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LPH Your Weekly Magazine ‫המגזין הישראלי לדוברי אנגלית‬

VA E R A

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‫וארא‬

1 ‫בס"ד‬

H ENGLIS N VERSIO

ON THE SPOT One or Two Chief Rabbis?? p.6

INTERVIEW FACE TO FACE FEIGLIN/AMSELLEM, pp.16-17

No1 | Tevet 25, 5774 | December 28, 2013

Rosh Chodesh Shvat: January 2, 2013

"‫אֶ ֶר ץ ִמ צְ ָר ִי ם‬-‫ אֶ ת‬,‫ ַו ּתְ ַכ ס‬, ַ‫ הַ ּצְ פַ ְר ֵּד ע‬,‫" ַו ּתַ עַ ל‬ )'‫ ב‬,'‫(שמות ח‬

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‫עורך ראשי‬

‫כתובת‬

‫מזכירות‬

‫מנכ"ל‬

LPH - YOUR WEEKLY MAGAZINE ■ Managing Editor

Avraham Azoulay Direction.Lph@gmail.com

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Hauman 24/35 Talpiyot, Jerusalem

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David Gross Tel: 052-8983636 afikim2003@yahoo.co.uk

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Editorial

The magic wheel

By Avraham Azoulay What do Wang Yi, Chinese foreign Minister and Assaf Biderman, founder of 'the Copenhagen wheel' have in common?

The first declared upon visiting Israel: ''With the Jewish mind and the Chinese engine, the sky's the limit''. The Second, Assaf, an Israeli living in the US, recently helped coin the prophetic words of Wang Yi, by revolutionizing the world of two wheelers by a simpler system: the device, called the Copenhagen Wheel, is installed as part of a rear hub of a bike wheel and is equipped with a computer, batteries and sensors.The device uses wireless connectivity. The magic wheel turns almost any bicycle into an electric-hybrid vehicle... but this device seems to have transformed the classic electric bicycle on more than one front: On the one hand, the rider is not required to activate any functions for the ' Copenhague wheel' to operate. The sensors monitor how hard a rider pedals and activates an on-board motor whenever support is needed. Furthermore, the smart wheel does not need to be charged since the wheel stores the energy when the rider is going downhill or brakes. The motor also stores energy when the rider pedals in reverse. Finally, ' the Copenhagen wheel' is not equiped with any cables or extra accessories. A mini revolution to anyone!

Wang yi was certainly not the first to conceive the magical formula. Like other world leaders, he acted as an honest chinese citizen and applied what he so naturally suggested: use the genius of the 'Israeli wheel' to thrive without compromising the Chinese economy.

The founder, Assaf Biderman, with his simple yet brilliant system of the 'magic wheel' somehow illustrated the micro version of what our communication with God should be: no cables or other intermediaries... instead, an honest and direct relationship, without any artefacts.

Pedalling backwards enables us to restore our energy... which also hints to the importance of taking a step back and going through introspection: Heshbon nefesh and Hazara bitshuva, that in turn allow us to go forward in life. As for our ability to pedal forward, it is linked to our common sense, the way we deal with our lives and the degree to which we aspire to go forward. As for the energy we need, its production is directly proportional to our efforts, our will to follow a righteous path and the choices we make along the way, especially those choices we make at life’s crossroadswhere G-d's 'hand' will be there to guide us.

It is with a great deal of joy and emotion that we present you with the first volume of the LPH, your weekly magazine. You now have a new Shabbat companion. After 12 years of experience in the french version of the magazine, we have decided to provide you, the Israeli English speakers, with all of our 'savoir-faire' by adding a fresh and colorful touch to your shabbat.

Our goal: that your whole familly, from youngest to oldest, enjoy each page of our magazine – from news in Israel and issues of our everyday lives.

Enjoy the magazine!… we await –your feedback… impatiently.

Shabbat Shalom

Editor's Notes In the past month when people have asked me to describe the magazine, I have generally fallen back on a rather bland line of it acting as a bridge between olim and Israeli society. Starting work in a largely French speaking o ffi c e , w h i l e sta r ti n g a n English language magazine

that will reach all over Israel, I cannot help but think that the office itself represents a microcosm of the national project we call our country – a work in progress. There are aspects which we would prefer did not exist, while wishing we had others. To that end, we would love to

hear feedback as we move ahead in the forthcoming weeks with an exciting array of personalities who will be contributing to the magazine.

Shabbat Shalom!

David Gross Editor-in-Chief, LPH – Your Weekly Magazine

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On the spot

O

ne or Two Chief Rabbis??

Yoni Chetboun Member of Knesset

When advancing what is essentially constitutional change, one must be especially careful of unintended consequences. Furthermore, we are talking about institutions that rest on centuries of history, especially in the case of the Sephardi community in the Land of Israel.

In the same ways rabbis take special care in deciding halacha, Members of Knesset should be wary of the unintended consequences of legislation. There are certainly ways of streamlining the Rabbinate, both in terms of budget and provision of services.

Finally, the diversity of the Jewish People remains a great strength. The Gemara says that just as their faces are different, so are their opinions, necessitating a particular response to particular communities. Our challenge must be to live in unity with that diversity.

Dan Illouz Lawyer

One or two Chief Rabbis? I say twenty. One Moroccan, one Syrian, one Polish, one Ethiopian, one Russian, etc. Yes, the current situation is ridiculous since it arbitrarily divides Am Israel into two separate groups that are not even uniform. However, the motivation behind the proposed bill is wrong. The argument is that since we have one Prime Minister and one IDF Chief of Staff, we should also have one rabbi. However, in these other fields, diversity would lead to chaos. Having two different prime ministers or two different armies would make us two different nations. In the case of religious traditions, diversity does not lead to chaos but rather to something beautiful: each community painting its color in the beautiful masterpiece which is Am Israel. We can have different religious traditions and still be united within one nation. We just need to respect our differences. Unity and uniformity are two different things. Therefore, I oppose any reform which tries to force uniformity instead of encouraging respect and unity within the Jewish people.

Rinat Getz Sylvester Real Estate Developer

I remember myself as a five yearold girl sitting in front of the grandest man I ever knew. My grandfatherSabba Kotel - Rabbi Meir Yehuda Getz, zt�l. Every time we visited him for Shabbat, I vividly remember the crowds who would come to see my grandfather for

counseling, a blessing, or of course to ask for a psak halacha. Everybody was there, every ethnic group, everyone with his question.

Everyone can have their own personal Rabbi, but the role of the Chief Rabbi is to represent the whole nation living in Israel. He has to be the outstanding Rabbi of the generation, knowledgeable in halacha and the world at large, capable of connecting with Jews internationally.

When my grandfather died I remember one image from the Levaya: all the colors of the Jewish people were there to escort him (and also non Jewish people‌), all the kippot were there (also the transparent ones).

Eliana Gurfinkiel Jewish Statesmanship Centre

People dearly cherish traditions they grow up with. Two thousand years of exile and the diversification of the Jewish People has created a wide and rich spectrum of Jewish traditions. Consequently, two Chief Rabbis, two high representatives of those same main trends, are simply the expression of that history. Many people would agree that the Rabbinate is in need of many changes and improvements, but in my humble opinion, one single Chief Rabbi would not act as the panacea that the proponents of this bill think it would provide. The Israeli Chief Rabbinate should stay the colourful mosaic it has always been.

Josh Cohen Doctor

I was walking to shul on Shabbat.

