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Mishelanu
Nissan 5773 A publication of Bnei Akiva Victoria
Edited by Rebecca Orenstein Cover design and artwork by Lishai Steinman Inside artwork by Ella Joel

2013 All rights reserved. No part of this may be reproduced in any fashion without the permission of the publisher.

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Contents: Introduction
Rebecca Orenstein ............................................................................... 5

Message from the Shlicha

Efrat Metzler ........................................................................................ 6

Message from the Merakez

Aron Goodhardt ................................................................................... 7

Pesach
Message from the Federal Merakez
Joshua Rubin ...................................................................................... 10 Zman Cheruteinu The Time of our Freedom .................................. 12 Jason Feigen Freedom FROM .................................................................................. 14 Brett Sacks Chametz Crazy?.................................................................................. 16 Romy Spicer The 10 Plagues ................................................................................... 18 Yael Menahem Dayenu ............................................................................................... 19 Dalia Lederberger

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The Importance of Chinuch on Pesach and the Ma Nishtana .......... 22 Elana Sharp Levels of Redemption ........................................................................ 24 Ruthy Reisner

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Matan Tur-paz The Nature of the Mitzvah of Arba Kosot ......................................... 28 Aron Rubin The Link between Pesach and Yom Haatzmaut ............................... 31 Andrew David Olb

Sfirat Haomer
Sfirat Haomer How Can We Make It Count? .................................. 33 Avital Lindell What is the Essence of Sfirat Haomer? ............................................ 35 Aviya Wiener

Yom Hashoah
Remember ......................................................................................... 38 Ari Wenig Yom Hazikaron Lashoah VeLegevura ................................................ 40 Oren Smith Yom Hashoah Never Forget ............................................................ 43 Stephanie Israelsohn

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Yom Hazikaron
Silence ................................................................................................ 46 Daniella Ginzberg Consolation ........................................................................................ 47 Ella Joel

Yom Haatzmaut
Our Land My Home ......................................................................... 50 Naomi Figdor Does an Article on Yom Haatzmaut belong in Mishelanu? ............. 54 Gila Gold Why G-d Cant Hide From Our History Books ................................... 57 Rikki Broner Yom Haatzmaut: In Every Generation.............................................. 60 Gaby Lefkowitz

Lag BOmer
Whats in a name? ............................................................................. 63 David West What is Lag BOmer Really About? ................................................... 65 Nathan Joel The Secret to Peace ........................................................................... 68 Jesse Shapiro Rashbi................................................................................................. 71 Sherut Girls 2013

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Yom Yerushalayim
The Jewish Soldier ............................................................................. 73 Moshi Broner Hallel? ................................................................................................ 76 Asher Parkes

Shavuot
More Than Cheescake ....................................................................... 81 Devorah Waysman The Contradiction of Shavuot............................................................ 83 Rav Yoni Rosensweig Shavuot Is ... ...................................................................................... 85 Lele Kaltmann ....................................................................................... 86 Gilad Cohen Our Unique Relationship with Hashem on Shavuot ... ..................... 88 Talia Sharp

Bringing It All Together ..................................................................... 90 Rav Tuvia Kaplan

Sponsers ....................................................................................93

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Introduction Editors Note

We are part of , but when did the Jews stop being simply and become an Am, a nation? The time between Pesach and Shavuot is a time of nation building. Hashem intervened with the course of history by taking us out of Egypt, separating us from the other nations and making us a people. Furthermore we spend this time counting the days until we can receive the Torah. The Torah in itself distinguished us from the surrounding nations. It was not only a divinely given gift, but also a guideline on how to live our lives in a way that will help bring more godliness into the world. At Har Sinai we are given an identity as Gods nation. But what does a nation mean? Benedict Anderson defines nations as imagined communities. They are imagined because members of even the smallest nation will never know most of their fellow members. But Am Yisrael became a real nation, united under one mountain, gathered for the same reason to receive the Torah. It is here that we truly became a nation, united by experience and goals and the Torah by which we lead our lives. This is exemplified by the Torah using the singular to describe all of Am Yisrael at Har Sinai, as we were united as no nation has been before or since. When we as a nation work together, as one, like we were at Sinai, we can achieve the goals the Torah lays out for us. Whether it be in the Bnei Akiva community or as Am Yisrael at large we can truly achieve wonderful things. This inspiring edition of Mishelanu is proof of that as it was compiled in record time for Bnei Akiva Melbourne, and yet, it is one of the largest editions we have published in the past few years. This would have been impossible without the help of a number of people within Bnei Akiva, especially Aron Goodhardt, Romy Spicer, Jason Feigin, Ella Joel and Yonatan Dodge. Thank you for your help and support. Also thank you to Lishai Steinman for her beautiful cover artwork. Thank you to every author who contributed to Mishelanu and to our sponsors for their generosity. Without each one of us playing our role as part of this community, this edition of Mishelanu would not have been produced. All of our contributors believe that the sharing of Torah ideas is important in helping us understand our role here as part of OUR nation, Am Yisrael. Enjoy! Chag Kasher vSameach! Rebecca Orenstein

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Message from the Shlicha

Chamisha Mi Yodea? Five Questions, Five Sons and Five Cups of Wine Based on the writings of Rav Kook and inspired by Rabbi Gideon Weitzman The Seder revolves around the number four or does it? Looking carefully at our traditional fours the questions, the sons and the cups of wine we find that there is, in fact, five of each of them. Today we ask four questions at the Seder. Yet in the time of the Beit HaMikdash there was another question, a fifth: On all other nights we eat meat that is roasted, cooked, and boiled; on this night it is all roasted (Pesachim 10:4). In the time of the Beit HaMikdash the central part of the Seder was the consumption of the Korban Pesach that was completely roasted. Therefore the Mishnah instructed the children to inquire as to why on this night we only eat roasted meat and not meat cooked in any other way. Today we do not have the opportunity to offer the Pesach sacrifice. Rabbi Moshe Isserlis mentions the custom of eating eggs on this night as a sign of mourning that we cannot sacrifice the Pesach lamb. So we see that the four questions are actually five and will BH return to being five in the future. We know that the four sons represent four types of Jews. It is interesting to note that, for all their faults, each of these four sons come to the Seder. Each takes a seat and finds a place, and each is welcome. Even the wicked son, who ridicules the whole scene, returns year after year. Sadly, there is one more son. The fifth son is so far removed he does not even know it is Pesach. He has never heard of the Seder, does not recognize the taste of matzah, and does not own a Haggadah. The fifth son does not attend the Seder, not out of rebellion, but out of ignorance. He is the extra son, the fifth out of the four. We need to find a way to retain the four sons who are at the Seder, and to reach the fifth son as well. We need to seek him wherever he is and invite him to join us. We need to extend a hand to him and show him that he can participate to the best of his ability. Thus the four will eventually become five. Finally, we find that there is also a fifth cup of wine. Each of the four cups of wine corresponds to one of the stages of redemption as described in the Torah (Shemot 6:6-7); Take you out, Save you, Redeem you, and Take you to me. The fifth cup corresponds to a fifth term of redemption mentioned immediately after this passage. I will bring you to the land that I swore to give to Avraham, to Yitzchak, and to Yaakov; I will give it to you as an inheritance, I am God (Shemot 6:8). The fifth cup is however optional. He should then pour a fifth cup and say the large Hallel, and this cup is not an obligation like the other four cups (Rambam, Hilchot Chametz uMatzah 8:10). But why is it only optional and not an obligation? Perhaps because when the Jews were in Galut they were incapable of rejoicing for this stage of redemption, as they did not yet have their own land. We could also suggest that this is a level that is reserved for special people. In fact, most people who left Egypt did not merit to enter the Land of Israel. In our day, only certain people have embraced the final step of redemption by making Aliyah. And only certain people drink the fifth cup of wine. Once again, we see that four are to be five. Four cups of wine will be five when all of us enter Eretz Yisrael. In Bnei Akiva we continuously strive to reach this goal, and to make sure we include every one of our daughters and sons even the fifth one. When this happens I am sure that we will also merit to have our children ask that fifth question once again.
B'virkat Chaverim L'Torah vaAvodah Efrat Metzler Bnei Akiva Shlicha for Melbourne and Australia

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Message from the Merakez

The Haggadah is our means to navigate through the journey that is Seder Night. Its the map and blueprint we use to manoeuvre through the somewhat obscure chunks of Torah text and stories of Talmudic Rabbis. We use it to retell the story of the Exodus from Egypt and our freedom from slavery. We engage in many of the usual rituals included in a festive or Shabbat setting, including Kiddush and Hamotzi. Theres a strong feeling of connecting to our history and bringing it to life. A large emphasis is placed upon the young kids at the table. Pesach is the wonderful time for encouraging the young ones to pipe up and follow their curiosity. Ma Nishtana and the Afikomen are two elements that are geared directly towards children, with many suggesting that the discovery of the Afikomen is left to the very end to keep the children awake. We take great pride in our Judaism that it is a faith based upon knowledge and understanding. Our quest for forming a meaningful relationship with our creator based on understanding and thought is what has allowed the Jews as a people to continue throughout the generations. Whether it was the 5 Rabbanim reclining in Bnei Brak or Jews in any other time of oppression, be it in Europe, the Middle East or any other place in the world throughout time, we will continue to preserve our history for the sake of future generations. The combination of arami oved avi-my father was enslaved and leShana haba shows that we are entrenched in our pasts whilst always looking towards the future. This is an important middah for a Jew to have. My Rabbi in Yeshiva often told us to never spit in the pool you drank from. If you are lost on your travels, you can only find your way by knowing two things: Your point of origin and your destination. And this is the key point to education, which is expressed by looking at the four sons. For the Simple son, the Haggada says at ( )ptach lo. For this son to understand, he has not yet reached the high levels of the Wise son, so you must open to him with the Alef-Bet, going through each and every letter from to . After the Alef-Bet is learnt, continue to teach him to read words, then sentences, childrens books, more advanced texts until he is reading at an adult level. When he reaches that level, he should never forget where he began, with two small letters: +. This is the middah of aneivut-modesty. In Bnei Akiva, this process of education is paramount. For someone having a wide view of the Bnei Akiva snif, seeing our chanichim in year 3 and year 12 standing in Mifkad together, I find it heart-warming to know the process each chanich goes through. Year 12 chanichim stand exactly opposite the grade 3s maybe for this reason: That each week, they look at where they came

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from and know where they want to go. We all need to keep a close connection to the past in order to have a strong and promising future. This is the reason why generation after generation mentions as an integral part of the night in Ha Lachma Anya: This year we are slaves, next year we will be free. We recognise what we are, and aspire to be better. So too, in Bnei Akiva, we recognise where we may be lacking, but we look towards tomorrow to see how we can improve. This is the fundamental notion of a youth movement- we are constantly progressing and changing, we are never standing still. This year will be no different. There are new mountains to climb and challenges to overcome. Just as we sit bonded together with our family on seder night, so to may all Madrichim and Chanichim use these chagim to unite to overcome our challenges together. Kadima Bnei Akiva!- Onwards Bnei Akiva! Aron Goodhardt Merakez (President) Bnei Akiva Victoria

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Pesach
" " 15th-21st Nissan*
*until 22nd Nissan in Diaspora

8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50

0 1 2 3 4 5 76

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Message from the Federal Merakez

Pesach is the celebration of a single experience. On Pesach we celebrate a distinct miraculous moment in history which defined the faith of the Jewish people for the next three thousand years. The Ramban at the end of parshat Bo (in one of his most critical works on the elucidation and meaning of our faith) explains that we are commanded to commemorate the miracles of the Exodus because such miracles are not repeated for every generation. He says that our faith in God is defined by events such as the Exodus, and those who did not experience the Exodus must relive it through reading it and wearing it (i.e. putting on tefillin), in order to establish their faith in Hashem. Rav Soloveitchiks commentary on Masechet Brachot describes tefilla as being a type of faith which is in contrast to the faith described by Ramban on the Exodus. He expounds on Rambams description of the time associated with kriyat shma (who describes the setting of three times a day as an attempt at achieving a constant and on-going praise of Hashem). The Rav quotes the Tosefta who compares this to the Chachamims institutionalisation of set prayer times. He learns from this that prayer too, is about achieving a constant intellectual presence before God. There is a concept in tefilla that we must be Somech Geulah LeTfilla, we must pray immediately following the mentioning of redemption. It is for this reason that some rule that it is best not to say Amen after the blessing of Gaal Yisrael (He who redeems Israel), because even this may separate between our mentioning of the exodus (i.e. redemption), and our tefilla. This concept, however, seems strange, as we have seen that the faith defined by our redemption is antithetical to that defined by prayer. The redemption is a stand alone miraculous event which we reminisce in order to remember our faith. Conversely, prayer is a way of entering a constant state of mind of standing before God. Perhaps this necessary connection between the stand alone faith-defining events and the maintenance of consistency is an important lesson in our Avodat Hashem. The lesson of being Somech Geula LeTfilla is one of taking our single inspiring miraculous moments into the realm of the mundane. Being inspired once is not enough. We must work to allow this inspiration to permeate the daily routine. This is the only way that we can give justification to the inspiring moments in our life, instead of allowing them to pass-by without causing any change. But this is not enough. Rabbi Nachman describes the transition from eating chametz to eating matzah as one of keeping a constant mindset focused on Avodat Hashem. He reads the passuk from tehilim Gar Chayat Kaneh (Rebuke the flock of spears/staffs) literally as Gar Cheit Kaneh (Break the stick of the letter Cheit). He says that the letter Cheit in Chametz represents external wisdoms (Chochmaot), and only through breaking it, can you escape into a mindset of purity, of constant presence before God. The word Matzah is made up of the letters Mem-Tzadi-Heh. If you break the side of the Cheit in Chametz, it too is made up of Heh (the broken Cheit)-Mem-Tzadi. On

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Pesach, we make the transition from chametz to matzah in order to break out of external wisdoms, and exist before Hashem constantly. This thought brings the festival of our exodus into the realm of constant presence before God. It is a continuation of an idea that Rabbi Nachman speaks about earlier, that Hazorim bedimah, berinah yiktzoru (He who sows with tears, will reap with gladness) is a non ideal situation. Toiling in the performance of mitzvot in order to reap the benefit in Olam Habah is good, but ideally the performance of mitzvot should be done purely for the happiness accompanied by that mitzvah. If we have true and proper intentions when performing mitzvot, we will realise that we are taking part in the very investments of Gods happiness in this world. Surely this should be enough to make us happy. Ideally, the constant performance of the mitzvot should be the miraculous inspiration that we require to continue performing mitzvot in and of themselves. We see now that being Somech Geulah LeTfilla is about much more than acting on our inspiring moments. It is about making our mundane actions in and of themselves inspiring. It is about experiencing inspiration akin to that experienced at the Exodus from each mitzvah that we perform every day. This too is the idea of Torah VeAvodah. Yes, we must learn AND act on our learning; be inspired AND act on our inspiration. But it means more than this. The Vav which connects the two must also bring Torah into the realm of Avoda. We must do the two together, experience the inspiration in the mundane. I must mention here the passing of one of the most holy men, who passed away the week that I wrote this, Rav Menachem Yehoshua Chayim Shalom Ben Lea Reizel (Rabbi Menachem Froman) Zecher Tzadik Livrachah, in whos name I would like to dedicate this dvar Torah. He was a man who saw miracles that no one else could, in every single mitzvah that he did, from putting on tfillin to organising peace deals with Arab leaders. His love found expression in his performance of mitzvot as much as it did in his relationship with everyone he met. May we use this Pesach and continue throughout this entire year to break the stick of the letter Cheit of our Chametz, break free from that which stops us connecting constantly to Hashem, act on our inspiration through our every-day actions, experience the miraculousness and awesomeness of the mundane so that we can fill the void left by the passing of such a Tzadik. Bevirkat Ahuvim LeTorah VeAvodah, Joshua Rubin Federal Merakez Bnei Akiva Australia

