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EXPLAIN A MIDRASH:
Expanding Horizons

by Rabbi Yehuda Shaviv

"When G-d expands your borders, as He has promised you, and you say: I will eat meat, because you have a desire to eat meat ..." [Devarim 12:20]. This verse gives permission to eat meat in response to normal desire, "but in the desert they were forbidden to eat meat unless it was sanctified and offered as a Shelamim sacrifice" [Rashi].

According to this, eating meat was permitted as soon as the people entered the land and not only after the borders were expanded. Thus, the wording of the verse should have been, "When you enter the land." Use of the word "expands" implies an expansion beyond the borders of Yisrael's first entrance into the land, as is clear in a different verse, about sanctuary cities (Devarim 19:[8] - see Ramban for an explanation of the difference between the two verses).

It would seem that the Midrash has a different interpretation of this verse. "As is written, 'He performs justice for the downtrodden ... G-d frees those who are captive' [Tehillim 146:7]. This refers to Yisrael. The sages have told us, there were eight things which were forbidden by the Almighty and subsequently permitted ... He did not allow unconsecrated meat and later gave permission to eat it." [Devarim Rabba 4:9].

Thus, the Midrash reads the word "assirim," captives, as if it were "issurim," forbidden things. This is not just a play on words, but is based on a related meaning: Forbidden things restrain man, and when one is released from slavery, he is freed from his bonds.

It may also be reasonable to explain that "expand" refers not to geographical borders but rather refers to a personal sense, an expansion of the soul, in that there will no longer be restraints, but "you may eat meat whenever you desire" [Devarim 12:20].

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SCIENCE AND THE TORAH PORTION:
"For Blood is the Soul" [Devarim 12:23]

by Idit Gamliel

Testing just a single drop of blood can give a picture of a person's state of health. Blood contains many different substances, and it provides a link between the different organs of the body. It distributes oxygen from the lungs and nutrients from the digestive tract. Every cell of the body removes from the blood substances needed for growth and activity, and returns waste products, such as carbon dioxide, various toxins, and water. The blood transports these materials to the organs which expel them, such as the lungs and the kidneys. While circulating, the blood also maintains a constant body temperature.

A human body has about 6 liters of blood, made up of a light yellow transparent fluid called plasma and millions of red cells, which give it the typical color. The plasma contains the white blood cells, which constitute the immune system of the body.

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POINT OF VIEW:
Ashkenazi Supremacy

by Rabbi Yisrael Rozen

"You may eat all the pure birds ... And these are the ones you should not eat ... the stork." [Devarim 14:11,18]. "Rabbi Yehuda said: Why is it called 'chasida?' Because it is kind to its comrades." [Chulin 43a].

A few weeks ago an unfortunate public statement defaming Moroccans was made by a prominent public figure. MK Ori Orr voiced doubts as to their abilities, and wondered out loud whether "it is possible to communicate with them, and if they understand what is going on around them." His strained apology in reaction to the resulting storm was forced, to say the least, and did not succeed in hiding the true meaning of his words: a highly prejudiced feeling of Ashkenazi superiority.

I would not bother to refer to his words if I were not convinced that the hardened general was simply expressing an opinion held by many of the "good guys," those who consider themselves the salt of the earth, charter members of the nation and the land. When he was Deputy Minister of Defense, this same Ori Orr glibly demanded "to disband the Hesder yeshivot," since they are not only a nuisance to the security services but also hothouses breeding new "Yigal Amirs" (not an exact quote, from memory). In that case, he also used a one-sided harsh tone, threatening and haughty, as befits a retired general with exaggerated feelings of self-righteousness.

It cannot be denied that there is a problem of different communities among the people living in Zion. Without a doubt, the problem exists. However, we should have praise for religious Zionism, which has served in the past and continues to serve as a true and significant bridge between the various sectors of the nation. With all our efforts to avoid undeserved pats on the back, I must insist that to the best of my knowledge this is the true situation.

The secular brand of political Zionism, founded by Herzl, was led by Ashkenazi people from Europe. They purposely displaced the leaders of the existing population, who had preceded them both in love of the land and in coming here to live. This leadership included veteran Sephardim. In
addition, the Sephardi sector is innately close to Jewish traditions, and this factor was also a reason to keep them away from the center of the Zionist activities. It may be unpleasant to say this, but many of the leaders of secular Zionism considered (and still consider!) a religious way
of life as somewhat primitive, dark customs which are the opposite of the light of modern living.

The Ashkenazi Chareidi leadership of the time also strived to achieve a hegemony which was not compatible with that of the Sephardi people who came first, and aside from respect for individuals there was no contact between the two groups. To this day there are elements of separatism between the Ashkenazi and the Sephardi sectors of Chareidi Judaism, and what better proof is there than the rivalry between Shas and other religious parties?

With all of this, within religious Zionism, the differences between East and West have become blurred, based on their virtually identical traditional way of life. In spite of the common opinion that religion accentuates the differences between Ashkenazim and Sephardim (as "proof," note that each sector has its own separate rabbinate), it seems to me that the common ground is much greater than any differences. The living contact with our heritage and the daily life of tradition lead to similar outlooks and approaches.

