the day and the fire would be upon it at night before the eyes of the entire House of Israel throughout their travels.” (Shemos
40:35-38)
Evidently this description of the Jewish people orienting themselves in their travels around the Mishkan is also part and parcel of the redemption process. Our spiritual redemption is not accomplished by the simple arrival at a static presence of God in our midst, but rather in our making that presence our point of focus and attention, His presence must always be our destination. Indeed, if Galut (exile) is leaving God’s presence, then Geulah (redemption) is returning to it, always looking to move closer to Him. Rav M.C. Luzzatto (Derech Hashem 2:4) went so far as to characterize God’s choice of Avraham as based on the reality that he was the only person striving to find his way back to Eden, to God’s presence. “As for me, closeness to G-d is what I consider good.” (Tehillim 73:28)
Thus, when Hashem condemned the Jewish people to a period of wandering in the desert before entering Israel, our Sages (TB Shabbos 116a; see Tosfos there) identified one phrase as describing the starting point of that interruption of the redemption process: “They travelled from the mountain of God.” The readiness of the people to turn their back on Sinai, to travel away from God instead of looking towards Him, indicated the end of redemption. Indeed, Ramban himself (Bamidbar 10:35) speculates that as a consequence of their turning so easily away from God, the Jewish people could not immediately travel on to Israel.
Eretz Yisrael is the place where we go to come closer to Him and are engaged in the fullness of His presence and His commandments. The march to Sinai is part and parcel of our return to Israel such that those who turned their back on Sinai slowed our return to our homeland. This quality of our redemption is specifically manifest in the Mitzvah of Sefirat HaOmer. As
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the Midrash records, when we left Egypt, we immediately asked Moshe when we would have the promised opportunity to serve God. When Moshe responded that it would be after fifty days, each and every member of the Jewish people started counting on their own towards that day.
It is that yearning, that looking and striving towards God that brings us closer to Sinai and to the full return to Eretz Yisrael. And it is that yearning that we perpetuate through our own counting of the Omer, the constant spiritual striving described in Shir Hashirim (3:4): ”When I sought and ultimately found my beloved, I grasped him and would not let go.”
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The Sara Blaustein I”HD Yom Hazikaron Ceremony
The Michael Levin Base is honored to present the largest English speaking ceremony in Jerusalem for
YOM HAZIKARON
TUE, APR 29, 2025 | AMMUNITION HILL, JERUSALEM | DOORS OPEN AT 17:30 SEATING AT 19:00, CEREMONY AND SIREN AT 20:00
Guest Speakers:
Michael Oren, Honorary board member and former Israeli Ambassador to the United States, Rabbi Moshe Scheiner , Palm Beach Synagogue United States, Limor Rom, Mother of Yonatan Rom I”HD, Dina Guedalia, Mother of Yosef Guedalia I”HD, Iris Haim, Mother of Yotam Haim I”HD
Performance by the IDF Rabbinical Choir, and musical presentation by The Michael Levin Base Ensemble IDF Paratroopers Flag March - Torch Lighting Ceremony Kaddish - Kel Moleh - Hatikvah
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This evening is made possible in part by a generous donation from Anne and Arthur Gober
ANGLO- SAXON-JERUSALEM
and our next step will be to plant a fruit tree. I never thought of myself as being the agricultural type, but the feeling of settling and planting a portion of Eretz Yisrael, has been truly euphoric. Iy”H, when we plant our tree, and eat the fruits that will grow one day, I think we will be able to truly appreciate that unique Kedusha found in the fruit of Eretz Yisrael!
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To conclude, when you buy your Tu B'shvat fruit this year, don’t search for those dried apricots and banana chips imported from Turkey. Rather, head over to the fresh produce and buy yourself some nice juicy Kedusha-filled Jaffa oranges and thank Hashem for bringing you to this land in order to be able to הבוטמ
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ALIYA-BY-ALIYA
Aliya-by-Aliya Sedra Summary
SEDRA SUMMARY
Rabbi Reuven Tradburks
RABBI REUVEN TRADBURKS
RCA Israel Region
RCA ISRAEL REGION
In memory of Evelyn Rivers a”h
Mother of Reuven Tradburks
PARSHAT SHMINI
1ST ALIYA (VAYIKRA 9:1-16)
On the eighth day of the inauguration of Aharon and the Kohanim, Moshe gathers the people. He instructs Aharon to offer a chatat and an olah. The people are also to bring a chatat, olah, shlamim and mincha. For today, G-d will appear. Aharon offers his offerings. He offers the people’s offerings. The offerings are brought exactly as instructed.
This parsha is called Shemini, because it begins with the events of the 8th day. 8th day of what? This is the 8th day of the 7-day inauguration of Aharon and the Kohanim. Meaning, the inauguration is over. Aharon has been invested as Kohen Gadol. This is the day after the inauguration, the first day of full service.
But the beginning of Aharon and the work of the Kohanim is not the main point. The main point is that this is the conclusion of the
Condolences to Dr. Pinchas Ackerman and family on the passing
long, long description of the building of the Mishkan. The building is complete. And the people who will serve in it are ready.
And the moment is pregnant with anticipation. For this is the day that G-d’s Presence will fill the Mishkan. We hope.
The building of the Mishkan and the investiture of the Kohanim is unlike other places of worship. In places of worship, it is only us humans who are present. We, lowly man, serve the Ineffable One. We serve Him.
Not so in the Mishkan. It is not just man serving G-d. It is Presence. A rendezvous. Not just us, but He too. The Divine meets man. That is actually the meaning of the word Mishkan; the place in which He Will Dwell.
So, this 8th day is a big, big moment. There is tense anticipation. Anticipation of the Shechina, of the Presence.
Moshe says so. The offerings today will invite G-d’s presence. In fact, he tells them this twice.
As Aharon assumes his role, bringing his offerings, both for himself and for the Jewish people, there is tense anticipation. Will His Presence descend and meet us here in this special place?
2ND ALIYA (9:17-23)
Aharon offers the mincha and the shlamim. All the details are performed as commanded. The portion Aharon is to receive is waved as commanded. Upon conclusion of all the offerings, Aharon blesses the people and descends from the offerings. Moshe and Aharon enter the Tent
of Meeting, blessing the people upon exiting. The Glory of G-d appears to the people.
All the types of offerings have been brought by Aharon: chatat, olah, mincha, shlamim. The moment of rendezvous of the Divine, of responding to the approach of man is about to occur. Aharon blesses the people.
Aharon blesses the people with the hope that their aspiration for G-d’s rendezvous be realized. Nothing happens.
Moshe and Aharon bless the people: May the pleasure of G-d be upon you. May the Shechina dwell on your efforts.
And then, the Kavod Hashem, the Glory of G-d appeared to the people. Their approach and their prayers were granted with a rendezvous with the Divine. Truly a peak, sublime moment of the entire Torah. Man’s approach to G-d is answered with His Presence.
3RD ALIYA (9:24-10:11)
A fire descended from G-d and consumed the offerings on the altar. The people saw, sang out and fell on their faces. Nadav and Avihu, sons of Aharon, took incense, though not commanded, and burnt it before G-d. A fire consumed them and they died. Moshe told Aharon that this is what G-d said: With those close to Me I am sanctified. Aharon was silent. After removing the bodies, Moshe told the other sons of Aharon to not mourn or leave the Mikdash; the Jewish people will mourn. Moshe commanded the Kohanim to not consume wine when serving in the Mikdash, so that they can distinguish holy and profane and to teach the people. The people are ecstatic with the Presence of G-d. They sing. Bow. Ecstatic.
But the ecstasy is shattered by the death of Nadav and Avihu in bringing incense not
commanded.
Ecstasy and death. Ecstasy shattered by death.
What could the meaning of this terrible juxtaposition be? That our ecstatic rendezvous with the Divine is shattered with death?
We have seen death juxtaposed with Divine Presence before. At Sinai. The people trembled, recoiled after hearing G-d’s voice, for man cannot experience G-d and live. The people didn’t want to die. They asked Moshe to hear G-d’s voice, so they wouldn’t die.
Perhaps that is the message. The Mishkan is the place of intimate approach to G-d, the meeting of man and G-d in His home. But the approach of finite man to infinite G-d is fraught with mystery. It must be handled delicately, gingerly. How can finite man dare to think he can approach the Infinite? It is absurd to imagine that we could rendezvous
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with His Presence. And yet, we were invited by Him to do so.
We can do so only because – well, because He told us how. G-d invited us, instructed us how to approach Him. And we do so only with great humility, gingerly, carefully, acknowledging that we are approaching Him only by His invitation.
We have had 7 parshiot of detailed instructions and detailed compliance with those instructions culminating in this moment of the successful rendezvous of man and G-d. The intent of these details – is clearly to impress upon us our inadequacy. We are incapable of fathoming how to approach G-d. He, though, reaches for us, with detailed instructions as to how to approach Him.
It is in this context, after a long, extended narrative of detailed instructions and detailed compliance that the spontaneous desire of Nadav and Avihu to approach G-d with their unauthorized incense must be seen. After all that? You just decide to jump, in a spirit of ecstasy, to approach G-d? Incredible. Shocking.
4TH ALIYA (10:12-15)
Moshe instructs Aharon and his remaining sons, Elazar and Itamar, to consume the parts of the offerings that were brought today that they were entitled to. They need to consume the mincha matza and the meat of the breast in the holy grounds.
Moshe proceeds with the momentous day of the appearance of G-d’s glory, proceeding with the details of the offerings. As if to say, service of G-d need continue regardless of your personal tragedy.
5TH ALIYA (10:16-20)
Moshe inquired about the meat of the chatat but it had been burned, not consumed. He was upset: why did you not consume these in the holy place as commanded? Aharon responded: On a day that this occurred, should we offer the offerings and eat them? Is that proper in G-d’s eyes? Moshe heard and agreed.
Moshe is upset that the offerings had not been consumed by Aharon and his other sons. Aharon, struck speechless by the death of his 2 sons, now challenges Moshe. Does our role as Divine servants eliminate our human feelings of tragedy? Is a holy person untethered to normal human emotion? Am I angelic? Or am I a holy man with normal feelings, shattered by the death of 2 sons? Am I not entitled to mourn at least today?
