OU Israel Center Torah Tidbits Parshat Vayikra 5785
Erev Pesach Shechal B’Shabbat: A Practical Guide Page 76
Rabbi Shimshon HaKohen Nadel
A Sacrifice for You
Shoshana Judelman
Page 70
Rabbi
Aliya-by-Aliya
Rabbi
Sacrificial
Rabbi Dr. Tzvi
Rabbi
Probing
Rabbi
Give All That You Can
Rabbi
Distinctive
Rebbetzin
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Feeling A Full Embrace
Rebbetzin Dr. Adina Shmidman
Sitting at Rav Kook’s Seder - Part 3
Rabbi Aaron Goldscheider
Erev Pesach That Falls on Shabbat
Rabbi Daniel Mann
A Sacrifice From You
Shoshana Judelman
Help Wanted!
Michal Silverstein - OU Parenting
Erev Pesach Shechal B’Shabbat: A Practical Guide
Rabbi Shimshon HaKohen Nadel
Parenting from the Chag - Chag PesachChecking Our Own Biases in Parenting
Rabbi Yossi Goldin
Bring A Chair
Sivan Rahav-Meir
Dealing with Rejections
Aleeza Ben Shalom - Shagririm Balev
The Y-Files Comic Netanel Epstein
Torah 4 Teens by Teens
Noam & Tamar Troodler // Eliana Eltes
REMINDERS
Kiddush Levana
7 Days After Molad 8 Nisan/ Motzei Shabbat April 5
Last Opportunity to Say Kiddush Levana until 13 Nisan/ Thurs. night April 10
It is customary to have the Shabbat Hagadol drasha delivered this Shabbat
Be sure to pick up the new OU Pesach Kashrut Magazine that is filled with very helpful information and guidelines.
IMAGE Photographed by Yaakov Adler
I was born in Israel and my family lives in Beit Shemesh. They made Aliyah from Queens and Brooklyn many years ago. I learn in yeshiva in Jerusalem and I took this picture in my backyard in Beit Shemesh while getting ready to say the bracha on ilanot. If you can tell there are also fruit flowers and bulbs all on one tree! The Bracha of Eretz Yisroel.
Rabbeinu Tam (Jerusalem): Vayikra 8:18 PM • Leil HaSeder, Candles After 8:23 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)
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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
Two important things happened this week to the Jewish people. First, we have entered the month of Nisan, and many have begun their Pesach preparations. Secondly, a new book of the Torah has started with Parshat Vayikra. These two events share a common theme: the combination of Klal and Prat, the national and the personal.
With Nisan, we are thinking about the upcoming chag. At our Pesach Seder, we have a mitzvah to not only talk about Yetziat Mitzrayim, but to experience it as if we, too, left Egypt. This is the communal, national level of remembering the Exodus. Beyond this, there is our own personal Yetziat Mitzrayim at the Pesach Seder. When my wife and I sit with our children and grandchildren, we reflect on how our grandparents and great-grandparents, from North America and France, had their own Yetziat Mitzrayim to build their homes in Israel.
Sefer Vayikra also reflects on Klal and Prat. It focuses on korbanot brought in the Beit HaMikdash. Some are communal, required daily and on chagim, while others
are personal, such as a woman bringing a korban todah after childbirth or an individual bringing a korban chatat after sinning. Again, we see both the personal and the Klal.
I reflected on this after spending Shabbat with my wife and daughter at Ulpanat HaRav Baharan in Gedera. This incredible high school is shaping young women who will build Jewish homes, careers, and contribute amazing things to Klal Yisrael. The school holds a Shabbaton for parents when the girls enter 9th grade and again in 12th grade. It was beautiful to see how the school creates an atmosphere where students are encouraged to take responsibility and develop leadership skills.
While in the area, I visited a Shabbaton for girls from our teen centers in Givat Washington. On Friday afternoon, I dropped by, spoke with staff and participants, and was inspired by the diversity, including girls from our newly-expanded Kiryat Malachi branch. The staff gave up their personal Shabbat with family to dedicate themselves to these 150 girls, exemplifying the balance of Klal and Prat. The energy, excitement, and care put into the programming were palpable, and it was clear how much of an impact these weekends have on the participants.
30th
The Ulpana Shabbaton was uplifting in its own way. The girls took charge, ensuring everything was organized beautifully, from rooms to schedules to clean-up. Their excitement in hosting their parents in their dormitory rooms was palpable. Throughout
Shabbat, parents shared Divrei Torah reflecting their pride in the school and their daughters.
Two highlights stood out for me. One was seeing Anglo parents who made aliyah from Toronto, Montreal, Florida, New York, New Jersey, and more. Some arrived two years ago, others sixteen years ago. Watching their children seamlessly switch between English with their parents and Hebrew with their friends showed the next generation’s integration into Israeli society. Many of them told me how much they enjoy Torah Tidbits, which is always nice to hear.
Some parents spoke to me about the importance of Camp Dror to their childrens’ development. They had story after story about how Camp Dror empowers so many talented youngsters and helps them become leaders. One father shared how, during COVID, his son learned to be a ba’al koreh and later, at Camp Dror, gained the confidence to teach Bar Mitzvah boys. This boy took personal growth and gave it back to the Klal.
My daughter’s teacher invited me to speak at a Shabbat panel, and the topic happened to be one I have been thinking about a great deal recently: the balance between individuality versus the collective, prat and klal. I shared stories of this dynamic at the OU and how it exists in every family. I spoke about how, as a teenager, I expanded from being
just Avi Berman to Avi and Penina Berman, and then from just us to being parents, and eventually grandparents. With each stage, our Prat grew. Yet I also spoke about when the Vancouver community invited us to come to run NCSY there. This was not an easy decision. It meant leaving family behind and missing smachot. In Vancouver itself, I had to balance my dedication to the community with my role as a father. I spent Fridays calling
Condolences to Jonathan & Debbie Inker and family on the passing of his mother
OU Israel Teen Center Shabbaton
Ulpanat HaRav Baharan Anglo Students and Familly Members
teenagers to wish them Shabbat Shalom, invited them for meals, and devoted countless hours to NCSY. It was a constant balancing act of my family prat and the klal that needed my attention at many times.
This theme played out live during the Shabbaton. One father scheduled to be on the panel was called to the army on Shabbat. He knew he was leaving behind his daughter and wife on a special weekend but donned his uniform and left, understanding the balance of Klal and Prat.
These are the dilemmas we face as Jews. We raise families while a war is happening. We go into battle to protect our brothers and sisters. We learn Torah for their success, enhance our davening for their safety, and dedicate our time and resources to strengthen Am Yisrael. It is this constant interplay of our personal lives and national mission that defines us.
This was a beautiful way to end Adar and enter Nisan, a time to reflect on Prat and Klal. May we enter Sefer Vayikra and Pesach with a deeper understanding of who we are as individuals and the profound impact we have had, and will continue to have, on the greater whole.
Wishing you all an uplifting and inspiring Shabbat,
Rabbi
Avi Berman
Executive Director, OU Israel aberman@ouisrael.org
Mazal Tov to Hadassah & Steve Jacob and family on the marriage of their grandson
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FROM THE DESK OF RABBI MOSHE HAUER
OU EXECUTIVE VICE PRESIDENT
Imperfection
Leadership is worthy of its name when it is characterized by a humble assumption of responsibility, not only for others but primarily for oneself.
Rav Yosef Albo, the 15th-century Spanish author of the Sefer HaIkkarim (4:26), noted that it was this unconditional assumption of personal responsibility that enabled the endurance of King David’s reign despite serious mistakes, while King Shaul’s kingdom did not last. David’s response to his mistakes was chatati, straightforward acknowledgement of his guilt and culpability (Shmuel II 12:13), whereas Shaul denied, blamed, and tried to save face (Shmuel I 15:20-25). One cannot possibly assume responsibility for others without being accountable for oneself.
This lends meaning to a comment of the Midrash cited by Rashi (Bereishit 36:3), that there are three things that bring a person complete forgiveness: conversion, marriage, and the assumption of a position of leadership. Teshuva, which is the touchstone for earning forgiveness, is achieved by the acceptance of personal responsibility. That can be assumed at any juncture where an individual assumes responsibility for others, including when joining another in marriage, when becoming part of the Jewish nation, and when rising to a position of leadership.
Our parsha (Vayikra 4:22) teaches this
critical idea when it opens its discussion of the sin offering of a prince with the phrase Asher nasi yecheta, “When a prince shall inadvertently sin.” Rashi there cites Rav Yochanan ben Zakkai’s comment in the Talmud (Horiyot 10b): The word asher is connected to the word ashrei, meaning “fortunate” or “happy”. “Fortunate is the generation whose leader takes care to atone even for an inadvertent act, how much more so for his willful sins.”
That sense of good fortune is not only because of the refreshing honesty and humility that the leader exhibits, but because it is that kind of leadership that is the key to a better future. It is that level of character that made David the one suited to ultimately bring us to the perfected world of Moshiach. Yosef and David were both kings who faced situations of personal temptation and moral challenge. Yosef withstood the lure of the wife of Potiphar while David succumbed to the attraction of Batsheva. Yet, it is a descendant of the failed King David who will lead our world to perfection, while the Moshiach that will descend from Yosef will be limited to an ancillary and preparatory role.
If all we needed to do was to maintain an already perfect world, the model of Yosef the tzaddik (righteous) would be fitting. But our world is very imperfect, and it can only be made better by one who can honestly and humbly acknowledge failure and imperfection and move from there to correction. That was David’s strength.
The Jewish world is currently experiencing
enormous disruption and is deeply imperfect. We will find our way out of this when we trade pride for humility and blame for accountability, looking honestly at ourselves to acknowledge where we have failed and to move on from there to better ourselves and make our world more perfect.
How apt that recently our growing community met to discuss building a and when our weekly Sidrah was about A Afridar Anglo Orthodox much needed larger synagogue erecting the Mishkan!
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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 עבשלו
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, imbibing that Kedusha in every bite that you take!!
Gemach for Chatan and Kalla: Meals for wedding and Sheva Brachot at cost
“And he shall put off his garments and put on other garments and carry forth the ashes” (6:4)
Why the need for the Torah to prescribe to the Kohen the need to change clothing during dealing with the ashes in the Mishkan?
Rashi (1040-1105) answers that it is teaching us good manners. The same clothes used to cook for the master should not be used to serve wine to the master. Rashi’s source originates in the Talmud Shabbat 114a.
The Maharsha (Rabbi Shmuel Eliezer Halevi Eidels 1555-1631, Ukraine) points out that we can also learn from here that a person should change his clothes before Shabbat. (Shulchan Aruch O.C. 262:2) Just as the Kohen refrains from wearing the same attire to take out the ashes that he used during the Service, but had to change to other clothes, cleaner and more presentable, so too on Shabbat, one should change into nicer garments from those worn during the Friday’s preparations for Shabbat.
Shabbat Shalom
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 VAYIKRA
The book of Vayikra is called Leviticus in English, meaning the book of the activities of the Kohanim. It is also more accurately called Sefer Hakedusha, the book of Holiness. Much of the activity of sacrifices is dependent on the Kohanim, so their role is central in the book. But that describes how the offerings are done, not the umbrella theme as to why they are done. Why they are done is the pursuit of Holiness. That is the primary theme of the book.
Our parsha begins the description of the sacrifices. Different offerings will be required in a variety of circumstances later in the book of Vayikra. This parsha outlines the rules of those offerings; not when they are brought, but how they are brought. Later we will learn about when they are required to be brought.
The parsha outlines how to do an: Olah, a fully burned offering, Shlamim, an offering consumed by the Kohanim and by the owner, the Mincha flour offerings, Chatat, a sin offering, and Asham, a guilt offering.
Mazal Tov to Arlene Saslow and family on the marriage of
her granddaughter
And while that sequencing makes sense, first outline how to do what we are going to tell you later to do, the flow of the narrative has been interrupted.
In the parshiot of the Mishkan, Moshe received commands concerning 3 things: the building, the Kohanim’s garments, and the inauguration ceremony of the Kohanim. And then in Vayakel and Pekudei, the parts for the building were made, the Kohanim’s garments were fashioned and then finally, the building of the Mishkan was successfully assembled.
But the Kohanim were not inaugurated. That was left hanging. They are only inaugurated in the second half of next week’s parsha. They need to be inaugurated to get the activity of the Mishkan started. So, while the Mishkan has been built, it will sit empty of activity until the Kohanim are authorized to begin work.
However, the inauguration of the Kohanim involves many offerings. The inauguration can’t be done until we know how to do those offerings. Hence, this parsha and the beginning of the next are required to describe how to do the offerings needed in the inauguration ceremony.
So, while the Mishkan was completed, its action will only begin after the procedure of the offerings of the inauguration are explained and the Kohanim’s inauguration occurs.
1ST
ALIYA (VAYIKRA 1:1-13)
And He called to Moshe, and G-d spoke to him. When a person
brings an Olah, it may be brought from cattle or sheep. If from cattle, the procedure is: the owner places his hands on the animal, it is slaughtered before G-d, the blood is sprinkled about the altar, the fats are burned and the entire offering is burned. If either sheep or goat, the same is done: slaughter same place, sprinkle blood, offer fats, and completely burned.
The first words of the parsha baffle the commentaries. No English teacher would allow a student to start a book “And He called to Moshe.” Who is the “He”? Nothing has happened in the book yet that we can refer the “He” to. Why begin with “And He called”? Clearly, the Torah is deliberately referring back to the previous story. And continuing it. At the end of Shmot the Mishkan was completed. The thick cloud descended, indicating G-d’s presence. Moshe could not enter the area of the Mishkan due to the cloud. G-d now beckons Moshe to enter, to teach the laws of offerings.
