Shabbat Parshat R'ei (m'vorchim) This Shabbat is the 320th day (of 354); the 46th Shabbat (of 50) of 5766 AVINU MALKEINU, KABEL B'RACHAMIM UVRATZON ET T'FILATEINU. HALACHIC TIMES Candle Lighting and Havdala times - Regular and (earliest) WORD OF THE MONTH Menachem Av has 30 days in our fixed calendar, and so Rosh Chodesh Elul is always two days. This year, Thursday & Friday. And this is how it is announced on Shabbat Parshat R'ei: The molad of Elul is THU 6h 53m 5p A Grandmother was walking... Please know with certainty that beginning this week's Lead Tidbit is not meant to trivialize the terrible losses we have sustained in the past month. It is just an attempt to share a wistful smile with you and to draw analogies to a much more serious situation. It would have been nice (to put it mildly) if we would have sustained no casualties in the long and intensive rain of Katyusha rockets. It would have been great had the IDF not suffered any losses during their fight for our safety and security. That was not to be. With deepfelt condolences to the families who lost loved ones, and with prayers for Refu'ah Sh'leima to the many injured soldiers and civilians, and with our petitions to G-d for the safe return of the captives, we must also be thankful to G-d for our being spared far worse. The reality is bad enough; the potential would have been utterly devastating. We're not yet at Nitzavim, but the pasuk that must be with us is HANISTAROT LASHEM ELOKEINU. We do not and cannot know everything about what happens to us. Those mysteries belong to G-d. It would have been wonderful to dance in the streets in celebration of open miracles... but this we (should) know: You (we) are the children of the G-d... For you (we) are a holy people... and G-d has chosen you (us) to be a special people to Himself, above all the nations that are upon the earth. It isn't always easy to "keep faith", but if we lose it, we have truly lost. It would be trite to say that things could have been worse; so we won't say it. The road to the Geula is rocky, but we must remain firmly on it. R'EI STATS Mitzvot Aliya-by-Aliya Sedra Summary [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha. Kohen - First Aliya - 17 p'sukim - 11:26-12:10 Blessing = keeping the mitzvot; curse = not keeping them. These are the simple equations that Moshe presents here and that Yehoshua will again present when the People stand on Har G'rizim and Har Eival. SDT: Note the phraseology in the opening p'sukim: the Blessing - THAT you will keep the mitzvot. The Curse - IF you won't... There is an implied "recommendation" to choose Blessing (similarly, "And you shall choose Life"). The Bracha, of course WHEN you choose it... good things will happen. The curse, IF (not assumed) you are misguided enough not to choose it... [S> 11:29 (23)] The Nation was born in Egypt, had its infancy in the wilderness, and will grow and flourish in the Promised Land. "These are the mitzvot to be preserved in the Land..." Sites, altars, idols, etc. of the nations in Eretz Yisrael are to be destroyed [436, A185 12:2]. However, we must be careful not to do the same to G-d [437,L65 12:4] - this mitzva includes the prohibition of erasing G-d's Holy Names. While their places are to be eliminated, THE Place (site of the Mikdash) is to be the focal point of Jewish spiritual life and energy. All sacrifices and offerings are to be made there and only there, at the first festival encountered [438, A83 12:5]. It is on those occasions (the 3 Pilgrimage Festivals) that sacred foods (such as Ma'aser Sheni, Neta Reva'i) are eaten in Jerusalem. Things won't be as "do your own thing" as they are in the wilderness. Soon we will be entering the Land for a more "permanent", down to earth form of living. Mitzva Watch: There is a fairly common situation among the Torah's mitzvot, of a positive command and a prohibition basically saying the same thing. We have a mitzva to fast on Yom Kippur and a prohibition of eating and drinking. Same thing. We may not do Melacha on Shabbat and we must abstain from Melacha on Shabbat. Same thing. In R'ei, we are commanded to "cancel" uncollected loans at the end of Sh'mita year. We are forbidden from collecting loans after the Sh'mita year has past. We are required to give a freed Jewish servant gifts when he finishes his term of service. It is forbidden to set him free empty-handed. Same thing. There are many examples of these "two- sides of the same coin" mitzvot. And there are reasons for the positive mitzva and a “partner” prohibition. But let's take a look at another aspect of mitzva pairs. Less common than the perfectly matched positive mitzva and prohibition, is the pair of mitzvot that overlap, but not completely. Back to the first type for a moment. If a person eats on Yom Kippur (without halachic sanction), he is simultaneously in violation of the prohibition against eating on YK, and in non- fulfillment of the mitzva to fast. If you eat, you are not fasting. If you fast, you are not eating. But take a look at [438], the mitzva to fulfill a pledge of a korban or other donation to the Beit HaMikdash. There is a partner prohibition (in Ki Teitzei) which forbids delaying the fulfillment of a pledge to the Mikdash. These mitzvot do not perfectly align. To fulfill the positive mitzva, one must "pay up" by the next Regel. However, one is not in violation of the prohibition unless three Regalim have past since the pledge. "Behold, I set before you this day blessing and curse;" R' Moshe Leib of Sassov points to this pasuk as teaching us that nothing is coincidental, nothing that happens to us is "natural"; it all comes from G-d. Levi - Second Aliya - 18 p'sukim - 12:11-28 It is forbidden to eat Ma'aser Sheni outside Yerushalayim, neither of grain [442,L141 12:17], nor of wine (or grapes) [443,L142 12:17], nor olive oil (or olives) [444,L143 12:17]; nor to eat sacred first-born animals outside of Yerushalayim [445,L144 12:17], nor the more sacred sacrificial meat outside of the Temple courtyard [446, L145 12:17], nor eat the meat of an Olah (completely-burnt offering) at all [447,L146 12:17], nor other korbanot before their blood is properly sprinkled on the Altar [448,L147 12:17], nor eat First-Fruits before they are placed in front of the Altar [449,L149 12:17]. The previous paragraph lists 8 mitzvot that all come from a single pasuk (12:17). Here too is an example of how we would be lost in trying to understand all that this pasuk is commanding us, without the Oral Law. Again, it is not rabbinic interpretation nor legislation nor extension that we are dealing with; it is Torahas much from HaShem as B'reishit Bara Elokim and Anochi HaShem Elokecha. All of the above-mentioned foods are to be eaten where they are supposed to be eaten. Be careful not to forget the Levi, the gifts due him, and other forms of help [450,L229 12:19]. [S> 12:20 (9)] "When G-d will expand your borders as promised..." Notice that the Torah speaks of prosperity immediately following the portion about generous charity-giving and concern for others. This is G-d's "illogical" promise: the more you give, the more you will have. If and when we desire to eat meat (other than the sacred meat of korbanot), we may do so anywhere we choose, but we must properly slaughter the animals we eat first [451,A146 12:21]. In the pasuk commanding Sh'chita, G-d says "(slaughter the animal) as I have commanded you". Yet we do not find the details of Sh'chita in the Written Torah. This pasuk is one of the sources for the concept that the Torah consists of a written portion and an Oral Law - both the Word of G-d. Non-sacred meat does not have the same restrictions as sacred meat (i.e. ritual impurity - yours or the animal's - is not an impediment). Many other halachot, of course, do apply. An animal must be killed before its meat is taken. This is the universal prohibition (it is both one of the 613 and one of the 7 Noahide Laws) of "Limb from a living animal" [452,L182 12:23]. Blood must be removed from meat before we may eat it. Korbanot shall be brought from all over (even from outside of Israel) to the "Place of G-d's choosing" - the Mikdash [453,A85 12:26]. These korbanot shall be offered on the Altar, the blood sprinkled thereon, the meat (when permitted) to be eaten there. Be careful to do all that G-d asks, so that things will