This brief, very brief, confrontation expresses a universal theme of the holy man. Does holiness untether our humanity, our emotions, our desires, our hold on this world? Does the religious leader, the holy man, float above normal human feelings of grief? Does he continue serving G-d sublimating the pain he is suffering?
Religions of the world come down differently on this question. Moshe thought Aharon should rise above his despair. But Aharon objects. And Moshe agrees with him. The holiest person we have, the Kohen Gadol, cries like anyone else on the death of his children. Normal service does not continue as if nothing happened. However holy the holy man is,
he is also a person with legitimate feelings. Holy men are holy, but men they remain.
6TH ALIYA (11:1-32)
Of land animals, you may eat those with split hooves and that chew their cud. Those with only one such sign shall not be eaten: camel, hyrax, hare and pig. Aquatic beings that have fins and scales may be eaten. Predator birds may not be eaten. Insects may not be eaten with the exception of certain grasshoppers. Touching the carcass of certain dead animals renders a person Tameh, impure.
We would expect some transition from the horrible moment of the death of Aharon’s sons to the laws of kashrut. Yet, there is no transition at all.
Perhaps the laws of kashrut continue this theme of the pursuit of the sublime. And addresses not only what you may not consume, but what you may.
There has been extensive focus on the pursuit of the rendezvous with the Shechina. And the care, the respect that must be exercised in that pursuit.
But do not think that all of life is circumscribed by that pursuit. That perhaps meat can be consumed only in the context of sacrifices.
No. There is Divine service. And there is life. Pedantic, pedestrian life. In which we consume meat. And refrain from non kosher.
The laws of kashrut restrict. And permit. This is forbidden. But this is permitted.
The permission is as important as the restriction. You, man, are permitted to consume meat. You are not restricted to eating meat only in the context of the encounter in the Mishkan. You may consume meat in your ordinary life.
7TH ALIYA (11:33-47)
The contraction of Tumah from contact with animals requires immersion in a mikveh. You shall be holy because I, G-d, am holy. I brought you out of Egypt to be My people and to be holy, as I am. You are to distinguish between pure and impure and between living things that may be eaten and those that may not.
We are instructed to imitate G-d’s holiness. In what way are we to imitate Him? In Creation he separated, mavdil; so too we exercise discernment. We distinguish between that which we consume; and that which we don’t. Discernment, self control, structure, in particular in those activities we share with animals are what make us holy, imitating His holiness.
STATS
26th of 54 sedras; 3rd of 10 in Vayikra. 157.2 lines in a Sefer Torah, rank: 42nd. 6 Parshiyot, 3 open, 3 closed.
91 pesukim - ranks 41st (4th in Vayikra). 1238 words - 41st (5th in Vayikra). 4670 letters - 41st (5th in Vayikra).
1558 words - ranks 24th. MITZVOT
17 mitzvot; 6 positive; 11 prohibitions.
THE PERSON in the parsha
THE PERSON IN THE PARSHA
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS
“And Aaron Was Silent”
He was an old man, and in many ways came from a very different world than I. And yet he taught me more than anyone else ever did. One of the things he taught me was that no one suffers as much as a parent who loses a child.
He delivered this lesson to me on a wintry day more than fifty years ago. He was my grandfather, my father’s father, and the family had just broken the news to him that his youngest grandchild, my baby cousin, had died. It was a sudden death, totally unexpected, and everyone was distraught. Grandpa too took the news very hard.
He then did something which surprised everyone present. He rose to leave the room, beckoning to me—his oldest grandchild, then fourteen—to accompany him. We both entered a small adjoining room in which there were a few sacred books, including a siddur. He opened the siddur, read from it for several moments, and then looked up to me, and tearfully whispered:
“There is nothing worse in the world than the death of one’s own child. A parent never recovers from such a blow. May the merciful God protect us all from such a fate.”
I will never forget those words. I remember them verbatim even today. And a lifetime of
experience in the vocation of counseling has confirmed the truth of these words over and over again.
In this week’s Torah portion, Parshat Shemini, we read of just such a tragedy. On a bright and sunny spring day, somewhere in the Sinai wilderness, the Tabernacle is being inaugurated. It is an awesome spiritual experience in which “a divine fire descends from on high, in which all the people sing in unison, and fall upon their faces.”
It is the moment of a peak experience, for all the people, but especially for Aaron, the High Priest.
At that very moment, his two elder sons, Nadav and Avihu, step forward and commit a sacrilegious act which dispels the mood, and ruins the entire experience. Commentators differ widely as to exactly what was the sin of these two sons of Aaron. Scripture just says that “they offered God a strange fire, something He did not command of them.”
God’s wrath was expressed instantly. “A fire descended from before Him and consumed them, and they died in the presence of God.”
A parent, a father, lost a child. Not just one, but two. Not through a long and debilitating illness but suddenly, unexpectedly. And not in any ordinary set of circumstances, but in the context of an act of sacred worship.
What is Aaron’s reaction? Does he moan and groan and rend his clothing? Does he scream out in grief? Or does he vent his anger against the God who took his boys from him?
None of the above. “Vayidom Aharon.”
Aaron is silent. The silence of shock? Perhaps. The silence of acceptance of fate? Perhaps. Or, perhaps, the silence which results when the range and depth of one’s emotions are too overwhelming to express in words. But silence.
If the sage words that my grandfather shared with me in my early adolescence are true, and I have every reason to believe that they are, Aaron remained silent about his grief for the rest of his life. Had he used the words of his ancestor Jacob, he could have said “I will go down to the grave in my agony.”
Soon after this episode in which my grandfather shared his wisdom with me I had the occasion to read a book which taught me a bit more about a grieving parent. It is quite possible that it was at precisely during the winter of my cousin’s death that I was assigned the book Death Be Not Proud by John Gunther in my English Literature class.
I somehow doubt that this book is still on the required reading lists of many tenth graders today. But if it is not on those lists, I certainly recommend that it be read, and particularly by teenagers who are learning their first lessons about life and its tragic disappointments.
In the book, the author describes his own son, who was taken from him by a vicious disease. He describes his son positively, but realistically. And he rages against the disease, and in some way, the Divine being who took his son from him. He insists to Death itself that it be not proud about its victory over its victim, his dear child.
It has been decades since I have read Gunther’s book, and it could very well be that I do not remember it with complete accuracy. But
I do recall the poignancy and the power with which the author conveyed the full range of his painful emotions. And I will never forget those passages in which he insists that he will never recover from his loss and that the wounds of a parent’s grief for his child can never heal.
Many are the lessons which students of Bible and Talmud have derived from the sad narrative contained in this week’s Torah portion. But there is at least one lesson which every empathic reader will surely learn as he or she attends to the opening verses of Leviticus 10.
It is the lesson contained in the mystery of Aaron’s reaction when his sons are consumed by a heavenly fire. For within the deafening silence of “Vayidom Aharon” are the depths of the terror which every parent dreads, and some parents have suffered. The dread of bereavement, of the loss of one’s child.
As always, in contemplating darkness, light stands out in contrast. Reflection upon death leads to an appreciation of life. The story of the death of Aaron’s children should, if nothing else, enable us to appreciate all the more those of our children who are alive and well.
As we embark upon this new post-Pesach spring season, with all the springtime symbols in the way of life and renewal, let us celebrate and appreciate all of our own offspring, may they live and be well.
Mazal Tov to Devra & Gidon Ariel and family on the marriage of their daughter
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Weinberger a"h
Patience is necessary for those
follow Isaac's
Max Weinberger z”l
But a
Greatly missed by their children, grandchildren and great grandchildren
Rav Aryeh and Dvora Weinberger
Bernie and Leah Weinberger
Menachem and Hannah Katten
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."
Bricks
In observance of the Shloshim of our friend Yehuda Leib Berren z"l
Rav Menachem Weinberg will give a shiur in his memory "Heroic Joy"
The Jew and His Land: A Pre-Yom Ha’atzmaut Contemplation
The land has always been a part of who we are… from the very first words that launch our story…
With the month of Nissan upon us, we return to the story of our nation’s birth, as Moshe rises to leadership and the exodus again unfolds.
“Go for yourself, from your land, and from your birthplace, and from the home of your father; to the land that I will show you.”
Moshe’s yearly introduction in the text, however, is cause for pause. For some reason, the Torah chooses to introduce the birth of the greatest leader we have ever knownin the most innocuous way possible.
With this directive, two synchronous journeys are launched: the spiritual journey of the Jew across history, and his physical journey- a continuous passage toward the Land of Israel.
Parsha that follows (why the information is given at that particular point is the subject of another article).
If the information concerning Moshe’s lineage is eventually shared, why is it left out in the first place?
Numerous commentaries address the issues before us…
dream of the land to survive as a nation; the land has needed us, as well. Our relationship is symbiotic.
Physically, this truth can be seen today in the flourishing of Israel’s countryside under Jewish hands; in the greening of the deserts, in the blossoming of the former swamps, in the burgeoning fields, orchards and groves.
Working within the realm of pshat, the Ibn Ezra suggests that, at the time of Moshe’s birth, the Israelites lived in many cities in Egypt. Through the phrase, “And a man went,” the Torah is simply informing us that Amram “went” from one Egyptian city to another in order to marry Yocheved.
“And a man went from the House of Levi and he took a daughter of Levi. And the woman conceived and gave birth to a son.”
And while the Jewish people have lived, for most of our history, in exile; we have never left the land behind…
Questions abound:
We have dreamt of, prayed for, and steadfastly believed in, our ultimate return.
Why does the Torah depart from its usual mode of describing an individual’s birth?
Our contribution to the land, however, is not relegated solely to the physical realm. Conceptually, we are taught that, just as we need the land to fulfill our national destiny, the land needs us to fulfill its destiny.
Perhaps the Ibn Ezra intends to emphasize that Yosef’s plan for his family’s descent into Egypt has, by this point, broken down. Originally meant to remain separate from the Egyptians in the land of Goshen, the Israelites are assimilating into their surroundings.
This truth is reflected in a powerful halachic phenomenon…
At what point in history, the Rabbis ask, does the Land of Israel acquire its sanctity?
What does the seemingly superfluous phrase “and a man went…” indicate?
That belief sustained us through the darkest of years; the certainty that our destiny will ultimately be fulfilled in the Land of Israel.