A clear proof of this can be seen in Israeli politics. The Mafdal, representing religious Zionism in the Knesset, has a majority of Sephardi Jews, five out of nine. This phenomenon seems so natural that nobody pays any attention to it, even though this is the only party which has such a majority (except for Shas, which has based its existence on rivalry between the sectors).

I have no intention of making sweeping generalities, and I am certainly not trying to claim that all the leadership of secular Zionism is tainted with Ashkenazi feelings of superiority. In any case, it is clear that the absence of a shared commitment to tradition provides fertile ground for growth of "wild weeds" (does that phrase sound familiar?) who espouse theories of prejudice. If all of history begins with Palmach memories of common battles and experiences in officer's training school, the logical result is disdain for anyone who was not at the Zionist Congress in Bazel or who did not share the same trenches under fire. And this, in spite of the admonition in this week's Torah portion, "Do not make separations" [Devarim 14:1].

The Torah portion mentions a stork, whose name, "chasida," is related by the Midrash to the Hebrew word "chesed," kindness. "Why is it called chasida? Because it is kind to its comrades." But if it is so kind, why is it an
impure bird? The answer to this is a well known moral theme: "It is kind to its comrades, but not to anybody else." Repeated acts of kindness are not enough to remove the bird from the category of impurity, if its good deeds
are directed only towards its elite friends and colleagues.

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TORAH AND ... LAW:
Raising Pigs

by Rabbi Uri Dasberg

According to Israeli law, it is forbidden to raise pigs within the country. Judaism has a long history of anguish with this unholy animal. It is a despicable symbol of loathing, so much so that the prophet links it to other impure creatures: "Those who eat the flesh of the swine, the abomination, and the mouse will be destroyed together" [Yeshayahu 66:17]. When the Greeks wanted to shame us, they forced us to eat its flesh. In the fight between the two brothers, Hurkanos and Aristobolus, a pig grated its claws in the walls of Jerusalem, and an area 400 by 400 "parsa" was shocked. The strongest possible language was used for the prohibition to grow pigs: "Cursed is the man who would raise pigs."

However, it is interesting that of all the impure animals, there is a tradition that it was named "chazir" because it will return to being permitted (from the word "chozer"). For example, see Or Hachaim, Vayikra 10:7. There is even a sage who felt that the meat of a pig would make kosher
food unfit to eat even if the contamination is less than one-sixtieth, since the pig flesh will eventually become edible (the halachic principle that "yesh lo matirim").

However, it would seem that the Midrash was meant to be taken figuratively, using the pig as a symbol for Rome, which will eventually repent and give Yisrael the proper respect. This is implied by Rabeinu Bechayai, when he writes (Shemini) that the one who comes with the power of the swine causes problems for Yisrael, but in the future he will make peace with us and support us. According to the Radbaz, the Midrash refers to an angel whose name is "Chazriel," who has argued to prosecute Yisrael but will in the end defend us. In fact, the root "chozer" is rabbinic Hebrew and does not appear in the Tanach, which uses the word "shuv," as in "Teshuva."

We can now return to the law in Israel, which decrees that one who violates the law will be punished by having the pigs confiscated and destroyed. The Knesset did not choose to have the pigs sold or given to non-Jews, possibly out of fear that the meat could find its way back into the markets, or because they had no desire to give away free gifts. If it would have been possible to declare the meat unfit for human consumption and give it to animals in the zoo, the law probably would not have insisted that it be destroyed. In the end, the Knesset acted in accordance with the halacha, which allows destruction if performed in order to perform a mitzva or in order to punish one who has violated the law.

Reference: Eisenstein, "Otzar Yisrael;" "Techumin," volume 10, page 140

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RELIGIOUS ZIONISM IN ACTION:
Machon Shai

by Nissim Swed

We are in the middle of the weekly Torah sheiur given by Rabbi Mordechai Eilon in Bar Ilan University. I whisper a question to Avi Ratt: "Tell me, what is it that is capable of bringing together 1000 people every week to hear a lecture about the Torah portion?" His reply: "Shai." This institute
was named for the late Yehuda Aryeh Tzwibel. During the last 16 years, about 40,000 people have attended lectures on Torah and Zionism at Machon Shai. Avi Ratt is the director of the institute. He explains, "We have a program preparing for a bar-mitzva and a bat-mitzva. There are also seminars for high school and university students, and parlor meetings for families. Those who cannot come to the activities on campus can borrow tapes and books."

I looked around me while Rabbi Eilon talked. Many different groups were represented, from children, to young men and women, to yeshiva students and older people. All of these people enjoy the golden path which Machon Shai follows, and its principles of pleasant ways, love of Yisrael, and love for all mankind.

More details are available by phone, at 03-5347340.

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SHABBAT-ZOMET is an extract from SHABBAT-B'SHABBATO, a weekly bulletin distributed free of charge in hundreds of synagogues in Israel. It is published by the Zomet Institute of Alon Shevut, Israel, under the auspices of the National Religious Party.

Translated by: Moshe Goldberg

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