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Zman Cheruteinu- The Time of our Freedom

Jason Feigin is the Federal Rosh Chinuch of Bnei Akiva Australia, a member of Shevet Netzach and a madrich of year 7 boys in Melbourne
Of all the curious items and practices of the Seder night, the one we seem to understand least is the Korban Pesach, represented by the shank bone on the Seder plate. It is easy enough for us to appreciate the symbolism of salty water, a boiled egg, bitter vegetables and mortar-like mixtures. However, it is difficult to see the relevance of the shank bone, a tokenistic call-back to a sacrifice which has not been offered in nigh on two millennia. The laws pertaining to the Korban Pesach during the times of the Temple are numerous and complex. However, examination of even the most superficial of these halachot will shed light upon its significance to Judaism as a whole, far beyond its connection to just one (or two) nights each year. While we are taught that only Hashem can weigh one mitzvah against another and determine which is more important, we can nonetheless develop some idea of the hierarchy of mitzvot by looking at the consequences and punishments prescribed for failure to perform them. The most serious commandments, on the level of murder, incur the death penalty (or theoretically could, if we still had a Beit HaMikdash and a Sanhedrin). A transgression of other negative commandments is generally punished by karet, the 'cutting off' of one's soul from either the destiny of Bnei Yisrael, the afterlife, or the living out of a full life in this world. As a general rule, the transgression of a positive commandment is punished at most by lashes. However, as always, there are exceptions. Two exceptions: The mitzvot of Brit Milah and of Korban Pesach, the only positive commandments that are punished by karet, in a halachik category all of their own. These two mitzvot share a special and mysterious connection. Indeed, studies of Jewish practices worldwide have shown time and again that the two most commonly observed Jewish practices amongst world Jewry, however assimilated, is the circumcision of male sons, and annual attendance at a Seder - the zecher (memorial) of the Korban Pesach. For countless Jews, the best connection to their heritage is not Shabbat, not Yom Kippur, but the Seder, the celebration of our birth as a nation. The Korban Pesach and Brit Milah have also share a historical association. Just prior to leaving Egypt, Bnei Yisrael were given two commandments with which to celebrate the inaugural Pesach. All the males had to circumcise themselves (a practice which had been either forbidden

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or neglected for various reasons during their 210 years of slavery), and every household was required to sacrifice a Korban Pesach. Only after all of Am Yisrael had performed these two tasks were they able to leave slavery, and eventually work their way up to a level at which they were worthy of receiving the Torah. After 40 years of wandering through the desert, Bnei Yisrael had to again raise themselves from the spiritual decline seen in the sins of the Golden Calf and the Spies, on the way to Eretz Yisrael. As we see in the opening Chapters of Yehoshua, there were two things that the Israelites had to do as prerequisites, before they could cross the Jordan River and enter their promised land and inheritance. Again, those two commands were to undergo their second mass circumcision (the new generation born in the desert was left uncircumcised due the dangers of constant travel and of desert life), and also to bring a Korban Pesach for the first time in forty years. The Brit Milah is an integral part of our Jewish identity, the very mark, as it were, of our peoplehood and our connection to God. So too, the Korban Pesach is more than a memory of the events of the Exodus, more than one among many ritual practices. It is inherently linked to the holiness of our nation- without it, we cannot receive the Torah, cannot inherit Israel. The question, of course, is why this is the case. The Talmud in Brachot 5a relates that Hashem has three 'gifts' for Bnei Yisrael that can only be attained at a price of great suffering. The first is the Torah, received only after centuries of enslavement. The second is the land of Israel, inherited only after hundreds of thousands of deaths in the desert, and re-inherited almost 62 years ago after millions more. The third is the 'Olam HaBa', another ambiguous symbol which cryptically lurks behind every part of the Hagaddah only explicit when we reach the very last word. As we prepare to celebrate the anniversary of our redemption from Mitzrayim, we must display a zecher of the Korban Pesach to remind us that the Seder is not only a celebration of the past, but also one of the future. If our greatest milestones throughout history are all marked by the Korban Pesach, the shank bone on the Seder-plate reminds us that at least one more milestone is yet to come. Just as the Brit Milah represents an unending covenant, the mere memory of the Korban Pesach indicates that the story of our nation is not yet complete. Ultimately, just like our ancestors, we will be redeemed, amidst wonders and signs we can barely imagine. But just like our ancestors, we must first prepare ourselves with the Korban Pesach. Not by sacrificing it, but by understanding it, by using our Seder to recognise that Hashem's redemption of His chosen nation is ongoing. Thousands of years later, we are still travelling along the path out of Egypt. Our destination still awaits. And recognising this reality brings us one step closer to overcoming the challenges of our current exile, and to uniting in Yerushalayim HaBnuyah- the true realisation of "Am Yisrael B'Eretz Yisrael al pi Torat Yisrael"

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Freedom FROM
Brett Sacks is the Rosh Chinuch of Bnei Akiva Victora, a member of Shevet Shvut and a madrich of grade 5 boys
Imagine a prisoner Mr. X. He is sitting in his tiny jail cell. Is Mr. X free? Most would think that a prisoner is the opposite of free. Lets renovate his cell. Now it is a large cell with a TV. Is he free now? Some may argue that Mr. X has been afforded a low level of freedom but he is still imprisoned. It would follow from this argument that freedom is a spectrum. It follows that the measure of freedom is the ability to make choices about what to do in your time. The more control you have over what you can do, where you can go and what you can say, the more free you are. Lets call this definition of freedom, Freedom FROM incarceration. Freedom FROM incarceration is the objective that all oppressed peoples of the world seek. Oppressed people dream of a life where no one can tell them what to do. In the spectrum of Freedom FROM, a world with no rules or forced behaviour is the ultimate freedom.
Ultimate Freedom Freedom FROM spectrum No liberties, cant choose your own thoughts or when to go to the toilet Ultimate Imprisonment

No Rules

Is Freedom FROM imprisonment a type freedom that leads to happiness? Freedom FROM focuses about what one cannot do. Freedom FROM is misguided because it posits that the removal of limitations will result in happiness. We live in a Western democratic society. A society founded on life, liberty and the Pursuit of Happiness. And today, misery and depression is rife and suicide rates are rising. Contemporary secular society is not the ultimate Freedom FROM incarceration because there are some rules, but not enough. There are not enough rules because with too much Freedom FROM, comes another type of imprisonment and is the Imprisonment of Indecision. Lets take Mr. X out of jail and put him in a mansion overlooking Sydney Harbour. Lets give him a private chopper to take him to any of his other mansions around Sydney and a private jet to

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take him wherever he wants to go around the world. Give him a lifetime unlimited credit card and grant him access to every exclusive club, team and organisation around the world. Is Mr. X free now? He can do whatever he wants! He can go on tour with any band, try any food, drive any car and marry any girl. He has no limitations but he does have a lot of decisions to make. What will Mr. X have for breakfast? He could eat anything in the world. Should he have Cannelloni, frozen yoghurt, toast or Birds-nest soup? When I have breakfast it a choice of two things, cereal or toast (or eggs on weekends). And making that choice is easy. Mr. X has infinite possibility to do anything at anytime and making choices with infinite possibility is a crippling burden. Lets look a Jewish approach to freedom. Take the following parable: There was a very powerful king who had a vast kingdom. He called for his royal messengers to bring him two paupers. They presented before the king and he gave them each four stakes. He told the first pauper to go and plant his stakes to demarcate his land. Only, his land was not to exceed 50 acres. He told the second to go and plant his stakes to demarcate his land. Only, he was allowed as much land as he pleased. The first pauper quickly established his land and in a short time was tilling his soil ready for the first planting. The second pauper drove his first stake into the ground and then walked a great distance. Just as he was about to drive his second stake into the ground he thought, If I walk further, I will have more land. So he kept walking further and kept fantasising about how rich he would be when his crops were ripe and his animals fat. The second pauper never planted his second stake. No one knows what happened to him and he was never seen again but the first pauper was no longer poor and lived a rich and happy life with his family. The freedom described in this parable is the Freedom TO do what one desires within limitations. Just like the first pauper who had a limited land area to do with it what he wanted, so too Jews have a limited realm of what is permitted and what is not. While many of us may feel that living as Jews is restrictive, it actually provides us with a healthy domain of life choices. And, if you look carefully, as a religious Jew you can do whatever you want, provided the appropriate circumstances. The Freedom TO act, focuses on what one can do and not on what one cannot to do. The Freedom FROM oppression is necessary to some degree because oppression is not freedom. However, once limitations are removed past a certain extent, the stifling clutches of uncertainty start to impair ones freedom. As Jews we must appreciate the Laws that govern our lives as the enabler of our freedom because those laws give us the Freedom TO act without oppression and without the fear of uncertainty. Chag Sameach!

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Chametz Crazy?
Romy Spicer is Rosh Tarbut of Bnei Akiva Victoria, a member of Shevet Dvir and a madricha of year 10
When the Chag of Pesach is mentioned, the first thought that comes to most kvetching Jews minds is sheer lack of tasty food that will fill their stomaches for 8 long days. No matter how many new recipes are found and latest Kosher Le Pesach ingredients sourced, at the end of the day everything tastes like cardboardI mean Matzah. (ohhh, so thats why they call it the bread of our affliction) As for me, Im a kvetchin Jew, so lets get down to business and attempt to answer some of the irksome questions that arise year in, year out, so that we can redirect our focus to the essence of Pesach.

Firstly, why are Jews so stringent about kashrut and cleaning over Pesach?

Looking in to the origin of the actual mitzvot (laws) on chametz, provides a deeper and highly interesting understanding of why Jews go chametz crazy.

A few sources directly from the Torah appear below: Shemot 13:7 Unleavened bread shall be eaten throughout the seven days; and no leavened bread shall be seen with thee, neither shall there be leaven seen with thee in all thy borders.

Shemot 12:19 seven days shall there be no leaven found in your houses; for whosoever eateth that which is leavened, that soul shall be cut off from the congregation of Israel

Shemot 12:15 for whosoever eateth leavened breadthat soul shall be cut off from Israel As shown above, these sources enable us to understand the origin of this cleaning mishegas (craziness) which has become deeply engrained in our tradition today. One can see from the above sources that on Pesach: (1) we are obligated to remove Chametz from our possession (2) we are warned not to see or have leavened bread (3) we are forbidden to derive any benefit from chametz. Furthermore, the Torah states that the punishment for not keeping these laws is Karet (excision). Thus, throughout the ages observant Jews have accepted further stringencies

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upon themselves and are exceptionally meticulous about their cleaning to ensure they do not transgress Halacha. Furthermore, after ridding our homes of chametz, top to bottom, and selling that which may be left, the Bedikat Chametz ceremony, the search for the chametz is conducted. As if to say the sweeping, vacuuming and dusting (thanks mum) wasnt enough, the eve before Seder night a candle lit search for every last crumb is performed which is promptly followed by the declaration for all chametz in my possession which I have not seen or removed, be annulled and deemed like the dust of the earth. And if all that wasnt enough, in the morning we take this chametz and we burn it before our eyes. Doesnt this seem a bit much? Does G-d honestly care if we missed the tiniest piece of chametz unintentionally?

There has to be something more to this leavened bread than meets the eye! (The evil eye that is.) In fact within Judaism, Chametz is often compared to the Yetzer Hara, the evil inclination. Chametz is much tastier and more appealing than matzah and unleavened products and thus the struggle to thoroughly remove it from our homes and abstain from eating chametz is much like mans constant struggle to overcome his Yetzer Hara in life. Leavened bread, represents that which is attractive; wealth, power and success, which are attributes that may lead many to sin. Furthermore, before Yetziat Mitzrayim, The Exodus from Egypt, the Egyptians were already eating leavened bread through the discovery of sourdough, which they used as a raising agent. Therefore by Jews accepting to eat only matzah and deny themselves of chametz they were in essence rejecting Egyptian culture, rejecting the Yetzer Hara, ridding themselves of materialism and preparing themselves for the momentous and spiritual occasion of receiving of the Torah which occurred seven weeks later on Shavuot.1

Interestingly enough, on Shavuot two leavened loaves are brought to the temple. Therefore do they not represent this wealth, materialism and affluence which is linked to Yetzer Hara? Interestingly enough they do. Albeit, in a positive sense. When leaving Mitzrayim, the Jews were so to say, poor they did not have the Torah and after the seven week physical and spiritual journey they were so to speak ready to become partners with G-d and accept the Torah. And bread, is symbolically significant in Judaism for representing just this. Bread represents this ultimate partnership because it shows exactly what man can create and achieve with G-ds creations. Thus, the bread offerings brought on Shavuot represent that which should be attractive and desirable, The Torah and a relationship with G-d.

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The 10 Plagues
Yael Menahem is a member of Shevet Hagvura and a madricha for grade 3 girls
Based on an idea by Rabbi Yosef Zvi Rimon
Why did Hashem specifically send all 10 plagues and not simply create one enormous plague to remove His people from Egypt? The plague of blood, which stopped the Egyptians from drinking water seems to be a plague big enough to merit the Jews freedom. There is no doubt that eventually Pharaoh would have broken down and let his slaves go, as without drinking water his people would not have survived. This idea conjures the question- why did Hashem send all 10 plagues rather than extending the plague of blood which would essentially bring about the same outcome. Hashems decision to send another 9 plagues reveals to us that each plague must have a specific independent significance beyond their use of coercing Pharaoh to free Bnei Israel. The Rambam explains the ultimate significance of the 10 plagues was to reveal Gods presence in the world. If we consider the 10 plagues to expand Rambams idea we see how Hashem displays His supreme power through the 10 plagues. The first three plagues blood, frogs and lice shows that Hashem exists in the world and there is no other G-d like Him, He is unique and cannot be replaced. The next three plagues wild beasts, pestilence and boils displays G-ds power to intervene in the happenings of the world proving that He supervises the direction of the world and is in the midst of the earth. The plagues hail, locust and darkness exemplify G-ds ultimate power in the world showing he is capable of changing the rules of nature. Hence, Hashem decided to send the 10 plagues to prove to his soon to be people that He is unique, transcendent and extremely powerful, showing the Egyptians that He has abilities beyond the realms of magicians and leaders. Reevaluating the 10 plagues comes to teach us that we should not question G-d and His powers. We relive the ten plagues on seder night to remind us that G-d has ultimate power over the universe.