This interaction frames the book of Vayikra. In Shmot, G-d descended to us. He commanded the Mishkan, as a place to meet with us. He descended and filled the place. He approached us. And now? Our turn. Now we approach Him.
In Shmot we built the Mishkan, a meeting place for G-d to meet us. Now, in Vayikra, the Jewish people approach Him. The offerings are the way to approach Him. This book then is a seamless continuation of the last; there He approached us, here we approach Him.
2ND ALIYA (1:14-2:5)
If the Olah is from birds, the procedure is similar: blood sprinkled, organs burned, and completely burned. If a nefesh shall bring a flour offering, the
procedure is: the flour is mixed with oil and frankincense. The Kohen takes a finger full, burns it on the altar. The remainder is eaten by the Kohanim. The flour offering may also be baked or fried as a thin matza with oil.
The Olah offering is a sliding scale. Cattle, sheep, goat, birds, flour. While the heart may stir one to approach G-d, the pocket may demur. Rashi points out that when describing the one who is bringing a flour offering, the least expensive one, the Torah uses the word nefesh, as if to say it is the soul that is bringing this inexpensive flour offering. For some, the flour offering is as big a sacrifice as the bull is to another.
But the inverse is also true; if one can afford a bull, then don’t wiggle out of the expensive one. Give what your nefesh can give. Don’t be a minimalist when you can be a maximalist.
3RD ALIYA (2:6-16)
Or one may bring a fried soft flour offering. In each of these, the Kohen brings the mincha offering to the altar, offering a finger full. The remainder is eaten by the Kohanim, treated as holy of holies. No offering of this sort may be chametz or with honey. Only the first fruits offering contain chametz and honey. The Omer offering is from new barley of parched ground kernels with oil and frankincense.
Finding meaning in sacrifices is hard work. Sensitive to the need to find meaning, many
The OU Israel family wishes Mazal Tov to Perel & Shraga Marcus and family on the marriage of their daughter
modern commentaries have much more to say on this book of Vayikra than on any of the other books of the Torah. They work hard at finding meaning.
Humans share much with animals, hence the offering of animals is like offering our lives to G-d. Bread, oil and wine are the finest of manufactured items. Bread does not grow from the ground, nor oil or wine. Their raw ingredients do; wheat, olives and grapes. But they only become fine items when improved by the work of people. Their offering could symbolize the dedication of the best of the work of our hands to G-d.
4TH ALIYA (3:1-17)
The Shlamim offering may be brought from cattle. The owner places his hands on the head, the Kohanim take the blood after slaughter and sprinkle it on the altar, and the fats are burned. If it is brought from sheep, the same procedure is followed. Or if brought from goats. An eternal law is that no blood or fats may be eaten.
The Shlamim is eaten by the owner along with the Kohen; not totally burned as is the Olah. As such, it expresses a partnership between man and G-d. It has a mood of celebration. Perhaps the joy that at a certain level, while submissive to G-d we also partner with Him. There is complexity in human experience, combining both submission and partnership.
5TH ALIYA (4:1-26)
When a nefesh sins: if the Kohen sins in his official capacity, he brings a Sin offering of a bull. The Kohen places his hands on the head, the Kohen sprinkles the blood toward the curtain of the Holy of Holies and on the incense altar. The fats are burned. The bull is burned outside of the holy
area, where other ashes are deposited. If the entire people err in committing a sin, a bull is brought as a sin offering. The elders rest their hands on the head of the animal, the Kohanim sprinkle the blood in front of the Holy of Holies and on the incense altar. Its fats are burned and the bull is burned outside of the holy area as was the Kohen’s sin offering. When the Ruler inadvertently commits a sin, he brings a goat. He places his hands on its head, the Kohanim place the blood on the altar corners and its fats are burned.
This aliya describes 3 sin offerings brought by leaders: the Kohen, the Sanhedrin when it makes a ruling that all the people follow and that they realize was in error, and the King. True leaders must recognize that though they hold higher office than the rest of the people, they remain subservient to G-d. Papal infallibility is not a Jewish notion; here we assume that the Kohen (the religious leader), the Sanhedrin, (the judiciary) and the King, (the executive) will all sin. And admit their sins.
6TH ALIYA (4:27-5:10)
If a person sins inadvertently, he brings a goat as a sin offering. He places his hands on the head, the blood is placed on the corners of the altar, the fats are burned. He may bring a sheep; the procedure is similar. If one withholds testimony resulting in an unnecessary oath, unknowingly violates the laws after becoming impure, or takes any oath unnecessarily, a confession is made and an offering brought. The offering may be brought from sheep or goats. If the owner cannot afford these, then he may bring 2 birds, one an olah and one a sin offering. It is crucial to note that the sin offering is not the first sacrifice in the descriptions of offerings. It is the 4th, following the Olah,
Shlamim and Mincha. Sacrifices are not brought only to atone for sins. And not all sins can be expiated through sacrifices. Some do not rise to the need for a sacrifice. And for some, a sacrifice does not suffice for atonement. The offerings rather span the gamut of human experience and more accurately express a desire to engage G-d in all sorts of experiences, not just when needing atonement.
7TH ALIYA (5:11-25)
And if he cannot afford these, then he may bring a flour offering, though without oil or frankincense, as this is a sin offering. A finger’s full is brought on the altar; the Kohanim consume the rest. If a person uses sanctified property, he need bring a ram to atone as an Asham. And to compensate the holy fund with a 1/5 additional penalty. If a person is unsure of a sin, he need bring a ram to atone as an Asham. If a person denies a financial obligation and swears falsely, he must make restitution with an additional 1/5 and to bring a ram to atone. These offerings are required to be brought to the Mishkan and later, to the Temple in Jerusalem. The experience of the grandeur of those places would generate humility. Healthy humility, knowing our place as both majestic beings and meek in His presence is generated by the experience of sacrifice in the holy place.
HAFTORAH FOR VAYIKRA
YESHAYAHU 43:21- 44:23
This week’s parsha focuses exclusively on the sacrifices brought in the Mishkan. Related to this theme, this week’s haftorah starts with a rebuke to the people of Israel for abandoning
the service in the Beit Hamikdash
The message which is conveyed from the prophet Yeshayahu are words of rebuke related to the Israelites turning away from dedicating their lives to God and turning to idolatry instead. The Almighty calls to his people to do teshuva and He promises that their transgressions will be forgiven.
Yeshayahu exhorts the people by mentioning to them that serving idols is merely serving an object crafted by an artisan and has no power - “neither see nor hear nor do they know…”
The conclusion of the haftorah states God’s overwhelming desire that His beloved people remember Him and return to Him.
STATS
24th of 54 sedras; 1st of 10 in Vayikra. Written on 215 lines in a Torah, rank: 19. 21 Parshiot; 13 open, 8 closed. 111 pesukim - rank: 26 (2nd in Vayikra). Same number of pesukim as Eikev. 1673 words - rank: 20 (1st in Vayikra). 6222 letters - rank: 20 (1st in Vayikra). The sedra is of average length, but its pesukim are longer than average for the Torah.
1558 words - ranks 24th. MITZVOT
16 mitzvot: 11 positive, 5 prohibitions. The book of Vayikra has the largest number of mitzvot among the five Chumashim - 247, 40% of Taryag. On the other hand, Vayikra is the shortest Book by far - in number of columns and lines in a Sefer Torah, number of pesukim, words, and letters. This makes the mitzvah stats even more impressive.
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
Sacrificial Ethics
Last week, we finished the Chumash of Shemos and learned about the construction of the Mishkan. Much effort and very much cooperation was involved in that difficult but necessary and important process. We were able to appreciate the ethical and spiritual benefits of giving, of the importance of the participation of every individual if a community, however large and gifted, is to achieve its goals.
It is not naïve to assume that even the contemporary phenomenon of Jewish generosity and our people’s enthusiastic involvement in charitable causes has its roots in the degree to which we all contributed to the sacred task of building the Mishkan. The successful completion of this task is even more remarkable when one realizes that it was achieved by a mass of
Religious Caregiver
Car owner
“homeless” people wandering through an arid and untamed wilderness.
This week, we begin the Chumash of Vayikra and for several weeks will read about the animal sacrifices that were offered in the Mishkan, and continued to be offered in the Holy Temple of Jerusalem (with some disruptions) for many centuries.
Many people find themselves perplexed by these upcoming readings. For one thing, they find the very notion of animal sacrifices disturbing. They associate such sacrifices with primitive societies and consider them totally alien to modern sensitivities. They even have difficulties with the fact that we include pleas for the imminent restoration of such sacrifices in our daily prayers and even more so in our prayers during the Sabbath and Festivals.
Some of those of us who are troubled by sacrificial rites are aware of Maimonides’s suggestion that these rites were only temporarily necessary for an ancient people that was accustomed to, if not steeped in, such practices and had to be gradually weaned from them. The fact that Maimonides himself devoted major sections of his major work to a detailed explication of sacrificial procedures seems to indicate that his suggestion that they were impermanent was just that, a suggestion.
Others, less concerned with animal sacrifices per se, ask this question: “The Torah is meant to be a guide to our ethical behavior and soulful spirituality. How does this week’s
parsha, and the next several parshiyot, guide us ethically or inspire us spiritually?”
Our commentaries throughout the ages have taken these concerns seriously and have addressed them in ways that were consistent with the cultural backgrounds of their audiences. This week, and for the next several weekly Torah portions, I will attempt to present approaches to this topic, some classic and some quite recent.
To begin with a truly classic commentator, I’ll share Rashi’s concern with one word in the opening verses of our parsha. The verses read:
“The Lord called to Moshe. From the Tent of Meeting, He spoke to him and said, ‘Speak to the Israelites. Say: When one of you [adam mikem] brings an animal offering to the Lord, you may bring it either from the herd [cattle] or from the flock [sheep or goats].’”
Rashi quickly picks up on the extraordinary use of the word adam instead of “one of you” or “man” or “person”. After all, adam is the name of one specific man, namely Adam, the first man created. Rashi answers:
“Just as Adam did not bring an offering from a stolen animal, for—as the only human then alive—everything was his, so too should none of you offer a stolen animal.”
Rabbi Avigdor HaLevi Nebenzahl, the Chief Rabbi of the Old City of Jerusalem, used this comment of Rashi in an informal lecture to his students. He was particularly disturbed by the assumption that everything on earth “belonged” to Adam in that primeval setting. After all, the Lord is described as the Koneh HaKol, the owner of everything,
including Adam himself. Did Adam indeed “own” every living creature, every plant and tree, mountain and river? Of course not.
Rabbi Nebenzahl proceeds to analyze the nature of the prohibition of offering sacrifices from stolen animals.
One of his helpful insights is the distinction he makes between two purposes for the prohibition. One is a social purpose: Positive relationships among the component members of society require trust and interdependence. Without rules and regulations, life in a society would be unbearable.
The second is a spiritual purpose: The cultivation of spirit and soul in this mundane world requires rules governing monetary matters. Only with such rules can the soul advance from “earth to heaven.”
Rabbi Nebenzahl is astonished by the brazenness of a person who steals an animal and offers it to God! What can he be thinking? Can a Divine Being be duped or bribed? Or can God be so needy that He would ignore the egregious sin of theft just to, so to speak, satisfy his needs? Has the good Lord no compassion for the poor victim of the theft?
One who offers stolen animals is either blasphemous, or has a self-centered motivation so consuming that he develops a
perverse theology, or is just plain stupid.
The use of the term adam provides Rashi with the opportunity to demonstrate the most fundamental aspects of an authentic theology, namely that worship and blatant sin cannot go hand in hand. The Lord despises theft, just as He despises all human behaviors that harm other humans. Legitimate acts of worship must be free of wrongdoing. This is a concept that Talmudic sages formulated long ago—nothing is a mitzvah if it comes about through an averah. How apt are the following prophetic teachings of Micah, and how useful are his words as a framework for gaining perspective on the entire concept of sacrificial ritual as we soon confront the entire Chumash Vayikra:
“What then can I offer the Lord when I bow low to the God Most High? Should I come before Him with burnt offerings, with year-old calves? Would the Lord want a thousand rams, untold rivulets of oil? Should I offer my firstborn as payment for my crimes, the fruit of my womb for the sins of my being? Man, God has told you what is good and what the Lord seeks from you: only to do justice, love goodness, and walk modestly with your God.” (Micah 6:6-8)
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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
HaRav Ya'akov Zvi ben David Arieh zt"l
Why Do We Sacrifice?
The laws of sacrifices that dominate the early chapters of the Book of Leviticus are among the hardest in the Torah to relate to in the present. It has been almost two thousand years since the Temple was destroyed and the sacrificial system came to an end. But Jewish thinkers, especially the more mystical among them, strove to understand the inner significance of the sacrifices and the statement they made about the relationship between humanity and God. They were thus able to rescue their spirit even if their physical enactment was no longer possible. Among the simplest yet most profound was the comment made by Rabbi Shneur Zalman of Liadi, the first Rebbe of Lubavitch. He noticed a grammatical oddity about the second line of this Parsha:
Speak to the Children of Israel and say to them: “When one of you offers a sacrifice to the Lord, the sacrifice must be taken from the cattle, sheep, or goats.” (Lev. 1:2) Or so the verse would read if it were constructed according to the normal rules of
grammar. However, the word order of the sentence in Hebrew is strange and unexpected. We would expect to read: adam mikem ki yakriv, “when one of you offers a sacrifice.” Instead, what it says is adam ki yakriv mikem, “when one offers a sacrifice of you.”