be good for us and our children. Shlishi - Third Aliya - 22 p'sukim - 12:29-13:19 We shall do all that we are commanded, neither adding to [454,L313 13:1], nor diminishing from [455, L314 13:1] Torah & mitzvot. [P> 13:2 (5)] If (when) there arises among us a prophet or dreamer - even one who performs miracles or signs to back up his words - who prophesies in the name of idolatry, it is forbidden to listen him [456,L28 13:4]. This is to be viewed as a test by G-d of our faith in Him. We must be true to G-d, follow Him, revere Him, keep His mitzvot, serve Him, and cling to Him. The above-mentioned false prophet shall be put to death for his attempts to turn us away from G-d. We thus uproot evil from our midst. [S> 13:7 (6)] If any fellow Jew (even a close relative or beloved friend) tries to entice us to idolatry of any type (familiar, exotic, or foreign), we must show no love to such a person [457, L17 13:9], nor overcome our hatred of him [458,L18 13:9], nor rescue him from danger [459,L19 13:9], nor speak on his behalf in court [460,L20 13:9] nor refrain from speaking against him [461,L21 13:9]. The Torah must be very clear and strong in these commands, because it has become second-nature to us to love our fellow (ideally), not hate him, and try to save him. But not in this case. These mitzvot stand in startling contrast to the mitzvot from K'doshim (and other places) which command love of fellow Jew, not to hate him, to save him from danger, etc. These mitzvot (from this week's sedra) underline the seriousness with which the Torah treats the enticer. He is a cancer in our midst that must be removed. But rather, the enticer shall be put to death by stoning (after trial and conviction), the accusing witnesses initiating the execution. And (it almost goes without saying that) it is forbidden to entice a fellow Jew to leave G-d and worship idols [462,L16 13:12]. [S> 13:13 (7)] If we find out that an entire city is being enticed to idolatry, we must very carefully investigate the matter. This command is generalized to require thorough examination and questioning of witnesses in all types of cases [463,A179 13:15]. If the charges are substantiated, the population of the "city gone astray" is to be killed by sword, the possessions of the people are to be burned, and the city itself destroyed [464,A186 13:17]. The city may not ever be rebuilt [465,L23 13:17] (unless security considerations determine otherwise). No one may benefit from anything from the city [466,L24 13:18] so as not to provoke G-d's anger. Proper fulfillment of these and other mitzvot will find favor in G-d's eyes. R'VI'I - Fourth Aliya - 21 p'sukim - 14:1-21 [Mitzva 467 also prohibits factionalization of the community when it is detrimental to Jewish unity]. It is our destiny to be the chosen from among the nations of the earth. [S> 14:3 (6)] It is forbidden to eat “any abomination”, defined here as the meat of a ko`rban that had become "disqualified" [469,L140 14:3]. (In Sh'mini, the first place where kosher and non-kosher animals are presented, only non-kosher animals are named.) The kosher domesticated animals are very familiar to us: Cow, Goat, Sheep. Rabbi Aryeh Kaplan z"l identifies the 7 wild kosher animals (Chayot T’hortot) as gazelle, deer, antelope, ibex, chamois, bison (or wild ox, maybe water buffalo), giraffe. In his foot- notes, he brings different opinions about the Hebrew terms for different animals. Rabbi S.R. Hirsch, on the other hand, translates very few of the animals and birds mention in this parsha, and leaves the rest in transliteration only. He defends his refusal to translate some of the animals because a mis-translation (which he considers very likely) can result in someone eating non-kosher. [S> 14:9 (2)] Fish with scales and fins are permitted to be eaten; that which has no scales (or fins) is forbidden to us. Scales (that are easily scraped off without damaging the skin of the fish) determine the kashrut of a fish. The Torah lists 21 types of birds that are forbidden. (Don’t confuse the term species for type. Torah classification does not necessarily match modern taxonomy.) The characteristics of kosher and non-kosher birds are NOT mentioned in the Torah (unlike mammals and fish). The Gemara gives us guidelines that distinguish between kosher and non-kosher birds. Practically speaking, neither the list nor the guidelines are what determine which birds we eat. Tradition does. Basically, we do not trust ourselves to be able to properly identify the birds named in the Torah (modern Hebrew sometimes does not match Biblical or Mishnaic Hebrew - this is one problem). If we have a tradition in our communities that a particular type of bird is kosher, then we will eat it. Otherwise we take the cautious position of SAFEK (doubt) and choose to be strict with ourselves. It is also forbidden to eat non-kosher locust and other winged insects [471, L175 14:19]. Even though we may eat meat, it is forbidden to eat of an animal that died other than by sh'chita. This is the ISUR of N'VEILA [472,L180 14:21]. Benefit may be derived from N'VEILA but not from milk-meat mixtures. Although this 3rd occurrence of BASAR B’CHALAV teaches the prohibition of benefit, it is not counted as a separate mitzva, but is included in the prohibition of eating M-in-M from Ki Tisa. We have three p'sukim that each teach a prohibition - cooking, eating, benefit - but in counting mitzvot, Meat-in-Milk is not counted as one mitzva or three, but as two of the 613 — one prohibition to cook meat and milk together, and one prohibition that forbids eating and/or deriving benefit from meat and milk that has been cooked together. Chamishi - Fifth Aliya - 8 p'sukim - 14:22-29 [S> 14:28 (2)] In the 3rd (& 6th) year of a Shmita cycle, the second tithe is to be given to poor people [474,A130 14:28]. This generous act of tzedaka will be rewarded by G-d’s blessings. Shishi - Sixth Aliya - 18 p'sukim - 15:1-18 [S> 15:7 (5)] However, when we are confronted with poverty, we must not hold back generous support of those in need [478,L232 15:7]. Rather it is a great mitzva to give tzedaka and support those less fortunate than ourselves in a giving and dignified manner [479,A195 15:8]. Be especially careful not to withhold loans to the poor because the Shmita year is approaching [480,L231 15:9]; if the poor person cries out to G-d, He will hold you accountable for not helping. Be generous in areas of tzedaka and Chessed, thereby meriting blessing from G-d. Poverty will be a "fact of life" under normal circumstances; give tzedaka freely. Although a lender must void a debt after Shmita year passes (unless he has executed the document called PROZBUL, by which he is considered to have turned over his debts to a Beit Din for collection, in which case Shmita does not terminate such loans), the borrower may - and should - offer to repay the loan. The lender is obligated to tell the borrower that the loan has been canceled by Shmita, and the borrower is supposed to say that he would like to give the money back to the lender (as a gift). The lender can accept the repayment in that case, and the borrower is considered to have acted in a proper Jewish manner. The borrower who "takes advantage" of the Shmita-voiding of a debt is considered to have behaved in an improper and un-Jewish manner. [S> 15:12 (7)] If a Jew becomes an indentured servant to a fellow Jew, he shall work no more than six years and be freed in the seventh. One must not send the freed EVED IVRI away empty-handed [481,L233 15:13] but rather he shall be given a generous allotment upon discharge [482,A196 15:14]. We are to remember that we were AVADIM in Egypt and that G-d redeemed us and expects us to be sensitive to those less fortunate than ourselves. If the EVED IVRI does not want to be released, his ear is ceremonially pierced and he remains in his master's service until Yovel. Do not be stingy with the servant, for he has served you hard and long. Sh'vi'i - Seventh Aliya - 22 p'sukim - 15:19-16:17 [P> 16:1 (8)] Preserve the spring month and bring the Korban Pesach. (This is a reiteration of the mitzva to adjust the calendar when necessary, by adding a month - a second Adar - to push Pesach into the spring.) Chametz is forbidden on Erev Pesach afternoon [485,L199 16:3]. This is a separate prohibition, and of a lesser status (based