The Ramban, however, takes issue with the Ibn Ezra’s interpretation, arguing that the Torah would have no reason to inform us concerning a journey taken by Amram from one city to another.
Why does the Torah omit any mention of Moshe’s lineage- to the point where even the names of his parents are deliberately omitted?
We have never been, we could not be, completely without the land….
But if we have needed, at the very least, the
Above all, is this any way to introduce a hero?
Mazal Tov to Sarah & Shlomo Fisherowitz and family on the Bar Mitzvah of their grandson
Compounding these questions is the fact that the omitted information concerning Moshe’s lineage is ultimately included in the
Their answer is startling. For although the Land of Israel, according to Rabbinic thought, is “chosen” for greatness from the dawn of Creation; it is not “sanctified” until centuries later.
Even Avraham’s seminal journey to the land does not trigger the land’s consecration.
Instead, maintains the Ramban, the verb lalachet, “to go,” is often used in the text when a new and difficult step is about to be taken. By stating, Veyeilech ish, “And a man went,” the Torah underscores Amram’s courageous willingness to marry in spite of Pharaoh’s harsh decrees.
The Ramban’s approach connects to a
Sanctification will have to wait. It will wait until the family of Hebrews becomes a nation; it will wait until we are shaped through the combined experiences of slavery, Exodus and Revelation; it will wait until our forty wilderness
years have passed.
The Land of Israel is only sanctified, the rabbis maintain, with the entry of the Israelite Nation into its borders. The Land of Israel can only be sanctified through the participation of the Nation in partnership with God.
Even with the recognition of this principle, however, complications emerge…The rabbis chronicle not one, but two, sanctifications of the land.
Kedusha Rishona, the first sanctification, emerges upon the nation’s first entry into the land, under the leadership of Joshua. This sanctification is temporal, according to most authorities, dissipating with the dual exile: of the ten Tribes of Israel at the hands of the Assyrians and of the remaining tribes at the hands of the Babylonians.
The Ten Tribes disappear into the mists of history, while the Babylonian Jews retain their identity in exile. In the nation’s absence, however, the sanctity of the land of Israel dissipates. All that remains is the isolated holiness of the city of Jerusalem.
Kedusha Shenia, the second sanctification, unfolds with the return of a small portion of the Babylonian exiles to the land. Under the leadership of Ezra and Nechemia, these returnees rebuild the Temple and lay the groundwork for the Second Jewish Commonwealth. In the process, they sanctify the land to a level the first sanctification could not achieve. Kedusha Shenia consecrates the land in perpetuity. Even when the bulk of the Jewish nation is again exiled from Israel, this time by the Romans, the Land remains holy.
At face value, the distinction between these two courses of sanctification seems counterintuitive. Of the two national entries into the land, the first would appear to be the more
decisive. Why does the sanctification attained by a modest returning remnant, in the days of Ezra and Nechemia, surpass that achieved by the powerful conquest of the land under Joshua?
Rabbi Joseph Soloveitchik suggests that the answer may lie in the procedural difference between the two entries into the land.
The conquest in Joshua’s time begins in the peripheries of the land and moves inward. Only generations later, is the heart of Israel, the city of Jerusalem, conquered by King David.
Those returning from Babylon, in contrast, journey immediately to Jerusalem and, thus, strike directly to the land’s spiritual core. The sanctification of the land then moves outward, allowing Jerusalem’s enduring holiness to infuse its surroundings.
The Rav’s suggestion serves to remind us that our relationship with the Land of Israel must be based upon a spiritual foundation, if it is to achieve permanence…
An additional explanation might be offered, however, for the superiority of the second national entry into the land under Ezra and Nechemia.
Joshua and the Israelites enter the Land of Israel when the nation is still in its infancy and is therefore able to operate under God’s direct guidance and command. The return of the exiles from Babylon, centuries later, unfolds at a very different time. The non-prophetic period of Jewish History is dawning, and no longer will God communicate directly with His people.
Those who follow the lead of Ezra and Nechemia, as well as those who immediately precede them, must discern God’s will and act upon it through their own devices. Their difficult decision to leave the comfort of the Babylonian community and face the overwhelming
is reluctant to send Yishmael away and Yitzchak seeks reconciliation with Yishmael and seeks to bless Esav.
challenges involved in a return to their land, thus transcends the actions of Joshua’s time in value and strength.
6th Aliya (25:1-11) Avraham marries Keturah; they have 6 sons. All that Avraham has goes to Yitzchak; these are sent eastward with gifts. Avraham dies at age 175; he is buried by Yitzchak and Yishmael in Ma’arat Hamachpelah. Yitzchak is blessed by G-d: he lives in Beer L’chai Roi.
is to emphasize that the Torah is not as interested in the history of power as in the history of the covenant of G-d with the Jewish people. And that will be told at great length.
It is davka the sanctification created through the human initiative of this small returning group, based on their determination of God’s will, that therefore becomes permanent.
Emerging from the mists of history, a clear symbiotic relationship between the Jew and his land. From the dawn of our story, we have needed the land and the land has needed us. Each achieves its ultimate destiny only when paired with the other.
The transition from Avraham to Yitzchak is complete. While G-d has been a silent partner in this parsha, here He completes the generational transfer – He blesses Yitzchak. The Jewish people will be Yitzchak and not Yishmael.
The great fortune we enjoy, living in a time when the land is once again in our handsshould never be taken for granted. Those of us who have returned home can take pride in the fact that we, like the pioneers from Babylon, have seized the initiative. Now, however, our task remains… to take full advantage of the historic opportunity granted to us.
7th Aliya (25:12-18) The generations of Yishmael are enumerated. Yishmael dies. His descendants dwell from Egypt to Assyria. Yishmael’s story is brief. He has numerous and powerful offspring. The brevity
Now more than ever, we are challenged to strike to the sanctified core of our relationship to the land; to seek greater kedusha in our own lives and in the society that we create; to overcome our differences; to remind ourselves why we are here; to appreciate the depth of our interdependent relationship with the Land. … so that, this time, b’ezrat HaShem, our presence in the Land of Israel will bring about our full redemption.
A SHORT VORT
HAFTORAH CHAYEI SARAH 1 KINGS 1: 1-31
The theme of this week’s haftorah echoes the theme in our parsha which mentions both the death of Sarah and Avraham.
King David was an older man and a woman was assigned to him to serve him and provide warmth.
Adoniyahu, one of King David’s sons, began to prepare for ascension to his father’s throne. This was despite the fact that King David expressed his wishes that his son Shlomo succeed him.
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BY RABBI CHANOCH YERES
R av, Beit Knesset Beit Yisrael, Yemin Moshe
When Avraham addresses the people of Cheit, trying to acquire a burial spot for his wife, he says “Ger V’Toshav Anochi Eimachem” (23:4) “A Stranger and a Resident am I with you”
This seems to be a contradiction. If one is a stranger than he is not a resident, if he is a resident than he is no longer a stranger. What did Avraham mean?
The Magid of Dubno (Jacob ben Wolf Kranz 1741-1804) explains that Avraham watched how he spoke in this tense situation in order to, both, state his truth and be able to keep the peace -Shalom Bayit. Avraham said, on the one hand, “I am a Resident’ due to G-d’s promise to receive this Land and on the other hand, I still need your agreement to purchase a plot. In other words, Avraham implied “I am the resident” and you are the “strangers”, while they understood him as saying that “they” are the residents and Avraham is the stranger. The peace was kept, and Avraham remained true to his ideals.
Shabbat Shalom
Rabbi Goldin is the author of the OU Press volumes "Unlocking the Torah Text," and "Unlocking the Haggada."
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Covenant & Conversation
COVENANT & CONVERSATION
THOUGHTS ON THE WEEKLY PARSHA
Thoughts on the Weekly Parsha
RABBI LORD JONATHAN SACKS ZT"L
RABBI LORD JONATHAN SACKS ZT"L
FORMER CHIEF RABBI OF THE UNITED HEBREW CONGREGATIONS OF THE COMMONWEALTH
FORMER CHIEF RABBI OF THE UNITED HEBREW CONGREGATIONS OF THE COMMONWEALTH
May the learning of these Divrei Torah be תמשנ
HaRav Ya'akov Zvi ben David Arieh zt"l
Food for Thought
The second half of Exodus and the first part of Leviticus form a carefully structured narrative. The Israelites are commanded to construct a Sanctuary. They carry out the command. This is followed by an account of sacrifices to be offered there. Then, in the first part of this week’s Parsha, the Kohanim - the Priests - are inducted into office.
What happens next, though, is unexpected: the dietary laws are presented, a list of permitted and forbidden species, animals, fish and birds. What is the logic of these laws? And why are they placed here? What is their connection with the Sanctuary?
The late R. Elie Munk offered a fascinating suggestion.1 As we have mentioned before in these studies, the Sanctuary was a human counterpart of the cosmos. Several key words in the biblical account of its construction are also key words in the narrative of creation at the beginning of Genesis. The Talmud (Megillah 10b) says about the completion of the Sanctuary, that “On that day there was 1. The Call of the Torah, vol. 2, p. 99
joy before the Holy One blessed be He as on the day when Heaven and Earth were created.” The universe is the home God made for humanity. The Sanctuary was the home human beings made for God.”
R. Munk reminds us that the first command God gave the first human was a dietary law. “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die.” The dietary laws in Shemini parallel the prohibition given to Adam. As then, so now, a new era in the spiritual history of humankind, preceded by an act of creation, is marked by laws about what one may and may not eat.
Why? As with sex, so with eating: these are the most primal activities, shared with many other forms of life. Without sex there is no continuation of the species. Without food, even the individual cannot survive. These, therefore, have been the focus of radically different cultures. On the one hand there are hedonistic cultures in which food and sex are seen as pleasures and pursued as such. On the other are ascetic cultures – marked by monastic seclusion – in which sex is avoided and eating kept to a minimum. The former emphasise the body, the latter the
soul. Judaism, by contrast, sees the human situation in terms of integration and balance. We are body and soul. Hence the Judaic imperative, neither hedonistic nor ascetic, but transformative. We are commanded to sanctify the activities of eating and sex. From this flow the dietary laws and the laws of family purity (niddah and mikveh), two key elements of kedushah, the life of holiness.