The essence of sacrifice, said Rabbi Shneur Zalman, is that we offer ourselves. We bring to God our faculties, our energies, our thoughts and emotions. The physical form of sacrifice – an animal offered on the altar – is only an external manifestation of an inner act. The real sacrifice is mikem, “of you.” We give God something of ourselves.1
What exactly is it that we give God when we offer a sacrifice? The Jewish mystics, among them Rabbi Shneur Zalman, spoke about two souls that each of us has within us – the animal soul (nefesh habeheimit) and the Godly soul (neshama). On the one hand we are physical beings. We are part of nature. We have physical needs: food, drink, shelter. We are born, we live, we die. As Ecclesiastes puts it:
Man’s fate is like that of the animals; the same fate awaits them both: as one dies, so dies the other. Both have the same breath; man has no advantage over the animal. Everything is 1. Rabbi Shneur Zalman of Liadi, Likkutei Torah (Brooklyn, NY: Kehot, 1984), Vayikra 2aff.
a mere fleeting breath. (Eccl. 3:19)
Yet we are not simply animals. We have within us immortal longings. We can think, speak, and communicate. We can, by acts of speaking and listening, reach out to others. We are the one life-form known to us in the universe that can ask the question “why?” We can formulate ideas and be moved by high ideals. We are not governed by biological drives alone. Psalm 8 is a hymn of wonder on this theme:
When I consider Your heavens, the work of Your fingers, the moon and the stars, which You have set in place, what is man that You are mindful of him, the son of man that You care for him?
Yet You made him a little lower than the angels and crowned him with glory and honour. You made him ruler over the works of Your hands;
You put everything under his feet. (Ps. 8:4–7)
Physically, we are almost nothing; spiritually, we are brushed by the wings of eternity. We have a Godly soul. The nature of sacrifice, understood psychologically, is thus clear. What we offer God is (not just an animal but) the nefesh habeheimit, the animal soul within us.
How does this work out in detail? A hint is given by the three types of animals mentioned in the verse in the second line of Parshat Vayikra (see Lev. 1:2): beheimah (animal), bakar (cattle), and tzon (flock). Each represents a separate animal-like feature of the human personality. Beheimah represents the animal instinct itself. The word refers to domesticated
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animals. It does not imply the savage instincts of the predator. What it means is something more tame. Animals spend their time searching for food. Their lives are bounded by the struggle to survive. To sacrifice the animal within us is to be moved by something more than mere survival.
Wittgenstein, when asked what the task of philosophy was, answered, “To show the fly the way out of the fly-bottle.”2 The fly, trapped in the bottle, bangs its head against the glass, trying to find a way out. The one thing it fails to do is to look up. The Godly soul within us is the force that makes us look up, beyond the physical world, beyond mere survival, in search of meaning, purpose, goal.
The Hebrew word bakar, cattle, reminds us of the word boker, dawn, literally to “break through,” as the first rays of sunlight break through the darkness of night. Cattle, stampeding, break through barriers. Unless constrained by fences, cattle are no respecters of boundaries. To sacrifice the bakar is to learn to recognise and respect boundaries –between holy and profane, pure and impure, permitted and forbidden. Barriers of the mind can sometimes be stronger than walls.
Finally, the word tzon, flocks, represents the herd instinct – the powerful drive to move in a given direction because others are doing likewise.3 The great figures of
2. Ludwig Wittgenstein, Philosophical Investigations (New York: Macmillan, 1953), p. 309.
3. The classic works on crowd behaviour and the herd instinct are Charles Mackay, Extraordinary Popular Delusions and the Madness of Crowds (London: Richard Bentley, 1841); Gustave le Bon, The Crowd: A Study of the Popular Mind (London: T. F. Unwin, 1897); Wilfred Trotter, Instincts of the Herd in Peace and War (London: T. F. Unwin, 1916); and Elias Canetti, Crowds and Power (New York: Viking Press, 1962).
Judaism – Abraham, Moses, the Prophets –were distinguished precisely by their ability to stand apart from the herd; to be different, to challenge the idols of the age, to refuse to capitulate to the intellectual fashions of the moment. That, ultimately, is the meaning of holiness in Judaism. Kadosh, the holy, is something set apart, different, separate, distinctive. Jews were the only minority in history consistently to refuse to assimilate to the dominant culture or convert to the dominant faith.
The noun korban, “sacrifice,” and the verb lehakriv, “to offer something as a sacrifice,” actually mean “that which is brought close” and “the act of bringing close.” The key element is not so much giving something up (the usual meaning of sacrifice) but rather bringing something close to God. Lehakriv is to bring the animal element within us to be transformed through the Divine fire that once burned on the altar and still burns at the heart of prayer if we truly seek closeness to God.
By one of the ironies of history, this ancient idea has suddenly become contemporary. Darwinism, the decoding of the human genome, and scientific materialism (the idea that the material is all there is) have led to the widespread conclusion that we are all animals, nothing more, nothing less. We share 98 per cent of our genes with the primates. We are, as Desmond Morris used to put it, “the naked ape.”4 On this view, Homo sapiens exists by mere accident. We are the result of a random series of genetic mutations and just happened to be more adapted to survival than other species. The nefesh habeheimit, the animal soul, is all there is.
4. Desmond Morris, The Naked Ape (New York: Dell Publishing, 1984).
The refutation of this idea – and it is surely among the most reductive ever to be held by intelligent minds – lies in the very act of sacrifice itself as the mystics understood it. We can redirect our animal instincts. We can rise above mere survival. We are capable of honouring boundaries. We can step outside our environment. As Harvard neuroscientist Steven Pinker put it: “Nature does not dictate what we should accept or how we should live,” adding, “and if my genes don’t like it they can go jump in the lake.”5 Or, as Katharine Hepburn majestically said to Humphrey Bogart in The African Queen, “Nature, Mr Allnut, is what we were put on earth to rise above.”
We can transcend the beheimah , the bakar, and the tzon. No animal is capable of self-transformation, but we are. Poetry, music, love, wonder – the things that have no survival value but which speak to our deepest sense of being – all tell us that we are not mere animals, assemblages of selfish genes. By bringing that which is animal within us close to God, we allow the material to be suffused with the spiritual and we become something else: no longer slaves of nature but servants of the living God.
5. Steven Pinker, How the Mind Works (New York: W.W. Norton, 1997), p. 54.
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.
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PROBING THE PROPHETS
BY RABBI NACHMAN (NEIL) WINKLER FACULTY, OU ISRAEL CENTER
Thirsting for More
This week we begin the third book of the Torah with the reading of Parashat VaYikra and, with it, we open up a new world in service to Hashem: the world of korbanot, ritual sacrifices. Having completed the second book of the Torah, Sefer Shmot, with the construction and the purpose of the mishkan, the Torah now explains the precise details of HOW the sacrificial rite must be observed. And, although sacrifice was known in the ancient world (the Torah records that Noach, Avraham, Yitzchak and Ya’akov offered korbanot to Hashem), no specific laws had been set up regarding the precise procedure that was to be followed. Sefer VaYikra does just that.
Given this background, we understand Chazal’s choice of the 43rd and 44th prakim of Sefer Yishayahu as the haftarah for this parasha. These chapters focus upon the sacrificial rite that was observed-or not observed-by the nation during the prophet’s lifetime. Indeed, the bulk of the selection depicts the glory of the future epoch when even idolators will turn to sacrifice to Hashem upon realizing the emptiness of pagan worship.
Nonetheless, the haftarah begins with Yishayahu’s criticism of Israel for having turned away from G-d. The navi’s
condemnation of Israel for not having sacrificed to Him is a source of disagreement between the parshanim. Rashi explains that G-d condemned the people for sacrificing to the false gods rather than to the true One. The Radak supports that view by quoting the episode found in Divrei HaYamim II that describes how King Ahaz locked the gates of the Beit HaMikdash and built altars throughout the land, leading the nation to idolatry.
The Ibn Ezra, on the other hand, suggests that the navi was referring to the behavior of Israel in the Diaspora of Bavel, where they did not observe the sacrificial rite at all.
The different approaches suggested by these commentators reflect the two possible sins that Yishayahu condemns: either the people’s cessation of worshipping G-d or their involvement in actual idolatry. We would imagine that the second sin is far worse than the first, but we might understand both approaches as actually being part of a process in which one sin of omission leads to the more serious sin of commission.
As mortal beings, whose time on this earth is limited, we seek to cling to the Unlimited. We are blessed with an immortal soul that seeks to reunite to its Heavenly source. As a result, we naturally thirst for spirituality, for immortality, for G-d Himself, as the Psalmist wrote: “Tzam’ah nafshi lEillokim” (Tehillim 43:3). In today’s parasha, the Torah provides us with a way to do just that, a way to reach out and connect to G-d. And, when followed as prescribed, that way quenches the soul
and satisfies our longing.
is reluctant to send Yishmael away and Yitzchak seeks reconciliation with Yishmael and seeks to bless Esav.
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. 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.
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
But when, for whatever reason, people cease reaching out, when they stop searching or stop thirsting, they seek other paths. Often they find material success as satisfying that need. Or, perhaps, it can be intellectual achievement or technological advance that calms that yearning. They begin to see their progress as the accomplishment of Man alone and begin to believe, as the Torah puts it: (D’varim 8:17) “Kochi v’otzem yadi asa li et hachayil hazeh”, that all this success, I have achieved through my own efforts. They replace “Him’ with “I”. And yet, often enough, even great accomplishments fill the void only temporarily. That thirst and that longing remain. And so they search…. and eventually return to worship. But not the worship of the Al-mighty but worship of false powers, of nature, of philosophies, of “isms”- of idols. Simply, the abandonment of service of the Divine Being can lead to the service of a non-being.
A SHORT VORT
The laws of korbanot, like the laws of tefilla, may seem to many as irrelevant or, perhaps, too picayune to be of real significance. But it is this body of laws that paves for us our way to draw nearer to G-d, to our true Source. It quenches our thirst, it soothes our longing and it elevates us beyond the world of the mortal.
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.
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.
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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 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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Give All That You Can Give
If a soul (person) brings an unspecified grain-offering to God, his offering must be of fine flour. (Vayikra 2:1).
Rashi inquires as to why in connection with a korban mincha the term “nefesh” (soul) is used to identify the individual offering the sacrifice, whereas in connection with a korban olah, the term “Adam” is used.
Rashi explains that a mincha is brought by a poor individual who cannot afford to acquire a sheep, or even a dove. All he could muster was some flour for a mincha offering. By using the term “nefesh” Hashem is indicating that although the offering may seem miserly, it is in fact viewed by Hashem as if the poor
individual has sacrificed his soul, because that is all he can afford.
Throughout Tanach, prophets condemn those that offer sacrifices to God while engaging in transgressions. The most illustrious sacrifices are worthless before God if they are not offered with sincerity. To sacrifice while committing transgressions is like dipping in a mikvah while holding an impure animal. A sincere korban offered by a poor individual is valuable before God, irrespective of its intrinsic worth.
A story is told by Rabbi Frand in ‘The Power of a Vort’ of a taxi driver who drove the Steipler one day. The Steipler inquired as to whether the taxi driver learned Torah. The taxi driver told the Steipler that in order to support his family he works a long shift from early in the morning until late at night. After his shift, he goes to shul and after maariv, participates in a nightly shiur. The problem is that due to exhaustion, the taxi driver falls asleep five minutes into the shiur. The taxi driver inquired whether he should continue to attend the shiur, or is it useless since he falls asleep and does not retain any of the Torah transmitted in the shiur.
The Steipler responded, that based on the pasuk cited above “nefesh ki takriv”, the taxi driver should continue to attend the nightly shiur. Although many may view snoozing through a shiur night after night in a negative manner, the Steipler viewed
it from a different perspective. This man’s exhaustion was not by choice. To earn an honest living, he had to work long hours. Driving all day made him drowsy. The fact that he consistently showed up for a shiur portrayed his mesirat nefesh. He gave all he could, so that he could attend a Torah shiur. That is all that is expected of us! Although we do not offer korbanot today, the lessons learned from Korbanot are still very much applicable. As with the poor individual who offers what he can, we need to do our utmost with respect to our Avodat Hashem. After 120 years, we won’t be compared to others. We will be asked whether we did the most we could to maximize our potential. May we be able to push ourselves so that we can give all we can give!
REBBETZIN SHIRA
FACULTY, OU ISRAEL CENTER
Faculty, OU Israel Center
SMILES
Distinctive Distinctions
Parashat Vayikra delineates numerous laws pertaining to korbanot, sacrificial offerings. Interestingly, there are various situations in which the Torah distinguishes between the obligations of the wealthy man versus the poor man. Although these differences may seem technical, they teach us fundamental truths about avodat Hashem.
Every animal sacrifice had its blood sprinkled on the altar. The blood of an animal sacrifice offered by a rich person is sprinkled to the upper part of the mizbeach, the altar. In contrast, the blood of a fowl, a poor man’s offering, is sprinkled toward the lower part of the mizbeach. Rav Moshe Feinstein zt”l in Darash Moshe offers a beautiful interpretation to understand the discrepancy. What can cause a rich person to sin? If he fails to acknowledge that all he has is a result
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of Hashem’s generosity and blessing and instead defies Hashem’s command. Such a person must ‘look up,’ remember that Hashem is the Source of everything, and repent.