Good start. I was stopped by a gentleman and asked if I could come and join his minyan as they had eight people. I asked if it was a sephardi minyan and it was. I explained I would rather daven my own nusach especially since my shul was close by and I was not yet the minyan man. I cordially invited him, with his 7 friends to come with me to my shul as for certain we would have a minyan. He explained that the halacha says what I was doing was forbidden as it would lead to a shul closing down. He is right. I don’t know the halachic implications of two Chief Rabbis versus one. All I would say is that it would be a shame for one of them to have to close down.

On the other hand, can it be possible to have two Chief Rabbis giving two opposite, yet correct, halachic opinions? The answer is: you are also correct.

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Parasha: Summary

Parashat Vaera Dr Michel Bensoussan

Summary The previous parasha had stopped in the middle of the discussion between M o s h e a n d G o d . O u r p a ra s h a continues: God reproaches the people and Moshe for acting a little hastily. He reminds them that when He appeared (vaera) to the Patriarchs Avraham, Yitzchak and Ya’akov, they always stayed steadfast to the faith. There will be four steps to the redemption (symbolized by the four cups of wine that we drink on Pessach), aiming to reach the fifth step, the coming to the Land of Israel. As Moshe did for convincing the Elders, he uses the "miracles" to convince Pharaoh about the seriousness of his undertaking and about the existence of an Almighty, Omniscient God, Creator of heavens and earth. His staff turns then to a serpent. Egypt will need to be stricken

by ten plagues in order for Pharaoh to finally free Israel and release them from his yoke. The parasha recounts the first seven plagues: water turns to blood, the frogs invade the whole land, locust, wild animals, all the Egyptian cattle dies from disease, boils strike men and animals, hail storms and fire-spouts destroy crops. Every time, God hardens Pharaoh’s heart so he would not be inclined to free Israel only because of fearing the plagues.

He expects from him a complete recognition and a sincere decision, taken by his own free will. At each plague, the Bnei Yisrael are spared.

Thoughts about the title Why choosing the term of "Vaera" (God appeared to the Patriarchs) as the title of the Sidra that tells the first seven plagues? Actually, the

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plagues reveal the presence of God in the progress of the story. This is one of the ways God appears to men. The Creator of the world keeps directing it all the time. Yet, this raises a problem: how can He, then, let evil, suffering, injustice be everywhere?

That was the exact question of Moshe at the end of the previous parasha. God’s answer seems to be that men can only see a small part of the reality. Divine plans take into account factors that are beyond immediate human understanding.

Now, this raises another problem: if men cannot understand how God works, then why does He appear to us? Our Sages explain for instance, that the Patriarchs received "oaths", the general plan to follow without demanding any understanding of those oaths’ application. In fact, the word of God, the prophecies, the revelations, are not future forecasts.

They are demands! God does not tell the story of "what will occur". On the contrary, He expects from men to react regarding His Word. It is crucial to explain to Moshe and to the reader, that the coming plagues are not only magical acts accomplished by a God stronger than the others. They are rather a way of demanding from men to behave and react regarding to the Divine Project. God appears to men, for men, in order for them to fulfil His commands.

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Haftorah

Shabbat Vaera

(Ezekiel 28,25 - 29,21) We are filled with happiness upon re a d i n g t h e fi rst ve rs e s o f t h e haftarah. It would be impossible not to recognize that they are speaking of us? The haftarah begins thus "Thus said the Lord God: When I have gathered the House of Israel from the peoples among which they have been dispersed, and have shown Myself holy through them in the sight of the nations."

The return of the Jews to Israel is p e rc e i v e d b y t h e n a ti o n s a s a sanctification of the name of God. Indeed, we do not realize it. "They shall settle on their own soil, which I gave to My servant Jacob, 26 and they shall dwell on it in security. They shall build houses and plant vineyards". We are so concerned with the construction

of the country, its economy and its security that we are blind to the worldwide beneficial impact of our presence in this territory.

Only later we begin to understand, "when I have meted out punishment to all those about them who despise them. And they shall know that I the Lord am their God". If we now consider the catastrophic situation of each country around the borders of Israel, we cannot remain indifferent to this verse.

The link with the parsha is obvious.

Like the ten plagues of Moses, whose purpose was the revelation of God to the Egyptians (as the Ten Commandments to Israel), the purpose of the fall of the Egyptian empire as Ezekiel’s prophesied was

Rav Shmuel Behar Researcher,Talmudic Institute "Halacha Berura"

that "all inhabitants of Egypt will know that I am the Lord". We are able to understand God through historical facts. This is an unusual teaching repeated throughout the haftarah: if we had previously believed that only the study of the Torah (or deep introspection for the more mystical) allowed us to understand God, then the prophet teaches us that the profound examination of what is happening in the world brings us, too, to the knowledge of God. A fortiori in regards to us, today, as "On that day I will endow the House of Israel with strength... And they shall know that I am the Lord". shmouba@gmail.com

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Torah

"Bones of my Bones" Reproduced with permission, originally delivered at the annual dinner of the Israel Institute for Talmudic Publications

Rav Adin Steinsaltz

in our day and age a change is taking place. Cracks have appeared, and this scares me.

It seems to me that more and more Jews, no longer feel this unity.

Whatever the justification for this may be, the fact is that we are continuously losing this simple, basic feeling that come what may, we are still one family.

I see this malady among extremist Neturei Karta no less than among extreme leftists. Yet this person who is descending to the lowest abyss, whether he dons a shtreiml or is not even circumcised, is still my brother. I may wish I had more beautiful, better relatives; but still, these people are bone of my bones, flesh of my flesh.

There are many indications that we are in the period shortly preceding the Messiah's coming, which in Jewish tradition is called "the footsteps of the Messiah," and we are being trampled by these footsteps, with suffering and confusion. From the variety of the existing turmoil and problems, I wish to focus on one issue, which has to do with looking at the totality of the Jewish world. I think we should consider the Jewish People as a whole – in Israel, the United States, or New Zealand. When I look at this overall picture I see something that frightens me.

Controversy has always been part and parcel of our own culture for two main reasons: firstly, as human beings and Jews, our growth is nourished by the understanding that each of us is a distinct human being, that therefore every person can, and is entitled to, express personal opinions and contradict others. Secondly, our world, as it is reflected in the Talmud, is the dialectic of construction made possible by demolition, a world that emerges from the rifts and crossroads of reality, in which "through me and him the All-Highest is praised" (Sotah

40a) – you and I, together, will bring about the sanctification of God's Name.

In most families there are quarrels; it is part of family dynamics. But should anyone else try to touch them, I will muster all my forces to protect them.

So are our controversies: we can q u a r r e l , s l a n d e r o n e a n o t h e r, fight each other even to the point of drawing blood; but at the very basis there is a profound common denominator, the point of the unity of the Jewish People. The fact that we are Jews has never, until now, been disputed; and therefore, despite all of our disagreements, we have always felt that we are one entity. I once asked some assimilated Jews: "You do not go to any synagogue of any denomination, not even to a Jewish Community Center. What has remained of your Jewishness?" One of them replied that whenever he reads in a newspaper that an Israeli soldier is killed, he says "Oy!" This "oy" reflects our being one. As long as it exists, I know that any Jew – regardless of how much I disagree with him – is "bone of my bones, flesh of my flesh" But

This phenomenon occurs quite often overseas. Most of the things that are being said there about the State of Israel are not mere slander: they are calumny, lies and stupidities. The gentiles possibly want to believe in the bad things that are told about us because if they do not believe them,

The fact that we are Jews has never, until now, been disputed… then they will have to respect us, and they are afraid of respecting us. The days when "ten men, out of all the languages of the nations, shall take hold of the skirt of him that is a Jew, saying: 'We will go with you, for we have heard that God is with you'" have not yet arrived, nor do they seem likely to arrive soon.