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Dayenu
Dalia Lederberger is a member of Tzur Hagvura and a madricha of year 9
The section of Dayenu is often one of the most lively parts of our Pesach seder. We sing the famous song loudly as we praise G-d for all He did for us, claiming that just taking us out of Egypt would have been enough. The last line of the song If He had brought us into the Land of Israel, and not built for us the Holy Temple - Dayenu, it would have sufficed. reveals the purpose of the whole Exodus - the service of G-d in G-ds chosen land. The Israelites desired to be free in a physical sense, but G-d gave them more. Once redeemed from Egypt, they were eventually able to settle in their own land and worship their own G-d in a pure environment rather than within the immorality and debauchery of Egypt - essentially, in political and religious freedom. This was the great gift and objective of the Exodus, teaching us the importance of Israel in Judaism. The ideal way for Judaism to be practiced is in the Holy Land, with the Beit Hamikdash, as it was (albeit years) after the Israelites were redeemed from Egypt. As such, the final line of Dayenu implies that although entering Israel would have been enough, the entire process of the Israelites freedom and the Exodus itself would have been incomplete, if not for the building of the Beit Hamikdash. This connection between the service of G-d and the Land of Israel is also found in Parshat Vaeira, right in the middle of the Exodus narrative. The Parsha begins with G-d telling Moses that He has heard the cries of His people and He will redeem them. At this point, God also tells Moses that He will give the Land of Israel to the Israelites as their inheritance. , ; , - , - , I will bring you to the land, concerning which I raised My hand to give to Abraham, to Isaac, and to Jacob, and I will give it to you as a heritage; I am the Lord. (Exodus 6:8) is used in the Torah is as a description of the Torah, just The only other time the word before the Israelites were to enter the Land of Israel. . The Torah that Moses commanded us is a legacy for the congregation of Jacob. (Deuteronomy 33:4) Rashi comments on this phrase and simply writes We have taken hold of it, and we will not forsake it!

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Rashis commentary is written in relation to the actual Torah; however, as the word is used only once previously in the Torah, a parallel can be drawn between the two phrases and Rashis commentary on Deuteronomy can also explain the verse in Exodus. Therefore we learn, that once we have taken hold of [the land of Israel] we will not forsake it. We see that Israel is essential to our Jewish national identity. We have an intrinsic connection to the land that has never wavered. Despite our two thousand year exile we never forget our land or the destruction of our Beit Hamikdash. We always remember that just as the Land of Israel is our inheritance so is the Torah. The Torah is meant to be kept in its entirety. There are many Mitzvot that can be only completed in the Land of Israel proving that that complete observance of Judaism and the Torah can only occur in Israel. Were supposed to observe our inheritance in the Land of Israel, which is also our inheritance! Moreover, further on in the Exodus narrative in Parshat Bo there are numerous references to the Land of Israel. , ; , , - , - And it will come to pass when the Lord will bring you into the land of the Canaanites, as He swore to you and to your forefathers, and He has given it to you, (Exodus 13:11) Rashi comments on this phrase and says and He has given it to you: It should seem to you as if He gave it to you today, and it should not seem to you as an inheritance from your forefathers. It appears that these two ideas about how we should relate to the Land of Israel are contradictory. On the one hand, the Land of Israel is our inheritance which we should not forsake but on the other, we should feel as if it were given to us today and not just as an inheritance from our forefathers. How is this possible? Rashis commentary is our guide - while we must respect and recognise the antiquity and heritage of the Land of Israel, we must not dismiss her as an old, dusty present. Rather, we must feel the same excitement and enthusiasm for the land as if she were just granted to us today. This idea is very similar to another concept, integral to the Exodus story. In every generation one must see himself as if he came out of Egypt (Pesachim 116b) The Exodus was a turning point in Jewish History- it was the birth of a nation. This new national identity culminated in the Israelites arrival to their homeland - the Land of Israel. The significance of the Exodus in Judaism is obvious - it is mentioned at least twice a day in Shema and many more times throughout our daily liturgy. Similarly, the significance of the Land of Israel to the Jewish people is obvious as the land is also referenced numerous times each day in almost all our prayers. The constant references to the

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Exodus and the Land of Israel in daily prayers provide us with the daily opportunity to feel as if we ourselves were redeemed from Egypt and personally given the Land of Israel. Just as we must feel as if we ourselves were redeemed from Egypt; we must believe that G-d Himself personally gave him the Land of Israel today! In conclusion, today we remain in exile. The Exodus is not just a Pesach story for us, rather, it is something that that can guide us in our religious observance. Just like the Torah and the Land of Israel were our inheritance four thousand years ago, they remain our inheritance today. Just like the ultimate objective of the Exodus was entering the Land of Israel and building the Beit Hamikdash, that remains our goal today. May we all merit the fulfilment of this goal with coming of Mashiach speedily in our days!

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The Importance of Chinuch on Pesach and the Ma Nishtana

Elana Sharp is a bogeret of Bnei Akiva Melbourne and a member of Shevet Netzach
Based on sources from the Artscroll Haggadah by Rabbi Joseph Elias, The Kol Menachem Haggadah compiled and adapted by Rabbi Chaim Miller and The Kleinman Edition The Daily Dose of Torah The festivals and Days of Awe

We focus a significant amount on education for the next generation on Pesach, we have the children begin the magid section of the Haggadah which fulfills the Torah obligation to speak the wonders of the Exodus asking the Mah Niashtanah. Many other rituals in the Seder are also done to stimulate the curiosity of the children for example the karpas, the pouring of the wine and the covering and uncovering of the matzot. Why are the children emphasized to a greater extent on Pesach than they are within regard to the other festivals of the year? Pesach is the very root of our nationhood, on Pesach we discuss the events that led to Hashem choosing us and making us unique, ultimately setting us apart by bestowing upon us the gift of His Torah. This is what makes the Jewish people unique, but Judaism will not survive if it is not passed on to those who carry its heritage - our children. It is amazing when you think about the reality, that despite the fact that we left Mitzrayim thousands of years ago, we are still sitting and reading the Haggadah this year. The most important message of the night of the Seder is the concept of chinuch. We all have a responsibility to teach our own children about the exodus from Mitzrayim and the great miracles Hashem performed. (Exodus 13:8) 8 And thou shalt tell thy son in that day, saying: It is because : , of that which the LORD did for me when I came forth out of , , , Egypt. . The Rambam points out that unlike other religions the Torah was given to Bnei Yisrael in public in front of thousands of witnesses who then transmitted what they saw to their children. Thus began the chain that connects us to Har Sinai and Yetziat Mitzrayim. Therefore it is fitting on Pesach that we expend great effort to reaffirm to our children the fact that they understand and appreciate the great miracles Hashem preformed for us when Bnei Yisrael left Egypt and the eternal commitment that we undertook when standing at Sinai. This is done to ensure that just as we are sitting at the Seder this year teaching our children, they will continue our Mesorah and make sure the light of Torah stays bright for generations to come.

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Why is the young child specifically chosen to ask the Ma Nishtanah? Whilst reading I found a beautiful idea by Likutei Taamin UMnhagim on this Topic. A parent loves a small child unconditionally not because of his intelligence or qualities. We therefore specifically encourage the small child to say the Ma Nishtanah to bring to light Hashems unconditional love for the Jewish people no matter who they are or what they know! It is said that the words of children find a special place in Shamayim showing the close relationship between a child and Hashem. As it says in Hoshea (11:1) Israel was a youth and I loved him. However, even if there are no children there is a custom for even adults to says the Ma Nishtanah and preface the questions Father I wish to ask you four questions even if the persons specific father isnt alive Hashem still wants to hear the adult ask the Ma Nishtnah since Hashems unconditional love for all extends to all Jews. I read that even if you are alone at your Seder you still have to ask yourself Ma Nishtanah, which fits perfectly with the above answer, because according to this, the person isnt really asking himself he is asking his Father in Shamayim. (Based on a sichah on the 2nd night of pesach 5712) To emphasize the importance of asking the Ma Nishtanah there is actually an opinion that we are not obliged to tell the Haggadah unless a question has been asked!! The Ksav Sofer gives reasoning for this; he says that only someone who is bothered by a question is really interested in an answer!! The reason it is so important is because of the crucial importance of retelling the story of Egypt to ensure national continuity. Vhagadta lvincha..It is also to teach our children to look up to their elders to receive the inherited wisdom of our people. By doing this we are ensuring that in every generation a person will see himself as having gone out of Egypt. If we dont take the responsibility of teaching our future generations seriously then unfortunately it can lead to national disaster. Education is crucial for the continued existence of Am Yisrael!! Interestingly it is for this reason that Tisha BAv has a close connection to Pesach and always ends up on the same day of the week as Pesach. To conclude this Pesach when you read this part of the Seder think deeply about your chiuv (responsibility ) to tell the exodus from Mitzrayim. Take this part of the Seder seriously and look around your Seder at that youngest person at your table whoever it may be and smile because they are the future of Am Yisrael! We have to think about our great responsibility as Hashems children to learn from our own elders whether it be parents, grandparents, Madrichim, Rabanim or teachers. We are the link in the chain of Jewish history we have to make sure that the chain doesnt get broken by us or our generation. This is also powerful for people who are Madrichim or parents as they are all now educating and creating keshers with younger children, they have to impart the love of Torah and Am Yisrael that they have and impart that message to their chanichim, children and Am Yisrael. Lshana Haba BYerushalim Habnua! Chag Kasher VSamech!!!

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Levels of Redemption
Ruthy Reisner is a member of Shevet Hagvura and is a madricha of grade 5 girls
Why did Yaakov in fact need to descend to Egypt? Without hesitation many will answer in order to see his favourite son, Yosef. Until this point Yaakov was grief stricken as he assumed that Yosef was savagely devoured by a ( as his other sons had relayed to him). Following the outbreak of a famine the brothers (less Binyamin) descend to Egypt to get food to bring back to their father. Ultimately Yosef reveals his identity to his estranged brothers and then insists that his father be brought to Egypt. So in perek 46 Yaakov is accompanied by a 70 man entourage as he descends to the land of plenty. Simple enough. However, if we backtrack to Bereishit perek 16 to the Brit bein Habtarim we will be able to fully understand the circumstances that built up to and ultimately dictate Yaakovs descent to Egypt. - . , -- , , - , , : , - . , - ; , . - , - : , . After the covenant is formed between G-d and Avraham, whereby Avraham walks through the cut up animals, G-d promises that Avrahams descendents will be slaves for 400 years after which they will leave with plentiful possessions and their oppressors will be judged. And after the 4th generation you will return to Canaan, the promised land. This was the guarantee from Hashem. However, in the beginning of Parashat Vayeshev, Yaakov makes a mistake and we read , -- , Yaakov settles (but permanently - not a temporary sojourning), in the land of Canaan. This premature decision from Yaakov to settle does not align with the details of the brit that Hashem clearly outlined, because Yaakov is the 3rd generation (not 4th). To fulfil all the conditions of the covenant Hashem must also ensure that the descendents of Avraham are enslaved for 400 years and only after this will he provide salvation and then (only then) will they be able to settle permanently in Canaan (after which the 4th generation will have passed). So the entire sequence of events that ensued after Yaakovs mistimed settling was only as a result of G-d wanted to make the Brit become an absolute reality. Therefore, we can see that both Yosefs sale to the Egyptians and then the imprisonment of Shimon and ultimately Yaakov descending to Egypt were all direct outcomes of G-d ensuring that the covenant will be fulfilled.

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Only once Yaakov had descended to Egypt was it possible for G-d to create the nation Bnei Yisrael. Only after they were brutally enslaved for 210 years could Hashem confirm that the covenant was on the brink of being sealed. With the exodus from Egypt, Bnei Yisrael were one step closer to G-d but also to the total redemption as by redeeming the nation, Gd asserts his postion of authority but also creates an individual relationship with the people that is essential to understanding the transition from slavery to freedom that we experience on Pesach. Bnei Yisrael were at the depths, a point that is nearly beyond return (Chazal say that they were on the 39th level of impurity which highlights that there was nearly no turning back). But, in steps G-d and He fulfils His part of the deal and until today we celebrate the newfound freedom that Hashem gifted us. Chag Sameach!

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Matan Tur-paz is a Bachur Hesder in Melbourne and is a madrich of shevet Yuval
, ' , , . " "? " " ( -) , " " ( ', ") . 2233? , , . , - '? , , - . ( ) " , " . , " " , , - . ? : , , , , . , , , , , . , " " (" ,') , . , , - . . ' , , - - . , , , . - , , , . ' . , ', " . ' ". , ( - ?), ," , "?

"Had not the Holy One, blessed is He, taken out our ancestors from Egypt, then we, our children, "and our grandchildren would still be enslaved by a Pharaoh in Egypt We know this sentence from years of reading the Haggadah every Passover Seder, going through it quickly, thanking G-d for bringing us out of Egypt, and move on, to get to the food. "?But have you ever stopped to think about the meaning of being "enslaved to Pharaoh The first thing that comes to mind when you think about being "slaves to Pharaoh" is to get up at first light (only if the Egyptian oppressor didn't wake you up before) to collect hay, make bricks, and "build storage cities for Pharaoh: Pithom and Raamses " (Ex. A, 11). But whether it

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will still be so after 3320 years? Probably not, every empire falls at some point, even Egypt. Then, under this assumption, what are we so thankful for? After all, in any case, Egypt would have fallen, and we would have been freed. To answer this question I want to recount a familiar quote (slightly modified) "You can take the Jew out of Egypt, but we cannot exclude Egypt from the Jew." My point is, slavery to Pharaoh is so much more than build "storage cities", this cultural slavery still exists in the world even after the fall of ancient Egypt . What kind of culture do you mean? In order to understand this we must see what we know about ancient Egypt: Egyptians worshiped many gods, natural forces were regarded as sacred, Rising Sun, cows and sheep, the dung beetle and death. Their idols were part of the forces of nature, and had animal heads in appreciation to the glory, force and perfection of nature, and superiority over the dependent person. Pharaoh, the ruler of Egypt is described in Ezekiel as saying "Mine is my river, and I have made myself powerful", trying to make himself the status of a god. These idols have a common denominator, they are available, natural and transient, but seem miraculous and incomprehensible to the people as long as they are exist, each in its own way which leads people to worship them. This culture of worshiping idols natural but wonderful was common at that time not only in Egypt but throughout the civilized world of the time; from Greece through to Babylon . G-d, when he took us out of Egypt, took us out by wonderful miracles beyond the laws of nature - the ten plagues and splitting the sea. With this act, beyond showing his power to Egypt and the other nations, he also took us out of this concept of slavery to the laws of nature, and led us to the realization that there are things bigger than nature . Therefore slavery to Pharaoh is not necessarily a physical slavery, but rather a cultural slavery; slavery to transient phenomena and changed fashions. This type of slavery is in many ways more difficult than the physical slavery . And here comes our gratitude to God for taking us out of Egypt. No more multiple transient small idols, but slavery to G-d, the only eternal that centres all power in his hand. "G-d's servant is alone free" (R' Yehuda Halevi). And now there is one question left, did we today really free ourselves from worshiping cultural idols? If not, it is possible that, "we, our children, and our grandchildren are enslaved by a Pharaoh" still.