on comparing punishments for violation), to the prohibition of Chametz on Pesach itself. The Chagiga cannot be left over beyond two days [486,L118 16:4]. KP cannot be brought on a private altar [487,* 16:5 - not on Rambam’s list - the only mitzva on the Chinuch’s list that Rambam does not count. Other shoe drops in Haazinu]. [P> 16:9 (4)] Count 7 weeks until Shavuot; this is the OTHER Omer mitzva (in addition to counting 49 days - it's why we count days & weeks). Next, a mention of Sukkot and then the command to rejoice on the Festivals [488,A54 16:14]. Appear in the Mikdash and bring korbanot on Chagim [489,A53 16:15]; do not appear there empty-handed [490,L156 16:16]. Haftara - 12 p'sukim - Yeshayahu 54:11-55:5 We have the hopeful message that G-d will take back the exile-afflicted people of Israel in great splendor. It is also a prophecy of a time when our enemies will not succeed against us. Spiritual thirst and hunger will be tended to and all will be good for us... IF we will listen to G-d. There it is. The same deal as in the sedra. A deal repeated over and over again. A deal that is so simple, we should only be able to exercise our free will and keep our end of the covenant. THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean Reuven is the owner of a piece of real estate that he wishes to sell to Levi. Shimon, is the owner of a parcel of land contiguous (touching) to the land being sold by Reuven. Whenever Reuven desires to sell this land to Levi, he must first offer it to Shimon upon the same terms offered to Levi. If Reuven sells the land to Levi without first offering the land to Shimon, Shimon can demand that Levi transfer the land to Shimon upon reimbursing Levi for the purchase price that Levi paid to Reuven. Levi is deemed to be Shimon’s agent in purchasing the land on behalf of Shimon; the witnesses to the sale are authorized to write a new deed from Reuven to Shimon; no new transfer is necessary to transfer title from Reuven to Shimon. This applies to all interests in real estate, whether the real estate is commercial, industrial or residential. It applies to all things attached to real estate. There is ample authority that it applies to seats in a synagogue. There are communities where the synagogue sells the seats and permits the purchaser of the seat to sell it to a third person, usually someone who must first be approved by the synagogue. Thus if Reuven wishes to sell his seat to Levi, Shimon who owns the next seat may exercise his right of first refusal against Levi. Assume that Reuven and Naftali are partners or joint owners of the land, whether as joint heirs of the former owner or having purchased their interest in the land as joint owners. Reuven desires to sell his interest in the land to Levi, who is not a contiguous owner, or even to Shimon who is a contiguous owner. Naftali may exercise his right of first refusal even against Shimon. This law applies even if Reuven sells his share to a woman or a minor orphan, who is not subject to the law of right of first refusal. The strength of the partnership relation- ship holds true even if Reuven and Naftali are not partners in the partnership of the land but are partners in a different business. If Reuven sells his interest to Levi or even Shimon, Naftali may exercise his right of first refusal. All of these laws apply if Reuven is not damaged by it. However, there may be a situation where Levi has strong financial ability and Reuven permits Levi to pay the purchase price over a period of time. Shimon, on the other hand, is not in a strong financial position; Shimon may have to pay the entire purchase price to Reuven rather than receive the same terms as are given to Levi. If Reuven grants Levi terms and Shimon has at least the same financial position as does Levi, Shimon may avail himself of the same terms. The burden of proof is on Shimon to show that he has at least equal financial ability so that Reuven can rely upon it. As was previously stated, the law of the right of first refusal, forces a buyer of real estate (and perhaps the seller) to do that which is right and benefits the contiguous neighbor. Therefore it must be strictly construed against the interests of the contiguous neighbor since the halacha confers a benefit on him for the sake of doing the right thing. There are individuals and situations in which, if the law were to be followed, it would not be the right thing for the purchaser, Levi and/or the seller Reuven. The halacha has exceptions to this law. If the facts of the case fall into one of the exceptions, then the law of the right of first refusal does not apply. We shall now begin to discuss some of these situations where the right of first refusal does not apply: 1. The law of the right of first refusal does not apply if Reuven gives his land to Levi by gift. Shimon, the contiguous land owner cannot ask that the law apply and he will pay to Reuven the appraised value of the land. The theory is that when Reuven gives the land to Levi, he wants Levi to remember the gift when he uses the land. If the gift is converted by Shimon into money, when Levi will have spent the money he will forget that Reuven gave him the gift of the land. Therefore it would not be the right thing to Reuven to set up a situation whereby Levi will forget that it was Reuven who gave him the land as a gift. In the next lesson, IYH we shall discuss several tests to ascertain if the transfer is really a gift or just a subterfuge to evade the law of the right of first refusal. The subject matter of this lesson is more fully discussed in volume V chapter 171 A Restatement of Rabbinic Civil Law by E. Quint. Copies of all volumes can be purchased via email: orders@gefenpublishing.com and via website: www.israelbooks.com and at local Judaica bookstores. Questions to quint@inter.net.il TANACH There is a village called Salaam just outside present day Shechem and this may have been a temporary encampment of Yaakov. "Yaakov encamped there intentionally since he did not want to be a mere transient, but wanted to buy a piece of land on the outskirts of the city right at the outset of his entry into the Land, thereby staking his claim to the Land" (Ramban). "His action teaches us the greatness of Eretz Yisrael and that one who has a portion in it, is considered to have a portion of Olam Haba (Ibn Ezra). Shalem may refer to the original name of the city of which Shechem ben Hamor was then the overlord, that was later renamed Shechem by the sons of Yaakov (Rashbam); this would tie in as we shall see with the spiritual conflict with Shalem, the city of Malkitzedek, Yerushalem. Chazal however saw shalem as referring to the sh'leimut, the complete harmony within Yaakov: in peace from his exile (Ibn Ezra), secure from Eisav (Ramban): "complete physically [despite the injury inflicted by the angel of Eisav], materially [despite the valuable gifts given to Eisav], in his Torah [despite his 20 years exposure to the idolatry and divinations of Lavan]" (Shabbat 33b). "This is especially noteworthy considering the moral dangers facing a person making the most strenuous efforts to secure material independence. All true peace, even of civil life, is not made according to stereotyped external patterns but comes from within one, from one's ideal of the harmonious order of life" (Rabbi S. R. Hirsch). "Rabbi Jose taught that Shechem is a place predestined for misfortune: there Dina was ravished, there the brothers sold Yosef and there the Davidic kingdom [2 Chronicles 10:1] was divided in the days of Rechavam ben Shlomo" (Sanhedrim 102a). "How can this be, when Shechem is one of the three places of which the nations of the world cannot dispute Israel's eternal ownership, when Shechem is one of the three cities of refuge that provide atonement for accidental killing and when it is the chosen inheritance that Yaakov bequeathed to Yosef? It was precisely its heightened spirituality that made it the site of distention and misfortune. That spirituality created in its inhabitants an awareness of themselves and their special religiosity. So Shechem imagined himself to be of a stature that enabled him to join Beit Yaakov through Dina. The dissension between the tribes flowed from their spiritual greatness that made it difficult to subject themselves even temporarily to Yosef. It was