However, we can go further. Genesis 1 is not the only account of Creation in Tanach, the Hebrew Bible. There are several others. One is contained in the last chapters of the Book of Job. It is this that deserves close attention.
Job is the paradigm of the righteous individual who suffers. He loses all he has, for no apparent reason. His companions tell him that he must have sinned. Only this can reconcile his fate with justice. Job maintains his innocence and demands a hearing in the heavenly tribunal. For some 37 chapters the argument rages, then in chapter 38 God addresses Job “out of the whirlwind”. God offers no answers. Instead, for four chapters, He asks questions of His own, rhetorical questions that have no answer:
“Where were you when I laid the earth’s foundation? . . . Have you journeyed to the springs of the sea or walked in the recesses of the deep?...Does the rain have a father?... From whose womb comes the ice?”
God shows Job the whole panoply of creation, but it is a very different view of the universe than that set out in Genesis 1-2. There the centre of the narrative is the human person, the last to be created; made in God’s image; given dominion over all that lives. In Job 38-41 we see not an anthropocentric, but a theocentric, universe. Job is the only person
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in Tanach who sees the world, as it were, from God’s point of view.
Particularly striking is the way these chapters deal with the animal kingdom. What Job sees are not domestic animals, but wild, untameable creatures, magnificent in their strength and beauty, living far from and utterly indifferent to humankind:
Do you give the horse his strength or clothe his neck with a flowing mane? Do you make him leap like a locust, striking terror with his proud snorting?... Does the hawk take flight by your wisdom and spread his wings toward the south? Does the eagle soar at your command and build his nest on high?...Can you pull in the leviathan with a fishhook or tie down his tongue with a rope? Can you put a cord through his nose or pierce his jaw with a hook?...Nothing on Earth is His equal - a creature without fear. He looks down on all that are haughty; He is King over all that are proud.
This is the most radically non-anthropocentric passage in the Hebrew Bible. It tells us that man is not the centre of the universe, nor are we the measure of all things. Some of the most glorious aspects of nature have nothing to do with human needs, and everything to do with the Divine creation of diversity. One of the few Jewish thinkers to state this clearly was Moses Maimonides:
I consider the following opinion as most correct according to the teaching of the Bible and the results of philosophy, namely that the universe does not exist for man’s sake, but that each being insists for its own sake, and not because of some other thing. Thus we believe in Creation, and yet need not inquire what purpose is served by each species of existing things, because we assume
that God created all parts of the universe by His will; some for their own sake, and some for the sake of other beings… (Guide for the Perplexed, III:13)
And again:
Consider how vast are the dimensions and how great the number of these corporeal beings. If the whole of the earth would not constitute even the smallest part of the sphere of the fixed stars, what is the relation of the human species to all these created things, and how can any of us imagine that they exist for his sake and that they are instruments for his benefit? (Guide for the Perplexed, III:14)
We now understand what is at stake in the prohibition of certain species of animals, birds and fish, many of them predators like the creatures described in Job 38-41. They exist for their own sake, not for the sake of humankind. The vast universe, and earth itself with the myriad species it contains, has an integrity of its own. Yes, after the Flood, God gave humans permission to eat meat, but this was a concession, as if to say: Kill if you must, but let it be animals, not other humans, that you kill.
With His covenant with the Israelites, God invites humanity to begin a new chapter in history. This is not yet the Garden of Eden, paradise regained. But, with the construction of the Sanctuary – a symbolic home for the Divine presence on earth – something new has begun. One sign of this is the fact that the Israelites are not permitted to kill any and every life-form for food. Some species must be protected, given their freedom, granted their integrity, left unsubjected to human devices and desires. The new creation – the Sanctuary – marks a new dignity for the old creation, especially its wild, untamed
creatures. Not everything in the universe was made for human consumption.
These weekly teachings from Rabbi Sacks zt”l are part of his ‘Covenant & Conversation’ series on the weekly Torah teaching. With thanks to the Schimmel Family for their generous sponsorship, dedicated in loving memory of Harry (Chaim) Schimmel. Visit www.RabbiSacks.org for more.
PROBING THE PROPHETS
BY RABBI NACHMAN (NEIL) WINKLER FACULTY, OU ISRAEL CENTER
“Troubling Stories; Eternal Message”
Our parasha’s account of the death of Aharon’s two sons during the joyous celebration of the Chanukat HaMishkan, is one of the most troubling and puzzling stories in the Torah. Similarly, the haftarah’s story of the death of Avinadav’s son, Uza, while celebrating the relocation of the Holy Ark to Yerushalayim, is an equally troubling and puzzling episode. In both stories, the punished individuals were rejoicing with the people, celebrating a great spiritual moment. In both stories the sons seemed to have had the best intentions of serving Hashem and enhancing that holy moment. Therefore, we are left wondering what precise sin(s) was committed by the children of these holy men that targeted them with G-d’s ultimate punishment. Over the years, we have learned of different approaches to unravel the mystery, I would like to focus on two approaches that, I believe, will help us better understand these events and will leave us with a lesson to apply
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to our own lives.
Common to both stories is the misguided attempt of seemingly well-meaning individuals to serve Hashem as they saw fit, but in doing so, they were actually defying G-d’s wishes. Aharon’s sons decided to offer the ketoret, although not bidden to do so. The entire ritual of that holy day was detailed beforehand and every rite that was to be followed was one that had been commanded to Moshe – a demand repeated often in the Torah. For this very reason, the text refers to their offering as an “esh zarah”, an “alien fire,” unacceptable to G-d… especially on the day when the formal laws of the worship of Hashem were being set in motion.
The sin of Uza , recounted in the haftarah, is even more difficult to understand than the sin of Aharon’s sons. However, it too reflects a cavalier attitude in serving G-d. The Holy Ark rested upon a cart pulled by two oxen, a custom unknown in Israel, for it was known that, due to its sanctity, the Aron was to be carried upon the shoulders of the Levi’im (“Bakatef Yisa’u” Bamidbar 7; 9). [In contrast, the Philistines placed the captured Aron on a cart when they transported the Ark back to Israel (see Shmuel A 6; 11)]. Now, when the oxen stumbled, Uza grabbed hold of the
Ark, hoping to steady it and prevent it from falling. Although a seemingly innocent act, it was, in reality, a trespass of the most holy of things. Rather than steady the animals or seize the cart or hold on to the poles (that were there for precisely that purpose), Uza shows an inappropriate familiarity with the Holy Ark by grabbing hold of this most holy appurtenance, adorned with the k’ruvim, from where Moshe heard Hashem’s call.
I recall reading the words of Chief Rabbi Dr. J. Hertz who explained homiletically (so no one should take offense) that when people might “slip”, failing to uphold the holy Torah properly, the job of teachers and supporters is to strengthen them through inspiration and explanation – but they must never put hands on the eternal Torah, i.e., to “touch” it by altering or changing that which is holy, in order to make it more “palatable” to the people.
For thousands of years we have borne the yoke of Torah and successfully passed down its morality to the next generation. There may be different ways to teach and inspire different generations, but never have we-nor should we-change our Holy Torah to fit the preferences or changing attitudes of each different generation.
Torah tziva lanu Moshe MORASHA kehillat Ya’akov”’ the Torah is a “Morasha”, a “heritage” to all of our nation. Our job is to keep it alive and pass it down to the future in the exact same state that we received it.
Unchanged, undefiled and, therefore, eternal.
Rabbi Winkler’s popular Jewish History lectures can be viewed by visiting the OU Israel Video archive: https://www.ouisrael.org/video-l ibrary
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Seems Like the First Time
He brought forward the people’s sacrifice. He took the people’s sin-offering goat, slaughtered it, and performed the procedures of a sin-offering on it, just like the first. (Vayikra 9: 15).
The Torah tells us that Aaron brought a sacrifice on behalf of the nation and he performed the procedures of the sacrifice just as he did with the original sacrifice
ןושארכָּ והאטחיו ואטחשיו. What “original” or “first” sacrifice is being referenced in this pasuk? Rashi explains ולש לגעכָּ – like the sin offering that Aaron offered on his own behalf that is depicted in pasuk 8 -
ול־רׁש א (Aaron approached the Altar and slaughtered his sin-offering calf).
Why is it necessary for the Torah to
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specifically state that the offering Aaron brought on behalf of the nation was performed in an identical manner as the sacrifice he brought on his own behalf? What message is the Torah seeking to convey?
Rav Yosef Nechemia Kornitzer (last Rav of Krakow before WWII), offers the following insightful explanation. Hazal derive from a pasuk in Kriyat Shema that when we refer to ךוצמ
– the mitzvot that are being commanded today (Devarim 6:6), we are to feel as if the Torah was given today ךינעב
םישדחכָּ. Similarly, the Gemara (Berachot 57a) interprets the pasuk בקעי
not as an inheritance but rather as השרואמ – an engagement, highlighting that the Torah should feel new and exciting like a newly engaged bride. There is a halacha that when someone visited the Temple, they had to exit from a different path to maintain the excitement. Aaron’s sacrifice may be interpreted in a similar manner.
Imagine how Aaron felt after waiting for the completion of the construction of the Mishkan and finally offering his first sacrifice. It must have been so special. Often when one repeats an act it loses the vim and vigor that existed when it was performed for the very first time. The Torah stresses that the second time Aaron offered a sacrifice he experienced
the very same enthusiasm and excitement as he had the first time he offered a korban. We ought to integrate this characteristic into our daily lives. We recite the same tefillot three times each day. We read the same parshiyot year after year. We have to seek to feel that each time we open a siddur or chumash it is as if it is the first time we are reciting a prayer or reading a pasuk. To feel the fire and to be able to transmit it to others around us. Perhaps by better understanding the words we are reciting in our tefillot (if we learned one new word a day, we would master 365 words in a year), or studying a new commentary, we would infuse a freshness into these repetitive actions. Aaron was able to maintain his excitement day after day, we ought to emulate that attribute so that it imbues our actions with meaning and passion. Ilana Nelson
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In loving memory of Yoni’s wife Tziporah a"h, a true Eishes Chayil, always full of chessed, kindness and laughter, and brought life and strength to so many people, that she touched! She was like Aron, who loved peace and pursued peace.