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The Nature of the Mitzvah of Arba Kosot

Aron Rubin is a boger of Bnei Akiva Melbourne and is a member of Shevet Lavi
Every year, we drink four cups of wine on the Seder night. Although this Mitzvah is only Rabbinical, Chazal went as far as to say that one must even collect money from charity in order to obtain four cups of wine (Mishnah Pesachim 99b). What is the nature of this Mitzvah? The Gemara in Pesachim 108b says the following: If one drinks the cups undiluted, according to Rava, he has fulfilled the obligation of wine but he has not fulfilled the obligation of freedom. According to the Rashbam, this means that one has fulfilled the Mitzvah of the four cups but not in the preferred way. (In the times of the Gemara, wine that was not diluted with water was considered unpalatable.) The Gemara continues: If one drinks them (the cups) altogether, he has fulfilled the obligation of wine but he has not fulfilled the obligation of the four cups. According to the Rashbam, this means that one has fulfilled the Mitzvah of rejoicing on Yom Tov by drinking wine, but he has not fulfilled the Mitzvah of the four cups, since the cups that he drank together are only considered one cup. The Rambam paraphrases this Gemara in his Mishneh Torah; however he has a slightly different version of it than the one mentioned above. In Hilchot Chametz Umatzah (7:9), he says that if one drinks the cups undiluted, he has fulfilled the obligation of the four cups but he has not fulfilled the obligation of freedom. He then says that if one drinks them altogether, he has fulfilled the obligation of freedom but he has not fulfilled the obligation of the four cups. The Griz explains that there is a fundamental dispute between the Rashbams version of the Gemara and that of the Rambam about the nature of the Mitzvah of the four cups. According to the Rashbam, the Mitzvah of the four cups is parallel to the Mitzvah of Kiddush in that the Mitzvah is in the recitation over the cups (Amira al Hakos). The first cup has Kiddush recited over it, the second cup has Maggid recited over it, the third cup has Birkat Hamazon recited over it and the fourth cup has Hallel recited over it. The drinking of the cups is only to give significance to the recitation over them. In the case where one drinks the cups undiluted, he has still fulfilled his obligation but not in the ideal way. In the case where one drinks them altogether, he has not fulfilled the Mitzvah of the four cups at all; he has only fulfilled the Mitzvah of rejoicing on Yom Tov. On the other hand, according to the Rambam, there are two separate components to the Mitzvah. One component is the recitation over the cups (Amira al Hakos), which is parallel to that of Kiddush. However, in addition, there is another component, which is that one must drink

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the cups in a manner of freedom (Shtiah Derech Cherut). In the case when one drinks the cups undiluted, he has fulfilled the recitation over the cups; however he has not fulfilled drinking them in a way of freedom, since they are unpalatable when undiluted. In the case where one drinks them altogether, the reverse is true he has fulfilled drinking them in a manner of freedom; however has not fulfilled the recitation over each one, since he drank them together. There are a few Halachic ramifications as to whether or not the Mitzvah is the recitation over the cups or if there is an added component of drinking them in a manner of freedom:

1. Can one fulfil his obligation through someone elses recitation? The Tosafot in Pesachim 99b says that one can fulfil their obligation of the four cups through someone elses recitation since there should not be any reason to distinguish between Kiddush and the four cups on Pesach. Reb Chaim (as quoted by the Griz) explains that according to the Tosafot, the Mitzvah of the four cups is only the recitation over the cups and is parallel to the Mitzvah of Kiddush. On the other hand, according to the Rambam, that there is an added component of drinking the cups in a manner of freedom, one must drink the cups themselves and he cannot fulfil his obligation through someone elses recitation. 2. How much must one drink? The Gemara in Pesachim 108b says that one may give part of the cup to his family members to drink as long as he drinks most of the cup himself. The Tosafot on that Gemara says that when the Gemara says most of the cup it only refers to a cheekful and does not literally mean most of the cup. The Rambam on the other hand takes the Gemara literally and says that must drink most of each cup in order to fulfil his obligation (Hilchot Chametz Umatzah 7:9). According to the Griz, the Tosafot and the Rambam each follow their respective opinions. The Tosafot holds that the Mitzvah of the four cups is parallel to Kiddush and therefore, one can suffice by drinking a cheekful. This is because the Mitzvah is mainly the recitation over the cups and that the purpose of the drinking is only to give significance to the recitation. On the other the hand, according to the Rambam that there is added component of drinking the cups in a manner of freedom, one must drink most of the cup and a cheekful is insufficient. 3. Can one fulfil the obligation of the four cups with the beverage of the country (Chamar Medinah)? The Rema (Orach Chaim 483:1) rules that in countries where people drink mead that is made from honey, one can use this mead for the four cups, if there is no wine available. According to the Rashbam and the Tosafot, that the Mitzvah of the four cups is parallel to Kiddush, this Rema

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would make sense, since the beverage of the country (Chamar Medinah) is also considered to be a cup. On the other hand, according to the Rambam that there is also a component of drinking the cups in a manner of freedom, it would seem that one could only fulfil his obligation with wine and that Chamar Medinah would not be acceptable. Nevertheless, the Griz explains that the Rema can make sense even according to the Rambam. The Rema says that one can use the beverage of the country only in a situation where no wine is available. Even though using Chamar Medinah would not be sufficient to fulfil the component of drinking the cups in manner of freedom, one should still use it to at least fulfil the recitation over the cups. Nevertheless, where wine is available, it should be used in order to fulfil both components of the Mitzvah. 4. To see or to show? Finally, it is possible that the dispute between the Tosafot and the Rambam about the nature of the Mitzvah of the Arba Kosot is connected to a more philosophical dispute about the Seder night in general. The Mishnah in Pesachim 116b says the following: In every generation, one is obligated to see himself as if he has left Egypt. The version of the Mishnah that appears in the Gemara uses the word Lirot, which means to see. According to this version, one must simply view himself as if he left Egypt. On the other hand, the version of the Mishnah that appears in the Rambams commentary uses the word Leharot, which means to show. According to the Rambam, one cannot merely view himself as if he left Egypt; rather one must perform physical actions to show himself that he left Egypt. It could be for this reason that the Rambam holds that the Mitzva of the four cups involves not only the recitation over the cups but also drinking them in a manner of freedom. In the Mishneh Torah, the Rambam also writes as follows: In every generation one must show himself that he just recently left the slavery of Egypt... Therefore, when one dines on this night, he must eat and drink while reclining in a manner of freedom. And everyone, both men and women, is obligated four cups of wine on this night (Hilchot Chametz Umatzah 7:6-7). This Rambam also indicates that there is a clear connection between drinking the four cups and showing oneself that he left Egypt. May our experience on the Seder night, aid us in reliving the story of Yetziat Mitzrayim and the miracles that were performed for us!

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The Link between Pesach and Yom HaAtzmaut

Andrew David Olb continues to be a longstanding member of Bnei Akiva Melbourne
There is, I believe, a definite Halachic Link between the cherut yom tov, the Festival of freedom, of Pesach, and the Rabbinically ordained cherut yom tov of Yom Haatzmaut (as it was established more recently by a contemporary Rabbinical ruling). Pesach commemorates the redemption of our people (the Jewish people) from Egyptian Slavery and further the freeing of our nation before they settled in their homeland. Yom Haatzmaut commemorates the independence of the modern state of Israel. Both of these chagim, so to speak, celebrate freedom and are thus inherently linked.

Furthermore, I believe Pesach does not just commemorate a physical liberation from the land of Egypt but also focuses largely on the spiritual liberation of Am Yisrael. So too, Yom Haatzmaut and in particular 1948 was also a major redeeming time within Jewish history; it represented freedom of the Jewish people in their Jewish homeland in modern times. It was celebrated worldwide because it freed the Diaspora and gave them the opportunity to live in Israel and leave countries which enslaved them to harsh conditions, anti-Semitism and the like. We should learn from the past. We have the land of Israel now and shouldnt take it for granted that Jews can be free in their homeland. Therefore every Jew should actually make every effort possible to make Aliyah to Israel and settle the land. And to ensure every Jew in the Diaspora does make Aliyah, I believe there should be a twice yearly Aliyah month in order to promote the benefits of actually going to settle in Israel. This will bring about another form of freedom, the messianic redemption.

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 Sefirat Haomer
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Sfirat Haomer- How Can We Make It Count?

Avital Lindell is a member of Shevet Dvir and a madricha of Year 10
Adapted from a shiur by Rabbi Yitzchak Twersky A view of the origins of sefirat haomer, not an halachic position Ask the average knowledgeable Jew on the street what sefirat haomer is about and he will probably mention that it is a time of aveilut, when we mourn the death of Rabbi Akivas 24,000 students. A time where acappella music takes over our play lists and men can explore their inner unshaved caveman without being socially excommunicated. However, the reality is that the concept of aveilut in sefirat haomer is not mentioned in the Gemara or by Chazal at all. The original issurim of sefirat haomer which are cited in the Shulchan Aruch (Orach Chayim) are only: 1) Having a haircut and 2) Getting married. Everything else that is prohibited by later poskim all derive from the generally accepted (but conceptually radical) innovation of the Magen Avraham, a commentator on the Orach Chayim from the sixteen hundreds. He writes: : " ... But it is the custom to prohibit singing and dancing of a mundane nature, and it appears to me that even one who made a match is prohibited from having singing and dancing. This means that everything we associate with sefirat haomer has only come about in the last 400 years. So what is the original significance of sefirat haomer? According to the Ramban (on Vayikra 23), this period of time is actually a kind of chol hamoed between Pesach and Shavuot. , ... ... and the counted days between them is like chol hamoed between the first and eighth days of the festival [of Pesach]. And this [eighth day] is the day of the giving of the Torah. Which means it is really a time of elation, celebration and preparation for the joyful occasion of matan Torah. Thus the original issurim of serifah can be explained. It is an issur derabanan to cut hair on chol hamoed. This was done lekavod yom tov, to stop people from going into yom tov unshaven and unkept thinking they will fix themselves up when they have more time on chol hamoed. And it is

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also assur to get married on chol hamoed because a yom tov on its own is a cause for simcha and we dont need to add to this simcha by creating our own. The Yechave Daat III points out that mourning is, in fact, antithetical to the true nature of these days! How can sefirah be a time of aveilut and simcha?! Here is the incredible chiddush! This is the brilliance of the original institution of the custom of mourning during sefirah! The early sages who instituted the custom of mourning into sefirah preserved the integrity of both aspects by limiting the expressions of mourning to that which does not contradict the chol hamoed aspect of these days. By instituting these two particular halachot of aveilut, we are eternalising the essential lesson we learn from Rabbi Akivas students - it is critical we treat our friends, peers and colleagues with respect whilst also maintaining the characteristics the Torah gave to the time period of it being a time of chol hamoed and joy! The perfect balance is reached! How sad that we have lost the true beauty and meaning of sefirat haomer. It is a time of mitzvot asei; to count seven weeks and bring the korban omer, and yet all we can think about is music and hairstyles. This tragic misconception of the meaning of these seven weeks shows we are more in tune with the modern minhagim of sefirah than we are to those aspects originally sourced in the Torah. Like many areas of halacha, there is a body and soul to the laws of mourning during sefirah. Unfortunately, nowadays the superficial aspects often thrive and grow, while the soul of halacha is almost entirely ignored. It is easy to forgo a concert or a day with your ipod, but much harder to treat others with respect. It is simple not to shave, but far more difficult for me to care more about someone elses growth than about my own standing. It is easy to observe, or even to add to, the laws of sefirah; it is harder to learn the lesson of Rabbi Akivas students.

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What is the essence of Sfirat HaOmer?

Aviya Wiener is a year 9 chanicha of Bnei Akiva Melbourne
Between Pesach and Shavuot we have a period of fifty days in which we have some strange customs. This period of time is called ( SEFIRAT HAOMER). Sfirat Haomer is a mitzvah , (from the torah). We are told in Sefer Vayikra, parashat Emor, (25:15) You shall count for yourselves from the morrow of the rest of the day, from the day when you bring the omer, seven weeks shall be complete It is actually a mitzvah to count fifty days. Sfirat Haomer is the only biblical mitzvah in which we are instructed to count. Shabbat, even though it occurs every seven days there is no mitzvah to count to Shabbat. There is no mitzvah to say today is five days to Shabbat, today is four days to Shabbat, even though we say something similar to this in shir shel yom () . So what is the essence of Sfirat Haomer? According to Ramban the time between Pesach and Atzeret (Shavuot) is a time of much joy, he says it is like chol hamoed. This is a time that we went from slavery to freedom; it is a time of renewing. When a person renews chances are that he will be happy but when a person always doesnt renew, chances are that he will become lazy, therefore, because this is a time of renewing we should be happy during Sfirat Haomer. If this is meant to be a happy time, a question then arises, why do we have customs of mourning during this time? During chol hamoed there are certain halachot. (I will bring two). The first Halacha (from the Mishna) is that on chol hamoed: we do not cut our hair until the day before the Chag so that we do not enter the Chag looking bedraggled. The second halacha (from the Gemara), is that we are not allowed to get married during chol hamoed, so we are not really doing these customs because we are mourning rather because this is a joyous time and we are happy.1 Sfirat Haomer is a time of many transitions, it is the transition from freedom to slavery; it is also the transition from matzah to chametz. On Pesach we do not want the chametz, if we do not want chametz at a particular time it is probably wanted specifically at another time. When is that other time? The answer is on Shavuot. On Shavuot we bring a korban of chametz. This is the only time that chametz is brought into the Beit Hamikdash it is
1

with regards to not listening to music during Sfirat Haomer, I do not know the source of this is the custom.

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even put on the mizbeach, though we dont offer it, as that is not allowed. Chametz can symbolise haughtiness and arrogance but it can also show elevating our soul into kedusha. Therefore when Bnei Yisrael left Miztrayim they were on such a low level that they had to start by eating matzah and work their way up so that they can elevate the chametz in the best way and could connect with the holiness of life. Sfirat Haomer is also a the time of transition from barley to wheat. On the first day of the Omer we are told to bring ( a barley offering) which is the food of animals. In Egypt the situation was particularly bad so when we start we bring the animals food but by the time we reached Shavuot we have grown spiritually and are ready for the human food. There is one Chag from the Torah during Sfirat Haomer, Pesach Sheini. Most of the other Chagim are all commanded in the Torah. Pesach, Shavuot and Sucot, for example, are all mentioned. The Torah does not command us to celebrate Pesach Sheini, rather Bnei Yisrael went to Moshe and asked to have a second chance to offer the Korban Pesach because some had missed out the first time. We dont have a second chance to sit in the , so why on Pesach do we get a second chance to offer the korban Pesach? Bnei Yisrael always has the opportunity to rekindle our time of redemption as a nation. Since Pesach, also known as Chag Hageula, is the time of redemption, we all have a second chance. Since Pesach Sheni falls during Sfirat Haomer, this is our time, our opportunity, to redeem and be redeemed.

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Yom Hashoah
" 27th Nissan

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Remember
Ari Wenig is a member of Shevet Tzur Hagvurah and is currently on a Bnei Akiva Shnat program in Israel
Written in memory of my great grandmother Nena Weiss and great grandfather Papa Weiss, survivors of the Shoah and true exemplars of Yiddishkeit. May their memory be blessed.