But when a Jew believes in the aspersions cast upon us, when a Jew no longer feels the unity and ceases to share the common pain – this is a state of malady, and it is scary. It may be said that as a nation, we are now suffering from a sort of auto-immune disease. Rather, the body attacks itself because it no longer recognizes itself.

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Indeed, it is a mystery: how does an "I" know that it is an "I"? How does the body recognise each and every one of its parts as parts of itself? The liver and the brain equally understand that, immunologically speaking, they were one, that they were all parts of the same body.

When this communal "I" exists, it will continue growing even when my individual "I" falls apart…

Similarly, if a certain cell in the body forgets that it belongs to that body, if it "assimilates" and behaves as if it belongs somewhere else, it ends up fighting against itself. It has lost

its sense of selfhood. This is what is happening now to the Jewish people.

There is a Yiddish song that says: "vas mir zenen, zenen mir; ober yiden zenen mir" – we may be whatever we may be, but we are surely Jews.

In such a state of things we can and may quarrel. I can say that you are a bad Jew, and you are entitled to say that I am an even worse Jew, because we agree that we both belong to the same body. But once the feeling of estrangement begins to set in, this is the greatest danger.

So, what can be done? I am writing and talking about this as much as I can, which is a lot less than I would like. The most important thing is to educate, educate, and educate.

To educate the children to know that I am who I am, that whatever I become, however much I may change, I will still be able to recognize myself.

Today children are being educated to observe mitzvot, to learn Torah, to love and fear God. This is not enough.

We must at least transmit a sense of who we are, our point of selfhood.

When this communal "I" exists, it will continue growing even when my individual "I" falls apart, just as a new tree can grow from the roots of a tree that was cut down.

We should really invest in the children, in kindergartens, in yeshivahs and in the army, and even in the children who run for elections; so that they should all remember one thing: that a Jew is a Jew. There is one prayer1 which for me is almost like a slogan: "Guardian of Israel, guard the remnants of Israel, so that the People of Israel shall not be lost…'" Guardian of Israel, guard us so that we will remain united – with all the blows that we have received and we are yet to receive. May we all maintain this feeling of "he is our brother, our flesh". As it emerges from the last part of the book of Genesis, the crucial point is that we once again reveal that "we are twelve brethren, sons of our father", that we are willing to risk our lives. Once we know this, all the rest is almost immaterial.

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Torah

Seeing the Good Rav Reuven Spolter

It was almost inevitable. Even before the streets were plowed, media figures and government officials began calling for an investigation into the "failures" surrounding the recent blizzard that blanketed a good chunk of Israel. True,

“Somehow, too often, our intuition is to see the negative, rather than appreciating the positive that exists in every situation” many people lost power and thousands were stranded. But, from my point of view, we did pretty well: the roads were shut down appropriately, saving many, many lives; the power company crews worked around the clock to restore and repair power lines that buckled under the heavy weather.

And yet, we complain. Somehow, too often, our intuition is to see the negative, rather than appreciate the positive in every situation. Our task and responsibility, is to overcome this inclination to kvetch, and perhaps try to appreciate and grow from our struggles. According to Rashi, this is precisely the message that God conveys to Moshe Rabbeinu.

By all accounts, things aren't going well.

Rather than rescuing the Nation of Israel from bondage, Moshe has only made things worse, as the people must now gather the straw necessary to construct the bricks themselves while still fulfilling their old quotas.

Recognizing his failure, Moshe complains to God. God, why did you deal negatively with this people? Why did you send me?

Since I came to Pharaoh to speak in your name, he has made things worse for this people; and You have not saved Your people.' (Shemot 5:22-23) God responds by telling Moshe that He would, in fact, redeem the nation as promised. But then God adds:

'I am the LORD; and I appeared to Avraham, to Yitzchak, and to Yaakov, as God Almighty, but by My name YudHay-Vav-Hay I did not make known to them.

What is the nature of this minor lesson about the Avot? What is the difference between the two different names of God, and what is God trying to communicate to Moshe?

Rashi, in his second answer to these questions ( verse 9), quotes the Midrash saying God's message was a direct response to Moshe's complaints.

Said God [to Moshe]: I yearn for those who are lost but not forgotten!…Many times I revealed Myself to them, and they never asked me, "What is Your name?" And you said, "[When they ask] what is His name, what should I tell them?"

When Avraham wished to bury Sarah and could not find a grave until he was compelled to purchase one at great expense; When they complained to Yitzchak about the wells that he dug; When Ya'akov was compelled to purchase the plot of the field in order to pitch his tent –they did not wonder about My attributes! And yet you said, "Why have You made things worse?"

It's a chilling message.

How often do we "wonder" about the struggles we endure and immediately lapse into a "complaint" mode” – whether it be the snow, our jobs or our kids' education?

Sometimes you really do feel like you've taken two steps backwards. And yet, God powerfully relays to Moshe the message that our attitude is critical.

We cannot immediately complain when things don't go our way. Rather, we must permit ourselves to see the good, the blessing, and the potential that lies ahead.

Reuven Spolter is the Director of Student Recruitment and a Jewish Studies Lecturer at the Orot College of Education, as well as the Overseas Rabbinic Coordinator for Irgun Rabbanei Tzohar

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Mussar

Love the Charedim as yourself

The first reason: Obviously, they too are Jews. Loving your fellow Jew means loving the entire Jewish People and not just those similar to you. You don’t need a Torah source for this. It’s natural. Torah sources serve where the act does not come naturally, but requires in depth analysis and effort.

T h e s e c o n d r e a s o n : C h a re d i m means Torah: Torah learning, Torah observance, devotion to Torah. When they talk, it’s based on Torah. Even if they err, for example, regarding Zionism, it’s based on Torah. They’re not like the secular, whose starting point is not Torah. So the Charedim are closer to us than are the secular.

We and the Charedim share precisely the same goal. Our argument has to do with the means, the path. The secular, however, have a different goal. Obviously, deep in their souls their goal is the same, but they express themselves about a different goal.

Therefore, even though the Charedim oppose Zionism, they still contribute a great deal to it through the vigilance they maintain. One requires a bit of expansive thinking to understand this, but let us avail ourselves of Maran Ha-Rav Avraham Yitzchak Ha-Cohain Kook’s words to his disciple, Dr. Moshe Zeidel, who had complaints against

the Charedim: “ Those innocent Charedim, who in the depths of the purity of their hearts opposed Zionism, are the very same people who refined it and removed a large part of its dross, until they brought it, through their negative actions, to such a level as being worthy to dress it in practical, royal attire, rather than the spirit of the House of Israel just dispersing it.” They, for their part, have “a sort of heartfelt protest based on their sensing the great light of the soul” (Igrot Ha-Re'eiyah 3:156) Some say that Maran Ha-Rav Kook and Rabbenu Ha-Rav Tzvi Yehudah Kook loved the secular more than they loved the Charedim. Nonsense! They loved everybody! Rav Tzvi Yehudah said that learning the proper attitude to the secular, whom he defines as “our friends-opponents,” continues: “From here we must learn by a logical process the special value and need of correcting our relationship with parts of our public who are within our camp, and who are equal partners with us in maintaining a vigil on Torah and Mitzvot in the rebirth of Israel and the return to their land. From the nature of those far removed we learn the nature of those close (Le-Netivot Yisrael 2:227).

Rav Shlomo Aviner Rosh Yeshiva Ateret Cohanim

Therefore, let us not teach the Charedim to love the secular. Let us not teach the Charedim to love the State of Israel or the Israeli army.

Rather, let us teach ourselves to love the Charedim.