the same awareness of self-worth that prevented Yeravam ben Nevat from subjecting himself to the Davidic dynasty. [In the same way the Shem MiShmuel explains the inability to give mutual honor by the talmidim of Rabbi Akiva that caused their deaths, as does the Netziv in the introduction to B'reishit regarding the sinat chinam of Bayit Sheni]. This heightened spirituality that creates a knowledge of the value of one's worth, while causing one to reach greater heights, can lead to arrogance and so to evil. That was the cause of Kayin's sin. Korach believed that he could rectify that sin, but he lacked the humility needed to temper that self-worth, whereas Moshe, who was a king but also the humblest of men, could rectify Kayin's sin "(Shem MiShmuel). The avoidance of ingratitude is one of the reasons advanced for the obligation of Kibud Av vaEim. It was for their ingratitude that Moav and Amon were eternally not permitted for inter-marriage (D'varim 22:4-7), while the prophets saw Israel's idolatry as ingratitude for the constant many and varied gifts, kindnesses and chesed granted them by G-d. Now 'encamped' in our opening verse is one translation of VAYICHAN, however, it also can mean to find favor or do a favor. "From this verse we learn that one should be beholden to a place from which one benefits and show gratitude for those benefits [as Yaakov did for the hospitality of the city]. He sought to find favor in the eyes of the leading citizen, P'NEI HA'IR, so he sent them gifts. Alternatively, he established stores and sold goods cheaply thus contributing to the welfare of the inhabitants" (B'reishit Rabba 79). "Rav taught that he inaugurated a stable coinage, Shmuel taught that he established market places, and Rabbi Yochanan taught that he constructed public bath houses; all these ways were to the benefit of the citizens" (Shabbat 33b). "When Shimon bar Yochai and his son Elazar came out of the cave where they had hidden for 13 years from Roman persecution, their very skin was rusted from the carobs that had formed their diet. They went and bathed in one of the springs of Teveriya and were cured. Rabbi Shimon then said: "We have to repay this kindness as did our forefathers, in that they set up stores and sold cheaply". So they went and planted beans which showed where the bodies slain by the Romans were hidden, brought them to burial and so purified Teveriya. If one has to repay the kindness even of inanimate objects, how much more so are we required to do so for human beings' (B'reishit Rabba 79:6). MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: I heard in a shiur given by a talmid chacham the following surprising ruling. Someone bought milk and found it to be spoiled. He decided it was not worth the bother to go to the store to return it. Soon thereafter his son announced he was going to the store, and the father asked him to return the milk. The ruling was that he was forbidden to demand a refund or replacement because he was already mochel (relinquish) this right. Is that really so? A: It is not for us to determine if the talmid chacham was right or wrong, all the more so because we do not know the exact case and all his reasoning. We will gladly share our understanding of the topic, which can shed light only on some of the various possible scenarios. The Ketzot is bothered by the fact that there is a broad rule that matters of the heart are not binding. He accepts the following distinction of the Maharit (II, CM 45). When there is a presumption throughout society of mechila (e.g., regarding the ketuba) it does not need to be verbalized. However, mechila which an individual may have contemplated where others might not have, is not binding in and of itself. We suggest the following practical rationale for this distinction (see also Sha’ar Mishpat 68:1). In many areas of life one regularly vacillates before arriving at a not obvious decision. He might have been “sure” at one point but decided later the opposite. It is unfair to bind someone to a decision unless he was aware that after a given point, he will be unable to change his mind. Regarding most monetary matters, only a kinyan indicates finality. Regarding mechila, speech is sufficient, but thought is not. If a person is in a situation where almost all arrive at the same final decision and he makes no contrary indication, we can assume that he too was fully mochel. There are significant opinions on both sides of the question of mechila b’lev (see Pitchei Choshen, Halva’ah 12:(11)). Our feeling is that the stronger position is that it is not binding. We should note that even according to the Maharshal, the level of finality in one’s mental mechila must be strong. If one thought to himself, “I’m too tired to go now so I guess I’ll forgo the money”, it is meaningless. One can probably train himself to not consider something a final decision until he truly plans to stick by it. It is questionable whether one who planned not to return milk because of the trouble involved had any reason to unequivocally turn that into a final decision. An action which indicates mechila can also be binding. For example, if the milk were still edible and one put some in his coffee, that would be an indication he was mochel his right to return it (Rambam, Mechira 15:3). A final factor to consider is that even if mechila b’lev is binding, it might have been a mechila b’ta’ut (based on a false premise). Specifically, had the buyer known that his son was going to the store, he might not have been mochel. In general, ta’ut neutralizes mechila and even kinyanim (Rama, CM 241:2). However, this is the case only when the unknown situation existed at the time of the mechila (see Ketubot 97a). For example, if the son decided to go to the store after his father was mochel, it would not be ta’ut. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel [2] Candle by Day [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) If, however, a person is too far away from Jerusalem and cannot bring his produce to the Bet HaMikdash, he may exchange the produce for cash and then purchase food with that money in Jerusalem. As the Torah states: "And if the way is too long for you… because the place (hamakom) is too far away from you…" (Devarim 14:24) Rabbi Yaakov Kranz, the Dubner Maggid, notes that the Torah seems to be repeating itself: "the way is too long... because the place (hamakom) is too far." Aren't these the same thing? He explains that hamakom refers not to the physical place, but to God. (For example, God is referred to as HaMakom in the wish given a mourner, "HaMakom y'nachem...") Why is the way too long? Because we are too far away from HaMakom, from God. When we are far from Him, even a small effort is too difficult for us. The Halakha allows a person to redeem the produce for cash even in close proximity as long as he hasn't yet entered the gates of Jerusalem. A person can live next door to the Beit HaMikdash and yet be far away, while another can live even far away and yet be close to HaMakom - close to God. TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu’a [4] A Touch of Wisdom, A Touch of Wit "The fact is," said one of the Jews, "that the Tana'im who lived at his time knew him better than all the generations which came later, and they believed him worthy of the death penalty." "The Tana'im, too," answered the missionary, "could make a mistake. Proof of this is that R' Akiva believed that Bar Kochba was the Mashiach." The Jews did not know what to answer. At that point, R' Chaim looked up and asked the missionary: "Why do you say that R' Akiva was wrong and that Bar Kochba was indeed not the Mashiach?" "That's obvious," the missionary replied, "because Bar Kochba was killed." "Indeed?" said R' Chaim, "You too agree, then, that a Mashiach that is killed is not a Mashiach." Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" — available at your local Jewish bookstore (or should be). [5] Parsha Points to Ponder - R'EI THESE ARE THE ANSWERS 1) The Chafetz Chayim explains that the Torah has just completed describing the laws of MA'ASER and SHMITA which demand that people cannot benefit from a large percentage of their crops. A person might choose to deal in money instead, but then the Torah talks about loans being canceled by SHMITA. At this point, a person could become exasperated and not know how to earn a living. The Torah then states EFES - by keeping these laws you will be blessed and there won't be poverty as a result of their observance. 