4 weeks into Shnat, I already find myself thinking about the times I should have taken photographs. Everybody says that Shnat is the year in which the best memories are made. Yet, in the midst of this memory making I cannot help but feel the foreboding concern that I won't remember these moments in 10 years time. The thing we fear most is being forgotten. The fear of failure, the fear of loneliness, are ultimately manifestations of the fear that our achievements, our characters, our lives will not be worthy of perpetuation. Memory is what connects the past, to the present, to the future. Memory is what elicits some of the greatest sensations one can encounter; nostalgia, longing, happiness. Memory is immortal. The reaction of world Jewry to the Shoah fits neatly into the rhythm of our history. An emphasis of Zachor has always been the immediate reaction to significant milestones. On Purim we read the story of , to remember the tragedy that nearly befell them and to recreate their victory. On Pesach we recount the story of , performing rituals and singing songs which pay tribute to the miraculous magnitude of those events. At the core of Jewish culture is a focus on retelling, reliving, recreating, and remembering. We remember these things because of the values they represent. We remember these things because of the lessons we can learn and apply to our own lives. We remember these things so that we won't forget them. Rabbi Eliezer Berkowitz says that remembering the Shoah is a mitzvah incumbent upon every Jew. When the State of Israel named the 27th of Nissan Yom Hashoah, Holocaust Memorial Day, it provided a framework within which Jews worldwide could fulfil this mitzvah. On this day, in communities all around the world, 6 candles are lit - one for each of the million lives which were taken in Nazi occupied Europe. Survivors present their testimonies, searching for the impossible balance of retelling without reliving; expressing, without experiencing. 2nd and 3rd generation survivors sit with their parents and grandparents, listening to their stories, embracing one another. It's an image that speaks so loudly, and with such clarity: 'We are here', it says. 'We will not be forgotten'. I've always felt that Yom Hashoah was a meaningful, and really beautiful way to commemorate the Holocaust. A day with a halo of history, heritage, courage, pain, pride, passion, love. But this is just one day in a year. Yom Hashoah is a symbol, a ceremony. While it may be commemoration, Yom Hashoah is not perpetuation. We see in Judaism that true remembering is very much associated with action. We are commanded not just to but , actively safeguard it. We eternalise the miracles of chagim by practicing specific mitzvot, both

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taaseh and lo taaseh. We must remember the Shoah not only on the 27th of Nissan, but sustain its memory in the way we lead our lives. As with Shabbat, the and can not exist without one another. Memory fades without action, and action is meaningless without memory, without knowledge of why we do what we do. Through demonstrating acceptance, tolerance of diversity, kindness to others, we exemplify the very values that were overthrown and disregarded during the Holocaust, and thus, pay tribute to the memory of all those who were taken from us. And this extends beyond the Shoah, or any single mark of Jewish history, to all of Jewish history. Like us, the thing that our ancestors feared most was that they, and their way of life, would evaporate into the void of lost memories. This is why Judaism is so focused on tradition. This is why young Jewish men and women spend their lives learning the oral law, and the written law, trying to penetrate the consciousness of the Jewish thought that has been remembered and recorded for so long. What is halacha? A set of rules and regulations, a way of life put in place to ensure that we don't forget who we are and where we come from. Yom Hashoah is not just a commemoration of the Holocaust, but a symbol of the importance that we remember our identity all the time, remember our heritage, and express this in our actions and lifestyle. I don't think I knew this when I left, but its becoming increasingly clear to me that this is why I came to Israel to learn for a year. As a Jew, and even more so, as a descendant of Holocaust survivors and victims, I feel a duty to learn about myself and my religion. I feel a duty to dedicate my Shnat to their memory. I've felt both the fear of forgetting and of being forgotten. And so in this empathy, I cannot but take it upon myself to ensure that everything they stood for, everything they believed in, the values by which they lived, are given meaning in my own life. I'm going to remember this year, and I'm going to live this year in such a way that I will be remembered by others. And I'm going to take lots more pictures.

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Yom Hazikaron Lashoah VeLegevura

Oren Smith is a member of Shevet Dvir and a madrich of year 9
Yom Hazikaron Lashoah VeLagevura (Holocaust and Heroism Remembrance Day) was inaugurated by David Ben Gurion and Yitzchak Ben-Zvi, the then prime minister and president of Israel in 1953. Created as a separate day of remembrance for the State Israel, the 27th of Nissan has become a day of commemoration both in Israel and abroad for secular and religious Jews alike. Whilst in Israel it is a national day of remembrance instituted by law, outside of Israel there are no institutionalised observances of the day. In addition to this factor, the communities themselves and their reactions to the Holocaust and its survivors in the post-Holocaust era have created two dissimilar days. By doing so, the communities infused within the generation a polarised atmosphere for the day itself and a vastly different outlook on both the horrors and resistance of the holocaust. The divergent attitudes towards the Holocaust Remembrance day are so instilled within the societies that even on the most simplistic feature, the name of the day, they highlight opposing aspects. Whereas both are known colloquially as Yom Hashoah in Israeli society the full name includes the added element of Gevura, heroism. For the most part those outside Israel will be either unaware or negate this aspect of the day. The concept of Heroism was the focal point of the commemoration and the agenda which the inaugurators desired to portray to the newly established pioneer state of the Jews in the first decades of the states establishment. Even the controversy over the institutionalisation of the date epitomises the focus on the resistance aspect. The original proposed date was the 14th of Nissan anniversary of the most successful rebellion of the Jews against the Nazi oppressors throughout the entire genocide. The Warsaw Ghetto uprising represents the physical struggle and armed resistance which the Israeli society chose to emphasise and champion on this commemorative day. Institutionalisation and formality and a lack of this in the different societies play a supplementary role in influencing and shaping the primary focus of Yom Hashoah. Resulting from the legally binding requirement and formality of the day in Israel, the government and other large authoritative institutions are able to regulate the commemorations that occur. These nationwide events generate a far less personal experience which creates a more effective avenue for the resistance to be emphasised. Using the more positive element of heroism, it is far easier to construct a stronger morale boosting reaction from the population and fosters a better attitude in society which was vital to the nations survival and continued development and advancement. Conversely the informality of the day outside of Israel promotes a greater sense of personal tragedy and loss and allows the prominent aspect of the day to shift towards

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the hurt sadness and grief over the lost communities culture and family. The commemorative services held outside of Israel are largely centred on a family or smaller community audience and allow greater room for the tribute to those individuals lost. All of this relies upon the primary influence of the disparity between the two populaces in regards to the reactions to the holocaust and its survivors . The crux of the discrepancy between the way the different countries commemorate and honour this day is predominantly with regards to the approach towards holocaust survivors. There are numerous crucial factors as to why communities responded differently and through them it is clear as to why Israel differed so vastly to the other counties in the core focus of Yom Hashoah. Around the world the various well established communities were places where those persecuted by the holocaust could establish new lives within already constructed communities. The Jews were supported socially and after some time they were encouraged to speak out about their painful memories. They garnered much respect as a result of their past and became the next generation of leaders of their communities. The abroad communities fostered their relationships with survivors despite and in spite of their baggage whether emotional or physical. They infused in the communities a stronger connection to tradition, a reinvigorated work ethic and a passion for the future. Resulting from this, a respect and care for survivors still permeates the society and causes the more intimate commemoration for the loss of the individual survivor and the nation as a whole. This grieving sad reaction is an obvious path among survivors and the communities of all tragedies and is the default position and it is not necessary to explain why such a reaction occurred. Conversely Israeli society was founding a state on the back of hardship, labour and wars. The survivors who established the state had to be tough, constantly fighting for their own survival. There was no place for weakness and emotional baggage to be shown if the nation and country wanted to succeed. Those escaping Europe had to restart their lives even to a point where their old selves did not exist. No one was encouraged to talk and many changed their own names to escape from all of it. The foremost idea the government and the people wanted to take was that in tough times there were those that fought against the oppressors and physically resisted. This is the spirit that they wanted to infuse and imbue in the countrys foundations; there was no room for weakness of any kind. Israeli society only wanted to portray the heroism and resistance of the survivors in order to inculcate these traits into society because that is what was deemed best for society. The stressing of different factors, of commemoration and heroism, on Yom Hashoah comes down to what each society required to better their own community. Whilst the Israelis needed formality and strength, outside of Israel a more fostering relationship was required. Both have succeeded in creating a both meaningful and beneficial remembrance for the Holocaust. In

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recent years the polarisation has decreased and a balanced memorial has been created in order to obtain the best from both the commemorative and heroism aspects and we should all strive to utilise what we have learned from the holocaust to propel ourselves towards the future and inspire those of that future time. .

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Yom Hashoah Never Forget

Steph Israelsohn is a member of Shevet Hagvurah and a madricha of year 9
Lilui Neshamot Chaya, Etta and Brayna Kazilsky, murdered in Lithuania in 1942. May Hashem avenge their blood. Remember. Remembrance. Commemorate. Immortalise. Never forget. We say these words so often, never again, never forget, that they have become an almost unconscious mantra in the life of every 21st Century Jew. A call to which many of us have, unfortunately, become desensitised. As we approach Yom HaShoa, a day primarily of Remembrance, the crucial question arises of what does it mean to remember? What is the role of Yom HaShoa, and general commemoration of the Holocaust sixty seven years on? The Word Zachor, Remember, is mentioned several times in the Torah. One instance of this is the commandment to Remember what Amalek did to us in the desert after leaving Egypt, and another is within the command to Remember the Shabbat. In Deuteronomy (25:17) it says: "Zachor Et Asher Asa Lecha Amalek BaDerech Betzetchem MiMitzrayim", "Remember what Amalek did to you on your way out of Egypt! This mitzvah is primarily to orally recall their iniquity, as we do on Shabbat Zachor before Purim. We are to tell our children in each generation what the people of Amalek did to us during our departure from Egypt. This mitzvah will be fulfilled completely only when we shall have caused Amalek's memory to perish, and their name to be erased from the world, together with the slightest remnant of anything that bears their name. In the Ten Commandments we are commanded Zachor et Yom Hashabbat LeKadsho, Remember the day of Shabbat to sanctify it (Numbers 20:8). Our Rabbis taught that Shabbat should be remembered throughout the week. Cooking, shopping and even the counting of days should all lead up to Shabbat. The Ramban explains that remembering Shabbat is achieved through love of Hashem and of His creations. This remembrance is said to bring profound light and spirituality, Meein Olam Haba, a taste of the World to come. These two commandments to remember seem to ask very different things. While the mitzvah with regard to Amalek is essentially about destroying, the Remembrance of Shabbat is a celebration of spirituality and creation. The second Gerer Rebbe, the Sefat Emet wrote, Even though the term Zachor is written by Shabbat and by Amalek, they are not equal ... with Shabbat it is written "Remember the day of Shabbat to sanctify it" and to honour it with food, drink and clean clothing, while with regard to Amalek the Torah says, "Remember that which Amalek did to you." In what way do you remember him? With an empty table, as it says, "Erase Amalek from beneath the heavens."

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While we are commanded to remember both Shabbat and Amalek, the purpose and method of the remembrances are profoundly different. Shabbat is the mate of Am Yisrael (Bereishit Raba 11:9), whereas Amalek is the primary force against Am Yisrael. Drawing from Torah, when we come to a day such as Yom Hashoa, and when we approach Holocaust remembrance in general, which direction do we follow? Do we remember the evil? Do we speak about the flames and the torture? Or do we focus on the beauty and bravery of Hashems creations, of those who prayed and sang and loved. It is difficult to believe that there can ever be one right answer, because truthfully, one can never really be separated from the other. Both are mitzvot, both we must remember. Yet it is important to realise that while the Zachor of Amalek can only destroy, it is the memory of the holiness and good that will elevate and sanctify us.

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Yom Hazikaron
' 4th Iyar

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Silence
Daniella Ginzburg is a member of Shevet Hagvurah and a mardicha of grade 4
Two minutes of sheer silence. In a country of constant noise, the silence is stark, moving and strangely beautiful. Rivalries are forgotten and religious differences are put aside. For the briefest of moments, everyone is united. All Jews from all walks of life became one. There is no such thing as your tragedy, his tragedy or her tragedy. On Yom Hazikaron, there is only our tragedy as everyone mourns each victim as if they are a member of their own family. Yom Hazikaron is Israels national Memorial Day held on the fourth of Iyar to remember all those who have fallen in wars and terror attacks in Israel. For twenty four hours (sunset to sunset), Israel mourns the loss of its fallen people. All places of entertainment e.g. theatres and cinemas are closed for the duration of Yom Hazikaron. There are two sirens sounded to commemorate the day, one at 8pm and 11 am. It is during these two sirens that all traffic ceases and everyone stops what they are doing and remembers all whom were taken from us too soon. The juxtaposition of Yom HaAtzmaut the day after Yom Hazikaron at first may seem puzzling. A day of such sadness is immediately followed by a day of such joy. One would think that this may detract from the seriousness of Yom Hazikaron as it is immediately followed by joyous festivities. However, these two days being next to each other is crucial and conveys a message to all: we owe the existence of the state of Israel and the fact that we can live there today to the fallen soldiers who sacrificed their lives. Last year I had the privilege of being in Israel on Yom Hazikaron. We went to Har Hertzel where we saw first-hand relatives of victims mourning, their pain uncomprehendable. Family members fly in from across the globe to commemorate in Israel with everyone else whom is going through the same thing. Emotion struck us as we walked past these families who sit by their relatives graves each year. We walk around with our Siddurim and say Tehillim by different graves, particularly those where it seems that there is no one there to remember their name anymore. At the far end of the cemetery there is an empty field, more space to bury others. A constant reminder to all that war is not over and there will inevitably be more victims. This year Shimon Peres addressed a crowd on Yom Hazikaron by the Kotel in which he said, "The state of Israel, for which your children sacrificed their lives... is still threatened". Unfortunately, the death toll continues to rise of soldiers in battle who are still fighting to protect our country. Further, terror attacks are unfortunately still apparent and cause us to feel hopeless and afraid. However, as the day progresses into Yom HaAtzmaut, we realise that because our soldiers never gave up their fight, Israel is in our hands. We must continue to hope that there will no longer be a need for soldiers to fight and that there will be peace throughout Israel. Let us pray that next year we will all be living peacefully in Israel.