The third reason: Amongst the Charedim are Torah scholars who must be related to with reverence and fear. The Talmud in Sanhedrin says that whoever denigrates a Torah scholar is deemed a heretic. The Jerusalem Talmud teaches that it’s like a dome made of stones. If one removes one stone, i.e., if one harms a single Torah scholar, the entire roof falls down. G-d does not forgive those who harm Torah scholars.

Therefore, love your friend as yourself, including the Charedim.

They are classified as your “friend” in every way. As Rabbi Moshe Chaim Luzzatto wrote, “ The Torah goes ahead and makes a general rule that includes everybody: ‘Love your neighbor as yourself.’ This means ‘as yourself,’ without any difference; ‘as yourself, without any differences, without tricks and plots, literally ‘as yourself’”. (Mesillat Yeshaim 11). www.ravaviner.com

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16

Face to face interview

by Guitel Ben-Ishay

One Chief Rabbi of Israel?

For and Against Five weeks ago, on November 20th, the Knesset approved a bill by a large majority that would mandate no more than one Chief Rabbi of Israel. The pioneer of this bill is a member of Likud-Beitenu, Moshe Feiglin. While the vast majority of deputies agree with this idea, there are numerous critics, especially within the Orthodox world.

In order to help our readership form their own opinion, we set up a face to face meeting between the father of this initiative, Moshe Feiglin and one of its fiercest opponents, Rav Chaim Amsellem; in order to better to clarify and explore the arguments and motivations of the bill.

Lph: How do you define the role of the Chief Rabbi of Israel?

Moshe Feiglin: This question is fundamental to understand this debate. For me, the Chief Rabbi

This is not a debate about preserving our traditions but rather a methodological approach to arrive at halachic decisions.

(Rav Chaim Amsellem) of Israel plays more of a symbolic than a technical role. His role in religion here in Israel is analogous to that of the President of the State of Israel. The Chief Rabbi of Israel is an individual who should represent Judaism, Zionism, and a state with very specific moral and social values.

Furthermore, he cannot simply be the Chief Rabbi of the Jews of Israel. Israel and Jerusalem are reference points

for all Jews worldwide. Therefore, the Chief Rabbi of Israel is an icon for all the Jews around the world.

Today, we no longer have the Beit Hamikdash, but we must strive for a complete return to Zion, go beyond the concept of community and become a nation. In this sense, the nomination of a single Chief Rabbi is a step forward for Judaism and Zionism.

Rav Chaim Amsellem: Unlike the majority of politicians for whom the position of Chief Rabbi of Israel is a symbolic role, I believe that he must be first and foremost the ''greatest'' in all aspects. He is here to bring Torah to the people and he does so with his vision, which will obviously differ if he is Sephardic or Ashkenazi, and this difference is key. It is not a question of minhagim and traditions but rather of how to decide halacha. It is a known fact that the Sephardic Chief Rabbi is renowned for his open minded stance, his more flexible approach, which is advantageous when discussing a complex nation such as ours. Thus, the Chief Rabbinate of Israel creates a balance between the positions of the two Chief Rabbis. That is of benefit to everyone.

Lph: When there will only be a single Rabbi, will the community to which he does not belong feel threatened and alienated? Will their traditions likely fade away?

Rav CA: Again, I would like to emphasise that the point under discussion is not about preserving traditions but rather about dealing with halachic issues.

I fear that the Chief Rabbinate is looking to impose a form of rigidity and uniformity within the halachic system. I greatly respect MK Moshe Feiglin, who is a virtuous man. I also agree with some of his analysis on dysfunctionality of the Israeli Rabbinate in general. Nevertheless, he does not appreciate the magnitude of the halachic consequences that

will flow from this decision. I am particularly worried about halachic issues such as conversions; one I hold close to my heart since it is at the core of assimilation in Israel.But many other questions could be raised. This is not a community, traditions are not at stake here, it is the halachic approach that has so far allowed us to disseminate the Torah and has attracted so many Jews from all over the world which is at stake.

MF: No one has any intention of stifling anyone else’s tradition whatsoever.

It is very important that each person retains his traditions whether in prayer or in certain halachic decisions.

But if we develop the logic of your point of view, how do we square that with the fact that there is no Chief Rabbi for those of Yemenite, Kurdish or Polish extraction?

Electing one Chief Rabbi, far from eliminating our differences, will sensitise us to all the different nuances that exist between us. The Chief Rabbi, whether he will be Ashkenazi or Sephardi, must represent all Jews without altering anyone’s traditions.

This union is possible. Allow me to use my personal example: I have five children; three of them are married and each to a person from a different community. Consequently, it creates a wonderful blend and does not threaten any heritage.

With respect to Rabbi Amsellem’s halachic vision, I would say that the Chief Rabbi of Israel, whatever his background, should master all halachic opinions whether they be Sephardi or Ashkenazi. Therefore, it is clear that he will know how to make halachic decisions taking into account all of the major Poskim. Take for example a city like Tiberias and Tzfat, there is only one Chief Rabbi, and it works perfectly!

Lph: In the last elections, criticisms were made against the electoral

system of the Chief Rabbi of Israel, specifically, that the process was perceived to be too "political". What do you think?

MF: It is clear that these remarks have justification. By the way, the election process in my view is a "Chillul Hashem" (desecration of G-d’s name). What will those who consider themselves secular think, by not having any particular connection with religion, when they see such a display when appointing the Chief Rabbi of Israel? On another note, it is true that often the Chief Sephardic Rabbi feels closer to the Zionist world then the Ashkenazi Chief Rabbi. I believe that by appointing a single Chief Rabbi, we also strengthen the Zionist aspect of the Rabbinate of Israel which should be one of its foundations. It’s essential to also modify the electoral body that elects the Chief Rabbi. It is now deemed too "political". We need to widen the body and make it more accessible to all. We could even open the election to all citizens who feel concerned by this nomination. This may even help repair the damage done by some recent scandals and failures in the Rabbinate.

Rav CA: It is obvious that today, the election of the Chief Rabbi of Israel is all about politics. It is clear that the institution is not functioning the way it should and I agree with Moshe

Feiglin on this matter. Our debate lies within the solution to this problem.

Electing a single Chief Rabbi will not change anything; it will not eliminate the little deals we witnessed these past years. I am not convinced that this will make the institution more ''Zionis'' as Mr. Feiglin hopes. During the last election, the attempt to elect a more moderate and ''Zionist" Rabbi failed, and not only because of the opposition of the Charedim.

Even within the religious Zionist camp, voices were raised against him, claiming he was too "flexible". Reform the electoral college? Why not? Again, I remain skeptical about the outcome.

The propensity for political meddling is large and never far away.

Lph: A few last words of persuasion?

MF: The idea of two Chief Rabbis of Israel is one of "Exile", and has no place in our vision of Israel and the return to Zion. In all other areas related to our nation, there is no duality (Prime Minister, Chief of Staff...) but this matter has become sacred and untouchable. We live in a historic time and this decision is not only for the people of Israel returning from exile, but for the Torah itself.

This is the best way to place the Torah at the core of Jewish culture and at the heart of the heart of the Jewish People.

Rav CA: When a building is old, it is not advisable to move its stones as it may collapse. The Chief Rabbinate of Israel has existed with an Ashkenazi and Sephardi representative since the British Mandate. To alter it, is to me,

The election of a single Chief Rabbi for Israel will certainly not eliminate our differences but rather improve our appreciation of these halachic nuances (Moshe Feiglin) the beginning of the end. To change this will only highlight what is already going wrong today. One Chief Rabbi of Israel is not the solution, on the contrary: tensions and malfunctions will only become further entrenched.

We need to maintain what is already in place and work together to improve it so that it functions for everybody.