2) Rav Moshe Feinstein teaches that the emphasis on the hand demands from us that we always have money prepared to give to poor people without hesitation. 3) The Meshech Chochma answers that, on Shavuot, the poor people are scattered in the fields to gather leket, shikcha, and pei'ah so it refers to them as being IN YOUR MIDST but not IN YOUR GATES like on Sukkot when the poor people are in the cities. Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith", soon to be re-published by Feldheim ppp@israelcenter.co.il [6] Portion for the Portion by Rakel Berenbaum Ibn Ezra says that when we experience a death we might not understand it, and may question Hashem, and be so upset that we want to harm ourselves, but we must remember that Hashem is our father. Just like young children do not always understand what their father does to them, deep down they know that their father loves them and means it for the best. The same here, we may not understand this terrible loss of death, but we must remember that Hashem loves us and means it for our best. There is no point in losing our- selves in excessive mourning practices. The Ramban says that since we believe that it is only our physical bodies that are terminated when we die but our souls continue to survive, that is why we are prohibited from excessive mourning practices. This is only a temporary condition. He does point out that the Torah doesn't prohibit crying over the loss of life because that is a normal and healthy reaction when people are separated from their loved ones by death. The Avnei Nezer uses the Ramban's explanation to explain an interpretation of the words in the verse "LO TITGOD'DU" - "LO LAASOT AGUDOT AGUDOT" (Yevamot 13), "Don't make different factions. This is a play on words that doesn't seem to have any relevance to the discussion here about excessive mourning practices. He says it does make sense if we are thinking about the souls - because all souls are one. Any fights, factions and divisions would only be because of the physical bodies which are different. May we try to find comfort for our national mourning in these seven weeks of consolation. HOT "BALD" PEANUTS [7] Torah from Nature [8] Micro Ulpan [9] G'matriya Matches SHMOR V'SHAMATA ET KOL H'DVARIM HA'EILA ASHER ANOCHI M'TZAVCHA LMAAN YITAV L'CHA U'L'VANECHA ACHARECHA AD OLAM KI TAASEH HATOV V'HAYASHAR B'EINEI HASHEM ELOKECHA: (Dvraim 12:28) LO T'VASHEL (763) = ISSUR BISHUL V'ACHILA V'HANAA (764) Baal Haturim [10] Divrei Menachem That term is addressed to the collective. The verse continues, however, in the singular form, "Uvata " - 'And you shall come there'. What is it, then, that we should seek together so that each one of us arrives at his or her spiritual destination? Are we first to seek that place where Hashem's Presence may most strongly be felt, so that having found it we might better imbue His spirit? Or do we first search out G-d and having done so then turn our faces to Yerushalayim and Shilo? This is not an academic discussion. For we might think that since the rabbis tell us that the Sh'china rests among any gathering of ten men, the place is not significant. Yet David HaMelech taught us that it is the singular individual who ascends with a group to Yerushalayim who ultimately becomes socially sensitive and dedicated to G-d (Psalm 122). David HaMelech introduces that process with the anticipation of going up to "Bet HaShem" - the House of G-d. Clearly, then, the search is for both HaShem and His House at one and the same time. SHEYIBANEH BEIT HAMIKDASH... Ketoret in Hand, the Kohein Stood Alone - A Story Having done that, the assistant turned reverently in the direction of the Kodesh Hakodashim, bowed in adoration, and exited the Heichal. No one was permitted to remain in the Heichal or even linger in the area between the Bayit and the Sacrificial Altar when a Kohein offered Ketoret on the Mizbach Hazahav. Contemplating his Ketoret-filled hands, instinctively, Meir lifted his eyes and studied the blue, purple, and crimson curtains that separated the Heichal from the Kodesh Hakodashim. Exhilarated, he felt as if he was seeing them for the first time. Mesmerized by the soaring aurated walls around him and spellbound by the sheer beauty of the deeply carved paneled ceiling high above him, suddenly it hit him. He was all alone in G-d’s House, the earthly resting place of the Shechina! This is the place where heaven and earth meet! For some reason, something he read long ago popped into his head. “’I have been falling from the rim of a great high place, somewhere back in time, for many more years than I have lived this life. And for all these years’ I have been waiting only for this!” As Meir pushed his cupped hands tightly together so that the Ketoret granules imprisoned within would not fall out, he began to tremble with awe. He thought, “This is going to be the only time in my whole life that I will be privileged to offer incense before Mi She’amar Ve’haya Ha’olam - He Who Spoke and the Universe Came into Being! Like, WOW!” Exulted and energized, he turned his eyes back to the radiant Mizbach Hazahavin front of him and lovingly gazed at the heaped up glowing coals reposing there. Standing alone in the Heichal before G-d, Meir Hakohein waited with anticipation for the Memuneh’s signal to begin. Like Meir Hakohein, all the Kohanim wanted to offer Ketoret on the Mizbach Hazahav. For this reason, the Mikdash authorities instituted a "lottery" among the Kohanim of the Mishmeret who were to serve that day. The Piyus that ascertained who would offer the incense was the third of four such "lotteries" instituted in the Mikdash (Yoma 2:2,4). However, there was one proviso. The Kohein Gadol had the prerogative of nullifying the results of the "lottery" and offering the Ketoret himself if he so chose (Yoma 1:2). There was no Avoda that was more beloved by the Kohanim than Haktarat Haketoret. The older Kohanim said that the Maktirei Ketoret- those who offered Ketoret - became the beneficiaries of Divine blessing and prosperity. (Was it not written? "They shall place incense before Your presence…" and immediately afterward, "Bless O Lord his substance, and favor the work of his hands… [D'varim 33:10,11]? Note Yoma 2:4 Bartenura.] For this reason, "Only kohanim who had never had the privilege of offering the incense were permitted to participate in this lottery" (Yoma 26a). A Kohein offered Ketoret on the Mizbach Hazahav only once in his lifetime, it was the climax of his priestly service in the Mikdash. "How did they conduct the lottery? [In the morning], the kohanim who had already immersed in the Mikva and arrayed themselves in their special garments, would proceed to the Chamber of Hewn Stone - the seat of the Sanhedrin. One of its members would be on hand [to supervise and insure the fairness of the lottery]. The kohanim would arrange themselves in a circle with the Memuneh - the supervising Kohein - standing in the middle. They would choose a number considerably larger than the sum total of kohanim present. Then each kohein would raise one or two fingers (but not the thumbs). The Memuneh, who did not know the number chosen, would then remove the turban from one of the kohanim and would then start counting the extended fingers. When the Memuneh reached the agreed upon number - that kohein secured the privilege of offering the incense. The kohein who had his turban removed then replaced it on his head" (Yoma 2:1, Tif'eret Yisrael 8). And wonder of wonders! Meir Hakohein had finally won the Payis! After all these years! He was ecstatic! He would offer Ketoret on the Mizbach Hazahav that very day! How he wished that he could call his wife Yehudit and tell her! However, at that moment, a venerable Kohein from Beit Avtinas, the ancient priestly family who "was over the Ketoret", appeared and silently led Meir into a side room and began to review with him the rudiments of Haktarat Haketoret. Alone, facing the Mizbach Hazahav and the Kodesh Hakodashim, Meir Hakohein waited. Then he heard a familiar voice, it was the Memuneh calling from outside. "Be careful that you do not begin sprinkling the incense on the coals immediately