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Consolation
Ella Joel is a member of Shevet Hagvurah and a madricha of Year 7
One of the first occurrences where the Torah deals with death is the story of Nadav and Avihu in Parashat Shemini. Without G-ds permission or command, Aharon's sons made an offering. Because of this act they were then killed by G-d. The loss that Aharon feels is something that the majority of us cannot begin to grapple with let alone begin to sympathize with. It is precisely at this point that Moshe offers some condolences of his own which are seemingly ambiguous. However, when one looks a little closer, Moshes words are clear. I will be sanctified through those who are nearest Me, thus I will be honored before the entire people. This statement comprises two assertions. One is that Nadav and Avihu are counted among "those who are close to Me." In other words, their death came specifically because of their intense proximity to God, and not because of their distance from Him (as we may have assumed, in these circumstances). The second assertion is that their death brings about the "I shall be sanctified" and the "I shall be glorified before all the people." In other words, the death of Aharon's sons has a positive effect: it brings about a sanctification of God's Name in the eyes of the entire nation. Moshe's words offer Aharon a meaningful consolation. First, Moshe makes no accusations against Aharon's sons; he in no way suggests that they were sinners. On the contrary, he tells Aharon that his sons were close to God. This is a great comfort. True consolation lies in showing that the deceased managed to do good during his life, and died as one loved by God. In addition, Moshe assures Aharon that the deaths of his sons have a most positive result: their deaths are a sanctification of God. Their deaths are not incidental; they have meaning. I think leading by the Torahs example we are able to find some comfort on the day where we mourn the thousands of people who stood to fight for our land promised to us by G-d and our existence as a people. It is so difficult to blankly portray these thousands of people as merely the sacrifice that had to be made. That is in fact not the way we should be looking at it. These people were not the means to the end; they were a tragic loss on the path to a brighter future. It is indeed very difficult to console a mother, a father, a wife, a husband or any of these important figures in ones life on a day where they must accept that their loved one fought for a

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greater life for those around him/her. It is difficult to give the explanation that it was what G-d wanted and it is in turn glorifying the individual. This isnt sufficient for the loss one endures! Living in the Jewish Diaspora and quite honestly far removed in many ways from the realities of being drafted fresh out of high school at age 18, we are unaccustomed to the true realities that lie within the life of a soldier or a civilian in such a situation. While in Israel, one of my Rabbis certainly made a point of this. Constantly making remarks about the Chutz Laaretz and everything that comes with it. Some students found this offensive; this was until he gave a shiur on Yom Hazikaron. It was in the midst of teaching us what the day entails particularly for an Israeli, that he said the most striking words, which almost seemed hurtful in their truthfulness. You will never feel what an Israeli feels. Although patently obvious, the words were said with such conviction and power it was as if we were missing out on something, a feeling so beyond us, beyond any understanding we chutznikim had. And these words really struck a chord with me. I did not, and do not want to ever consider myself as detached from the Israeli world. On Yom Hazikaron, we need to truly remove ourselves and imagine what its like for our brethren in Israel. !

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 Yom Haatzmaut
' 5th Iyar

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Our Land My Home

Naomi Figdor is a member of Shevet Achiya, a bogeret and previous Rosh Chinuch of Bnei Akiva Melbourne and is a Rakezet Chinuch for Bnei Akiva Olami
The following is the Speech that Naomi Figdor gave at the Seuda Shlishit in honour of her making Aliyah.

When people hear Im making aliyah, the initial response is generally something positive, like Thats exciting! And then most of the time its followed by a wise, but cynical, piece of advice, something to the effect that Israels not an easy place to live, that its unsafe and that the country is a mess. And here I was thinking that its a land flowing with men and money, I mean milk and honey... And that I would have unlimited access to the best kosher food for the rest of my life... Here I was all spiritual and ready to make a shehecheyanu, thanking my Creator for bringing me home where our nations dream from the past 3000 years is finally becoming a reality. This conflict was troubling me and then I found an answer. At this point I just want to thank my incredible chevruta, Chani Winkler for learning this with me. The Gemara Sanhedrin discusses different signs that indicate the arrival of Moshiach. Rabi Abba says Theres no clearer indication of the end [referring to the times of Moshiach] than this: And then a passuk from Yechezkel (36:8) where Hashem proclaims: . , : , , , But you, O mountains of Israel, you shall shoot forth your branches and bear your fruit for My people Israel for they are about to come. G-d tells the Land of Israel to resume producing fruit in preparation for the return of the Jewish people. Rashi says that Eretz Yisrael will yield fruit in abundance shortly before the redemption. This is the clearest sign of all, that the exile is about to end. Interestingly, the Maharsha explains that when Eretz Yisrael is not inhabited by the Jewish people, the land does not produce fruit to its usual degree. Thus, when it resumes producing fruit, this is a clear sign that the time is approaching for the Jewish people to return to their land. We see this miraculous phenomenon in our generations lifetime, when the Jewish people have been able to make the driest deserts of Israel not only produce fruit, but flourish. Today, Israel is

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a major exporter of fresh produce and a world-leader in agricultural technologies despite the fact that the geography of Israel is not naturally conducive to agriculture. This is just one of many signs that the land of Israel is physically prepared for the return of the Jewish people to their homeland meaning that we are in the process of Geula. However, we know that this process is going to be terrible. Weve heard of the concept of Chevlei Moshiach the birth pains of Moshiach. The Gemara in Sanhedrin[1]tells us how terrible it will be in the generation of Moshiach. There will be a lack of leadership, sons will go against their fathers, the truth will be fragmented, the nation will be struck by numerous troubles and harsh decrees. The Gemara says that if you see a generation that suffers so much, you know that the geula is coming. To give us an idea of how terrible its going to be, we see that many great Talmiduc personalities, including Ulah, Rava and Ravi Yochanan all said that when Moshiach comes they do not want to be there. These were incredible Torah scholars, yet, the times of the coming of Moshiach will be too gruesome to bear. They said " " He will come and I will not see it. And along comes Rav Yosef and disagrees. He declares that not only will he want to be there to witness it, but to wants to merit to sit, in the shade, of the dung, of the donkey, of Moshiach. How is this possible? And what did Rav Yosef mean with that peculiar statement? Rav Kook explains that the donkey of moshiach that is described here the Chamor is not a description of Moshiachs mode of transport. In this day and age, youd expect more from a grand entrance. But the Chamor is symbolic of Chomer. Or material matter. Physical substance. The days of moshiach will come after physical preparation. Just like the trees of Israel giving fruit in preparation for the return of the Jewish people, Moshiach comes at a time when physical elements need to be developed. This includes a national army, government, court system, etc. The physical realm serves as a foundation for deeper spiritual development. So thats the donkey that Rav Yosef was talking about. Now to explain the dung - When theres growth and development, theres also waste. Its unpleasant but its a healthy and natural part of development. Babies undergo rapid growth and development, and they produce a lot of waste. When people are so involved with physical development and the material, very basic elements, particularly after not having dealt with such things, they develop certain characteristics which help them withstand the challenges of such an existence. For example, our nation came from a defenceless state of existence and had to develop their own society and country and somehow pull together an army. They had to

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develop a strength that they never had. That is the dung of the donkey that Rav Yosef was talking about. But this strength, which is necessary, also results in more negative traits, such as abrasiveness, or what we call, Israeli chutzpah. Thats the shadow of the dung of the donkey of Moshiach that Rav Yosef was talking about. This Israeli chutzpah is our Jewish spunk and has made Israel what it is today. It gives us the strength to try new things and persist against the odds, but it also means that people are rude in the post office and elbow each other on buses. Its unpleasant but a necessary part of the nations development. So why was Rav Yosef different to all the others? While other great Talmudic personalities refuse to witness the times of Moshiach, why does Rav Yosef declare that he wishes to merit to sit in the shadow of the dung of the donkey of Moshiach? Its because Rav Yosef had a unique strength, and that was to bring light into the darkness. Rav Yosef wasnt afraid or intimidated by darkness or hardship. His strength was to bring the light into the darkness, turn bitter to sweet. Two particular traits enabled Rav Yosef to do this. They are humility and blindness. A humble person can experience a difficult trial and appreciate that there is a G-d above him who has a master plan, that he himself does not understand everything and control reality. This humility allows oneself to let go when things are too difficult to understand. Rolling with the resistance allows oneself to focus on the aspects that they can control or work on. The second trait is blindness. Rav Yosef was blind. He literally couldnt see. He saw this as a blessing because a blind person cannot judge reality based on external appearances. He can only create a picture in his mind, based on somethings true essence. This quality enabled Rav Yosef to understand things for what they really are rather than taking things at face value. Perfect to appreciate and respect a sabra. Prickly on the outside but inside, his true essence is soft and caring. Therefore Rav Yosef who was humble and blind was prepared to sit in the shadow of the dung of the donkey of Moshiach. Our generation needs to be a generation of Rav Yosefs, of people who recognise that we are in the process of the Geula. Of people who brace themselves for things to be dark and difficult, but who accept that it is all part of G-ds master plan, whether we understand it or not. Of people who are blind, who are more attuned to the inner beauty and meaning of difficult times, and who can bring light into the darkness.

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So yes, times can be tough and making Aliyah is certainly not a breeze. But its a part of the geula, so its not supposed to be easy. And frankly, I think this is one of the most exciting times to be alive. For the first time since Ezra and Nechemia, we are about to have more than 50% of the worlds Jewish population living in Israel. Weve come from being absolutely defenceless only a little over 60 years ago and now we have one of the strongest and most impressive armies in the world. Israel is our home and Im so humbled at the opportunity to make Aliyah. I look forward to making Aliyah the day after Tu Bishvat, when I can really appreciate our flourishing land of redemption. And I thank my Creator for bringing me to this day Baruch shehecheyanu vekiyemanu vehigianu lazman haze.

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Does an Article on Yom Haa tzmaut belong in Mishelanu?

Is it even a Religios Chag?
Gila Gold is a bogeret of Bnei Akiva Melbourne
For those of us who went to a Melbourne Jewish School, Yom Haatzmaut was always about coming to school in blue and white and having felafel for lunch. It was a fun day for all we got to sing Israeli songs, do a flag parade, and sometimes we even let off blue and white helium balloons into the wind. It was a large celebration, but was there any religious significance to it? To answer this question, we must determine what it is we are celebrating. We all know that Yom Haatzmaut is essentially Israels Independence Day. It is a day that commemorates the 5th of Iyar, 5708, or the 14th of May, 1948, when the Independence of the State of Israel was declared. The political, cultural and historical significance is clear. Through this declaration and the ensuing military victory of the War of Independence, the Jewish people achieved a national homeland, a place for persecuted Jews to flee, and a return to the land of their forefathers. It was the first time in nearly 2000 years that Jews had autonomy in the land of Israel. This in itself was and is a reason to celebrate. After all, we had for so many years been a people without a homeland we were without . And now we finally had the land too! But what about ? What about our religious focus? The creation of the State of Israel was born out of politics, not religion. If so, how can we make a ?How can we say on this day as if it has religious significance? To answer these questions, we must think about other comparable . The obvious ones are and as both of these were not mentioned in the itself, but are nevertheless part of our yearly religious schedule. Both of these were established in response to historic events related to the Jewish people: In the case of Purim the lifting of Hamans evil decree to annihilate the Jews, and in the case of Chanuka: the military victory against the Greeks. So it would be easy to think that Yom Haazmaut falls into the same category, in the sense of its historic significance. This could therefore answer our question as to why it was made into a .

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But a problem arises: and were not the only two significant historic events that occurred to the Jewish people in the past 2000 years. There were many others! So it cant be that the main reason for their establishment as was because of their historical significance, because if that were the case, we would have many more in our calendar in addition to the current ones. So we see there must be a deeper meaning to these to explain their existence in our calendar. According to Rav Lichtenstein, these two festivals are days of and relate to the covenant established between and Hashem. According to "we see that " ", that Bnei Yisrael accepted (the Torah) again in the days of Achashverosh (.) . Indeed, the relationship of the people with Hashem is generally the focus of our . One might think that Pesach, for example, is more about the miracles of the plagues and the Red Sea and about the victory over Egypt, but the fact is, the Seder commemorates us smearing blood on our doorposts on the 15th of Nissan and hence the making of a covenant with Hashem, it does not commemorate the destruction of Pharaoh, as he drowned in the sea on Day 7 of Pesach. So we can see, that the focus of is primarily the relationship between man and G-d, as opposed to the historical event. In the cases of and , Rav Lichtenstein explains, there arose the need for a renewed covenant due to a challenge posed to the initial covenant of Sinai, which called into question its ongoing validity. In the times preceding the exile following the destruction of the first resulted in many Jews assimilating. Many thought that outside of Israel, the Torah didnt apply to them, and being in exile reflected G-ds annulment of the covenant. The celebration of not only commemorated our win over Haman, but also our renewal of the covenant that occurred in the wake of the spiritual danger of total assimilation. In the times of , through Hellenism, the Jews encountered a sophisticated, developed cultural system created by human beings. This civilisation seemed to make the Torah unnecessary. It was through Matityahu and his sons in the story that the covenant was renewed and the relevance of the was reaffirmed. Different to the covenants in the , where they were initiated by Hashem, the reaffirmation of the coventant in the above two stories was initiated by man, with Esther saying: Go and assemble and Matityahu saying Who is for the Lord follow me. With Bnei Yisraels positive response to this, the covenant was re-established, and the miracles that followed were Hashems signal that He had accepted the peoples initiative and had joined in a covenant with them.

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So we can see that these two were added to our calendar because of their religious significance, not just their historical significance. Going back to Yom Haatzmaut, let us examine its religious significant in the context of the time period. The times preceding the creation of the State of Israel saw an unprecedented rise in secular Judaism. Once purely a religion, Judaism was quickly becoming a culture, if that, with less and less focus on and . Indeed it was primarily secular Jews who pushed for the establishment of the State. In addition, many Jews had survived terrible atrocities in the Holocaust. They lost many family members and were tested physically, mentally and emotionally. It would have been understandable for them to disregard Hashem in the aftermath of such an experience. In other words, because of secularisation and the Holocaust, our covenant with Hashem faced existential danger. Now, to clarify, there are two covenants that underlie our relationship with Hashem. One being where Hashem promised to the forefathers that He will be the G-d of their offspring and will give them the land of Canaan, and the other being where Hashem promised to make Bnei Yisrael a "( " a kingdom of priests and a Holy nation) if they obey Hashem faithfully. It was through the establishment of the State of Israel and our return to the land, that the first covenant was re-established. The selfless devotion of the mostly secular population in who fought for our Jewish homeland, and the self sacrifice of the Holocaust survivors many of whom left Europe and chose to come to and stay closer to the Jewish people reinstated the covenant whose validity had been challenged by secularisation and persecution. Just as the Jews of Shushan and Modiin renewed their commitment to the , so did a similar renewal occur throughout the Land of Israel when the Jewish State was declared. So we can see that indeed there is a religious significance to Yom Haatzmaut. Yom Haatzmaut not only celebrates our political achievement, but also our renewal of the . As such, it is most appropriate to add this day to our religious calendar, and celebrate it with . Nevertheless, unlike the cases of and , the establishment of the has not yet been renewed. Our nation is still mostly secular, and our commitment to and is poor. As such, in addition to our usual celebrations, perhaps this year we can think about how we can work towards reinvigorating the . Every extra we do gets us one step closer to this aim. So may this years Yom Haatzmaut carry with it not only its momentous historical, cultural and national significance, but also its religious significance. !