A poor person, however, may come to sin out of resentful feelings toward Hashem, that He has not been given enough of what he thought he deserved. Looking upwards would only exacerbate his negative feelings towards Hashem. Thus, to repent, he must look downwards and appreciate what he possesses, recognizing that everything he does have is a gift from Hashem. Then his contrition for not having expressed the proper appreciation can bring him to teshuvah.
If a poor person cannot afford an animal he may bring turtle doves as a sacrifice. However, one who can afford an animal cannot fulfill his obligation by bringing these less expensive birds. The Chofetz Chayim zt”l sees this law as communicating an important principle. It is not uncommon for people to compare themselves to others saying, “It’s not so bad if I only do this, or if don’t keep that. So and so doesn’t either.” How foolish! says the Chafetz Chayim. Each person is held accountable for what he or she can accomplish irrespective of others. Someone with limited understanding and narrow capabilities is not expected to reach the same levels as one who is blessed with many talents and intellectual acuity. Hence, a rich man must bring a sacrifice that reflects his personal standards, not anyone else’s.
“See the difference between one who is righteous and one who is wicked, between one who serves G-d and one who does not serve Him.” (Malachi 3:18) Hillel expounds, “One who learns Torah and reviews it 100 times cannot be compared to one who reviews it 101 times.” (Chagigah 9b) Although both learners are righteous, the one who reviews his studies an extra time is described as “a servant of G-d” whereas the person who studies one time less is termed as “not serving Him.” One suggestion to explain this is that one who can push himself ‘one’ step beyond and does not do so, is considered not to have served Hashem as he could have.
A rich and poor person have different standards in offering a sacrifice; similarly, there are different expectations vis a vis avodat Hashem for one who is ‘rich’ and one who is ‘poor.’
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RABBI JUDAH
RABBI JUDAH
MISCHEL BADERECH
Executive Director, Camp HASC
Author of Baderech: Along the Path of Teshuva (Mosaica 2021)
Mischel
EXECUTIVE DIRECTOR, CAMP HASC AUTHOR OF BADERECH SERIES
Vayikra: Offering Oneself
The author of Avodas Yisrael, the heiligeh Maggid of Kozhnitz, Rebbe Yisrael Hopstein, zy’a, learned with the greatest tzadikim of the generation, was the prize talmid of the Maggid of Mezritch and a close friend and colleague of the Alter Rebbe. Respected as a successor to the pathway of the Baal Shem Tov, the Kozhnitzer Maggid was known for his selflessness and love of Yidden, including the countless petitioners who would arrive at his doorstep for blessings.
One such petitioner, for years desperate for a yeshua, had travelled to the Koznitzer Maggid as her final hope. “Please Rebbe,” the poor woman cried, bursting into the Maggid’s study, “bless my husband and I with a child!” The tzadik listened kindly to her whole story and then responded: “I will happily bless you…on condition that you bring a pidyon of one hundred gold coins.” The woman was taken aback. She had not expected such an enormous price-tag for a blessing! She began to plead with the Rebbe. “How can I possibly come up with anything close to that amount! I can barely make ends meet as it is, and I have no more strength. Please, please, I beg you, have mercy on me!” Despite her entreaties, the Maggid flatly insisted that his condition be met: one hundred gold coins or no blessing.
The woman left the Kozhnitzer Beis Medrash in shock. Was this the holy man she had heard so much about? But what
choice did she have? For years, she had visited every tzadik she had heard of, alive or in the grave; she had tried every segulah and treatment and prayer. Yet she refused to give up and was set on securing the blessing and the yeshua.
A few months later the woman returned, utterly exhausted, to Kozhnitz, and placed a satchel containing eighty gold coins on the table of the tzadik. “I have spent days and nights wearing down the souls of my shoes knocking on doors collecting perutah after perutah. I have sacrificed everything to come up with this pidyon. Please Rebbe, consider this sufficient to receive your bracha.”
The Kozhnitzer rose from his chair. “Absolutely not,” he frowned. “Was I not clear enough about my conditions? You have wasted your time in coming back here.”
This was the final straw. The woman nearly fainted. Could this be the behavior of a holy man? A rebbe is supposed to be generous, kind and considerate! How incomprehensibly cruel! She melted into tears of exasperation, but then, after a few moments, somehow summoned one last bit of life-force. “Oh, I see,” she whispered, yet with fire in her eyes, “if that’s how it is, I will manage without you and your overly-expensive pidyon! I’ll go home and the Ribbono shel Olam, the Ozer Dalim, the Helper of the Poor, He will help me! Bei ana rachitz, in Him alone do I trust!”
Hearing this prayerful outpouring and this intense emunah, the Kozhnitzer Maggid’s heart was touched and his frown was immediately replaced with a warm, sweet smile. “Ah,” he said, tenderly, “this is exactly what I was hoping to hear! You see, when you arrived in Kozhnitz, I sensed that you were placing all of your faith and hope for salvation in me, mere flesh and blood. Oy! I so badly wanted to help you, but a Yid can only receive a true beracha when he acknowledges who the real Source of Blessing and Salvation is! So please forgive me for causing you more pain. I never really wanted any money from you; I deliberately asked the impossible and put on a frown, but this was only to help you realize that we can only rely on Hashem… I humbly offer you my blessing. Please, if you would, come back next year with your dear husband to share the news of Hashem’s eternal kindness….”
If a person brings an unspecified grain-offering to God, his offering must be of fine flour. He must pour oil over it and place frankincense upon it. (2:1)
Nefesh ki takriv, “If a person (soul) brings…” refers specifically to a poor person who lacks the means to bring a korban of value. They are to bring a meal offering of unbaked wheat flour. Rashi clarifies the intent of the word nefesh in this pasuk: regarding a poor person’s effort, HaKadosh Baruch Hu is saying that it is k’ilu hikriv nafsho, “as if he offers his very soul.” Even by giving the most basic of offerings, he gives all he has — including himself.
As the Lubavitcher Rebbe notes, the Torah
affirms another level of significance to the poor man’s offering, for when someone brings a beautiful, expensive sacrifice of fattened animals, he can’t help but be filled with some pride and self-satisfaction. When one brings the humblest of offerings, he himself is humbled, and this greatly magnifies the effect of the offering. In fact, the tefillas oni, the prayer of a ‘poor’ or humble person touches God’s heart, sweetens judgments and brings salvation more directly than that of an ashir, a ‘wealthy’ or proud, satiated person:
“A prayer of the poor man when he is faint and pours forth his plea before Hashem…
…Hashem beholds the earth from Heaven, to hear the groans of the prisoner, to release
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those condemned to death, so that the fame of Hashem may be recounted in Zion, His praises in Jerusalem…” (Tehillim, 102:1, 20-22)
In contrasting the different forms of offering, Gemara (Menachos, 110a), too, derives a lesson. It is not the expense, pomp or ceremony in the offering of a korban that matters as much as the kavanah, the intentionality and heartfulness of one’s service that defines the worthiness of our offering. The Torah calls both the korban of the wealthy man and the korban of the destitute man חוחינ חיר, “A pleasing fragrance”. Quantity and expense are basically irrelevant — what matters is our inner intention: טיעממה
דבלבו, “One who brings a substantial offering and one who brings a meager offering have equal merit, provided that he directs his heart toward Heaven.”
Indeed, salvation does not depend on funding or a spectacular show, rather nefesh ki takriv, ‘offering one’s nefesh’, bringing our full self, with humility and emunah, into a relationship with HaKadosh Baruch Hu. May each of our prayers, wishes, hopes and humble offerings be received as a reiach nichoach laHashem, bringing nachas to the Ribono shel Olam, bringing Him a ‘warm smile’ and unleashing salvation upon Am Yisrael…
“You will surely arise and have mercy on Zion, for it is time to be gracious to Her; the appointed time has come!” (Tehillim, 102:14)
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OU KASHRUT
BY RABBI EZRA FRIEDMAN Director, The Gustave & Carol Jacobs Center for Kashrut Education Director, The Gustave & Carol Jacobs Center for Kashrut Education
Introduction to Bishul Akum
The Minhag of Kitniyot
The prohibition
THE CUSTOM
custom of abstaining from kitniyot must be followed. This applies even if the kitniyot are baked in less than 18 minutes, do not come into contact with water, or are pressed into oil.
THE UNDERLYING REASONS FOR THE MINHAG OF KITNIYOT
According to Biblical law, food that is completely kosher and cooked by a nonJew is permitted. However, our Sages decreed that such food, even when cooked in kosher utensils, is prohibited for consumption. This prohibition is known as bishul akum. In the coming weeks we will discuss the parameters of this rabbinic prohibition, including the reasons behind the decree, when it applies, and the practical halacha for modern industrial kashrut.
The Ashkenazi custom is to refrain from consuming kitniyot on Pesach. According to Biblical law, only leavened food made from the five grains is prohibited to be owned or consumed on Pesach. Over the generations, many halachic authorities (S’mak 222, Terumat Hadeshen 113) ruled that it is prohibited to eat legumes (kitniyot) on Pesach for various reasons. The Pri Chadash (453) supports this practice, citing the Talmud (see Dinei Kitniyot BePesach, pp. 34-49).
In recent times, certain individuals have attempted to abolish this sacred minhag. This is a grave mistake. The minhag of kitniyot is firmly rooted in halachic literature and is widely accepted among authorities.
Food is a very connecting element in every society. That is the basis behind the decree of bishul akum. Our Sages were very concerned about close relationships with non-Jews since intermarriage is a very severe transgression. The prohibition effectively limits Jews and gentiles dining with each other, although there is no specific prohibition against dining with a non-Jew per se. (See Rashi on Avodah Zara 31:b.)
maintain that the decree is based on this issue of closeness to non-Jews that could lead to intermarriage; this is the opinion of most early authorities. However, Rashi and others attribute a different reasoning to the prohibition of bishul akum, which is that non-Jews might mix non-kosher ingredients into the kosher food. In future articles we will discuss whether the parameters of bishul akum are based on both of these reasons or just one. However, it is clear from numerous sources that the danger of intermarriage is the main reason behind the prohibition (See Torat Habayit 3:7).
The decree is binding regardless of the reason
There are two primary reasons for the minhag of kitniyot. The first is that kitniyot were historically grown in close proximity to the five grains, resembled them, and were harvested in a similar manner. These factors could lead to the mixing of chametz grains with kitniyot, making it difficult to detect and remove them. The second reason is that kitniyot are (and in some instances still are) ground into flour and made into bread or baked goods. This could mislead consumers into thinking that wheat flour is permissible, leading them to mistakenly consume such products.
WHICH ITEMS ARE CONSIDERED KITNIYOT?
The Maharil (Hilchot Ma’achlot Asurot: 15) went so far as to state that someone who consumes kitniyot on Pesach transgresses the verse of “Lo Tasur” (Devarim 17:11), the Biblical commandment to adhere to the rulings of our Sages. Leading poskim, such as the Chayei Adam (127:1), Chatam Sofer (OH:122), and Aruch Hashulchan (453:4), wrote stern rebukes against those who ate kitniyot on Pesach.
Forbidding the non-Jew’s cooking would be enough to create an emotional distance such that families wouldn’t marry into each other.
Rabbeinu Tam (Tosfot Avodah Zara 38:a) and Rambam (Ma’achalot Asurot 17:9)
The Rema (OH 453:1), the primary halachic authority for Ashkenazi Jewry, ruled that the
Legumes and certain seeds are considered kitniyot. These include beans (all types), buckwheat/kasha, caraway, cardamom, chickpeas, corn, fennel, fenugreek, grains-of-paradise, lentils, millet, mustard, peas, poppy seeds, rapeseed/canola, rice, sesame seeds, snow peas, sorghum, sugar-snap peas, soybeans, and sunflower seeds.
Although peanuts are legumes, Igerot Moshe (O.C. III:63) assumes that they are not considered kitniyot. However, some people have a custom to be stringent in this regard. Therefore, the OU does not certify peanuts for
Since the transgression of intermarriage was the primary concern behind our Sages’ decree, their goal was to powerfully discourage the possibility of developing emotional connections to non-Jews that could lead to intermarriage either in that generation or the next. Accordingly, early authorities discuss whether the prohibition of bishul akum still applies even in situations where intermarriage is not technically possible. For example, Rashba, in his responsa (1:248), examines the case of food cooked by a priest. Being that Catholic priests do not marry nor do they have children with whom to intermarry, is it permitted to eat food cooked by a priest even though the reason for bishul akum seemingly does not apply to
Pesach. There are strong arguments against considering peanuts as kitniyot, as they are a New World crop, and there is no custom to forbid them. They are not made into bread or porridge. However, since peanuts are treated as kitniyot by many, the OU certifies peanuts as kosher for Pesach only for Sephardim who eat kitniyot on Pesach.
PRODUCTS THAT ARE NOT KITNIYOT
Several products that certain kosher certifications may consider kitniyot are, according to OU Kosher, acceptable for Pesach. These include guar gum, locust bean gum, and psyllium husks. Cottonseed oil is not considered kitniyot, as it comes from cotton seeds. However, in Israel, there is a custom not to approve cottonseed oil for Ashkenazim. Those who consumed cottonseed oil outside of Israel can feel comfortable consuming it in Eretz Yisrael, where certain products imported with OUP certification contain cottonseed oil.