in front of you or else you may get burnt" (Hil. Temidin U'mussafin 3:8). ("Ha'avoda!" Meir said to himself, "He's right! I almost forgot!") His cupped hands full of Ketoret, Meir stood to the east of the Mizbach Hazahav and recited the requisite B'racha with great feeling, "…Asher Kid'shanu Bik'dushato Shel Aharon V'tzivanu Al Haktarat Hak'toret." Then he recited the Shehecheyanu. Meir "[then] stretched his hands across and slowly started to sprinkle the Ketoret on the burning coals - starting on the western - [the far side]- of the Mizbach and slowly worked his way to the east" [where he was standing] (Tamid 6:3 T.Y. 15). The column of fragrant smoke that emanated from the sizzling glowing coals ascended in a straight line to the Kodesh Hakodashim (Avot D' Rabbi Nathan 31b). Full of emotion and with a wonderful feeling of exaltation, Meir slowly bowed and exited the Heichal. The entire procedure of the Piyus described above raises many questions. How was the agreed upon number chosen? Who chose it? Why did they remove the turban from the head of one of the Kohanim? Was it not a reproach for this man to stand bareheaded on Mikdash grounds? In fact, Tif'eret Yisrael (ibid. Boaz 2) even questions the very congruity of such a problematic system. However elsewhere (Tamid 1:3 T.Y. 37), he does mention that the results of the Mikdash lotteries could not be considered just "coincidental". Only a Kohein deemed worthy in the eyes of Heaven would win the lottery and be privileged to perform that particular act of Divine service. This comment of Tif'eret Yisrael raises a very interesting philosophic question regarding Divine involvement in "random chance." Basing himself on Yoma 26a, Rambam postulates that there was another lottery in the afternoon to enable one more Kohein to have the privilege of offering the afternoon Ketoret. If all the Kohanim in that particular group had already done so, the extra lottery was dispensed with. The Kohein who offered the incense in the morning would offer again in the afternoon (Hil. Temidin U'mussafin 4:8). Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s Perspective; A Guided Tour through the Temple and the Divine Service Parsha Pix TTRIDDLES... Last issue’s (EIKEV) TTriddles: NachKwestion of the Week This week's TTriddles: Israel Center Miscellany Help young couples (evacuees and children of evacuees) from Gush Katif get ready for the arrival of their newborn babies - Tzedaka - Matan B’Seter - The money collected will be used to buy carriages, cribs, layettes...Make checks out to the Israel Center. Write on the envelope: Gush Katif - Baby Fund, For more info. call Sara 0505-444-397 NESTO Native English-Speaking Teen Olim Jr. NESTO is for 7th, 8th, and 9th graders, Travel Desk: 566-7787 ext. 261 BOOKED: Caring Gives Strength - Visits with Gush Katif “Expelees” - Tuesday, August 22 • 8:00am - 4:30pm, Guided by the famous "celery lady" - Anita Tucker The Palmach Museum, Tel Aviv with Nachman Kupietzky, Monday, August 28th - Check-in 12:05pm • Leave Center 12:15pm PROMPTLY • Return 5:00pm (approx.), See the newest state-of-the-art museum vividly portraying the pre-state defense army of Israel, 85NIS (100NIS non-members) • must pay in advance • Limit: 25 people, Call Travel Desk (ext. 261) to reserve Exciting new series... Wednesday, August 30th, 1:15pm check-in • Tiyul ends approx. 4:00pm - Herzl Center Experiential Museum with Nachman Kupietzky and featuring the actor who portrays Herzl, Yitzchak Berkman, 50/60NIS • Limited space Flowing with G-d, Destruction to Construction - We will begin our day in the Rehovot area, by picking vegetables (or fruit) as part of Project Leket of Table to Table Food Resource Network. Volunteers, like us, pick produce that is then distributed to Israel's hungry and poor. NIZKEH L'MITZVOT The Back Page of TT728 Schedule for Erev Shabbat to Erev Shabbat, 17-24 Menachem Av (Aug. 11-18) Friday Eve - Shabbaton Shabbat day - Shabbaton Motza'ei Shabbat SUN-Thu in the Ganchrow Beis Medrash (first floor) Sunday Monday - N'SHEI LIBRARY closed until August 27 Tuesday Wednesday Thursday Friday Upcoming at the Israel Center OU TZAFONA THEY SAY… that 40,000 Israeli troops are poised to enter Lebanon in lieu of the 40,000 demonstrators who faced off with the army at Kefar Maimon just before the Disengagement, just over a year ago. They say that once nobody took notice of the shells landing in Gush Katif. But when shells fell in Sederot, they said it was a travesty. And then they forgot about the people of Sederot and claimed that the shells landing in Ashkelon were a disaster. Then when the shells hit the North, they forgot about the people of theSederot. They say that this is a heavenly wake up call. For wasn't there supposed to have been a Gay parade in the palace of the Almighty? For hasn't the recent outpouring of care and assistance from all sectors and all backgrounds served as a Tikun for the divisive tendencies in Israeli society? THE POWER OF "ANI MA'AMIN" Paradoxically, the proportion of casualties among those who were evicted from Gush Katif last year is said to exceed proportionately the numbers of other soldiers who have so tragically suffered in this latest war of the Jewish people. These were the boys who supposedly refused orders, who despaired of the classical values that they had ascribed to the IDF. These are the same soldiers who you will see on television passing around the Tefillin to each other, eating on Tish'a B'av because of Piku'ach Nefesh, chanting Tefilat Hadrech as they walk into the hell-fires in the valleys and mountains of Lebanon, and who sing Ani Ma'amin as they march to face their adversary. SUDDENLY WE WERE ALL ONE… They came into the Israel Center after a day in the Old City of Jerusalem, in the Tunnels, in David's City. After a tour arranged, among scores of other activities for the "People of the North", initiated by our director, Rabbi Avi Berman, and the staff of our OU Israel Center in the heart of Yerushalayim. Actually, at first glance they seemed a dispirited group, which in many ways they were. They are People of the North, like out of a science-fiction thriller. What are they doing coming into the Center? Greeting them one at a time as they came in - babes in arms, stressed mothers and creased Savtot (grandmothers), I felt that the scene was surrealistic, to put it mildly. Was this just another group coming to our Center for yet another program? Why did I feel that the smile on my face was forced and yet the tears in my eyes were genuine? Why at one and the same time did I feel proud that we were about to do a tremendous chesed (kindness), yet almost guilty that we were conveniently safe while these refugees running from the Katyushot were so, so fragile? He expressed the concern of Jews all around the world, and especially in the synagogues of the OU, for the welfare of the people of Israel. He sang and clapped as the crowd, warming up to the event, sang a rousing "Am Yisrael Chai". Suddenly we were all one. Suddenly, all faces were focused on singer Moshe Dovid whose accompanying Chassidic tale roused passion and calmed the spirits: "When you reach the pinnacle, you can only go down. But when you are down, you can only go up…" TO SEE THE SMILES ON THE FACES - I am driving along the back roads of central Israel with Rabbi Weinreb. We are on the way to another Israel Center sponsored project that has a benefit for the needy in the aftermath of the outrages in the North. We are on the way to join volunteers to pick vegetables in an abandoned field on the outskirts of Rehovot. The volunteers are children in the Center's three-day camp program set up especially for the children of Nahariya and Sederot. Traumatized children desperately in need of a break; children in our NCSY-in-Israel program - Makom Balev. Together with youngsters from Makom Balev chapters from all around the country, they make a colorful group, dressed in their orange Makom Balev T-shirts. In the true spirit of "Achdus" (unity), there was yet another group that joined this band in this pastoral setting whose silence was broken only by the urgent roar of F-16 fighters overhead, screeching to the war but six minutes flying distance away. This group, like the rabbi, also hailed from overseas: thirty young men from the NCSY Kollel, here for a summer of