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Why G-d Cant Hide From Our History Books

Rikki Broner is a member of Shvet Hagvura, she was a madricha of Shevet Yuval and is studying at Midreshet Lindenbaum in Israel
Based on the guidance and words of Rav Shlomo Brown and Rav Ari Shvat. I live in Israel. Every time I leave my building, I breathe in the air of the holiest city on Earth. Ben Yehuda, the Shuk, the Old City, the Knesset; they are all in walking distance. It feels so removed for us to even try to think that 65 years ago, all of this did not exist. Yet, even so, when you consider the concept of Yom Haatzmaut, The Day of Independence, it is reasonable to question: how is this Independence Day any different from Americas July 4th, or any other countrys Day? Why is it that on the 5th of Iyar in 1948, when Ben Gurion declared that this land belongs to the Jewish People, this became a cause for religious celebration? Approximately 10 years before the setting up of Petach Tikvah, in 1867, author Mark Twain visited the land, and recorded what he saw in his book, The Innocents Abroad (Chapter 56). He described the land: Of all the lands there are for dismal scenery, I think Palestine must be the prince. The hills are barren, they are dull of colour, they are unpicturesque in shape. The valleys are unsightly deserts fringed with a feeble vegetation that has an expression about it of being sorrowful and despondent. It is a hopeless, dreary, heart-broken land. Palestine sits in sackcloth and ashes. Over it broods the spell of a curse that has withered its fields and fettered its energies Renowned Jerusalem itself, the stateliest name in history, has lost all its ancient grandeur, and has become a pauper village. Approximately 10 years after Israels declaration of independence, a British professor, John Foster Dawson, paid a visit to Israel and recorded in wonder, "To this day no [other] nation has succeeded to become established in the Land of IsraelThe multitude of impoverished tribes that settled in her held her only as tenants, makeshift owners, evidently she waits for those who are worthy of permanent ownership of the land." He described Israel as a land with nobility, selfrespect and wholesomeness, for something happened to the land after it was declared a state for the Jewish nation that made it obvious to him that Israel was only whole and beautiful when she had her people with her. 10 years before, 10 years after. Yet Dawson portrays a completely different picture to Twain. Suddenly the land was majestic again. It is undeniable; something deeper and more profound

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happened in 1948 than a simple declaration. By looking into some of our Jewish sources, it is so clear that Israels path over the past 2000 years was based on a much higher source, something a lot more spiritual and religious than what may appear in our history books, certainly making Yom Haatzmaut a cause for religious commemoration and joy. In the Tochacha (G-ds rebuke) in Sefer Vayikra (26:32), Hashem tells us, his nation, : I will make the land desolate, and your foes who dwell upon it will be desolate. It is pretty clear that this is a very accurate description of our land during the 2000 years we were exiled from it. Desolate. Just ask Twain. However, Ramban explains on the above passuk, , . , What was said here, And your foes who dwell upon it will be desolate, heralds good news for all exiles, that our country does not accept our enemies ... For since we left her, she did not accept any nation or people, and they all tried to settle her but G-d was not with their actions. Israels barrenness was an inspiring sign within our exile. Like a faithful wife, Israel would not show love towards any other nation but us. Israel lost her life when she lost her nation. This was before 1948. 2000 years ago, Yechezkel (Sefer Yechezkel 36:8) prophesised, . , , But you, Mountains of Israel, will give forth your branch and bear your fruit for my People of Israel, for they are soon to return. The Gemara in Sanhedrin 98a extrapolates from this Passuk that There is no clearer sign of the Redemption than Israel becoming fruitful again. The Maharsha explains this Gemara along the lines of the Ramban, that when the land of Israel is not inhabited by the Jewish people, she cant produce fruit to her usual degree. She is too faithful to her partner, her nation. Look at Israel post 1948. An ancient nation reclaimed its original land from 2000 years ago, this in itself a mind-blowing occurrence unheard of with any other nation, clearly guided by the hand of G-d. Suddenly Israel became alive again, and nowadays she has a steadily increasing population, a strong defence force, a beautiful landscape, and a bubbling culture. If youve walked through the Shuk on a Friday youll know exactly what Im talking about. The bus drivers wish you Shabbat Shalom, the buses themselves wish you a Chag Sameach and politicians

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quote Gemara in the Knesset. Israel competes in the Olympics and boasts some of the most beautiful resorts and scenery in the world. Israel is a forerunner in technology development, she is the only democracy in her region, and has the most stable currency worldwide. Israel is alive and thriving. She is fruitful. 2000 years after being exiled, on the 5th of Iyar, Ben Gurion declared independence in for the Jewish people in Israel, and by a miracle from G-d, this was sanctioned by the other nations. 2000 years later, our nation reclaimed its homeland. Israel and its first and only soul mate, the Jewish people, were reunited. And when this happened, the land welcomed us with open arms, alive once again. Our Israel realised, and continues to realise every day, a prophecy from G-d, thousands of years old. ,' This is the day Hashem has made; we will rejoice and be glad in it! (Tehillim 118:24) Chag Sameach!

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Yom Haatzmaut: In Every Generation

Gaby Lefkowitz is the Rosh Minyan of Bnei Akiva Melbourne, a member of Shvet Dvir and a madrich of year 10
Each year, on Pesach, we recite the mantra, In every generation, a person is obligated to see himself as if he came out of Egypt. It is a profound statement, evidence of the significance and power the Sages placed upon the idea of memory and its relationship with Jewish traditions. Indeed, the root word remember appears in the Torah 169 times, as we are commanded to commemorate everything from Creation itself to the war with Amalek. However, it is curious that included in the list of things to remember is the Revelation at Mount Sinai. Fresh in the minds of the Jewish people, it is hard to believe such a cataclysmic and historic event could be so soon forgotten. Thus, the commandment to remember Mamad Har Sinai acts as a powerful illustration of human natures limited capacity to preserve the atmosphere and emotion of the past. So the question arises: is the Pesach mantra really possible? The Herut Hagaddah, which draws parallels between the story of Pesach and the establishment of the State of Israel, relates the story of Holocaust survivor Dr Pinhas Rothschild and his experience of Pesach in a displaced persons camp in Cyprus. As he recited In every generation, he looked around at the thousands of people who had escaped the Nazis and were embarking on their journeys to the fledgling Jewish state. They stood there on a bridge between captivity and liberation, between slavery and freedom, and as he appreciated that, he felt able for the first time in his life to truly answer the Haggadahs call. Yom Haatzmaut strengthens the need for us to internalize this concept. As the distance of time between todays generation and the generation of the pioneers grows greater, it will become increasingly difficult for the youth to see themselves as part of that generation. As cataclysmic and historic as the establishment of the State of Israel was, like with the Revelation, the Torah warns us of the inevitability of mans tendency to forget. Nonetheless, we are still commanded to remember Har Sinai. We are still commanded to remember Creation, to remember Egypt, to remember Amalek. It is incumbent upon us to recognise and then fight our tendencies, and to ensure that the awe of our past lives on in the future. In this light, todays Zionist has an immense task. In the midst of rising apathy and disengagement, he must reaffirm the relevance and importance of his ideology. However, Rav Kook writes in Orot Hatchia that a tiny remnant of a big thing is greater than the whole thing, if

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we accept the task of revealing the bigger picture of which that remnant was once part. For if we accept such a task, then we can make ourselves part of that bigger picture. Thus, the Yom Haatzmaut mantra could read: In every generation, a Zionist must understand the importance of his own generation. Each generation must realise that it has a role to play in Israels narrative, whether it was to found the State, or carry its spiritual impact on into the future.

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" Lag Bomer

" 18th Iyar

0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50

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Whats in a name?
David West is a member of Shevet Shvut, he was Gizbar of Bnei Akiva Melbourne in 5772 and is a Madrich of Year 12
The content of this article is primarily sourced from a tochnit on hadracha.org called The Importance of Names. Our tradition holds that one of the reasons we observe certain mourning rituals during Sfirat Haomer is the death of 12,00 pairs of Rabbi Akivas students. The plague stopped on the 33rd day of the Omer period (Lag Baomer), which we celebrate as a chag of sorts with bonfires, rides and food (which Bnei Akiva does exceptionally well!). However, it seems strange to celebrate the end of a plague, when the only reason it stopped was because all of Rabbi Akivas students had died. He had no students left following the plague! We will come back to this once we have learned a little bit more about Rabbi Akiva. For the first decades of his life, Rabbi Akiva was a completely ignorant Jew. Not only that, but he freely admitted later in life that during his earlier stages he hated the Torah scholars of his time.1 His inspiration to study Torah came from his wife, Rachel, the daughter of Kalba Savua, the wealthiest Jew of his time. Rabbi Akiva was a shepherd who worked for Kalba Savua. Rachel loved Rabbi Akiva and sent him away to study at the yeshiva of the great Rabbi Eliezer, while her father, angry over the "mismatch," disowned them both, and they lived in a barn. A famous story is told of how Rabbi Akiva saw a rock that had been worn away by the drops of water that had fallen on it for hundreds of years. He understood that if water could cause a rock to change shape, he too could change his attitude towards Torah. He applied himself diligently to the study of Torah (which is compared to water) and the rock of ignorance and hatred within him was washed away.2 When he returned to Rachel as the greatest scholar of his time with tens of thousands of students, Kalba Savua was quick to reinstate Rachel and Rabbi Akiva into his family. Rabbi Akiva thus became the inspiration not only for converts and their descendants but for those who come to Torah study even later in life. Another story is told of Rabbi Akiva and four other great Rabbis coming to the ruins of Jerusalem after the first Beit Hamikdash had been destroyed. Upon reaching Har HaTzofim (Mount Scopus) and seeing the destruction they tore their clothes. The Rabbis proceeded in silence from Har HaTzofim to Har HaBayit (Temple Mount). The Rabbis reached the place where the Kodesh HaKodashim once stood. They saw a fox coming out of the Kodesh HaKodashim and all broke down and cried except for Rabbi Akiva. Incredibly, he was laughing. When the Rabbis asked him why he was laughing he asked them why they were crying. The Rabbis answered that the the holiest place on the earth, of which it was once said and a stranger who enters shall die now had foxes walking through it. Rabbi Akiva explained that in Michah it says that
1 2

Gemara Pesachim 49b Avot DRabbi Natan

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Jerusalem will become a heap of ruins and Har Habayit will become a high place in the forest3, and in Zecharia it says once again people will return to the streets of Yerushalayim4 Now that he had seen foxes walking on Har Habayit, Michahs prophecy had been fulfilled and he knew that Zechariahs prophecy would also be fulfilled and Jerusalem be rebuilt, which caused him to laugh with joy. The other Rabbis replied Akiva, you have comforted us! Akiva, you have comforted us!5 Imagine how Rabbi Akiva must have felt during his lifetime. He may have even seen the Beit HaMikdash in all its glory and then burnt to the ground and its ruins. Similarly, his whole academy of 24,000 students was wiped out. The Bar Kochba revolt, which he thought had Messianic potential, failed disastrously. So many things he cared about were ruined. Returning to the opening paragraph and now with some background knowledge of Rabbi Akiva, what would we expect him to do after 24,000 of his students have died? Obviously he would have been devastated, but of course he picked himself up and on that very same day he found himself 5 new students. Remember, this is the very same Rabbi Akiva who is famous for his saying that everything God does is for the good.6 Despite the tragedy, he continued to transmit the Torah, and it was those 5 students, including R Shimon Bar Yochai who kept the flame of the Torah burning (although the Torah is compared to water, a fire reference is appropriate for Lag Baomer) during the aftermath of the catastrophic Bar Kochba revolt against the Romans, and that is one of the reasons why we celebrate Lag Baomer. While Rabbi Akiva was struck by tragedy on multiple occasions, he was always able to look towards the future with optimism. Even as he was being killed by the Romans, he delighted in having finally understood the meaning of a section of the Shema.7 When Yechiel Eliash, the founder of our movement, had to pick a name from all those submitted, he chose Bnei Akiva. It certainly seems like no coincidence that the founding date of Bnei Akiva was actually on Lag Baomer in 1929. The choice of the name was inspired by Rabbi Akiva, who more than any other rabbi, represents the idea of Torah VeAvoda. He was a worker, a shepherd, a national warrior, and also a Talmid Chacham. He dedicated his life to Torah and Halacha. There is a saying that all the Torah that we have today is because Rabbi Akiva kept the Mesora (Tradition) going after the Beit Hamikdash was destroyed and the Bar Kochba Revolt had ended. Not only was Rabbi Akiva a tremendous Talmid Chacham, he was also an incredible leader. Rabbi Akiva teaches us to be diligent in our study of Torah, that it is never too late for one to start learning Torah, and to always remain optimistic at the most unlikely times. May we all strive to imbue the values of Rabbi Akiva into our lives and take Bnei Akiva to great heights.8

3 4

Michah 3:12 Zechariah 8:4 5 Gemara Makkot 24b 6 Gemara Berachot 60b 7 Ibid 61b 8 Bnei Akiva Himnon

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What is Lag BOmer Really About?

Nathan Joel is a member of Shevet Dvir, the Skan Merakez of Bnei Akiva Melbourne and a Madrich of Grade 6
Lag Bomer commemorates three historical events. 1. The end of a period of mourning for Rabbi Akivas 24,000 students who died in a plague. 2. The anniversary of the death of the author of the Zohar, Rabbi Shimon Bar Yochai (Rashbi). 3. Bar Kochbas revolt against the Romans. This article will deal with the significance of event two, the anniversary of the death of Rabbi Shimon Bar Yochai, author of the Zohar. There is no other anniversary of any individual celebrated throughout the Jewish calendar by the entirety of the nation, except for Rabbi Shimon Bar Yochais anniversary of his death on Lag Baomer. What was so special about Rashbi that meant that his yahrtzeit is commemorated by the whole Jewish nation? Why him? Let us try to get an understanding of who this great sage was. At first glance, it would appear that the great Rashbi had a healthy sense of self and certainly did not lack self-esteem. In Masechet Sukkah (45b) Rabbi Shimon said, "I have the power to correct the entire world; I can exempt the whole world from judgment." One would imagine a statement like this coming from Mohammed Ali, but not from Rashbi, one of the righteous men of his generation. In another instance recorded in the Gemara, Rabbi Shimon was leaving the cave where he and his son Rabbi Elazar had been in hiding from the Romans for thirteen years. They were talking about the righteousness which exists in the world when Rabbi Shimon said "It's enough that you and I are in the world." Another time he said, "I myself have sufficient merit for the entire world." From all three of the quotes attributed to Rashbi, one can appreciate that the author of the Zohar was rather aware of his greatness. And yet, none of these episodes encapsulate Rashbi and his unique character. Rather it is the story of Rashbi elucidated in Masechet Shabbat (33b) that gives us a real insight into the sage. He (Rashbi) and his son went and hid themselves in the Beth HaMidrash,[and] his wife brought him bread and a mug of water and they dined. [But] when the decree became more severe he said to his son, Women are of unstable temperament: she may be tortured and

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expose us. So they went and hid in a cave. A miracle occurred and a carob-tree and water well were created for them. They would strip their garments and sit up to their necks in sand. The whole day they studied; when it was time for prayers they robed, covered themselves, prayed, and then put off their garments again, so that they should not wear out. Thus they dwelt twelve years in the cave. Then Elijah came and stood at the entrance to the cave and exclaimed, Who will inform the son of Yohai that the emperor is dead and his decree annulled? So they (Rashbi and his son) emerged. Seeing a man ploughing and sowing, they exclaimed, They forsake life eternal and engage in life temporal! Whatever they cast their eyes upon was immediately burnt up. Thereupon a Heavenly Echo came forth and cried out, Have you emerged to destroy My world: Return to your cave! So they returned and dwelt there twelve months, saying, The punishment of the wicked in Gehenna is [limited to] twelve months. A Heavenly Echo then came forth and said, Go forth from your cave! Thus they issued: wherever R. Eleazar wounded, R. Simeon healed. Said he to him, My son! You and I are sufficient for the world. On the eve of the Sabbath before sunset they saw an old man holding two bundles of myrtle and running at twilight. What are these for? they asked him. They are in honour of the Sabbath, he replied. But one should suffice you? - One is for Remember- and one for Observe. Said he to his son, See how precious are the commandments to Israel. Thereat their minds were tranquilized The Gemara narrates how Rashbi and his son hid in a cave for twelve years after fleeing from the Roman decree of death. There, covered in sand, fed by a carob tree and drinking from a spring, the greatest secrets of the Torah were composed. Emerging from the cave, Rashbi perceived Jewish farmers working. Dismayed by their lack of Torah study, he "burned them up". He is considered to be the only person whose Torah study was so great that he did not need to pray (although he did pray in the cave). Nonetheless, Rashbi and his son were ordered to return to the cave for another year, after which a mellower Rashbi emerged, whose love for every simple Jew was all too apparent. And yet, all this being considered, there is something deeply troubling and upsetting about Rashbis emergence from the cave. How can it be that a man who has spent 13 years delving into the depths of Torah can burn someone up when he sees them not learning Torah? If the ways of Torah are pleasantness, (deracheyah darchei noam) is this pleasantness? Burning someone for not learning Torah? While Rashbis example is rather extreme and I do not think that today one would be inclined to burn another person for not learning Torah, the predicament confronting Rashbi is a complex issue for many people today. The issue is as follows. Person X spends a certain period of time learning intensively, growing and developing him/herself. After this intense period, eventually Person X must leave their cave and deal with the everyday realities that may have been ignored or shunned during that period of learning. Person X then struggles to deal with the new or outside reality. After thirteen years of intense Torah learning, Rashbi struggled with the scene presented to him and his reaction is one of a person failing to deal with his new surroundings.