Yoni thanks Hashem for having the opportunity of having Tziporah in his life, to learn of her caring, patience and happiness, to overcome her challenges. May Tziporah's Neshama be a light onto the world, in a time of darkness, and may her Neshama shine to Gan Eden. Yoni misses Tziporah with tears in his eyes, as Hashem gave him a gift, a crown jewel, now he returns her to Hashem. With thanks and Toda. Love, Yoni
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The death of Nadav and Avihu may well be one of the most enigmatic accounts in the Torah. Our parashah describes how they offered incense with a foreign fire, “eish zarah asher lo tziva lahem – an unauthorized fire which [Hashem] had not instructed them [to offer].” (Vayikra 10:1) A fire came forth from before Hashem and consumed them and they died. Yet, Moshe Rabbeinu tells Aharon Hakohen, “bekerovai akadesh ve’al penei kol ha’am Ikaved– this is exactly what Hashem meant when He said, ‘I will be sanctified among those close to me and I will thus be glorified.’” (Vayikra 10:3) This implies that Nadav and Avihu were extremely holy and righteous as is described later on, “bekarvatam lefnei Hashem vayamutu – when they drew near before Hashem and they died” (Vayikra 16:1), a depiction of one who dies the most elevated death, that of ‘mitat neshika.’ How are we to understand the sacrifice of Nadav and Avihu and their intentions? What lessons can we apply to our own service of Hashem?
The Ohr Hachayim Hakadosh describes the tremendous zeal and love that Nadav and Avihu felt as the Mishkan was consecrated. Their desire for an intense connection to the Divine drove them to enter the Kodesh
Kodashim to experience the ultimate bond of transcendence man can have with Hashem. Their ‘mitat neshikha’ was unusual in that they actively pursued the sublime connection whereas usually when one experiences such as Divine ‘kiss,’ he is passive. Although they felt their souls leaving their bodies, they willingly gave up their lives for this intense apex of intimacy with their Source.
In reality, notes the Tosher Rebbe zt”l in Avodat Avodah, we should all strive to achieve this level of connection each time we do a mitzvah. The word ‘mitzvah’ is rooted in the word ‘tzavta,’ to join, thus, the goal of a mitzvah is to firmly connect the One who commands and the one who fulfills the command, ‘ubo tidbak’. Therefore, says the Rebbe, each time one does a mitzvah he should really be in such a state of elation that his soul should depart from his body.
However, continues the Rebbe, ‘mitzvah gorreret mitzvah - one mitzvah leads to another’ therefore, since every mitzvah draws a new mitzvah in its wake, our neshamot are kept from leaving our bodies in this transcendent state so that we can continue to do more mitzvot. This is the Torah’s promise of ‘ve’chai bahem,’ and you shall live with the mitzvot. On the one hand we must invest our whole ‘chiyut,’ our life force, in doing each mitzvah, and at the same time, to live and not to die,’ as Chazal explain, to infuse this world with Godly energy. In contrast, Nadav and Avihu offered their sacrifice without being commanded to do so, hence, they did not have
the assurance of ‘mitzvah gorreret mitzvah’ and their souls departed in a spiritual ecstasy.
We can look to Nadav and Avihu as models of seeking deveikut to Hashem. In particular, we can focus on the mitzvot that are structured to achieve connection, such as tefillah and limud Torah and work on injecting these mitzvot with more feeling and desire.
Let us take a pause before doing any mitzvah and ask ourselves ‘what am I about to do?’ and ‘before whom am I doing this?’ Just this slight shift can have a powerful effect to move from the habitual to the experiential.
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RABBI JUDAH
Executive Director, Camp HASC
Author of Baderech: Along the Path of Teshuva (Mosaica 2021)
RABBI JUDAH MISCHEL
Mischel
EXECUTIVE DIRECTOR, CAMP HASC
AUTHOR OF BADERECH SERIES
Iyar: Continuations
Rav Yehuda Amital was a unique visionary and builder of Torah. After his family was killed in Auschwitz, Rav Amital came to Eretz Yisrael, and he fought in the Haganah and in the War of Independence, in Latrun and the Galil. After the Six Day War, Rav Amital founded Yeshivat Har Etzion (a.k.a. “the Gush”), where he was respected as a talmid chacham and rosh yeshivah with penetrating genius and fierce independence. Beloved as a humble gadol b’Yisrael and a deeply caring and dedicated rebbe, Rav Amital was also engaged with Israeli life and politics, serving in the Knesset and sharing his unique and often controversial worldview with a broader audience in Israeli society. B’Emunato, “By Faith Alone” is his extraordinary biography. In June 2008, at a celebration marking the 40th anniversary of Yeshivat Har Etzion, Rav Amital addressed the notion shared by many that the State of Israel ought to be
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considered reishit tzmichat geulaseinu, the “first flowering of our redemption”. He then shared a ma’aseh of the Kedushas Levi, Reb Levi Yitzchak of Berditchev:
One Yom Kippur, while repeating the Amidah of Neilah, the Berditchever Rebbe stopped suddenly just before the recitation of the brachah חלוס ךלמ, Melech solei’ach, “O King who forgives…” His beautiful voice remained silent and with his eyes tightly shut, his brow became furrowed as if with great concern. The congregation became increasingly uneasy and tension filled the air. Was their forgiveness blocked in Shamayim, God forbid? The Rebbe remained there without moving a muscle, until suddenly he smiled, and with a booming voice, the tzadik shouted “Melech solei’ach…”, completing the berachah. He then continued singing the rest of the davening with joy and awe, as if nothing had happened.
After nightfall, having blessed the new moon and broken their fast, the community sat around the Rebbe, quietly anticipating an explanation. Finally he looked up, his peyos still damp with sweat: “My friends, as you surely sensed, in the upper worlds there was a terrible accusation against Klal Yisrael, obstructing the full pardoning of their sins, and I was not able to recite the brachah…
“I tried arguing this way and that with the
Heavenly court, but I could not overcome the accusation, until I recalled an experience of my childhood and discovered a way out. When we were kids and there was something good to eat in the house that my mother did not want us to have right away, we would walk up to her and loudly recite the brachah over the food — we would grab the apple, smile, and say “borei p’rei ha’etz!” This would ‘force’ her to give us what we wanted, for otherwise it would be a brachah l’vatalah, a blessing recited in vain… As the sun was setting at the peak of Yom Kippur, I did the same thing. I loudly recited the brachah, Melech soleach, “…King who pardons our iniquities and the iniquities of His People, Am Yisrael”. You see, I didn’t give the Ribbono shel Olam a choice; He had to forgive us, His children, because otherwise it would have been a brachah l’vatalah…
“So too,” said Rav Amital, “regarding proclaiming ‘reishis tzimichas ge’ulaseinu’, the belief and hope that the State of Israel is and will be the first flowering of our redemption…” Perhaps if we recite this phrase with special kavanah, and concentrate with all of our heart, our blessings and prayers that redemption is flowering here and now will come true.
Actually, the idea that we are in the reishis tzemichas ge’ulaseinu did not start with the establishment of the State. More than 150 years before the declaration of the State of Israel, the talmidei haBaal Shem Tov and the Talmidei haGr’a, as well, spoke and wrote of the presently unfolding “beginning of the redemption”. Rav Eliyahu Guttmacher, a German tzadik, kabbalist and miracle worker, was a talmid of the great Rav Akiva Eiger to whom thousands from all over Europe would turn for blessings and tefillos. A ‘proto-Zionist’
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and a supporter of the ideas of his colleague, Rav Tzvi Hirsh Kalisher, Rav Guttmacher also spoke of the “beginning of redemption” that we are witnessing.
Indeed, the long-predicted days are finally arriving; we are witnesses of and participants in a major shift, both in our inner experience and on the global stage. The great changes that are unfolding reveal a budding of Divine consciousness, an alignment with Hashem’s plan for Creation, and an intent for the complete and eternal redemption of Am Yisrael and the world.
This Shabbos ushers in the new month of רייא. Sages point out that these Hebrew letters form a roshei teivos, an acronym, for the phrase ךפור י’’י ינא, Ani Hashem Rofecha —“I am Hashem, your healer” (Shemos, 15:26). Springtime has arrived, the world is in bloom, and a state of renewal and healing
Our focus this month is upon counting, day by day, step by deliberate step, from Nisan to Sivan. We are in a state of continuous ascent toward receiving the Torah. As we engage in personal growth and refinement of our midos, we are preparing ourselves as individuals and as a nation to embrace our purpose as Hashem’s chosen people. This ascent expresses our untiring hope for the great healing of the world. With childlike ‘holy chutzpah’, we are letting go of our galus mindset, with all of its illness, frailty and imbalance, and ‘grabbing’ a healthy, powerful, spirit-filled rootedness in our Land. We have been planted here, upon this holy soil, in order to sprout, flourish and embody geulah; we are the reishis tzimichas ge’ulaseinu.
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“If you will heed Hashem your God diligently, doing what is upright in His Eyes, listen to His commandments and keep all His laws, then I will not bring upon you any of the diseases I placed upon Egypt, for I am Hashem your healer.”
With great hope for the imminent, open revelation of תיתימאהו המילשה הלואג, the complete and true redemption, in good health and happiness, here and now… Amein!
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SIMCHAT SHMUEL
simchat shmuel
BY RABBI SAM SHOR DIRECTOR, TORAH INITIATIVES, OU ISRAEL
BY RABBI SAM SHOR
Program Director, OU Israel Center
There is a long-standing Minhag Yisrael to begin to study mishnayot from one chapter of Pirkei Avot each Shabbat afternoon throughout the spring and summer, beginning immediately following Pesach. Tradition has it, that our study of the particular chapter of the week is introduced each week by reciting and reviewing the well-known Mishna from Masechet Sanhedrin:
Kol Yisrael Yesh Lahem Chelek L’Olam Haba-All of Israel has a portion in the World to Come.
It’s interesting to note that the letter lamed, used as a prefix in the word, L’Olam, literally means to or into. The Netivot Shalom, the Slonimer Rebbe zy’a, clarified this teaching to mean that there are many different pathways, different portions which can lead us to the world to come. Each member of Israel has their own unique pathway, their own unique set of merits that can secure them a place in the world to come. According to the Rebbe, there are many different paths to goodness, different types of righteous individuals.