learning. To see the smiles on the faces; to witness the pristine enthusiasm of these latter-day horticulturists. To hear the laughter and giggling. To hear the collective singing of "Hakadosh Baruch Hu… We love You," as the tomatoes and onions found their way to the tractor and eventually to the shelters in Hatzor and Kiryat Shemona.To sense the coming together of Jews from all over the world, in every shade of color, making their small clearing in the forest, their modest contribution for Am Yisrael. To allow the Israeli children to maintain their innocence for just a few more minutes. To inspire them all with words of Torah. To put our Jewish values into practice. Isn't that what it's all about? THE CHILDREN WERE REFUGEES. Why is life so full of contrasts? The children in the hotel we visited were refugees. Yet they were laughing as the entertainer in our sponsored project amused them with his guitar. He had dressed it up with his spectacles and yarmulke. The children bounced up and down, oblivious to the strain on their parents' faces around them. A couple from Meron tell their story. Beni, a schoolteacher, and his wife Zehavit Suissa have escaped the shelling. That was after their little girl started knocking off the faces of her dolls, one by one. "A Katyusha got them!" she said. Beni is fortunate: his wife had a baby girl eight days ago; so now he is released from active duty. However, one of Beni's students was among the first to be injured. In addition, four of his fellow army reservists have been killed in the past three weeks of fighting. The family had just been pleasantly hosted by families in Efrat. (Guess what their new daughter's name is?) And now they are in a hotel for a few days, and what will be next? Looking back a year, I think, "Haven't we been there before?" A lady comes up to us crying: "I heard that you can help. We need places for four families…" Meir Schwartz, the Israel Center's director of outreach projects has taken the lead in much of the support work that the Israel Center is undertaking. He quickly pulls out his trusty cell phone and the lady holds back her tears to catch on to a therapeutically positive action as she scribbles down a useful contact number provided by Meir. On this mission, Rabbi Weinreb has brought balabatim from the OU and is accompanied by Yitzchak Fund, President of the OU Israel Center. Yitzchak adds, "The Israel Center is the extended arm of the OU. The extensive and generous help given by our constituency in the US is making happen all our efforts to support the refugees from the north of the country." I am thinking of how accurate these words are even as the children are piling over the presents brought for them by this keenly concerned group. AM YISRAEL'S GREATEST WEAPON In Ramat Hasharon we visit the Bayit Hayehudi that we established as an outreach center in what is one of Israel's largest hubs of secular Jews. Here we learn of what is really Am Yisrael's greatest weapon, even as we hear the horrendous news of the casualties over the border. We learn of secular Jews brought to Yiddishkeit through the nurturing and soft-selling activities at this thriving center. We learn of teachers and students who have bonded spiritually. We also learned of enthusiastic children who scared off the police who tried to evict the Bayit Hayehudi workers at their school premises. "We want more!" they cried; "Let the police put on Tefillin!" they chanted. Now over 1500 children in secular schools have Jewish enrichment classes, courtesy of Meir Schwartz, et al. And this weapon is so powerful. Door-to- door visits, discussions on personal relationships and Kabbala, Oneg Shabbat programs for school kids (The teachers asked: "And when can we have our own Kabbala Program?") - and so much more. Also, in Tiberias (once again when the war is over) and in Ariel and in places you might never have heard of, such as Lachish and Kibbutz Na'an. In fact, all over the country… NOW IS THE TIME TO SAY TEHILLIM. Rabbi Shmuel Eliyahu Shlita is the Chief Rabbi of Zefat. He was almost in tears when he spoke to us. The rabbi came down especially from Zefat to meet the mission. What a zechut in these trying times! As he talked to us he admitted that his mind was on the soldiers. The outpouring of chesed from everywhere overwhelms him. The rabbi could not stress enough how the visits of the OU volunteers and their gifts gave chizuk to the residents of the North. Rabbi Eliyahu tells of the Giborim, the heroes of Zefat. The shells are raining down near his house. They hit the Tzofnat building next to the Abuhav shul. In the nearby Bet Knesset, however, even as the shells whistle overhead and the bombs spit death, the prayers in the shul continued. Now is the time to give an encouraging word. Now is the time to say Tehillim and, yes, to distribute Tehillim to all the houses in the North of the country. For now, paradoxically, the people are ready. It's difficult to pray; but now more than ever we must be strong and daven. The times are difficult. In the post Disengagement period there is much concern. But nevertheless we must pray for the soldiers going into battle. These are not my words. These are the words of a courageous rabbi from Zefat who is risking his life every day for the spiritual welfare of our people. We can but take heed and do our share, those of us nearer and those of us further from the smoke and the dust. MUCH TO DO. Clearly, there are mixed feelings about our soldiers after the Disengagement. Yet these boys (and some women too) are giving their lives to defend us, as we speak. So, when we went to Gush Etzion with Rabbi Weinreb to see the work that our Center is doing with officers in the IDF, it was with great satisfaction that we found the soldiers listening to Chassidic songs and stories, having viewed the audio-visual presentation about the Gush Etzion heroes who fell in Israel's War of Independence. These soldiers - part of our Lichyot Beyachad program under the leadership of Rafi Even Danan - were finally experiencing an Israel they hardly knew before. Moreover, this particular group of officers was working with a group of college-age army volunteers from overseas, as if to close the circle for the Jewish people. I had the opportunity to trigger a discussion on Jewish-Zionist identity that later was picked up by Rabbi Weinreb. I thought to myself: "What better time to raise these issues among young Jews from Israel and the Diaspora than while Israel is grappling with the meaning of the current conflict over the border and within its own ranks. When we followed this event with a visit to the Israel Center's Mo'adon (youth club) for youth at risk in Nitzan, I wondered perhaps for the hundredth time at the diversity of the programs that the OU runs in Israel. This program, sponsored almost exclusively by the Beth El Ateret Yisrael Congregation of Newton, Mass.,was now in full swing as for the first time in a year, the Gush Katif orchestra was playing, albeit with a somewhat eclectic assemblage of musical instruments. Rabbi Kaminetsky, the rabbi of Gush Katif, having suffered from the strains of the past year was now furtively optimistic. The support of the OU in this project - and a number of other programs for youth over the year - made all the difference. We saw for ourselves: Finally, there were people walking around, kids bouncing on rubber play things, Jews strolling to Maariv… Yet, said the rabbi, there is much to do: Yes! These same despondent youth who were dispirited last year were the first to volunteer up north in the current situation! And we helped restore to them their self-respect and community spirit. I thought: "Oseh shalom bimromav who ya'aseh shalom aleinu ve'al kol yisrael ve'imru Amen." - that may He who makes peace above bestow peace (extrinsic and inner peace) on us and upon all of Israel… And let us say Amen. - M.P. In addition to the programs for the North described above, the Israel Center, with the generous support of donations solicited by the OU and the Israel Center, has been active in sending volunteers to add cheer to hundreds of trapped Israelis in shelters all across the north of the country, in running programs of a spiritual nature in the beach Tent Camp in Nitzanit, in distributing kits with games, Tehilim, basic toiletries and nosh to thousands of