18

Two halves of the whole

By Guitel Ben-Ishay

Reinventing the wheel Today, my children and grandchildren do not define themselves solely as Sephardi or Ashkenazi. They have married into different backgrounds and are just as likely to eat couscous as well as cholent and gefilte fish!

With Hashem’s help, what I have passed down to them is how to be a Jew and live an authentic, dynamic Judaism.

Sephardi…, Ashkenazi… These words might after all represent, first and foremost, a heritage, traditions, and a rich repartee of customs that make up our identity. How vital to our personal growth is this legacy?

This is especially so when the chain has been so brutally severed for so many Jewish Ashkenazi families that were torn apart as a result of the Shoah. Ida Akerman is a case in point.

She was born in Germany to Eastern European parents and was hidden in France during the Holocaust at the end of which she became an orphan: her parents were deported to Auschwitz.

She shares her views with us on the

Everything good we ever possessed had vanished at Auschwitz with our parents. importance of tradition, transmission, and the differentiation made between Ashkenazi and Sephardic Jewry.

Lph: How did you pass down your Ashkenazi ‘’legacy’’ to your children?

Ida Akerman: For us, transmitting such a legacy was very difficult. After the war, we did not have anyone to learn our traditions from. Not even the recipe of a cake or a dish that we used

to eat at my mother’s… My brother and I traveled the world attempting to reconstitute the pieces left from our family puzzle and to try to find out some information about our "Ashkenazi heritage". My husband’s family had also been decimated by the war. Additionally, as we lived in Paris during the repatriation of the North African Jewry, we lived mainly in a Sephardi environment.

Nevertheless, I kept trying to share, to find the flavours and the tastes of my childhood. We had to rebuild from scratch; and in some ways we had to reinvent our legacy.

Lph: Why was this quest for your parents’ legacy so important?

IA: After the war, we simply felt the need to reconnect to our Jewish roots.

Everything good we ever possessed had vanished at Auschwitz with our parents. But deep inside of me, I always felt I was left with something authentic from them.

Lph: You made Aliyah when your children were still teenagers. How did you experience the Sephardi / Ashkenazi dichotomy in their education?

IA: Israel to me is the symbol of life, strength, the future. The Ashkenazi Judaism we had known in Eastern Europe and in France was over. Our goal was not to remain "Ashkenazi" but rather to find a vibrant Judaism. This is how we taught our children to build their identity.

Lph: Do you think we should e n c o u ra ge e ra s i n g d i ffe re n c e s between Sephardim and Ashkenazim?

IA: I will quote Manitou z''l: in the Parsha of Mattot, we mention vows and their annulment. The annulment can only be performed by the chief of the tribe to whom the person bound by the vow belongs. Why?

With Hashem’s help, what I have passed down to them is how to be a Jew and live an authentic, dynamic Judaism.

Because he is the only one to actually identify with the frame of mind of the individual who wants to cancel his vow. Everyone should keep their customs. The tunes and the words of prayers that we grew up singing mean more to us than those of other traditions; that’s just the way it is! It is important to remain attached to our traditions but without stifling others, without forcing them to be what we are. We need to learn to be together as we are, with our customs and our heritage in all their complex diversity.

Am Israel, One Nation, finally returned to Zion, where each person shares his culture with others.

E E E E E E E E E E E E E E E E E E E E E

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20

Point of view

Israel and Saudi Arabia Can interests trump differences?

In the aftermath of the Geneva a g re e m e nt o ve r I ra n ' s n u c l e a r program, a large number of articles have appeared in the international press speculating whether as a consequence Israel might be drawn

Today, from the perspectives of both Saudi Arabia and Israel, the hegemonic power threatening the Middle East is Iran into a new partnership with Saudi Arabia. This idea might at first appear to be far-fetched, given Saudi Arabia's historical role in the Arab-Israel conflict.

After all, it was Saudi Arabia's King Faisal who launched the Arab oil embargo against the West during the 1973 Yom Kippur War that gave the Arab world the political muscle to force Israeli concessions in the years that followed. More recently, during the wave of suicide bombing attacks against Israel in 2000 to 2003, Saudi Arabia was providing anywhere from 50 to 70 per cent of the budget of Hamas, whose leadership was hosted by major Saudi Arabian charities. Of course today, Saudi Arabia has been replaced by Iran as the principal funding arm of Hamas.

Moreover, during the 1990s, while Israel managed to achieve diplomatic breakthroughs in the Persian Gulf, with Qatar and Oman, where it opened economic offices, nothing to this extent was achieved with Saudi Arabia. True, the Saudi ambassador to the U.S., Prince Bandar bin Sultan, attended the 1991 Madrid Peace Conference as an observer, and the Saudis participated in multilateral

Dore Gold

President of the Jerusalem Center for Public Affairs

negotiations on the Middle East that were launched in Moscow, but IsraeliSaudi public contacts were limited and no Israeli delegation was ever hosted on Saudi soil. There appeared to be strong ideological constraints on Saudi Arabia to open contacts with the Jewish state.

But historically, Saudi Arabia has also followed a pragmatic course of action when its most vital interests were at stake. What often placed Israel and Saudi Arabia on the same side of major conflicts in the Middle East was the rise of leaders with hegemonic aspirations who threatened the security of both countries. Last month, one of the CIA's leading experts on the Middle East in the past, Bruce Reidel, wrote about how Israel and Saudi Arabia were on the same side of another conflict when both sought to contend with the expansionist policy of Nasser's Egypt.

The focal point of their joint interests was the Yemen War in 1962. Egypt,

21 under the leadership of Gamal Abdul Nasser, backed a military coup against the government of the imam of Yemen, whose royalist army was waging a guerrilla war against the new Yemeni government. The Saudis remained on the side of the imam. They provided his forces with a sanctuary on Saudi soil. Nasser sent an expeditionary force with over 60,000 troops and aircraft.

Within months, the Egyptian Air Force was attacking Saudi border towns near the Yemeni border. Nasserist activism was spreading. By June 1963, a movement rose in Jordan, with Egyptian backing, to overthrow King Hussein. Egypt wanted to replace Arab monarchies with Arab republics under the leadership of former army officers.

President John F. Kennedy, who since his election had sought to build U.S. ties with Egypt, began with an exchange of letters with the Egyptian leader, but slowly came to understand that he was dealing with a regime that had expansionist aims under the flag of pan-Arabism. Reidel writes that at this time Saudi Arabia reached out to Israel to help the forces of the imam of Yemen.

The operation was overseen by the head of Saudi intelligence under King Faisal, Kamal Adham. According to Reidel, Israeli cargo aircraft flew resupply flights to the imam's guerrilla army between 1964 and 1966. Only after Nasser was defeated in the 1967 Six-Day War did Egyptian forces withdraw from Yemen, by 1970. Saudi realpolitik trumped its ideological aversion to Israel's existence.

In the 1990s, there were new currents in Saudi Arabia that would eventually influence its approach to Israel. Yitzhak Reiter of the Jerusalem Institute for Israel Studies published a book two years ago about how Muslim scholars were contending with the question of peace with Israel over the last 20 years. He quotes the fatwas of Saudi Arabia's grand mufti from 1975 through 1999, Sheikh Abdul Aziz bin Baz, who in 1989 called on Muslims to assist "the jihad warriors" among the Palestinians.

But later in 1994 his legal opinions permitted a policy of reconciliation with Israel, including the exchange of ambassadors, if it was in the national

interest of a Muslim leader. On this point, bin Baz sharply disagreed with Sheikh Yusuf Qaradawi, the spiritual head of the Muslim Brotherhood, on whether it was permitted to reach a truce (hudna) with the Jews, including the exchange of ambassadors.