The OU Israel Gustave & Carol Jacobs Center for Kashrut Education was created to raise awareness and educate the public in all areas of kashrut. Rabbi Ezra Friedman, Deputy Rabbinic Administrator for OU Kosher Israel is the Center's director. him? Rashba answers that we have a rule regarding rabbinic decrees: even when the reason does not apply, the prohibition still stands. This is a necessary element in every rabbinic prohibition. Otherwise, Rashba explains, people could rationalize and find reasons why any decree should not apply in their particular situation. Accordingly, Rashba concludes that even food cooked by a Catholic priest has the prohibition of bishul akum. A similar ruling is made by Ramban (Avodah Zara 35:a) regarding non-Jewish royalty who, because of their stature, are prohibited from marrying Jews. He maintains that the fact that the non-Jews are royalty is irrelevant, and that the decree of bishul akum stands regardless of the reason behind it. Taz (YD 112:1) , Shach (YD 112:4) and Pri Megadim (YD 112:1) cite these rulings as axioms of the laws of bishul akum.
Chia seeds are not considered kitniyot because they are a New World plant, not made into bread, and—unlike peanuts—there is no custom to be stringent.
Other examples
Later authorities discuss similar cases where the logic behind bishul akum may not apply. Responsa Shevet Kehati (6:273) rules that even food cooked by a non-Jewish child is considered bishul akum, despite the fact that the chances of marriage seem remote. The same is true for food cooked in a faraway country where Jews cannot travel -- bishul akum still applies.
In summary:
this list are cumin and dill.
gentiles, even if the ingredients and utensils are kosher.
The reason cited by most authorities is the risk of intermarriage.
There was also a custom in Jerusalem not to consume certain nuts, such as pistachios, pecans, and cashews, on Pesach, based on the fact that they were often roasted in wheat flour. This mistakenly placed these products in the kitniyot category for Israel. Today, however, with proper supervision, these nuts can be consumed on Pesach without concern.
Even in cases with virtually no risk of intermarriage, the food is still prohibited, including non-Jewish royalty, priests, young children, and non-Jews from distant lands.
KITNIYOT SHE’NISHTANU
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The OU permits certain ingredients for Pesach, even if they originate from kitniyot, because they undergo a profound and fundamental change that causes them to lose their halachic identity. This is similar to the rationale of Chatam Sofer (Y.D. 117), who permitted grape-seed oil even though the seeds had not dried for 12 months, because the transformation of the oil into a different form allowed it to be permitted. The OU only permits kitniyot she’nishtanu if the kitniyot were supervised to ensure they are free of chametz. A wellknown example in Israel is the Coca-Cola Zero concentrate, which is produced under strict OU certification for Pesach.
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Our Sages prohibited food cooked by
The Rema (ibid) writes that spices such as anise and coriander were not included in the minhag of kitniyot. However, later authorities forbade using certain spices unless they were properly checked. Today, companies use mechanical means to clean these spices, ensuring no foreign grains are mixed in. Therefore, the OU certifies these spices, provided they are checked by a mashgiach to ensure proper cleaning. Included in
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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
As Chodesh Nisan is upon us, we begin to look ahead and prepare for Pesach. In addition to purging our homes of chametz, and the many provisions to procure to prepare for yom tov, we also begin to prepare and look ahead to the majestic night of freedom, the Seder Layl Pesach.
Among the many incredible messages inherent in the Seder Layl Pesach experience is the fundamental idea of sacred speech. Speech plays a central role in the entire evening. Our Sages teach us that we must verbally express and recall the many details and nuances of the redemption from Egypt. Our youngest children traditionally verbalize four questions to begin this dialogue. We then reply to those four questions by stating:
“We were Slaves to Pharaoh in Egypt… and there is a mitzva incumbent upon each of us to discuss and tell of the redemption from Egypt.” “Vchol Hamarbeh lesaper b’yetziat mitzrayim — harei zeh meshubach…. ” — “All who say much in their description of the redemption from Egypt
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are to be praised….”
In the Hagada text of the Rambam, we note a slightly different version of this last statement: “Vchol Hamaarich — lesaper b’yetziat mitzrayim, harei zeh meshubach….” — “All who speak extensively in their description of the redemption from Egypt are to be praised….”
How are we to interpret the subtle difference between our more familiar version and that of Maimonides? What lesson might we glean from clarifying the difference between the words hamarbeh(much) and hamaarich (extensive)? Why ultimately do most of us not utilize the Rambam’s version of this important text?
Perhaps one answer to these questions actually is hinted at later on in the Seder’s discussions of the ten plagues. After listing those ten plagues, we are then introduced to several rabbinic interpretations of those plagues, but the first comments included are those of Rebbi Yehuda.
Unlike the other Sages mentioned, Rebbi Yehuda doesn’t choose to elaborate extensively about each of the plagues; rather, he teaches us an acronym to recall the plagues in a short, concise, memorable way. Rebbi Yehuda seems to be telling us that the most memorable ideas are clear and succinct instead of the most verbose or extensive. What Rabbi Yehuda is teaching us is that we need to become more accustomed to realizing the power of our words. When we are able to share important information
in a most direct and clear manner, it is more likely to be understood and received favorably. When we are not aware of this important concept, our intended messages might get lost or misconstrued.
This very idea of the power of speech is actually an important lesson that is also alluded to in the Exodus story itself. The Chasidic Master Rebbe Moshe Yechiel HaLevi Epstein of Ozarov, zy’a makes an interesting observation in his commentary on the Hagada. The Rebbe points out that the prime villain in the Exodus story is not simply called Melech Mitzrayim, the King of Egypt, but also Paroh. The Rebbe taught that the word Paroh is made up of the same Hebrew letters (pay, reish, ayin, and hay) as the words peh ra, a wicked mouth! The Rebbe wrote that inherent in the Jewish people going forth and becoming freed from Egyptian oppression is the need to work to leave behind that power represented by Paroh; that is, to leave behind the use of words for wicked purposes and begin to use our words to speak appropriately and for sacred purposes.
On the Seder night, we recall the Exodus from Egypt, and we are mandated to speak with clarity concerning all the miraculous events that transpired as we went free from Egypt. Each year, as we tell this sacred tale and come together to experience leaving behind Egyptian oppression, may we also merit to emulate this beautiful message introduced by the Rebbe of Ostrov. May the words of Torah we share on the Seder night inspire us to realize the sacred gift that is speech and the potential redemptive power inherent in channeling our words to inspire, bring clarity, and build unity among us.
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Before Midnight in Egypt: A Redemptive Prelude
Our departure from Mitzrayim unfolded with breathtaking speed. Two centuries of slavery and persecution were undone in a mere six hours. At precisely midnight, Hashem descended upon Egypt, toppling its mighty empire. By daybreak, we were already on our miraculous journey to the Promised Land. Our matzah stands as a timeless symbol of this swift redemption, a testament to the urgency and divine haste—ןֹוזפיח—with which our exodus transpired. When the clock struck midnight, geulah began, unfolding with a speed beyond human measure. It was a pace that could only be divine.
THE YEAR BEFORE
Though redemption itself began at midnight, the vast tapestry of redemption had been quietly taking shape long before. For nearly a year, Mitzrayim endured a relentless barrage of divine plagues—punishing them for their persecution of our people and teaching them the fundamentals of monotheism. The divine onslaught of makkot did not merely topple the Egyptians; it ignited the liberation of our nation. At some point—likely around the time the plague of kinim struck Egypt—the harshest elements of our slavery began to wane. Much of Jewish labor had been dedicated to construction, but this industry ground to a halt as the earth itself turned
against the Egyptians. Every hole dug was instantly swarmed with vermin, insects, and rodents, rendering construction impossible
As the Torah states:
With the land overrun by bugs and vermin, stable foundations could no longer be dug, bringing the entire construction industry to a standstill. This collapse effectively freed us from the backbreaking labor that had defined our bondage for generations. Though our ultimate redemption awaited the midnight hour of Pesach, our release from slavery had already begun months earlier.
THE WEEKS BEFORE
In the weeks leading up to midnight of Yetziat Mitzrayim, the momentum of geulah began to surge with ever-growing intensity. Moshe Rabbeinu’s stature grew, his fame spreading throughout the Egyptian populace. We “borrowed” gold, silver, and clothing from our Egyptian neighbors—a small token of compensation for years of backbreaking servitude. In the leadup to Nissan the winds of geulah had already begun to stir, setting events into motion in ways that remained obscured until geulah was fully realized.
Such is the nature of redemption—its pivotal moments often unfold quietly, their significance only becoming clear in hindsight.
The grand arc of geulah is shaped by events that may seem incidental at the time, yet in retrospect, reveal themselves as essential steps toward deliverance.
SHABBAT HAGADOL- FIVE DAYS BEFORE
As the week of redemption approached, the process of geulah accelerated. On the first Shabbat HaGadol in history—five days before that momentous Thursday, the 15th of Nissan, when we finally departed—we were commanded to set aside animals for the Korban Pesach. This seemingly small act was, in truth, a bold gesture of defiance. The same cattle our former taskmasters worshipped would now be consecrated for sacrifice, a courageous assertion of our newfound spiritual autonomy. Our people, who had once toiled under Egypt’s whip, now stood fearlessly proclaiming our allegiance to Hashem in the face of our oppressors.
Beyond defying the Egyptians, the Korban Pesach restored a vital dimension of Jewish identity. The Korban was designated as a family offering as we were commanded to sacrifice one animal per household, with adjustments based on family size. On the eve of our liberation, we reconstructed our family identity, reclaiming what slavery had eroded. Bondage had frayed the fabric of Jewish family life—slaves were denied the right to build lasting homes, and their children were often taken at birth and sold to other masters.
Before we could embark on our national journey, before we could stand as a people, we first had to rebuild the foundation of family. A nation is only as strong as its families, And redemption could not take root without restoring that sacred bond, which had eroded over generations of slavery.
BEFORE MIDNIGHT
As the night of the 15th itself began, the tide of redemption swelled, cresting into an unforeseen wave of political upheaval. With the announcement of Makkat Bechorot two weeks earlier, Egypt’s firstborn, heirs to its aristocracy, found themselves in the crosshairs of the looming final plague. Keeping Jewish slaves and facing the specter of a final devastating divine plague seemed futile. By this stage, the Jewish people were no longer laboring, and every dire prophecy Moshe had uttered had come true. The entire class of firstborn Egyptians—members of the empire’s para-aristocracy—found themselves in mortal peril, including Pharaoh’s own firstborn.
Desperate to avert disaster, they pleaded with their obstinate ruler to let the slaves go. But Pharaoh, blinded by his contempt and consumed by arrogance, refused to yield—even as the walls of his empire began to crumble around him. Frustrated by Pharaoh’s relentless obstinacy and gripped by fear, the first born rebelled, demanding the immediate release of the Jewish slaves. Eventually civil war erupted across Egypt, as panic and desperation consumed the empire. According to some accounts in Chazal, nearly 600,000 Egyptians perished in the chaos.
The mighty kingdom that had enslaved us for generations was now tearing itself apart from within—its downfall unfolding even before Hashem ‘descended’ at midnight into Egypt. Divine justice was not merely imposed from above; it unraveled Egypt from within, as its own firstborn—once symbols of its future—became instruments of its collapse.
A pasuk in Tehillim perek 136, also known as Hallel HaGadol and recited on the night of
Pesach, alludes to this civil uprising: ”םהירוכִּבב םירצמ הכִּמל“
Chazal note the unusual phrasing— ” ם ה י ר וכִּ ב ב“—which suggests that Hashem struck Egypt through its firstborn, rather than the expected wording, הכִּמל“ ”םירצמ תֹורֹוכִּב, which would indicate that He struck the firstborn themselves. This linguistic nuance hints at the civil war that erupted that night. Hashem orchestrated Egypt’s downfall from within, using its own firstborn as the catalysts for destruction. Before the final plague fell from heaven, Egypt was already unraveling—its own future heirs turning against their nation in a desperate, futile rebellion.
A TWO-STAGED PLAGUE
Effectively, Makkat Bechorot was a twostage event. During the first part of the evening, the firstborn led an uprising that ravaged the Egyptians in a civil war. Presumably, most of the casualties in the civil war were not firstborns.The firstborn were the divine instruments of this punishment, carrying out the chaos that struck Egypt from within.
As midnight arrived, the instruments of the first part of Makkat Bechorot—the civil uprising of the firstborn—became the victims of direct divine intervention. What had begun as a rebellion now shifted into stage two of Makkat Bechorot, a final overwhelming plague which descended directly from Heaven and brought Egypt to its knees.
STREAMED THROUGH LOCAL POLITICS
The first stage of Makkat Bechorot, which unfolded during the hours before midnight, illustrates an important aspect of geulah. Sometimes Hashem’s redemptive hand is manifest through supernatural miracles. Yet, often, His redemptive power streams through
the currents of politics. Beyond rescuing us from suffering, redemption aims to reshape history by drawing Hashem’s presence into the world.
For this reason, Hashem’s redemptive Hand sometimes works through politics and through human history. Like Pesach, the miracle of Purim also reveals how Hashem operates behind the veil of history, subtly shaping the decisions of rulers and monarchs. The political promotions, demotions, selection of queens, public executions, attempted assassinations, and general palace intrigue were all part of divine redemptive design and programming. The hearts of rulers and monarchs are in the hands of Hashem. Achashverosh was completely powerless, shaped and directed by the will of Hakadosh Baruch Hu, as if a puppet in the hands of the Divine.
But Pesach night was different from Purim. The pre-midnight civil war in Egypt represented something different. Unlike Achashverosh, Pharaoh remained obstinate to the very end—chasing us into the raging Yam Suf, diving headlong to his own watery demise. The Makkat Bechorot lead-up to midnight in Egypt demonstrated that Hashem weaves geulah through the actions and decisions of ordinary citizens and common segments of the population, and not just through kings and monarchs. The civil war was not initiated by Pharaoh; rather, it was a grassroots uprising, a public rebellion against his authority.