Rabbi Avraham Schorr,shlita, in his Sefer Halekach V’Halivuv, asks a very fundamental question regarding this introduction to our weekly study of Pirkei Avot. Why do we introduce our study of the mishnayot of Pirkei Avot, with this teaching from another masechet of mishnayot?
Rabbi Schorr answers, quoting the Sefat Emet, the Gerrer Rebbe zy’a, that the mishnayot of Pirkei Avot, are primarily about character refinement, striving for greater
morality and spiritual clarity as individuals, in our relationships with one another, and our relationships with Hakadosh Baruch Hu. A person might think that the moral code and refinement which is included throughout the entire six chapters of Pirkei Avot, might be too difficult to achieve or strive for, and therefore fail to see the relevance and inspiration encoded within each and every mishna in Pirkei Avot. Therefore,explains the Sefat Emet, we need to reflect on the message of our introductory mishna which we import from Masechet Sanhedrin-Kol Yisrael yesh LaHem Chelek L’Olam Haba.We are reminded by this teaching that every single Jew has a portion in the world to come. Each and every one of us has within us capabilities that are beyond this world! Hashem bestows each of us with divine capabilities, with spiritual strength to move beyond the mundane, and achieve heightened spiritual and moral consciousness, to live a life of kedusha and profound meaning.
Yehi Ratzon, as we return to our annual study of Pirkei Avot, may we indeed merit to find within these sacred teachings the inspiration and wisdom to awaken those divine kochot within each of us.
GEULAS YISRAEL
GEULAS
YISRAEL
RABBI MOSHE TARAGIN
RAM YESHIVAT HAR ETZION
MAGGID
SHIUR ALL PARSHA AND ALL DAF, OU.ORG
Yom Hashoah and October 7th: Silently Bowing in the Face of Tragedy
After October 7th, Yom HaShoah cuts deeper than it has in generations. Of course, October 7th was not the Holocaust and the two should never be conflated. The Holocaust raged for five brutal years—imagine five years of October 7th.
Additionally, back then, no nation came to our defense. In contrast, over the past year and a half, many principled and enlightened countries have stood by us, refusing to let antisemitism or the fog of moral confusion distort their judgment.
Above all, during the Holocaust, we had no homeland—no army to shield us, no state to defend Jewish life. Today, we do. Thank G-d, history has shifted. We now live in a strong and confident Jewish state—rooted in power, purpose, and promise. The state of Israel defends not only its borders, but every Jew, anywhere, in any moment of distress.
Despite the clear differences between the Holocaust and October 7th, the echoes are hard to ignore. The sheer savagery and sadistic torture of October 7th were hauntingly reminiscent of the brutality our people endured during that darkest chapter of history. The violence of October 7th was indiscriminate—targeting Jews of every age
and ideology. Tragically, many of the victims of the pogrom were those who had worked to build bridges, offering services to Palestinians and advocating for peaceful resolution. Their ideals offered no protection. The pogrom raged against anything Jewish.
And the violence toward babies—defenseless, innocent lives—drives home the terrifying truth: to our enemies, Jewish life itself was reason enough for contempt.
The raging hatred of the Holocaust was similarly directed at every Jew—regardless of religion, nationality, or ideology. Any trace of Jewish lineage was enough to form a death sentence. The prospect of any Jewish Europe was revolting to those who sought to annihilate us.
Furthermore, the Holocaust and October 7th were both fueled by the oldest hatred in human history—the monstrous force of antisemitism. The Holocaust erupted from centuries of deep-rooted European Jew-hatred, festering for over a millennium and intensifying in the two centuries that preceded it. October 7th, in its aftermath, unleashed a tidal wave of global antisemitism, drawing together a wide range of voices and ideologies, all united by their shared hatred of Jews.
So, despite the differences in scale, scope, and context, between the Holocaust and Octo ber 7th the parallels are undeniable. These two tragedies must be remembered side by side—not to equate them, but because our response to October 7th should be shaped and informed by the lessons and instincts forged in the aftermath of the Holocaust.
But what are those lessons? How can we possibly respond to a tragedy of such unimaginable magnitude?
SILENT SUBMISSSION
The Holocaust was too vast, too overwhelming, to be captured by a single response or reduced to simple understanding. The devastation, the horror, and the sheer evil were too monumental for slogans or easy solutions. In the face of such a tragedy, we are meant to fall silent—submitting to Divine will and surrendering to a mystery that lies far beyond the reach of human comprehension.
Silent submission in the face of unspeakable and baffling tragedy was taught by Aharon in Parshat Shmini. On the day the Mishkan was inaugurated, a moment of national joy, Aharon was offered a quiet measure of personal redemption. After months of carrying the burden of guilt for his part in the golden calf, he was given the chance to begin anew. As he took his place to inaugurate the Mishkan—a sacred structure that would offer atonement to the entire nation—he also found a path toward repairing his own past.
On this memorable day, Aharon suffers an unthinkable tragedy. Two of his sons, well-meaning and righteous, are consumed by a heavenly fire. While there are many opinions about their sin, most agree it was relatively minor. Their intentions were holy —they sought to celebrate the intimate
presence of Hashem. They simply chose the wrong way to express their joy. Yet, they were not spared and became an example to the nation.
Through their death Hashem demonstrated the fragile nature of standing before Him. There is immense glory and grandeur in His presence, but it is a delicate proposition. The privilege of living before G-d carries profound gravitas and responsibility. Even minor missteps can carry severe consequences
Unable to process or make sense of this tragedy, Aharon goes silent - ןורהא םדיו. His silence is not merely muting his vocal cords, but also an act of heroic submission, choosing not to scream in anguish. His silence is the acceptance of a Divine will that lies far beyond human comprehension. Nothing within the human frame of reference could make sense of this tragedy. On this day? When an entire nation was celebrating? When Aharon had finally earned his vindication? The tragedy was too severe, and too impenetrable. The only human response was submission—submission of the tongue and submission of the imagination.
Centuries later, “silent surrender” was adopted by another great Kohen facing indescribable tragedy. In Megillat Eichah
Yirmiyahu the navi conveys the suffering and misery surrounding the destruction of the First Mikdash. Ultimately, he asserts that a person who fully comprehends the tragedy of a lost Mikdash has only one recourse: silence. He counsels:
When facing a tragedy that lies beyond human scale and imagination, such as the destruction of the Mikdash, the appropriate response should be to sit quietly, alone and silent. Any impulses to scream or shriek should be choked by “putting dirt in our mouths” to throttle any response. Once again “םודי״ - submission of the tongue and submission of the imagination.
Silent submission is also an important lesson in the aftermath of the Holocaust. For some reason, at the tail end of our exile, after 2,000 years of suffering , the greatest crime ever perpetrated by humanity was wrought upon our people. Just as we began our return to the historical stage and to the land we had been promised, Jewish history was torn asunder, and half of our people were pointlessly and brutally murdered. There are no answers to this—only silence.
The silence that followed the Holocaust should instill a deeper humility in how we
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approach our ideological convictions—both in reflecting on the Holocaust itself and in navigating the turbulent era we inhabit. We think we know how history is unfolding. We believe that both the prophecies and our collected Masorah can provide a roadmap for these unsettled times, guiding us toward the end of history. The Holocaust taught us that, as much as we venture and speculate, we cannot truly know.
IT WON’T HAPPEN
In 2005, The Israeli government removed the settlements of Gaza, a move which in hindsight led to an unmitigated disaster. In the lead-up to this withdrawal, many prominent rabbis reassured us that such a tragedy could not, and would not, unfold—invoking and reinterpreting a phrase from Tanach to suggest that this calamity was simply impossible.
I remember thinking to myself: If, 65 years earlier, Hashem had, for some reason, allowed the Holocaust to unfold, could not He also allow a Jewish government to remove 8,000 of its citizens from lands we had been promised? I was dismayed that the lessons of the Holocaust hadn’t been fully internalized. Instead of submission and protective humility, I heard unwarranted confidence and dangerous omniscience.
ONCE AGAIN, SILENCE AND SUBMISSION
After facing a Holocaust-like tragedy on October 7th, we are once again called to submit to this unspeakable and unimaginable tragedy by bowing our heads in silence and humility, in the face of this divine historical mystery. October 7th doesn’t only present innumerable unanswerable questions. The trauma is so vast that we scarcely know where to begin. The immense scale of the
tragedy, the countless broken hearts across our nation, and the struggles of Jews around the world are overwhelming. How can we even begin to process this unfolding devastation? Our challenge does not lie in searching for answers that are beyond our grasp. The true challenge is far more fundamental – how to begin to process the magnitude of what we have endured.
Our only response is Silence of the tongue and silence of the imagination. Bowing our heads in intellectual humility, even when we do speak or offer our opinion.
ACHDUT
We are all chasing an elusive achdut which we felt so profoundly in the first few months of the war, but which has frayed under the ongoing social tensions. We are deeply divided about whether to continue the war or to reach an agreement that would free our hostages. We are sharply split on issues that lie at the heart of our democracy and the future shape of our people.
If we could only offer our opinions with a bit more humility and a bit less overconfidence, we might just be able to realize that there is wisdom in the positions of those who disagree with us. Ideological and intellectual humility is not only essential in the face of tragedy; it should also serve to soften tensions and foster greater solidarity.
Shlomo HaMelech, when facing the mystery of life and human suffering in Kohelet, writes:
than ever, our words on earth should be few. When we do speak, they should be spoken with a bowed head and humility.
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The Power of Now
But that same night, the word of Hashem came to Natan…
This week’s Haftorah opens with Dovid HaMelech’s deeply heartfelt desire to build the Beit HaMikdash. Seeing the grandeur of his own royal palace while the Aron rested in a temporary dwelling, Dovid yearns to construct a permanent home for the Divine Presence. Natan HaNavi, recognizing the sincerity and spiritual nobility of this aspiration, gives his immediate approval. But that very night, Hashem appears to Natan and delivers a striking message: Dovid will not be the one to build the Beit HaMikdash.
Though Dovid’s motivations are pure, and though his military victories were commanded by Hashem Himself, the House that will embody peace, unity, and eternity must be built by one whose hands have not been bloodied by war. The privilege will be given to Dovid’s son, Shlomo, a king whose reign will be characterized by peace and stability.