Bin Baz explained that a hudna could be revoked once the balance of power changed, but his debate with Qaradawi opened up the possibility of some limited reconciliation with Israel, which previously had not been voiced at all.

Bin Baz's position could provide future Saudi leaders with the freedom to attempt diplomatic initiatives with Israel, should such a course of action be decided upon by the Saudi leadership. Whether bin Baz's fatwa influenced King Abdullah to launch what is known as the Saudi peace initiative is difficult to determine.

In the aftermath of the 9/11 attacks, which involved 15 Saudi citizens, important ideological changes began to occur in Saudi Arabia. Indeed, after supporting the Muslim Brotherhood since the early 1960s, and providing sanctuary for some of its most radical m e m b e rs , S a u d i A ra b i a t u r n e d strongly against the organization.

In 2002, the late Prince Nayef, who at the time was the Saudi interior minister, publicly attacked the Muslim Brotherhood and spoke about the importance of "battling ideological extremism." A year later Riyadh itself was hit by a triple suicide bombing ordered by the al-Qaida leadership based in Iran.

The Saudis soon also banned the writings of Sayyed Qutb, one of the most important ideologues of the Muslim Brotherhood. It was at this time that Saudi support for Hamas was curtailed. Finally in 2006, during the Second Lebanon War, Saudi religious leaders attacked Hezbollah.

The Egyptian Muslim Brotherhood, a l o n g w i t h Q a r a d a w i , b a c ke d Hezbollah and Iran. The Saudis did not entirely close the door to the Muslim Brotherhood in cases where it served their interests. The Syrian Muslim Brotherhood is anti-Iranian and might be eligible for Saudi support.

Today, from the perspectives of both Saudi Arabia and Israel, the hegemonic power threatening the

Middle East is Iran. It has sought to encircle Saudi Arabia, by supporting the Houthi rebellion in Yemen, the Shiite insurrection in Bahrain, the Shiite-led government of Nouri alMaliki in Iraq, and in Syria, by its direct intervention in the civil war with its Revolutionary Guard forces.

Additionally, Iran has penetrated Saudi Arabia's Shiite population in the Saudi Eastern Province, through whom it established Hezbollah al-Hijaz. The Iranians tried employing a similar policy of encirclement against Israel, using arms supplies and training for Hamas in the Gaza Strip and Hezbollah in Lebanon.

Historically, states facing an immediate mutual threat have surmounted their historical differences and found ways to work together What is clear is that despite their differences, Israel and Saudi Arabia have been on the same side of a number of Middle Eastern conflicts, from the time of Nasser to Saddam Hussein (who launched his missiles in 1991 at both countries). Now they are on the same side with respect to Iran.

Historically, states facing an immediate mutual threat have surmounted their historical differences and found ways to work together. That is precisely what happened to France and West Germany when the Soviet threat emerged after the Second World War and Soviet armored divisions were poised against Central Europe. It took enormously creative diplomacy to make their new relationship happen.

Whether this can occur in the same way in the Middle East, with all its ideological complexity, is still difficult to determine.

22

Press Review

Direct from Israel Extracts from the Israeli media which Kaddoumi responded that “the Palestinian Arabs massively supported the Nazis.”

Bennett sets his red lines (Makor Rishon) Economics Minister, Naftali Bennett, gave an ultimatum to the Prime Minister on Thursday: his Habayit Hayehudi party would leave the coalition if any part of Judea and Samaria was handed over to the Palestinian Authority. Bennett declared that ‘’the ultimatum was also valid if the status of any zone in Judea and Samaria’’ was changed i.e. if a Zone C area, under Israeli military and civilian control was transformed into Zone B, meaning under Israeli military control but under the civil administration of the PA.

Farouk Kaddoumi confirms that Palestinian Arabs supported the Nazis (rotter.net) In an interview with the Russian RT channel, Farouk Kaddoumi, Secretary General of the PLO’s Political Department and of Fatah’ Central Committee acknowledged clearly and officially, for the first time, that “the Arab leaders of Palestine enthusiastically supported the Nazi regime which fought against their common enemy, the Zionists.”

The surprised journalist asked whether “the Palestinian Arabs had indeed supported Hitler and his people” to

Official visit to Iran by an Italian minister (Arutz 7) The accord signed in Geneva has not only given a boost to the Iranian economy, it is slowly enabling the nation of the Mullahs to come out of its political isolation. Italian Minister of Foreign Affairs, Emma Bonino, recently paid a two-day official visit to Teheran where she met her Iranian counterpart, Mohammed Jawad Zarif and was received by President Hassan Rouhani. It was the first time in ten years that an Italian minister had set foot in Iran. The objective of the visit was to study the possibility of re-establishing diplomatic relations between the two countries and strengthening economic cooperation.

Livni antagonises the coalition more and more (Makor Rishon) Coalition Chairman, Yariv Levin (Likud Beitenu) is openly furious with Justice Minister Tzipi Livni. The Prime

Par Shraga Blum 23 Minister’s entourage reproaches Livni, who heads the Ministerial Committee on Legislation, for willfully creating dissension instead of preventing it as she should be doing. In particular, she is accused of supporting highly controversial law proposals despite knowing in advance that they will create tensions and endanger the coalition.

Kerry wants a framework-agreement before the end of the year (Arutz 7) Despite the negative attitudes of the PA and the Arab League, US Secretary of State John Kerry is pursuing his frenetic efforts to advance the peace process between Israel and the Palestinians. According to Mahmud Abbas, the Americans want to push forward a framework agreement and have it signed before the end of 2013.

Some commentators believe that Kerry’s frenzied pace is connected to the desire of the United States to declare a diplomatic victory in the Middle East, and to Kerry’s desire for a personal victory in light of his ambition to run for the next presidential elections.

“Histadrut”: Eitan Cabel loses his chance of becoming union chief (walla.co.il) When Histadrut Chairman, Ofen Eini, resigned, Labor MK Eitan Cabel declared that he would run for the leadership of the powerful Histadrut union, a step for which general elections would have to be held. But the District Court of Tel Aviv rejected the request for general elections put forward by Cabel and his party colleague Micky Rosental, on the legal grounds that “the Histadruit is obliged to choose Eini’s successor from its own ranks” which, in all likelihood, will be Avi Nissenkorn, Eini’s candidate.

Knesset: an Arab MK demands….…. a Christmas tree!

(Maariv) Although an atheist, Hanna Swaid, of the Hadash

communist party, drafted a request to Knesset Speaker Yuli Edelstein demanding that a Christmas tree be placed at the entrance to the Israeli parliament. In his letter, Swaid noted that the tree “would represent an important gesture to the Christian minority in Israel and an act of solidarity with the Christian world in general.”

He also pointed out that “many Jews around the world place a Christmas tree in their homes at this time of year.”

The Arab League rejects the Kerry plan (Arutz 7) Following the PA, it was the turn of the Arab League to reject John Kerry’s plan for “security arrangements” along the Jordan in the framework of an agreement between Israel and the Palestinians. Like the PA, the Arab League categorically rejected the presence of a single IDF soldier along the Jordan, even in the framework of an international force. The Arab League held an emergency meeting to discuss the proposal. In spite of these rejections, the US Secretary of State continues to increase pressure on Israeli PM, Binyamin Netanyahu, to accept the plan.

Abu Ala “arrested” for speeding (Galei Tsahal) Former Prime Minister of the Palestinian Authority, Abu Ala, was caught speeding at 145 km an hour on a road close to the city of Maale Adumim. After his chauffeur refused to stop, the Israeli police chased the car and succeeded in bringing it to a halt. The Palestinian leader refused to come out of the vehicle arguing that “he was on Palestinian land and that the Israeli police had no legal powers over him.” After the incident reached the highest political echelons….. …Abu Ala was allowed to leave surrounded by Palestinians making the V sign.