This civil uprising, stirred by Hashem, was an integral part of the master plan to redeem us. The civil war sowed chaos and destruction, destabilizing Egypt from within, all as part of the divine orchestration that would ultimately lead to our liberation. Even in the
smallest of actions, in the decisions of ordi nary people, Hashem’s hand was guiding the course of history, shaping the world toward our redemption.
The role of the war of the firstborn in our redemption became fully clear only when day broke, and we were well on our way out of exile. Often, the redemptive force that Hashem streams through politics remains indiscernible until the morning breaks, when everything becomes clear and transparent. Don’t be fooled: headlines are also authored by Hashem; we just have to wait until the morning to fully understand them.
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HAFTORAH
INSIGHTS
BY REBBETZIN DR. ADINA SHMIDMAN
DIRECTOR, OU WOMEN’S INITIATIVE
Feeling A Full Embrace
HAFTARAH: YESHAYAHU 43:21-44:23
Thus said Hashem, King of Israel and its Redeemer, Hashem, Master of Legions: I am First and I am Last, and besides Me there is no god. (Yeshayahu 44:6)
In this stirring verse from the Haftorah, the Navi presents a powerful image of Hashem not only as Melech Yisrael, the sovereign ruler, but also as Go’alo—our Redeemer. The term לאוג carries rich layers of meaning; legal and emotional, personal and national.
In the Torah, a לאוג is often a go’el hakarov, a close relative who steps in to rescue or support a family member in distress. This can include redeeming land that was sold out of financial desperation, ransoming a family member who has become enslaved, or even seeking justice for a murdered relative. As found in Parshat Behar, וילא בֹרקה ולאג אבו, his redeemer who is close to him shall come (Vayikra 25:25). Rav Shimon Schwab, in his book on prayer, explains that the role of the לאוג is not simply transactional. It is deeply relational. The go’el acts out of commitment, loyalty, and love, driven by the bonds of family and a profound sense of responsibility. When Yeshayahu refers to Hashem as our לאוג, he is invoking this intimate image of
redemption. Hashem is not a distant liberator. He is our Divine next-of-kin, so to speak—stepping in with tenderness and strength to restore what has been lost, to reclaim those in danger, to defend those who cannot defend themselves.
This idea takes on particular resonance as we approach the Yom Tov of Pesach, the festival of redemption. One of the four expressions of redemption in Shemot and one of the four cups we drink at the Seder—is: םכִּתא יתלאגו, And I will redeem you (Shemot 6:6). Here, too, Hashem speaks not from a throne of distant authority, but from the heart of relationship. He is the Go’el, the ever-present redeemer who sees our pain and commits to lifting us from it—not because He must, but because He loves us.
This dual identity of Melech and Go’el, King and Redeemer, is deeply comforting. Hashem is both the ultimate power and the ultimate protector. In a world that feels uncertain and fractured, the constancy and closeness of our Divine Redeemer is a source of immense reassurance. He carries us in His care with the loyalty of family and the strength of a sovereign. As we enter the season of redemption, may we merit to experience the full embrace of our Go’el, with geulah sheleima, speedily and lovingly in our days.
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We will soon celebrate Pesach be’ezrat Hashem. We devote the divrei Torah in this column to insights from Rav Kook regarding Pesach and the Haggadah. Perhaps some of the insights will resonate with you and you can share them at your Seder or during the meals of Yom Tov and Chol Hamoed.
‘HA LACHMA ANYA’
“THIS
IS THE BREAD OF AFFLICTION”
Rav Kook offers a beautiful answer regarding why the ‘Ha lachma anya’ passage was not in written Hebrew like the rest of the Haggadah. Apparently this paragraph was added later to the original Haggadah text, at a time when the majority of Jews were living outside the Land of Israel.
Rav Kook suggested that the compilers of the Haggadah purposefully incorporated this Aramaic paragraph as a symbol that Jews, no matter where they live on the globe, have within them the heroic fortitude to maintain their faith until the time that they will return home to the Promised Land.
Jews in various countries, spread across the earth, will sit down each year to their Seders speaking different languages and they will eat “poor man’s bread” - food which is bereft of mitzvot associated with
the Land (the tithes of terumot and ma’asrot and other agricultural laws related to the Land) - and yet we must feel assured the promised redemption will surely come.
The story of Pesach contains within it an eternal message that just as the Almighty redeemed the Jew from the bondage of Egypt, the Almighty will “stretch out His arm” and bring every Jew home to the Land of Israel. This is the meaning of ‘Ha lachma anya’s’ exultant conclusion: L’shana haba’a be’ara de’Yisrael - Next Year In the Land of Israel!
The notable words of this beloved passage, which opens the all-important section of Maggid, serve as both a prayer and a promise that the Jewish people will surely witness the final Geula. May that day come quickly in our time. (Olat Re’iyah, p. 25-26)
“IN EVERY GENERATION A PERSON IS OBLIGATED TO SEE HIMSELF AS THOUGH HE PERSONALLY WENT OUT OF EGYPT”
(HAGGADAH)
We generally understand this passage to mean that we need to reenact the exodus from Egypt by eating the matzah, marror etc. in order that we can visualize and re-experience the epic geula from Egyptian bondage for ourselves. Rav Kook, however, read this statement with an eye towards its
contemporary meaning. Each and every Jew must ask themselves what contribution they are making towards the process of geula.
There is a unique endowment that a person must make to the generation which they are living in. In the unfolding of the redemption, every Jew must endeavor to identify where they can assist, or perhaps even take a leading role, in bringing the final redemption closer. (Olat Re’iyah vol. 2, p. 283)
“…THEY GATHERED FOR THE SEDER IN B’NEI BERAK…” (HAGGADAH)
Why does the Haggadah make a point of mentioning the location where the illustrious Sages held their seder?
Rav Kook asserted that the sages experienced heightened spiritual insights due to the fact that they were situated in a city located in the Land of Israel. Rav Kook cited a Talmudic passage which describes the following stunning scene: The sage Rami bar Yechezkel, while passing through the city of B’nei Brak, observed a group of goats eating under fig trees. Honey was dripping from the fig trees, while milk was dripping from the udders of the she-goats. The honey from the figs mixed with the goat’s milk. Rami bar Yechezkel saw with his own eyes, “a Land flowing with milk and honey.” (Kiddushin 30a)
Rav Kook exquisitely suggests that the sages in B’nei Brak experienced a unique flow of intuition and perception which distinguished their seder. “They spent the entire night telling the story.” They lost track of time. They were elevated to a place beyond
the physical four walls surrounding them. Together they had attained such remarkable exaltation that they needed to be reminded by their students that morning light had arrived. (Olat Re’iyah vol. 2. P. 269)
Rav Kook’s beloved student, Rav Yaakov Moshe Charlop, wrote in his introduction to the Haggadah that the night of Pesach is primed for experiencing elevated perceptions and visions. He submits that even prophetic visions are in reach at the Seder.
Rav Kook and Rav Charlop are instructing each of us to be mindful and make use of the sacred moments found in the Seder night. It is a night to feel genuine closeness with Hashem and encounter the Divine presence visiting our homes. (Haggadah Mei Marom, p.2)
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Erev Pesach That Falls on Shabbat
Question: What do you suggest we do on Erev Pesach this year, which is on Shabbat, regarding when and what to eat?
Answer: Among the valid solutions to the challenges of Erev Pesach on Shabbat, people must determine the most practical solutions, according to the halachic possibilities their rabbis present. One practical assumption is that people will use only Pesachdik and/ or disposable utensils, keeping remaining chametz separate. Challa is needed first two Shabbat meals and is preferred for seuda shlishit (Shulchan Aruch, OC 291:5), which should be held in the afternoon (ibid.:2). Since the prohibition to eat chametz begins after “four hours” (around two hours before halachic midday- consult a local calendar) something must give. Let’s take a meal-bymeal look.
Friday night meal - Halachically, almost anything goes. Those who don’t want to worry about keeping chametz around can eat matza according to most poskim. If one has the minhag not to eat matza from the beginning of Nisan, matza ashira, often called “egg matza,” is an alternative.
Shabbat morning meal - If one finishes
eating chametz (not necessarily the whole meal) by the end of the 4th hour, accomplished by davening very early, matters are halachically simple. (Getting rid of crumbs or leftovers by the end of the 5th hour is solvable and beyond our present scope.) Matza is desirable for situations when it is hard or nerve-racking to deal with chametz. However, Chazal forbade eating matza on Erev Pesach, according to most, from the beginning of the morning, so that when we eat it at the seder, it will be clear that it is for the mitzva (see Rambam, Chametz U’matza 6:12). However, one may eat matza that cannot be used for the mitzva (Shulchan Aruch 471:2), primarily, matza ashira, which is kneaded with liquids other than water (see Pesachim 35a). If it contains no water, most Rishonim rule that it cannot become chametz, and one would seemingly not need to rush.
Yet there are two issues. Firstly, as Ashkenazim are stringent to treat matza ashira as possible chametz, which is permitted to eat on Pesach only in cases of great need (Rama 462:4), the time issue reawakens. (Some poskim rely on the Noda B’yehuda (I, OC 21) that it is sufficient to be wary of matza ashira only after midday of Erev Pesach). Secondly, matza ashira may have
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a status of pat haba’ah b’kisnin, similar to cake, making it a questionable substitute for challa. (Igrot Moshe OC I, 155 explains that this is not a problem on Shabbat, but still seems to prefer challa when convenient. To see Rav O. Yosef’s preferred solution, see Yechave Da’at I, 91).
Seuda shlishit (ss)- We mentioned the two preferred opinions about how normally to perform ss, which conflict this Shabbat. One is to eat bread at ss. The other is to have ss after midday, at which time chametz and matza are forbidden, and matza ashira problematic for Ashkenazim. The Rama (444:1) says that we eat other foods, such as fruit or meat, at this ss. The Mishna Berura (444:8) cites a different solution, of breaking up the morning meal into two, so that one can fulfill ss on challah or matza ashira at that time. He points out that there should be some break between the two meals, to avoid a problem of an unnecessary beracha. However, he does not say how long that should be. Opinions range from a few minutes to half
an hour, with some suggesting taking a short walk in between (see Piskei Teshuvot 444:6). One who is not usually careful to have challa at ss throughout the year need not consider this idea. He can eat a normal ss for him (no bread) in the afternoon, preferably earlier than usual to leave a good appetite for the seder. Even those who are stringent about ss may follow the Rama over the Mishna Berura’s suggestion, which is somewhat counter-intuitive and not without halachic problems. Sephardim, who can use matza ashira, must do so before three hours before sunset (Shulchan Aruch, OC 471:2).
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Our chosenness has nothing to do with high intelligence. It has to do with Midot, character traits. At the end of the day, this is what we are all about. The central challenge to us is working on our personal Midot. The Vilna Gaon said that the reason we are here in this world is to improve a Midah, which we have thus far not perfected. Therefore, we must always work on this, for if we do not improve our Midot while we are here, what is the purpose of life? We must instill this concept in our children and grandchildren that bringing home a Report Card with all “A’s” on academic subjects will bring them a reward but getting all “A’s” on the Midot side will bring even a greater reward.
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There is a site in Poland that I often take groups to visit. It is a terrible site, a mass grave in a forest called Zbylitowska Gora. Around 10,000 Jews, among them a large number of children, were brought there to be murdered or buried there after being murdered somewhere else.
Sometimes this site is referred to as “The Children’s Forest.”
Why do we go there? To honor, to remember, to mourn.
I bring groups there because I feel like it is a comfort to the souls of those Jews, those Kedoshim. When living, breathing, growing Jews stand at the graves, tell their story, sing holy songs and open our hearts to bear witness and connect, I can’t help but feel like it has some healing power.
In the opening pesukim of Parashat
VaYikra we are introduced to the concept of korbanot, sacrifices. The Torah says:
When any of you presents an offering to Hashem...
The Alter Rebbe, R’ Schneur Zalman of Liadi, points out that the passuk is written in a strange order, with the word םכִּמ, “of you,” seemingly superfluous.
Really the passuk should translate as: “when one offers a sacrifice of you.”
He explains that ןברק , comes from the word בורק , meaning, “to draw close,” and is a mechanism through which Am Yisrael, and the other nations can connect to Hashem. A physical sacrifice to affect a spiritual connection.
How?
When we understand that the real sacrifice is “mikem”- “of you,” that you bring something of YOU to it- intention, teshuvah, love, a broken heart. That is what connects you to Hashem.
A few years ago, when I brought a group to “The Children’s Forest,” there was a student who had only found out that he was Jewish shortly before the trip. This was obviously a dramatic twist in his life story, and he was grappling with how to move forward in this new identity.
One of the things he had taken on was wearing a beautiful gold Magen David necklace. The Magen David is a symbol of strength and protection, and these were both concepts he wanted to draw into his
life as a Jew.
As we stood there, on Friday afternoon, surrounding the mass grave, we spoke about loss, about the enormity of the Holocaust, about connecting to Hashem and about what each one of us can do in our own lives to bring more light into the world.
We sang with broken hearts, truly crying out for clarity and Geulah.
Later, at Shabbos dinner, someone noticed that the student was no longer wearing his Magen David.
“I left it for the children.” He said.
“I can get another one, but they need to know that we remember them. So, I left it there to comfort them.”
Hashem should bless each one of us to find the teachers, places and pathways that inspire us to give in healthy, holy ways and enable us to feel the depth and greatness of our connection to Him and each other and to truly “come close.”