Hashem instructs Natan to reverse his approval—and to do so without delay. That same night, Natan must return to Dovid and convey the new Divine directive. Why the urgency? Why not wait until the morning for
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such a weighty and difficult conversation?
Rashi, quoting the Yalkut Shimoni, explains that Dovid HaMelech was a man of action, a tzaddik infused with zerizut—a powerful blend of enthusiasm, intentionality, and urgency. Had Natan waited even until morning, Dovid might already have involved builders and architects, laid foundations, or begun acquiring materials. The very holiness of his impulse demanded a rapid course correction, and Natan had to act immediately despite the late hour and the difficult conversation.
This brief but poignant moment in Tanach offers a striking message about how we approach opportunity and ambition. Dovid’s energy, his refusal to delay in the face of a spiritual calling, models a mode of living that is aspirational and mission-driven. He does not hesitate. He acts—wholeheartedly, decisively, and with purpose.
So often, we delay action out of fear: fear of failure, fear of imperfection, fear of change. Other times, we wait for a “better” time, one that may never come. But Dovid teaches us to seize moments of inspiration and to channel them into meaningful movement. As we are reminded in this week’s chapter of Pirkei Avot, ,ויׁש
”יתמיא And if not now, when?
Let us learn from both Natan and Dovid— the urgency to correct and the urgency to begin—and infuse our spiritual lives with a sense of zerizut, a readiness to build, even if the results may lie in the hands of another.
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RAV,
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Rav Kook: “Be Bold”
For seven days, the inauguration of the Mishkan has been celebrated. Now, finally, on the eighth day, Aharon is to assume his honored position as kohen gadol, high priest of his people. At the very moment he is about to ascend the altar for the very first time, according to the Midrash, Aharon stops in his tracks, so Moshe turns to him and says, “Approach the altar” (Leviticus 9:7).1 What causes Aharon to freeze up?
The Ravad surmised that as Aharon readied himself to ascend the altar, its corner protuberances reminded him of animal horns, and the associative workings of the mind brought him back to the terrible sin of the golden calf, which he had a hand in producing.2 The sin must have weighed heavily on him. A century or so later, Rabbi Yitzchak b. Yehudah ha-Levi in his Pane’ach Raza recorded a hint to this in the Torah itself. He observed that the letter kuf that begins Moshe’s command to Aharon of “approach” (ברק), is topped with tagin, the scribal flourish of crownlets. This is the only place in the Torah that a kuf is so crowned. These represent the horns that stood out in Aharon’s thoughts, reminding him of the
1. Torat Kohanim, Milu’im, Shemini, 1:8, cited by Rashi on Leviticus 9:7. 2. Ravad’s commentary on Torat Kohanim is cited by Ramban on Leviticus 9:7.
calf and, by extension, of his sin.3 According to these medieval authorities, Aharon was paralyzed by self-doubt and could not move until Moshe ordered him to carry on.
Perhaps Aharon’s state of mind dictated the kind of sacrifice to be brought. He was commanded to offer a very specific calf, an egel ben bakar (Leviticus 9:2). Rabbi Shimshon Raphael Hirsch explained that according to the Talmud this was a two-year-old calf—neither an egel, a baby calf in its first year, nor a par, a three-year-old bull. In this intermediate stage, the animal is in the process of maturing but is not quite there yet.4 One can suggest that it was crucial at this juncture, as Aharon was transitioning into a full-time servant of God, that he sacrifice an animal that was, in one respect, neither here nor there. He had to be all in and offer up any misgivings to God.
In his pathbreaking Orot ha-Teshuvah, Rav Avraham Yitzchak Hakohen Kook detailed the emotional and psychological aspects of sin and the process of repentance. To repent requires recalling past misdeeds and resolving not to repeat them. Although remembering our unfortunate missteps can be demoralizing, “despair itself should encourage a person not to fear and to repent from every sin, full of tranquility and spiritual courage.”5 As we saw with Aharon, however, this is not always possible. Sometimes an egregious or shameful sin hovers around us like an albatross, and we cannot make any progress. For such cases, Rav
3. Pane’ach Raza on Leviticus 9:7.
4. Rabbi Hirsch on Leviticus 9:2.
5. Orot ha-Teshuvah, 8:15.
Kook offered an alternative path:
When thoughts of fear and repentance arise out of sadness, one should avert his attention from them until he can gain hold of his consciousness, and accept on himself the entire complement of holiness and fear of Heaven with delight and happiness.
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If a person will be overwhelmed by sadness, anxiety, or despair, it is better to turn joy and positivity into the emotional vehicle for repentance.
Returning to Parashat Shemini, in the words of the Ramban, Moshe said to his brother: “Be bold so that you are not so despondent; God has already forgiven you.”7 Moshe communicates to us that we need to move forward and not tread water, otherwise we will be spiritually lost.
Rav Kook emphasized that we must never allow ourselves to be overpowered by disheartening feelings of regret. On the contrary, we need to overpower such sentiments with bold optimism, wholesome self-confidence, and robust courage. Ultimately, Aharon did just that. He stepped up to the altar, offered blessings, and brought God’s presence upon himself and the entire nation. The key to his success lay in Moshe’s encouragement: “Be bold.”
6. Ibid., 14:11.
7. Ramban on Leviticus 9:7.
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RAV DANIEL MANN
Anonymous Return of Stolen Money
Question: Some time back, I stole $15,000 from my father, and now I feel terrible about it and want to return it. However, I am embarrassed and afraid to return the money to his face because he may never forgive me. Is it okay to find a way to return the money without him knowing what happened? (I do not think he knows the money was stolen.)
Answer: It is good that you not only regret what you did but want to make amends properly. Given that there are many unknown pertinent factors (to us and even to you), we will provide general rules and ideas. You can decide yourself or ask us or others for further advice.
The gemara (Bava Kama 118a-b) brings opinions and distinctions on the level of awareness the victim needs for the return to remove the thief’s culpability. We now present the Shulchan Aruch’s (Choshen Mishpat 355:1) summary regarding inanimate objects, which we will call money. If the victim knew money was stolen, he must become aware it was returned, although the realization need
Rav Daniel Mann
not come at the time of return. If the victim was unaware the money was stolen, it is enough to return it to his possession without any knowledge [but in a way that he will get to use it].
There are different opinions whether the victim’s knowledge of the theft means that he saw the thief taking it (Rashba, Bava Kama ibid., who says he then has to remove the victim’s grievance) or just that he became aware (Ra’avad, ibid.). The Shulchan Aruch’s language implies that general knowledge suffices. However, it is unclear how to view a case when one notices he cannot find money but considers many possibilities – it was stolen; it was lost; he misremembered how much there was; or it will show up soon. In your case, you are unsure what your father knows/suspects. It is at least proper, if not required, for your father to become aware that he has more money at his disposal than he thought he had prior to the return, and this would fulfill your basic obligation.
Let us now put things in a broader moral perspective. A main discussion in the halachic sources is on whether if the questionably returned object gets lost, the thief is still obligated. This is likely linked to when one fulfills the positive mitzva to return the stolen object (Vayikra 5:23), which significantly weakens the theft’s stain and consequences (see Makkot 16a). Indeed, one cannot get atonement for repenting of sins between man and man without rectifying the wrong to the extent possible, e.g., by returning what
Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, is headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by Rav Shaul Yisraeli, zt”l, to prepare rabbanim and dayanim to serve the National Religious community in the Israel and abroad. Ask the Rabbi is a joint venture of the OU, Eretz Hemdah, and OU Israel’s Torah Tidbits. was stolen (Rambam, Teshuva 2:9). One must also appease a victim over the hurt (practical and/or emotional) caused by the sin (ibid.). Regarding theft, if one takes something and returns it five minutes later without the owner’s knowledge, there is no hurt. If someone has $15,000 stolen for years, he might have lost opportunities when it was needed, and/ or spent unpleasant time looking for it and worrying, and/or have been upset wondering if someone stole it, who, and why, etc. Therefore, it behooves the thief to ask explicitly for forgiveness.
However, we accept Rav Yisrael Salanter’s premise (see Living the Halachic Process I, H-5) that an atonement seeker must not cause the victim additional pain in the process. On the one hand, $15,000 in cash just appearing could raise confusion, suspicions, and sometimes technical problems. It might work to “admit it anonymously” (e.g., by hiring a lawyer to give the money without divulging your identity; sending an anonymous email on where to find the money) along with a heartfelt request for forgiveness. Hiding your
identity even due to embarrassment is justifiable, especially if it makes it more likely for you to act promptly (see Gittin 55a; Shulchan Aruch Harav, CM, Gezeila 8). Considering how much upset knowing that any confidante robbed him will cause and whether he will suspect someone else, other alternatives may be better. (Giving extra tzedaka is anyway recommended.) B’hatzlacha in choosing the best way to rectify your stumble; hopefully your father’s nachas from you will bring great rectification.
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SPECIAL GUEST DVAR TORAH SARA ZIMBALIST
Remembering Our Mighty Heroes
In Judaism there is a lot we have to remember. G-d obligates us to remember the days of creation תישארב השעמ רכָּז, the Shabbat תבשה םוי תא רוכָּז, and Yetziat Mitzrayim םירצמ תאיצי רכָּז to name a few.
Why is there such an emphasis on remembering these events? Hashem wants us to have a connection with Him all the time. By remembering all these amazing events that Hashem did, we connect and feel closer to Hashem, which is what Hashem ultimately wants from us.
Eli Moshe Zimbalist H"yd
So on Yom Hazikaron we are once again called upon to connect and remember, but this time, the fallen heroes of the State of Israel. These gibborim made the ultimate sacrifice for us, the future generations, so that we can live and raise our families in peace. Their legacy allows us to have this privilege of living in Eretz Yisrael. Bereaved families do not need a special,
national day once a year to remember their beloved who fell defending The State of Israel. We remember our loved ones all the time. This year Yom Hazikaron has taken on a very personal meaning for us. Without a choice, we have joined the ranks of the bereaved families in Israel. 11 months ago, our beloved 21 year old son, Eliyahu Moshe Zimbalist HY”D, was killed on Shabbat Parshat Naso, June 15th, in Rafiach, Gaza along with 7 of his friends. We don’t need a special day to remember, but rather this day of national remembrance is for others. It is a time for you to stop and reflect, focus and appreciate, remember and connect. Learn about these heroes and connect to them. This is the best way to remember and appreciate what they have done for you.