Espionage: the US once again in the hot seat (Yediot Aharonot) New revelations by Edward Snowden have highlighted the scope of US spying practices against allied countries, including Israel.

We learn that the electronic correspondence between former Prime Minister Ehud Olmert and his Defense Minister Ehud Barak was spied on as was that of several Israeli embassies. The Americans even rented an apartment opposite that of Ehud Barak in Tel Aviv in order to survey comings and goings. Clearly embarrassed by the revelations, President Obama has promised to “study a change in practices in this domain.”

24

Opinion

Release Pollard Dan Margalit

If Israel could plant body language interpreters and lip readers in U.S. President Barack Obama's office in the White House with a good chance of not getting caught, it would. Or at least, I hope it would.

Not to mention in other countries, even friendly ones. But the risk is too high and the extent of intelligence cooperation is too great for it to be worthwhile for the tiny partner in this historical alliance to implement surveillance on Obama's estate.

Information is power, and the Americans have the means to obtain it -- not just for themselves Looked at from this perspective, there is no use in Israeli officials preaching to the United States about the surveillance systems it has developed around the world. Information is power, and the Americans have the means to obtain it -- not just for themselves. Those who are

caught and captured will be publicly embarrassed or their handlers will be sent to jail, but with the deterioration that characterizes the regression of classic diplomacy in the face of invasive technology, there is no room for anger. The relationships between governments are not comparable to each government's duty to safeguard its citizens' right to privacy within its borders.

If Strategic Affairs Minister Yuval Steinitz knew for a long time that the Americans (and others) were eavesdropping while he was finance minister or while he was chairman of the Knesset Foreign Affairs and Defense Committee, why should he say now that they were caught red-handed? And if former Defense Minister Ehud Barak suspected that they rented an apartment facing the windows of his old apartment in order to eavesdrop on him, he had the chance to feed them false information to serve Israel's interests.

But, in the wake of Edward Snowden's leaks, a new reality was forged surrounding the issue of Jonathan Pollard's cruel and incomprehensible imprisonment. Why do they insist on keeping him in jail when he has not hurt the U.S. one bit? To abuse him more than they do distinctly antiAmerican spies?

This aside, however many "Pollards" Israel had in the United States, it is clear that after the details of this embarrassing chapter came out, Israel ceased its snooping of American secrets. If it had anything set up for that task, it was dismantled to prevent future scandals. The Americans also know this.

If so, what do they want from this man who has not seen the world outside of prison walls in 29 years?

From the man who had a secret understanding that he would serve for only 10 years? From the man with whom the American government breached a plea bargain?

There is now a window of opportunity to try to save Pollard from continued imprisonment. During the Wye summit negotiations, then-U.S. President Bill Clinton promised Prime Minister Benjamin Netanyahu to free Pollard, but was then deterred by threats from the heads of his country's security infrastructure. Now, they are no longer a major factor.

They are in retreat and are embarrassed. It's time to strike while the iron is hot, and only on one point: Pollard, Pollard, Pollard.

Source: israelhayom.com Dan Margalit is a journalist and television presenter.

No release of Palestinian terrorists without Pollard release

The attempt to compare the global US espionage with the actions of Jonathan Pollard is a bit unnecessary.

Jonathan Pollard is an American who spied for Israel. When the US spies on Israel using an Israeli spy, the comparison will be appropriate.

So the latest revelations regarding American surveillance of the Israeli prime minister and defense minister aren't a reason that Israel can use to press for Pollard's release.

Pollard should be released because he has been in jail for almost 30 years Nevertheless, Pollard should be released no matter what the US does in the world. Pollard should be released because he has been in jail for almost 30 years. Pollard should be released because other spies -- who were much more harmful than him -- have been freed. Pollard should be released because the US is exaggerating. It's obvious his arrest was not a punishment, but mainly a

warning. Not against Jews in the US, but mainly against Israel. The vast US dwarfs tiny Israel -- and this giant doesn't like it when the dwarf retorts.

The US had good reason to be angry -- that's why Pollard received a double penalty. In any case, even if the US punished Pollard in order to make him an example, Israel has learned its lesson.

The US and Israel not only have common interests; they also have common values. Monstrous punishment is not one of these values.

Even Russian President Vladimir Putin understands this. He released his arch rival, who was also given excessive punishment as a deterrent to others.

Mikhail Khodorkovsky is out. Now it's Pollard's turn, and it's in Obama's hands.

A few years ago you could say that the US security apparatus would oppose his release, but not any more.

A few days ago Lawrence Korb, the former US assistant secretary of defense, joined the list of supporters of Pollard's release. The time of that old excuse has run out. Thirty years have passed. The US defense establishment has changed. Today's officials were children when Pollard went to jail. Pollard was a young man.

Now he is old. Retired. A sick man.

Ben-Dror Yemini

He was wrong. Israel was wrong. The price was paid with interest. Every day that Pollard remains in jail is a consequence of the lack of logic, of cruelty, of obsolete revenge.

It is also Israel's responsibility. The years have proven that the United States knows how to bend under pressure, although in this case, Israel's lobbying did not help. But there is constant American pressure on Israel.

For example, regarding the release of Palestinian prisoners, including those engaged in suicide terrorist attacks. Israel bent. But there are rare moments when Israel can ask the US for a quid pro quo. In a few weeks Israel is expected to release dozens of additional prisoners. It wouldn't hurt if Israel were to tell the United

This rare moment has arrived States: We also have opinion polls and Israeli public opinion is not able to tolerate American pressure for the release of murderers, while Pollard, who has become elderly and sick, is still in prison.

This rare moment has arrived. Not because the United States spied on the emails and phone calls of former Prime Minister Ehud Olmert and former Defense Minister Ehud Barak, but because the poisoned chalice is full. Pollard has been punished.

Israel was punished, over and over and over. Until now Israel has spoken politely. There's no need to take an aggressive tone with the US, our most important ally. But this is the time for a clear statement, through diplomatic channels: There will be no release of Palestinian terrorists, without Pollard's release.

Source: i24news.tv Ben Dror Yemini is an Israel journalist, researcher and speaker. His book "The Industry of Lies" is soon to be published.

‫‪26‬‬

‫‪RIDDLE‬‬

‫חידה‬

‫חידת השבוע‪:‬‬ ‫כשאני בימין אני בשמאל‪,‬‬ ‫וכשאני בשמאל אני בימין‪,‬‬ ‫וכשאני הפוך אני ישר‪.‬‬ ‫מי אני?‬ ‫תודה למשפחת דרמון‬ ‫שלח לנו את התשובה הנכונה למייל הבא‪:‬‬ ‫‪Send the correct response to David Gross:‬‬ ‫‪afikim2003@yahoo.co.uk‬‬

‫מצאו את ‪ 7‬ההבדלים‬ ‫ל‪-‬א ֶרץ ִמ ְצ ָריִם‪( ".‬שמות ט'‪ ,‬כג')‬ ‫ַמ ֵטר יְהוָה ָּב ָרד‪ַ ,‬ע ֶ‬ ‫"ַו ּי ְ‬

‫’‪KIDS‬‬ ‫‪27‬‬ ‫‪CORN‬‬ ‫‪ER‬‬

‫חידון לפרשת וארא‬

‫‪1‬‬

‫אהרון ביצע את שתי המכות הראשונות‪.‬‬ ‫אהרון‪ ,‬ולא משה‪ .‬איזו מידה טובה של משה מבינים מכך?‬