Shabbat Shalom.
Shoshana teaches Chassidus for the Shirat David Community in Efrat as well as in Jerusalem for Midreshet Rachel v’Chaya and Shiviti Women’s Institute. She is a guide in Poland with JRoots and co-leads inspirational trips to Ukraine and around Eretz Yisroel. Shoshana has also been a guide at Yad Vashem since 2014.
Adults as well as children are overwhelmed with emotions when they hear about a terrorist attack. When they become more frequent, the feeling of uncertainty and loss of control can create much anxiety. There are certain guidelines to keep in mind the questions they ask. Stay focused. necessary to elaborate or get sidetracked politics or other similar situations. tions should be given in an age appropriate manner. Just like your rules are age priate your discussions should be Having more detailed, graphic conversations is more appropriate with an 18 than old.
Michal Silverstein, MS
Dear T.R.
Thank you for asking this very relevant and timely question.
Michal Silverstein, MS
Help Wanted!
It’s that time of year again. Everyone is preoccupied with Pesach preparations… cleaning, purchasing, cooking, among other errands.
How can parents enlist their children to help in this major undertaking?
There are many tips and tricks to encourage children to listen and cooperate but I’ll start with the big life skills.
First is education.
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It’s important to keep an eye out emotional and physical signs of If your child looks sad, has crying becomes fearful or angry or is experienc ing changes in sleeping and eating he may need extra help processing rent state of events. Be aware of behavioral changes.
There are those children who are born helpers. They’re always looking to help in any way. They see what needs to be done without even having been asked. But for most children helping doesn’t come easily. It is a value that is learned and built. From the time a child is small he can be asked to do small chores such as make his bed or clear his plate from the table. As he gets older, it can be a bigger task such as washing dishes or folding laundry. Getting ready for Shabbat
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Second, set expectations. Make sure your expectations of your child are stated clearly. If not, your child will find where your inconsistencies are. This means instead of just saying, “clean your room,” break it up into small steps, such as… clear out your four drawers, wipe them down, and sweep behind your desk. Don’t leave room for misinterpretation. Give your child a time frame in which to complete the task. List the tasks and the time/ day it has to be done. This allows for the child to have some sense of control to decide when he wants to do the job within the set time frame.
Regarding your own emotional important to model emotions in front children. Seeing you express your will allow your child to do the same. being said, there is also a limit. You
Effective communication and coordinating expectations is the key to getting your kids to help. Everyone has to do jobs that we don’t like to do, but there are jobs we’re more motivated to do than others. Discuss the jobs that need to be done with your child and ask which ones he’d rather do within those choices. There are times when there’s no choice and a chore needs to be done by whoever is available. But to begin with, you’ll be more successful if you ask your child to do a job he’s motivated to do or takes pride in. Cleaning together can be a bonding experience as well, just as fixing or building
something together. It’s an opportunity to model teamwork especially when parents can work together or in tandem on a task.
Finally, how can we get children to cooperate. There are an assortment of tools that can be useful to encourage a child to help.
1. Make it fun! Make it into a game. Put on music while you work.
2. Make it into a competition between family members, if your family is competitive.
3. Use timers. Even 10 minutes is enough time to get certain jobs done.
4. Use sticker charts or prizes for jobs well done.
5. Give a reward for working together, such as doing a job with a sibling and then going out for ice cream together.
6. If it’s a big job you may consider paying an older child.
When kids are too young to help, don’t expect them to be useful when you are trying to clean. It will just lead to a lot of aggravation.
Give yourself and your children realistic goals with plenty of breaks and well-deserved rewards.
Chag kasher ve’sameach
Feel free to send in any parenting questions you may have to aarong@ouisrael.org (Details will be changed to preserve anonymity).
Michal Silverstein has a MS in educational psychology and counseling. She facilitates parenting workshops in and around Jerusalem and maintains a private practice.
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ALIYAH FROM WITHIN ISRAEL: GUIDED ALIYAH
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ISRAEL CALENDAR
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RABBI SHIMSHON HAKOHEN NADEL
MARA D'ATRA KEHILAT ZICHRON YOSEF
Erev Pesach Shechal B’Shabbat: A Practical Guide
The Talmud (Pesachim 66a) relates that once, when Erev Pesach coincided with Shabbat, the B’nei Beteira were uncertain if the Korban Pesach could be offered on Shabbat until the great sage Hillel came and clarified the halakha. Perhaps the reason for the confusion was just how infrequently Erev Pesach falls out on Shabbat. The last time this occurred was 5781, and the next time won’t be for another 20 years! When Erev Pesach coincides with Shabbat, we are confronted with a number of unique questions and challenges. But despite these ‘halakhic hurdles,’ it also provides us an opportunity to enter Yom Tov and experience the Seder better rested and more relaxed than in a typical year. Below is a practical guide to help you navigate this year’s differences. Wishing you and your families a Chag Kasher V’Same’ach!
1. TA’ANIT BECHOROT
Ta’anit Bechorot is advanced to Thursday this year. Many will participate in Siyyumim, just like every year. One who does fast this year should wait until after Bedikat Chametz to break his fast, unless he is weak or unable to perform the search properly.
2. BEDIKAT CHAMETZ
Bedikat Chametz is performed Thursday Night with a Beracha, as every year. Following the Bedikah, one nullifies the Chametz
(Bittul) and recites Kol Chamira.
4. BI’UR CHAMETZ
On Friday Morning the Chametz is burned (except for any Chametz to be eaten on Friday or Shabbat morning). The custom is to burn the Chametz before the 6th hour (11:20 in Jerusalem), so as not to get confused in future years. One does not recite Kol Chamira at this time, as Chametz may still be eaten Friday and Shabbat morning.
5. SE’UDAT SHABBAT
As it is prohibited to eat Matzah on Erev Pesach, one must use bread (ideally bread that produces few crumbs, like pita) or Matzah Ashirah for their Shabbat meals.
As the home is already ‘Kosher for Pesach,’ and all the utensils are ‘Pesachdik,’ one using bread for HaMotzi should eat the Chametz with great care (it is best to use disposable utensils, tablecloths, etc.).
The custom is to daven early Shabbat morning, so as to allow enough time to finish eating Chametz before Sof Zman Achilat Chametz (10:10 in Jerusalem).
Following the meal, one should collect all of the leftover Chametz from the table and dispose of it in public garbage cans, disperse it into the wind, or flush it down the toilet. The final verbal nullification (Bittul) is recited (before 11:20 in Jerusalem).
6. SE’UDAH SHELISHIT
There are three options for Se’udah Shelishit:
One may divide the morning meal into two, fulfilling both the obligation of the morning Se’udah and Se’udah Shelishit: One makes Kiddush, washes, makes HaMotzi, eats, recites Birkat HaMazon, then takes a short break before washing again, making another HaMotzi and eating a second Se’udah, making sure to finish by 10:10. Any Chametz is properly disposed of and the Kol Chamira recited, as discussed above.
As Sefaradim may eat Matza Ashirah up until the 10th hour of the day (15:52 in Jerusalem), they may have Se’udah Shelishit later, using Matza Ashirah. While most Ashkenazim refrain from eating Matzah Ashirah from the time Chametz is prohibited, some authorities allow Ashkenazim as well to eat Matza Ashirah up until the 10th hour.
Alternatively, one may have Se’udah Shlishit later in the day with meat, chicken, fish, vegetables, fruits, etc.
On Erev Pesach, one may eat Matzah cooked in liquid, like Kneidlach (up until the 10th hour of the day), but not items baked with Matzah meal, like Kugel or cakes. In addition to the prohibition of eating Matzah on Erev Pesach, the custom is also to refrain from eating the Simanim of the Seder (Maror, Charoset, Karpas, etc.).
In general, one should be careful not to eat too much late in the afternoon, so as to ensure that he/she has an appetite for the Matzah eaten at the Seder.
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After the conclusion of Shabbat, one should say “Baruch Hamavdil bein Kodesh L’Kodesh” and light the Yom Tov candles from a flame that was lit before Shabbat (like a Yahrzeit candle), making the blessings like any year.
The Maror, Charoset, shank bone, roasted egg, etc., should already be prepared before Shabbat.
When Yom Tov begins on Motzei Shabbat, Kiddush ‘YaKNeHaZ’ is recited. One makes the Beracha of ‘Borei Me’orei HaEsh’ and looks at the light of the Yom Tov candles. While reciting the Haggadah this year, we replace “min ha’Zevachim u’min ha’Pesachim” with “min ha’Pesachim u’min ha’Zevachim” in the Beracha of ‘Asher Ge’alanu.’
Rabbi Shimshon HaKohen Nadel lives and teaches in Jerusalem, where he serves as mara d’atra of Har Nof’s Kehilat Zichron Yosef and rosh kollel of the Sinai Kollel and the Kollel Boker at Hovevei Zion.
DIRECTOR, YOUNG ISRAEL IN ISRAEL, OU ISRAEL INSTRUCTOR HEAD OF MIZRACHI SHULS DEPARTMENT ISRAEL IMMERSION COORDINATOR, RIETS ISRAEL
Chag Pesach - Checking Our Own Biases in Parenting
Author’s Note: The Seder evening is probably the evening most celebrated by Jews around the world- and for good reason. It is an “family evening”, filled with singular minhagim and shared quality time. Many of us have fond memories of the unique customs developed at our family sedarim over the years- memories that are embedded in our minds and hearts forever.
This family-centered character of the seder is built into the evening’s make-up from the outset, by design. It stems from the Torah’s unique mandate to commemorate the story of Yetziat Mitzrayim through,
”תדגהו אוהה םויב ךְנבל“ “and you should tell your son on that day.” We are commanded not simply to commemorate and celebrate leaving Egypt, but to make sure to tell the Exodus story to our children and grandchildren- to pass the narrative and its lessons on to future generations.
Precisely because of this unique mandate to tell the story of Yetziat Mitzrayim to future generations, the Seder night and the Haggadah are structured in a way that is meant to create that experience. I have long felt that the text of the Haggadah and its accompanying rituals contain countless lessons about chinuch; about how to best
relay importance messages and values to our children and grandchildren. There is much that we, as parents, can learn from different aspects of the Seder night and the Haggadah text.
I would therefore like to spend the next few weeks highlighting a few of the lessons that emerge from the Seder evening; lessons that I believe can help us grow as parents.
Some of the Haggadah’s most popular Chinuch messages emerge from the section containing the four sons. Numerous commentaries note that each child is answered differently in the Haggadah- to teach us that all children are different, and each child must be educated in his own way. As the passuk in Mishlei proclaims,לע רענל ךְונח“ ”וכִּרד יפ, “educate each child according to his path”. Every child brings his/her unique personality and singular life experience to the tasks of learning and living. We are challenged, as parents and educators, to identify and respond to the specific needs of each child; to develop an educational approach that considers the unique needs and temperament of the child. These factors must into account by parents at every stage of a child’s development, as we respond to each of the challenges presented during
our children’s journey into adolescence and adulthood.
Rabbi Normal Lamm zt”l, past Rosh Yeshiva and President of Yeshiva University, adds an extremely sharp, and important insight to this discussion in his Haggadah The Royal Table . He suggests that while any discussion concerning Chinuch should certainly recognize the four sons and their respective makeups, it should also include a discussion of the four fathers. He identifies four different parenting styles modeled by four paradigmatic fathers- the Domineering Father, the Wise Father, the WASP Father (whose American identity overrides his Jewish identity), and the Democratic Father. He then outlines the impact that the parenting styles of these four fathers might have on their children.
While the specific parenting styles that Rabbi Lamm lists are certainly illuminating, I believe his overall point is most important. As we consider best parenting practices, and explore optimal approaches to the education of children, we must take into account not only the personality, strengths and weaknesses of each child, but our own personality, strengths and weaknesses, as well. As with any interaction between two people, each side contributes to the interaction through their disposition and style. Challenges that arise cannot be attributed solely to one side of the dynamic- but must be attributed to both sides- and to the dynamic created between them. One parent’s parenting style, for example, may not work productively with a particular child. An adjustment on both sides must be made in order to make the relationship work. Also required is the recognition that
each person brings his/her own life experiences and “baggage” to the mix- all of which may have a powerful impact on how that individual reacts to a specific situation.
In the world of psychology and therapy, the well-known phenomenon of “transference” occurs when an individual projects his/her feelings/emotions concerning an important life figure onto a third person, often the therapist. A parallel phenomenon, known as counter-transference, occurs when the therapist projects his/her own unresolved emotions onto the client. The success of the therapy can be critically affected by either of these phenomena- and the more aware the therapist and client are when transference or counter-transference occur, the more easily these obstacles can be overcome within the therapeutic relationship. It is extremely important for any psychologist or therapist to be self-aware, and to understand when their own feelings, emotions, and biases are having an impact upon the therapy.
The same is certainly true for us, as parents. We each bring our own life experiences, emotions, and biases to our role as parents- and they may affect how we respond to various situations and scenarios. Rather than simply blaming our child for any dysfunction or challenges that arise, we must recognize our own limitations and we must honestly consider the role that we play in the dynamic, consciously or unconsciously.
In their book Siblings Without Rivalry, Adele Faber and Elaine Mazlish devote several chapters to this phenomenon- to the importance of a parent’s self-awareness of how their own personal experiences
impact upon their parenting. A parent who grew up as the oldest child, for example, may have felt extra pressure resulting from that role. Such a parent may be extra sensitive to their own oldest child, wanting to save their own oldest from feeling that pressure. Another parent, who was often picked on by older siblings as a child, may be quick to project blame onto older children during their conflicts with younger siblings, simply as a result of that parent’s own experience. And the possibilities are numerous! Each of these possible reactions is understandable, given the parent’s own experiences. However, only when we are honest with ourselves, and make a concerted effort to deal with these potential biases, can we make sure that our own past does not interfere with our success as parents.