Feel the hakarat hatov - because of these heroes we can live here in relative peace. One is able to come and visit Israel only because
of these great heroes. Remembering creates connections. Connections create תודחא. Achdut is something we have to constantly strive for and work on. Achdut is the only way to build our collective future. The stronger our connection is to one another, the stronger we will be as a nation and with Hashem’s help we will be able to withstand and overpower the enemies in our generation.
Eli Moshe and his comrades, all came from different backgrounds. They lived in harsh conditions for very long periods of time and were unified despite their differences. They respected one another and fought together against a common enemy. They embodied what we strive for in our nation, real achdut, to put differences aside and work together for Am Yisrael.
Yom HaZikaron always goes hand in hand with Yom Haatzmaut. As one ends the other begins. We go from sadness to jubilation. It is because of Yom Hazikaron that we are able to celebrate Yom Haatzmaut. This affects every single Jew in the world. The tens of thousands of heroes who gave their lives for us, allow us to be able to live as free Jews in the State of Israel.
Hashem gave us this land, promised to our forefather Avraham, and in 1948 it became
where each tribe encamped is the feeling of an army encampment, there is another layer of meaning. Yes, regimented. Specific. Detailed. Organized. But an army for which purpose? To fight the anticipated foes in the Land of Israel? Or to be the army of Hashem? A fighting army with its G-d in its midst? Or both?
our Jewish State. We have a place of our own after not having one for thousands of years. This is what we celebrate on Yom Haatzmaut.
This year is Israel’s 77th year since it became a recognized state. 77 in gematria is Oz. Oz means strength, courage, might, valor, and vigor. This is how our heroes fought for our Land. This is how our soldiers continue to fight and how our citizens go on with their lives, with Oz.
May Hashem continue to give us, His beloved nation, Oz, so that we can live in peace together in our homeland.
4th aliya (3:1-13) Aharon’s sons’ names were Nadav, Avihu, Elazar and Itamar. Nadav and Avihu died without children. Elazar and Itamar serve as Kohanim with Aharon. Take the Leviim: they are to serve Aharon. The Leviim are responsible for the Mishkan: to support the Kohanim and the people, to facilitate the running of the Mishkan. The Leviim shall take the place of the first-born, who became obligated to me when saved in Egypt.
Sara Zimbalist made Aliyah with her family almost 20 years ago to Bet Shemesh. She volunteers as an EMT in Ichud Hatzala.
There are 2 groups mentioned here: Kohanim and Leviim. The lineage of the Kohanim is given. It just doesn’t take much room. Because Aharon is a Kohen and his sons. But he only has 2. So the entire lineage of the Kohanim is 3 people. The Leviim, on the other hand, are an entire tribe,
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Gauging Religious Levels
2. “WHAT DOES BEING RELIGIOUS MEAN TO YOU?”
Zeke asks: Hi Aleeza! When are you starting a podcast girl! As a Shadchan, what are good questions to ask to gauge the religious level of a potential match without it being solely focused on externalities like how they dress?
Aleeza Answers:
Hi Zeke, I do have a podcast called matchmaker matchmaker, check it out for insightful interviews and answers to some of the most popular dating questions.
Now, onto your thoughtful question. As a shadchan, or even just someone trying to get to know a potential match, it’s so important to explore religious compatibility - but I totally agree that focusing only on externalities, like dress or whether someone wears a kippah or covers their hair, can be limiting. Those things matter, of course, but they’re only the outer layer of what religious life really is.
What we’re looking for is alignment in values, lifestyle, and vision for a future home. And to get there, we have to ask better questions.
Here are some of my favorites:
1. “WHAT DOES YOUR SHABBAT TYPICALLY LOOK LIKE?”
This gives you a full picture. Do they host meals? Go to shul? Take a nap, learn Torah, go on a walk? You’ll quickly get a sense of both their observance and their vibe.
This is a powerful, open-ended question. It invites someone to speak from their heart and shows you how they define their connection to Judaism. For some, it’s about halacha. For others, it’s about values, spirituality, or community.
3. “WHAT KIND OF HOME DO YOU WANT TO BUILD?”
This helps you understand their vision—do they want a home filled with Torah learning? A warm, open-door home for guests? A quiet and private sanctuary?
4. “HOW DO YOU LIKE TO GROW RELIGIOUSLY?”
Growth is a key piece. You’re not just assessing where someone is—you want to know where they’re going. Are they learning regularly? Inspired by shiurim? Focused on middot? A growth-oriented mindset can be even more important than current observance.
5. “WHAT TYPE OF COMMUNITY DO YOU SEE YOURSELF IN?”
Because lifestyle isn’t just about the home—it’s about the environment. The type of shul, schools, friends—these all influence the day-to-day religious experience.
The goal is to connect through conversation, not interrogation. Keep the tone warm and curious, and be ready to share your own
answers too.
When done right, these conversations aren’t just informative—they’re bonding. They help you see if you’re walking in the same direction, not just dressed the same way.
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them a reward but getting all “A’s” on the Midot side will bring even a greater reward.
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For Sale in Jerusalem
This Dvar Torah is dedicated in loving memory of Yita bat Shlomo, Rav Aharon Ziegler’s mother whose yahrzeit is on Shavuot.
Ramot B: * 8 room cottage, 170m 4.900,000 NIS
For Sale in Efrat
Zayit: * 200m cottage, next to Shirat David. 6,500,000 NIS
Torah Tidbits extends a mazal tov to Rav Ziegler on his upcoming book of Torah Derashot, “The Sapphire Bricks of Torah”
Zayit: * 4 room apt. next to the mall. 2,650,000 NIS
We buy old sifrei kodesh, judaica gold, silver, coins, collectables, banknotes, antiques and more…
Dagan: * 200m, 8 room cottage. Great location! 5,690,000 NIS
Gabi- 0524588716
Ran: 054-5561223
• Curtains & draperies
• Designer curtains
• Venetian & Woven wood blinds
• Blackout, Vertical, Roller, Roman & Pleated shades
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Supervised work in a supportive environment while earning a stipend for teens 14-17. For more information
contact Deborah at 054-675-2026
deborah@crossroadsjerusalem.org or Avishai at 053-445-3786 Avishai@crossroadsjerusalem.org
To Register July 1st to July 31st 2025
Director: Menachem Persoff
Website: www.yeshezra.org
Bank Transfer: Mercantile (17), Branch 642, A/C 79747843 Send Asmachta for receipt
Checks: “Yesh Ezra,” POB 31476, Romema, Jerusalem
Credit Card: Sara – 077-820-0196 / 058-530-9161
Sun-Wed (10:00am-14.30 pm)
Donate with: “Turning Despair into Hope” www.yeshezra.org
Tax benefit for donations as per section 46a of the Israeli tax code
Thank you to all the generous donors who helped our families have a meaningful Pesach Inquiries: Menachem Persoff
050-570-1067 | menpmp@gmail.com
OU-JLIC ISRAEL
R’ EVAN LEVINE
Director of OU Mizrachi JLIC at the Technion in Haifa.
LIKE A BIRD
At the climax of the inauguration of the mishkan, the Torah tells us that Moshe called together Aharon, his sons and the elders of Israel. Rebbe Akiva, in Vayikra Rabba, makes the following comparison, “Israel is like a bird! Just like a bird cannot fly without its wings, Israel cannot function without its elders.” Why is that the case?
The Maharal explains that Sages, in contradistinction to prophets, are able to grasp and understand complex matters by extracting insights from their own intellect. Because their intellect is a part of them, it can grow without limit.
Rabbi Yisrael Meir Druk, takes this insight a step further and suggests that one who develops intellectually and acquires meaningful life experience is able to “soar” to great
heights. Like a bird soaring in the clouds, the Elder’s sight is not obstructed, and he is able to provide the nation of Israel not just intellectual reasoning, but the wisdom and perspective of a life well lived.
It is amazing to be surrounded by students at the Technion who are engaged in some of the world’s most cutting-edge research. The students here are extremely bright and hard-working. But what makes a greater impression on me, is that even with their intellectual and scholastic accomplishments – so many of them seek out the wisdom of Chamei Yisrael. They are dedicated to Torah learning and the wisdom of our sages. I look forward to the day when they become the leaders of Israel and lead future generations as Am Yisrael soars!
RAQUEL GOLDSZTEJN
From Uruguay; Studying Data Science at the Technion
SURRENDERING OUR NEED TO UNDERSTAND
When we first made our home kosher back in Uruguay, our dear Rabbanit Efrat Ferber Godet told me something that stayed with me: “Kashrut is one of my favorite mitzvot.” I was confused — why love a mitzvah that has no clear reason or story? She explained, “I love it because by keeping it, you’re saying: I believe in God. I follow this not because I
understand, but because He said so.” That really struck me. There’s something powerful in surrendering our need to understand and simply trusting.
Parashat Shemini, where kashrut is first detailed in the Torah, reflects this exact idea. We’re given a list of what animals are pure and impure — but no reason why. Just: “For I am the Lord your God…” (Vayikra 11:44). And in the same parasha, Aharon’s sons, Nadav and Avihu, bring a “strange fire” before Hashem and are consumed. There is no explanation. And when Aharon hears, he is silent.
Both kashrut and Aharon’s silence teach us a difficult but deep truth: sometimes, we surrender not because we understand, but because God is holy — and thus we follow what he commands.
Now, don’t get me wrong — I’m not saying “everything happens for a reason” or “it’s all for the best.” I think it would be cruel to say that while we are living through a war, facing pain and difficulties every day. But I do believe that among all this chaos, this parasha comes to offer a measure of peace — reminding us that there is a God above us, that justice is in His hands, and all we can do is hold onto our faith and believe that things will get better.
JLIC’s mission is to create a movement of vibrant Jewish life among emerging adults aged 18 to 30 through transformative leadership development, innovative educational programming, and meaningful engagement opportunities. We empower the next generation of leaders who will inspire and strengthen the Jewish community worldwide. In Israel, JLIC is creating and nurturing vibrant religious communities in Israel to support English-speaking college students and young professionals, and is currently active in 10 communities. To learn more, visit us at oujlic.org/Israel
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