‫‪2‬‬

‫איך ניתן להסביר שמשה ואהרון )וגם מרים(‬ ‫היו גם הנכדים וגם הנינים של לוי?‬

‫‪3‬‬

‫מי היה הבכור‪ ,‬אהרון או משה?‬ ‫וכמה שנים הפרידו בינהם?‬

‫‪4‬‬

‫איזו מכה גרמה למות הדגים‬ ‫ולסירחון בכל ארץ מצרים?‬

‫‪5‬‬

‫לאחר איזו מכה המכשפים של פרעה הכריזו‪:‬‬ ‫"אצבע אלוקים היא!"‬

‫תודה לרחל מויאל מבית שמש‪.‬‬

‫הם היו הנינים של לוי!‬

‫‪1‬‬

‫מצד אמא שלהם יוכבד בת לוי‪ ,‬הם היו הנכדים‪ .‬ומצד‬ ‫שהצילו אותו כשהיה תינוק‬ ‫הכרת הטוב‪ :‬משה לא יכל להכות את אותם המים‬

‫תשלחו אלינו את הבדיחות שלכם במייל‬ ‫‪lph.manou@gmail.com‬‬

‫אבא שלהם‪ ,‬עמרם בן קהת בן לוי‪,‬‬

‫ילדים ! שילחו לנו בדיחות קצרות‪ .‬תודה!‬

‫לפרעה משה היה בן ‪ 80‬ואהרון בן ‪.83‬‬

‫תודה ליניב אפריאת‪.‬‬

‫אהרון היה גדול ממשה ב‪ 3-‬שנים‪ .‬בזמן שניגשו‬

‫המורה‪" :‬רחל‪ ,‬איזה עץ את הכי אוהבת?"‬ ‫רחל‪" :‬איקליפטוס!"‬ ‫המורה‪" :‬ואיך מאייתים את זה?"‬ ‫רחל‪" :‬בעצם אני אוהבת דקל‪."...‬‬

‫‪2‬‬

‫למה חסידה לא עפה בשבת? כי בעלה חסיד!‬

‫‪3‬‬

‫תודה לעדן‪ ,‬אדם והלל מהר חומה‪.‬‬

‫‪4‬‬

‫שאלה‪ :‬איך מטביעים בנאדם?‬ ‫תשובה‪ :‬מדביקים מראה בתחתית הבריכה‪.‬‬

‫מכת הדם )ביאור(‪.‬‬

‫ב‬

‫סל התשובות‬ ‫‪5‬‬

‫דיחות‬

‫מכת הכינים‪.‬‬

‫שובבים‬

‫שמות‬

‫וארא‬

‫בא‬

‫ואראבשלח‬

‫יתרו‬

‫משפטים‬

28

Guidance

Dealing with our emotions

Naomi Wolfson emotional openness. For instance he might think that a couple must be in constant harmony. This assumption instills fear in him for he knows deep down that he has a tendency to get angry. It leads him to fear not being a good enough husband, or hurting his wife who in return will also be upset and hurt him... it is indeed a very scary scenario.

Why is it important to be aware of our emotions? Because it constitutes the first step towards emotional release, to improve our relationships, to counter the stereotypes that harm us and to enable us to be bold by exploring new horizons. Let us focus on the hardships of finding a spouse.

Aaron, a young man who has already met dozens of girls, feels drained and frustrated, but nevertheless he is unable to commit emotionally to anyone. He ends each date with a feeling of disappointment. After his last meeting, Aaron said: "I am torn apart between logic and emotions.

I met a great girl, she has all the qualities that I hoped for, we are made for each other, but what can I do? I am simply not attracted to her!

Should we follow reason or emotions?

This distinction between reason and feelings is such a common and ingrained mistake, one which certainly does not help us to get out of the muddle. This young man feels nothing

for the girl. This is how he explained his inner struggle: on the one hand, his reason and on the other his emotions. What should the young man do? Listen to his feelings? He’ll stay single! Listen to his reason? He will be miserable and his wife will be too! Of course, he also has the option of continuing to date, hoping he will have better luck next time‌ To find a solution to this, I firstly suggest breaking the misconception of the "fighting against our feeling" hypothesis. It is not for nothing that one does not feel for another person.

Feelings derive from reason- the individual frame of mind of each person. Personal logic is composed of subjective conceptions that are both specific and individual. If this young man, who not only wants to get married but also suffers from the ongoing emotional deception, does not feel close to this girl nor to any girl he meets, he must seek his personal thoughts behind the lack of

In this case, the conflict is not between reason and feelings, as he may think, but rather between a strong desire to marry on the one hand, and the fear of not being successful in the marriage. In the case of Aaron, it would be useless to try to persuade him on the importance of marriage or to overly boast about the girl. He already knows this to be the case and to insist on it would only further increase his frustration. Currently, the anguish of Aaron outweighs his will. He is simply not aware of his apprehension; he is deluding himself, claiming he has not yet met the "one".

Nevertheless, the feeling of fear is there and prevents him from growing warm and personal feelings for the young woman. The first step is for him to be able to recognise his fear about marital relationships instead of repressing it and to feel encouraged to deal with it. Only then, can he acknowledge his strengths so that he can finally feel empowered in his ability to share his life with someone.

To summarise: feelings are always the result of "personal logic", i.e. an individual intellectual frame of mind.

A person will act according to his emotions, often subconsciously. By repressing feelings, a person cannot grow and improve. To acknowledge a feeling and to dare to contemplate it is the beginning of change, opening the door to a new path.

Naomi Wolfson is a psychotherapist and couples therapist. www.panimbefanim.com 052-566 56 53

Recipe

29

Red Snapper on a Bed of Spinach Directions 1. Set oven to bake at 405 degrees Celsius.

2. Add the water, olive oil, 3-4 minced garlic cloves, and spinach in a large skillet, on medium Heat for 15 minutes. Once the liquid has evaporated, place the spinach on a

Ingrédients

• 3 - 4 Red Snapper fillets • 1/2 bag of frozen spinach (bodeck brand) • 4-5 garlic cloves • 1/2 cup of water • 1/2 teaspoon of 'herbes de provences' • 1 teaspoon of olive oil • A shpritz of half a lemon • Salt and pepper to taste

greaseproof paper over a pyrex dish.

3. Place the red snapper fillets on the bed of spinach and top it off with the herbs, lemon juice, salt and pepper.

4. Place another greaseproof piece of paper on top and fold the edges on each side. Bake in the oven for 15 to 20 minutes. And voila!

www.everydaykosher.blogspot.co.il

Just for laughs A woman comes home and sees her husband holding the telephone receiver.

She questions her young son: - Do you know who he is talking to?

- With grandma.

- His mother or mine?

- Yours.

- And how are you so sure?

- The conversation has been going on for half an hour and aside from saying hello at the beginning, he hasn’t been able to say a single word.

To stay in shape, my mother-in-law started taking a daily walk of 7 kilometers.

Today she is 97 years old, and we would like to know where she is.

A man is invited to eat with friends.

The couple who is hosting him are in their fifties and recently celebrated their silver wedding.

After the meal, while the wife prepared the coffee, the man holds the host‘s arm and tells him: - I am impressed!

After 25 years of marriage, you continue to give your wife affectionate nicknames like "Sweetie", "My Love", "My Baby", etc.

- I really admire that!

And the husband whispers in his ear: - To be honest... I forgot her name!

Classifieds

30

Sale

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6.

German Colony: 3.5 rooms in an Arab house, 80 sq.m., ground floor, 80 sq.m. garden, Must See! Exclusive to Ambassador Jerusalem 02-5618101

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14.

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