Being a parent is one of the greatest gifts in life- but it is also fraught with challenges. The Haggadah teaches us that successful parenting requires an awareness at both extremes. We need to know each of our kids well and understand what specific type of parenting they will respond to. We also need to know ourselves well and identify the particular challenges or biases that we may bring to our parenting. It is through this honest and awareness that we can become the greatest parents that we can be. Wishing everyone a Shabbat Shalom and Chag Sameach!
Rav Yossi Goldin is the Director of Young Israel in Israel, runs the Shuls Department at World Mizrachi, and is the Israel Immersion Program Coordinator and Placement Advisor at YU/RIETS Israel. He currently lives in Shaalvim with his wife and family. He can be reached at yossigoldin@gmail.com.
Be’er Tziporah a"h - Bottled Water Gemach
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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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What Does It Mean to be Free This Pesach?
Aryeh Lurie Founder, Yad Ezra V’Shulamit
Feeding Israel’s hungry children and families
Every year at the Seder we declare: "Whoever is hungry, let him come and eat," and with this declaration the Haggadah suggests the most basic meaning of freedom. Whereas a slave has no possessions, free men and women bear the responsibility to give to those in need. This Pesach, as we recline in gratitude for our own freedom, we must ask ourselves: Are we embracing the true essence of freedom?
The Call for Help Has Never Been Greater
This year, the need is more urgent than ever. War has brought financial hardship to many who never imagined they would need assistance. We have seen businesses collapse, jobs lost, wives of reservists forced to leave work to care for their children alone, and worst of all, an increasing number of widows and orphans who now struggle to afford even the
basics for Pesach.
Requests for food baskets have skyrocketed. This year alone, we have received 62,241 requests for Pesach food assistance. These are real families, real people, who are hoping that the words we recite at our Seder are not just a declaration, but a promise we intend to keep.
The Responsibility of Freedom
If every person reading this commits to adopting just one family for Pesach—providing them with food and grocery vouchers for the holiday—we can answer the call. We will even send you the story of the family you helped to share at your Seder table as you declare "Whoever is hungry, let him come and eat."
May we all merit to embody the true meaning of freedom this Pesach and have a Chag Kasher V’Sameach.
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THE DAILY PORTION
THE DAILY PORTION
BY SIVAN RAHAV-MEIR
BY SIVAN RAHAV-MEIR
International Bible Quiz Champions Speak
International Bible Quiz Champions Speak
Bring a Chair
I have already written in this space about the need for peak sensitivity during this period, about the need for a safe, non-toxic space. So many people are on edge, struggling emotionally and otherwise. There is such a great need for small human gestures: a hug, some attention. Here is one of the many responses I received. Tali Versano-Eisman, a Home Front Command
Much excitement has surrounded Emunah Cohen and Neta Lax, the two fresh winners of the annual International Bible Quiz. Yesterday I interviewed them and heard their story.
Much excitement has surrounded Emunah Cohen and Neta Lax, the two fresh winners of the annual International Bible Quiz. Yesterday I interviewed them and
It turns out that they studied long hours together and were confident they would be the leading competitors. " on winning together "We thought both of us would answer every question correctly so that we would both be champions, tied for first place.
But in the end Emunah won. "They made a big deal about our big hug after I lost," Neta said. "But it was the easiest thing to share in her happiness. Besides, we were just relieved that the competition was finally over."
In the course of the entire contest, Emunah made only one error. "I knew the answer to the question: 'When did King David cry for
the first time?' Yet I simply forgot it. I thought afterwards that HaShem caused me to forget the answer in order to remind me that I do not know everything, that I am human and not perfect."
instructor for children, wrote the following big-little story:
the first time?' Yet I simply forgot it. I thought afterwards that HaShem caused me to forget the answer in order to remind me that I do not know everything, that I am human and not perfect."
"The more you learn," Neta said, "the easier it gets. When you learn a lot of Tanach (Bible) you simply see how everything connects to your life. I truly felt that what I learned accompanied me wherever I went. It made my heart feel good."
In closing, Neta declared: "The two of us will continue to study the Tanach. There were parts of the Tanach that were not in the material covered by the quiz, and it's important for us to learn them too."
“I visited the kibbutzim in the Gaza vicinity and witnessed the burnt, broken homes. I entered the home of the Bachar family from Kibbutz Be’eri. On October 7, terrorists broke in and set it on fire. They were trapped in their safe room for 22 hours — without water, without toilets. Only one phone connected them to the outside world. Surrounding them were only the sounds of horror, fire, and paralyzing dread.
"The more you learn," Neta said, "the easier it gets. When you learn a lot of Tanach (Bible) you simply see how everything connects to your life. I truly felt that what I learned accompanied me wherever I went. It made my heart feel good."
In closing, Neta declared: "The two of us will continue to study the Tanach. There were parts of the Tanach that were not in the material covered by the quiz, and it's important for us to learn them too."
And Emunah had this recommendation: Study the Bible for 5 minutes every day. Not for school, not for the Bible quiz, but just for how much fun it will be."
Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North America. Sivan lectures in Israel and overseas about the media, Judaism, Zionism and new media. She was voted by Globes newspaper as most popular female media personality in Israel and by the Jerusalem Post as one of the 50 most influential Jews in the world.
“When the IDF forces finally arrived, they discovered that the door to the safe room could not be opened. The exhausted family had to be rescued through the small window. When the mother, Inbal Zecharia Bachar, approached the window, her son Maayan said to her simply: ‘Wait, Ima, I’ll bring you a chair.’ It is at this point in the story that Inbal’s voice breaks. Not when describing the terrorists, not the fire that consumed their home, not the endless hours of terror. But at her son’s simple comment.
And Emunah had this recommendation: Study the Bible for 5 minutes every day. Not for school, not for the Bible quiz, but just for how much fun it will be."
Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North America. Sivan lectures in Israel and overseas about the media, Judaism, Zionism and new media. She was voted by Globes newspaper as most popular female media personality in Israel and by the Jerusalem Post as one of the 50 most influential Jews in the world.
“In the midst of hell, when everything was burned and shattered, that chair symbolizes something that the fire could not consumelove, humanity, and care for one another. The simplest and smallest gestures, especially in moments
of trauma and mortal danger, reveal the deepest humanity in us. After 22 hours of existential fear, thirst, absolute uncertainty, and terror—the son’s simple concern for his mother’s comfort represents a moment of
“That chair is still there, next to the safe room in Be’eri — a symbol of the resilience of the human spirit and the hope that can sprout even within the darkest moments. Look around and bring a chair.”
Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North America. Sivan lectures in Israel and overseas about the media, Judaism, Zionism and new media. She was voted by Globes newspaper as most popular female media personality in Israel and by the Jerusalem Post as one of the 50 most influential Jews in the world.
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Nili asks: How do you avoid getting burnt out from your candidates receiving too many rejections?
Aleeza answers: Rejection is one of the hardest parts of matchmaking—both for the singles going through it and the matchmakers guiding them. Imagine if someone
needed to date 100 people before they found their person, that means they’ll hear 99 no’s before they get to the one yes that leads to the chuppah.
It’s easy to get discouraged along the way when we think of it like this, but it’s important to understand that every no is a blessing.
REFRAMING REJECTION:
A NECESSARY PART OF THE PROCESS
Think of it like a puzzle. Imagine you’ve nearly completed a 100-piece puzzle, and you’re missing just one final piece. In front of you is a pile of 100 possible pieces, but only one of them fits.
Even though you’d be frustrated with every incorrect piece you try, you’d simply keep going, knowing that each piece that doesn’t fit is bringing you closer to the one that does.
Dating works the same way. The goal isn’t to avoid the no’s—it’s to go through them with faith and confidence, trusting that every rejection is leading toward the right match.
GUARDING YOUR HEART AS A MATCHMAKER
As a matchmaker, you have to be strong. If you internalize every no, you’ll burn out quickly. Instead, take a balanced approach— like a Sabra, the Israeli fruit that’s tough on the outside but soft on the inside.
Be resilient enough to handle the disappointments without letting them shake you, but stay warm and caring for the people you’re helping. They need to feel your strength, your belief, and your commitment to seeing them through this journey.
HASHEM’S PLAN IS UNFOLDING
At the end of the day, remember that these no’s aren’t random. Hashem is guiding this process. When a match doesn’t work out, it’s not just because one side said no—it’s because Hashem said, “This is not your match.”
Instead of rejection draining you, think of who else you could sent this person up with. Keep your focus on the bigger picture. Their soulmate is out there and it’s possible for you to be their ambassador and find them. And when that yes finally comes, it will make all the no’s make sense.
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TORAH 4 TEENS
BY
TEENS NCSY ISRAEL
NOAM & TAMAR TROODLER RAANANA CHAPTER DIRECTORS
Parshat Vayikra opens with the words “Vayikra el Moshe” – “And He called to Moshe.” Rashi explains that the word Vayikra, with an aleph at the end, is a term of affection and closeness. It shows that Hashem didn’t just communicate with Moshe to give instructions—He called to him lovingly and intentionally.
What’s notable is that the aleph at the end of Vayikra is written smaller than the rest of the letters in the Torah. The Midrash tells us that Moshe didn’t want to boast that Hashem had called him in such a special, loving way. Out of humility, he wanted to write Vayikar, but Hashem told him to write Vayikra—so Moshe compromised and wrote the aleph small.
This small aleph contains a huge lesson. Even as the greatest prophet and leader, Moshe didn’t see himself as above anyone else. He stayed grounded and humble,
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acknowledging that his gifts were from Hashem.
We live in a world where people are often quick to show off or seek recognition. But Parshat Vayikra reminds us that true greatness lies in humility. Leadership isn’t about being louder or drawing attention—it’s about listening, caring, and staying modest even when others praise us.
Shabbat Shalom!
ELIANA ELTES
9TH GRADE, RAANANA
CLOSER CONNECTIONS
Have you ever had a moment when you wanted to show someone you were sorry, but words just weren’t enough? Maybe you hurt a friend’s feelings and knew that a simple “sorry” wouldn’t fully fix things. In Parshat Vayikra, we learn about korbanot (offerings)—one of the ways Bnei Yisrael connected with Hashem, expressed gratitude, and sought forgiveness.
At first, korbanot might seem like an ancient practice that has nothing to do with our lives today. After all, we no longer bring animals to the Beit HaMikdash. But the idea behind korbanot is still very relevant. The word korban comes from the root karov, meaning “close.” The whole purpose was to bring people closer to Hashem. And guess what? That’s still something we need today. Instead of bringing sacrifices, we connect to Hashem through tefillah, acts of kindness, and
personal growth. When we make mistakes, we can’t just say “oops” and move on—we need to make things right, whether by apologizing to a friend, making up for a wrong action, or working on ourselves to be better.
Parshat Vayikra reminds us that drawing closer to Hashem isn’t about grand, dramatic gestures—it’s about small, meaningful actions. A heartfelt tefillah, doing something kind for someone without expecting anything in return, or making an effort to improve one small thing in our lives can serve as our modern-day korbanot.
So this week, think of one way you can bring yourself closer to Hashem. It doesn’t have to be big—just real. Because at the end of the day, the most powerful connection comes from the heart.
Shabbat Shalom!
UNITED HATZALAH SPOTLIGHT
THE INSPIRING STORY BEHIND TEAM AVRAHAM
In a recent interview, Rhonda Lifshutz, founder of Team Avraham and mother of the late Avigdor Chai Avraham z"l, shared the powerful story behind a movement that has transformed personal loss into a mission of hope and lifesaving action.
A mother who has turned grief into purpose, Rhonda spoke with remarkable candor about her son Avigdor Chai Avraham, who passed away on April 19, 2021. "Avraham was always about finding happiness," she recounted. "Even during the most difficult times, he had an incredible ability to make everyone around him feel good."
Born in 2005 with a serious heart condition, Avraham's life was marked by medical challenges, including multiple surgeries and a heart transplant. Yet, he embraced life with remarkable passion. Whether he was cooking, playing ping-pong, or strumming his guitar, Avraham lived fully and joyfully. His bond with his siblings was especially touching.
"His connection with his brother and sisters was extraordinary," Rhonda explained. "They were his unwavering support system, his ultimate cheerleaders. That mutual care became the very essence of what Team Avraham represents today."
The team's origin story is as unexpected as it is inspiring. During a Jerusalem Marathon, Avraham's bar mitzvah teacher ran wearing a shirt featuring his signature thumbs-up and the words "We Got This." As runners became curious and conversations spread, a community movement took shape.
United Hatzalah proudly partners with Team Avraham to fund critical emergency response vehicles. "We're not just raising money," Rhonda emphasized. "We're continuing Avraham's legacy of bringing people together and supporting those in urgent need."
On April 4, 2025, Team Avraham runners will take on the Jerusalem Marathon, each step a tribute to a young man who believed in the power of community.
"Avraham's life wasn't defined by his medical challenges," Rhonda shared, her voice filled with pride. "It was defined by his joy, his kindness, and his unshakeable belief that we are stronger together."
About Team Avraham: Team Avraham is collaborating with United Hatzalah to fund a lifesaving emergency vehicle and spread a message of hope, unity, and community support.
To learn more or support the cause, visit: Israelrescue.org/team-avraham-2025 All proceeds directly support United Hatzalah's emergency medical services.
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