residents in the North and in providing programs to refugees in hotels across the country. Israel Center Tzafona “Camps” in the shelters. It was decided that we would start up “camps” within the shelters. For this purpose we gathered many volunteers from all over the country and sent them up north. We divided the north into two separate areas. Eliyahu Ferjun, the Israel Center’s outreach coordinator in Ariel, coordinated the eastern area that includes Tiberias, Hatzor, Zefat and Kiryat Shemona. The western area, under the direction of Meir Schwartz, the Center’s director of community outreach, covered Haifa and the Krayot, Acco and Nahariya. Our people were sent to each area to investigate the specific needs of the local shelter people in the various locations. Following this initial survey, it was decided to send with the volunteers 200 packages that included fans, stereos, electric water heaters, arts and crafts, books, disposable paper goods, tables, movies on video and DVD, music discs, equipment for babies, sweets, and board games for children and adults. The funds to make this happen originated through the generous gifts sent to the OU's Israel Emergency Fund. In addition, we sent psychologists and social workers to offer emotional help and performing artists to lift the people’s spirit. We sent four pairs of volunteers with packages to each of the tens of shelters with the goal of bringing just a little cheer and support to the unfortunate victims. The response was incredible! The parents gratefully expressed their thanks with comments like, “Finally we have a moment of peace and quiet!” And the children were very happy too. From door to door. In the “Krayot” area, we went from door to door, from shelter to shelter, giving out little “happy kits” that included Shabbat candles, Tehilim, and Kiddush books illustrated by the well-known artist Refael Abukasis. Thousands of these kits were given out and we received very positive feedback. Spiritual Hotline. In addition to the above we set up a “spiritual” first aid hotline: 1-800-300-613. Each person that turned to us was able to receive help regarding any religious issue and, indeed, we received many requests for assistance regarding halachic questions. For example, one man asked: “My wife lost her wedding ring while running to the shelter and I bought her new ring: does this call for a special blessing?” We referred this question to the Chief Rabbi of Zefat, Harav Shmuel Eliyahu, who answered: “The husband should take his wife for a quiet evening meal and together they should make the Shehechiyanu blessing in honor of their renewing their relationship.” The words of the Rav encouraged the panic-stricken couple. In the hotels. Our activities in hotels all across the country started when a large number of people were evacuated from their shelters to different hotels, schools, and yeshivot. We sent our teams to these places where they conducted a number of different activities including psychological help to parents and their children who were suffering from anxiety due to the war. To these places we also sent entertainers and artists. For example, the singer Aharon Razael performed in the Knesset Towers Hotel and in the evacuees’ tent city of Nitzanim. The teams, mostly made up of young people, went to various hotels. In some cases, we took the children out for two-day camps. One such group from Moshav Avivim (on the Lebanese border) that was staying in a hotel in Netanya was taken to Jerusalem for two days. Their program included visits to the City of David and the Kotel tunnels. These two fun-packed days were rounded off by a visit to the Israel Center where, among others, the group met with Rabbi Tzvi Hersh Weinreb, Executive Vice President of the OU in America. The meeting was very exciting and was accompanied by song and Chassidic stories. Each child received a game as a gift from the Israel Center and the group left the center very enthusiastic and excited by this special experience. Special thanks to one our most active volunteers, Miriam Tekuzener, who single- handedly arranged for hundreds of packages to be sent to different shelters and army bases. Miriam also successfully organized a one- week vacation for Nahariya residents. She gained access to the campus of the Hesder Yeshiva in Petach-Tikva and arranged for 20 families to stay there. In addition, she arranged caterers to bring them food, hotels to contribute sheets and towels, and for many volunteers to run the various activities for these families. A Spiritual Center in a Tent City. The Israel Center was also active in the beach side tent city of Nitzanim set up by philanthropist Arkady Geidemak, which housed no less than 8000 temporary residents from the North. The people were given free meals, activities, and entertainment of all sorts all throughout the day. Unfortunately the spiritual aspect was neglected. So the Israel Center volunteers set up a “Spiritual Center” that included a Beit Knesset, Beit Midrash, and shiurim for children and adults. In addition, we arranged concerts that were full of joy and holiness. Each Shabbat saw a new team of 60 volunteers who did amazing work. Each evening, rabbis of the “Tzohar” organization arrived to complement these activities by giving shiurim till the late hours of the night to thousands of participants. From Tiberias to the Golan. In the first week of the War, we ran a Shabbaton in the Golan, led by Rabbi Ohad Baruchi, head of the Bayit Yehudi for the members of our Kehillot Yisrael outreach project in Tiberias. For the 80 people who participated – all residents of Tiberias – the Shabbaton gave them spiritual and emotional tools to help them cope with the situation and the difficulties they were experiencing after being locked up in bomb shelters. Tefilot in the front lines. Meir Schwartz initiated the printing of thousands of tefilot for soldiers before they go out to battle. The tefilot were obtained with the assistance of Rav Eliyahu and printed and distributed on the front lines with the aid of funds from our Torah Tidbits appeal. Solidarity with Makom Balev. Lastly, our Makom Balev (NCSY in Israel) youngsters participated in camps this summer that were originally to have taken place in the North. Instead, last minute changes took the groups to the desert where the children enjoyed camel back riding, ropes and ladders in the Tamar Canyon, collecting colorful sand from the Big Crater site, as well as exploring the Negev Desert. The camp began, however, with the group picking abandoned vegetables in a field near Rehovot where they were joined by some thirty participants of the NCSY Kollel who were learning in Israel for the summer. It was a great opportunity to bond and for both groups to show their solidarity to the Northern victims, as they saw the products of their labors being taken off in wagons to the north of the country. For our children from Sderot it was especially exciting – finally getting away from the familiar sound of the “shachar adom” siren that they have unfortunately grown so accustomed to. For these children the past few days have been more than just fun – they have been a great relief from the day-to-day stresses of siege. We were glad that with all the attention being given to the North, we were still able to do something meaningful and positive for these children of the South. This last Shabbat saw a ”training” Shabbaton for the Makom Balev madrichim from Nahariya and Sderot at Karnei Shomron. The Shabbat was “shared” with tens of refugees from the North staying at this yishuv. Notes Yisrael Goren, Director of Makom Balev: “You cannot imagine the atmosphere. In the middle of a war and with our soldiers dying, we hugged the evacuees, sang with them… and then our madrichim sat down to learn, to discuss how to educate this generation, how we can do better for Am Yisrael. You cannot begin to imagine how the Shabbat was so important for everyone…” Still a lot to do. Meir Schwartz sums it up: “In the aftermath of this war, there is still a lot of work awaiting us to assist people mentally and physically. We at the OU Israel Center will continue to make every effort to continue our contribution to Am Yisrael in the spirit of Torat Yisrael.” OU ISRAEL CENTER [The Parshat R'ei Homepage]
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