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With the readers permission, I would like to suggest that the answer lies in the problem. Rashbis harsh attitude, fostered through years living in a cave was then solved by being commanded to spend another year learning back in the very same cave. Rashbis harsh approach that was created can also be remedied through the very same medium. When ones learning is in touch with the outside reality, a powerful approach can be created. This approach is characterized by Rashbis response to the Jew he sees running with two myrtle bundles in honour of the Shabbat, each bundle representing Zachor and Shamor. Rashbi comments, See how precious are the commandments to Israel, in full appreciation of the effort his fellow Jew was undertaking to fulfill a mitzvah. It took Rashbi another year to fix his approach, a rather long time considering that the Roman decree had now been annulled. It is a difficult, long path to take and yet it is one that simply must be completed before an individual is truly ready to leave the cave.

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The Secret to Peace

Jesse Shapiro is a member of Shevet Hagvurah and a Madrich of Year 8
In my vast life experience, my numerous exhilarating travels and based on my years of in depth scientific research I have come to find two things always remain constant: Generalisations are just that general. They do not take into account individuals that buck the trend or minorities within the masses. The second thing I learned is that there is only one main hurdle standing between humanity and Utopia. We just dont get along well with other people. Now before everybody starts playing the Lets-yell-at-the-author-until-he-cries game let me take you on a three-paragraph-three-hundred-and-seventy-nine-word world history tour (thanks to Wikipedia) about how humans just never get along. The first archaeological evidence to war dates back about fourteen thousand years ago (the discussion of how the Gregorian calendar can fit with the Jewish calendar will not be dealt with here) where large amounts of bones were found near the Egypt-Sudan border along with many arrowheads. Depictions of combat and war date back as far as 12,000 BCE with tribal humanity participating mainly in Endemic warfare (a low level of war over long periods of time Sound familiar?? Anyone? No?). Conquests based solely on expansionism dates back to Ancient Egypt and Babylonia whereas one of the more famous (although not necessarily historically accurate) conquests The sacking of Troy happened due to revenge over infidelity. The original Olympic games were so that citystates could prove their superiority without bloodshed. Skipping past the violent Roman and Greek empires (birthplace of democracy and the Colosseum whod have thought) moseying the through dark and middle ages which were filled with warring lords and barons and Crusades, through the ironically named hundred years war (Ill give you a clue, it went longer than one hundred years), tiptoe past the repression by the Church of, well, everything not the Church. Wave as we drive past the Thirty Years War by the Holy Roman Empire and the English Civil War with the Irish. If you look to your left you may see the Revolution era with both France and America toppling their own governments. Now at more recent history we have the Monroe Doctrine in America, which basically said that America would just watch if Europe tried to set itself on fire and kind of ruin everything. Then Britain had two wars with China about drugs. America had a civil war about whether or not Africans are slave property or people. The entire world decided to fight each other. Twice. Genocides became the in-thing with Hitler and Stalin. Russia and America each tried to outdo the other during the Cold War, while South Africa decided apartheid was a great idea. George W. Bush invades Iraq twice (see what I did there? Huh? Huh?). Planes are hijacked and crashed into the Twin Towers, the entire Middle East decides to topple their dictators at the same time and I havent even mentioned anything about Jews yet.

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In truth, the closest man has ever been to peace on earth involved serious repression from government that had no real rival for power. And that was only the conflicts on a national scale. Within our own religion: the right doesnt get along with the left, there are rifts between secular and religious, relations between Ashkenazi and Sephardi are cold at best. On an even smaller level different communities of Jews struggle to remain friendly with one another. Smaller still, I dont think there exists a person who can genuinely can be friends with everybody in the world (and not because there are too many people). Reading all this is pretty depressing. It would seem there will never be peace. Ever. If we cant even, in our own personal lives, be peaceful one hundred per cent of the time; then how can we ensure that governments will be peaceful one hundred per cent of the time. And when, for a government, one per cent can be as many as thirteen million people, humanity appears doomed to death and destruction. There is however a way out. And this way out can be found in a little country in the Middle East, in an old little town in the Galil called Tzfat. Tzfat is known as the home of Kabbalah but also for the Ari. R Izchak Luria, the Ari or Arizal, composer of Lecha Dodi created the tradition of visiting the grave of R Shimon bar Yochai on the nearby Har Meron on Lag BaOmer. But also, unknowingly he created a custom which is much more beautiful. This year, Lag BaOmer falls on Motzei Shabbat. Now, for people wishing to visit the grave of R Shimon bar Yochai the nearby town of Tzfat is a very convenient place to stay for Shabbat. With the hundreds on extra Israelis and foreigners you would think that on Leil Shabbat, all the shules would be overflowing. But in actuality they are all as empty as Glicks on Pesach. And its like this every year. Every single Jew davening on that night can be found in Tzfats Rova Square. For the entire town there is one Karlibach minyan for Leil Shabbat. The question that must arise is: what nusach do they daven? The locals want to daven nusach ari, most other Israelis daven nusach sefard or eidot mizrach while most of the foreigners daven Ashkenazi. So what happens? Do they all fight? No. Kabbalat Shabbat is done nusach Ashkenaz and maariv is nusach Sefard with enough time given to those who wish to add extra piyutim. The best part however, is the harmony between all who attend and the collective joy of unity. So how is this the secret to peace? Well firstly, everybody there chooses to come in the spirit of peace. They come knowing what will happen and choose to join in, without any secret agendas or hidden motives. Secondly, everybody comes for the common good and a common greater purpose. Everybody attending comes with the same goal, to daven with a minyan, and everybody wants to make it as pleasant as possible for himself and his friends. This spills over to trying ensuring that everybody is enjoying themselves. The third, and most important, reason is that conflict is frowned upon. The atmosphere simply does not accommodate conflict. It is known that at that time and place only peace and love are accepted.

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Peace is not far away. But believing that it will come from the top down is a mistake. Peace starts from the grassroots. It starts when two people who dont get along accept that about themselves and the other but loves them anyway. Lag BaOmer is the chag for peace. It is where friends and communities can get together to sing songs and dance as one. It is where we are told to forget about the world and its problems and focus on what unites us. Love. Happiness. And a fondness for burning things. I hope that we can all find a little more peace in our lives and that the fires that we light join together as a force of peace and love.

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Rashbi
Naama Oliven, Chani Efrati, Liat Mahatsry and Talia Tzimchoni are the Bnot Sherut this year in Melbourne
In Israel people go to Meron, on Lag Baomer, to the grave of Rabbi Shimon Bar Yochi (Rashbi). Everyone makes bonfires and comes together and is happy.

During Sfirat HaOmer we have signs of mourning, and indeed they are sad days as we remember the 24000 students of Rabbi Akiva who died in this time from a plague. The plague was a punishment for disrespecting each other. So we are mourning this great loss. However 5 of Rabbi Akivas students didnt die. One of them was Rabbi Shimon Bar Yochai. He was a great Torah schollar and still thought about others and was respectful. He was a very special man. As we can see from his sentence in the Mishna that hed rather burn to death than embarrass a friend. So given this sentiment, it seems strange that we have bonfires to celebrate on Lag Baomer, as this seems to remind us of his statement in the Mishna and of the 24000 students that were disrespectful. Rashbi also died on Lag baomer. This is only a few days before Shavuot when we remember Matan Torah, when Hashem gave as the Torah. Rashbi was primarily a man of Torah. We know this from a famous story about him and his son. To flee from the Roman rulers and to continue learning Torah they hid in a cave for 13 years. In this time they only learned Torah and lived of carobs and water that Hashem made outside the cave. Rashbi was the one who said the famous mishna: "Three people who eat at the same table without saying devar Torah its the same as eating something bad". Each and every one of us can learn from rashbi and we should aspire to love the Torah as he did.

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 Yom Yerushalayim
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The Jewish Soldier

Moshe Broner is a member of Shevet Netzach and a madrich of grade 3
The Jewish soldier stared into the surprised eyes of his enemy1. The enemy soldier gazed back at his already wounded, blood dripping, exhausted, terrified Jewish opponent. Both had been running, and had seen each other at the same instant. They stood a mere 2 meters from each other. Both knew whoever shot first would survive. And both knew one couldnt miss from this close Yerushalayim. Her holy places crying, yearning for her redemption. The streets so narrow, an enemy soldier could be behind any corner. Yet here they were, the brave men of the tzanchanim (paratroopers) army unit, having just been driven from a previous battle that same day, tired and hungry, ran through the streets, getting ever closer to their goal. But what is this goal? What could possibly be worth all of this fighting? Earlier that day, the Jewish soldier had gone around to all the members of his platoon, encouraging them, building within them a sense of optimism. They were outnumbered, in some places out-skilled, but still he reminded them Hashem is with us, we will prevail! He then proudly pulled out his khaki army tzitzit from under his shirt, and spread them out on top of his uniform. At first the other soldiers teased him; you brought tzitzit to the battle field? and laughed at him you are such a beinish2!. But he was not perturbed, and wore them proudly. Pride. Yerushalayim is our capital. It has been for over 2000 years, from when David Hamelech conquered it from the Yevusim3 until today. But it was never just a city. No, Yerushalayim was a golden crown, the pride of the Judaic kingdom, and continues to be so in present day Israel. Walking around in Yerushalayim, you cant help but feel proud to be Jewish. But surely it was more than just a pride thing. You dont give up your life just for pride In the battles that followed, the soldier completely forgot about the teasing, as the only thing he could think of, was the lines of tehillim (psalms) he was constantly quoting over and over from memory. The bullets rained down upon them over the next few hours, and he received shrapnel wounds to his arms and legs, but he washed the blood off of his knuckles, and insisted Im fine, theyre merely scratches. His fellow soldiers wondered in surprise how it is that no bullets had hit his main body, but he just touched his tzitzit, and marched onwards.
This is a true story. Im proud to stay my family is related to the Jewish hero it is told about. beinish from the Hebrew words Ben Yeshivah meaning a member of a Torah institution. Colloquially, it is used to mean someone being too religious in a regular everyday setting. 3 See Shmuel 2, Chapter 5 for the full story of David Hamelechs conquest of Yerushalayim, and Id advise reading the Midrashim and Meforshim on this fascinating battle.
1 2

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A central body. Yerushalayim is exactly that. There is a Gemara4 that reads Yerushalayim Lo Mitchaleket LShvatim (Jerusalem was not divided to [any specific one of] the tribes). She is ownerless, but owned by all. The same way that Washington DC is not owned by any single state, or an example closer to home, Canberra sits in the ACT and not in New South Wales, Yerushalayim is the capital of Eretz Yisrael, with no claim by any tribe, better than any other. Indeed, she is the place that everyone loves equally, and to which every Jew is commanded to come to three times a year on the Shalosh Regalim. Yerushalayim unites the people, gathers them all together, like a central body connecting all the different limbs. But any city could do the same trick, so what did every soldier connect to, that gave them the ability to charge into the narrow streets to recapture Yerushalayim? Once, the Jewish soldier saw two soldiers slowly creeping up towards where his platoon was entrenched. Realising what was about to happen, the soldier sprang up, and ran towards the enemy, shooting from the hip as he ran, diving behind an old metal shed for cover and to reload. The enemy soldiers, realising their cover had been blown, quickly turned and ran back to where they came from. The Jewish soldier made his way cautiously back to the temporary encampment, and the other soldiers heard him whisper as he went Baruch Hashem they ran, I was out of bullets in my gun, Baruch Hashem. They had taken back another few meters. Another few meters of precious soil. Every meter was a gift. Perhaps that is it? Ownership. Yerushalayim is not just another city with nice hills. Yerushalayim is ours. Hashem created an entire world, yet He showed His love to us, by giving us the best of it as a present, Yerushalayim. Unfortunately, as we say in davening5 Mipnei Chataenu Gilinu Meartzenu (Because of our sins we were removed from the land). That was almost 2000 years ago, but anyone who reads the history of the six day war, or hears testimonies of its fighters, knows clearly Hashem Yilachem Lachem, Vatem Tacharishun6 (Hashem will fight for you, and you be silent), Hashem performed miracles for the soldiers, and fought with them, for them, to give them back the precious gift, till finally those famous words were shouted Har Habayit Beyadenu! (Temple Mount is in our hands!). The soldiers cried, prayed, sang, and blew shofar at the Kotel Hamaaravi once more. Yerushalayim was ours once again, and forever will be ours. But now, the soldiers looked down at the body on the floor. Their fellow soldier and dear friend lay with blood oozing from a wound to the centre of his forehead, right under where his teffillin
4

See Gemara Yuma 12b. Indeed this is one opinion of a long and tedious battle between the rishonim, but even the other tanna who holds Yerushalayim was divided between the tribes, holds it was given to yehudah, Binyamin, and all the rest, implying even he is of the opinion that at the end of the day, everyone has a part in it.
5

This quote is from the Mussaf davening of Rosh Chodesh and the Shalosh Regalim, though there are many other variations of this phrase all throughout other parts of teffillah.
6

This verse is from the Passover story, found in Parshat Beshalach, Chapter 14:14.

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would have been. Near him, the enemy soldier had been sprayed with bullets over his central body area. The soldiers were comforted that at least for their friend it had been one clean shot. However what truly amazed them was that over the course of all the battles, he had never been hit where his tzitzit covered him7. Yerushalayim is the most precious, holy8, beautiful city in the world. Not just because of her flowing hills or deep seated heritage and history. Not because she stand as our capital, uniting all Jews within her ancient stone walls. And not even because she is a miraculous gift from Hashem. Even though all these reasons are true, plus many more personal reasons for each Jew, there is one thing everyone shares in common with Yerushalayim. She is ours, and just like a parent sees only the most beautiful in their child, we love Yerushalayim. Yerushalayim Harim Saviv Lah, VHashem Saviv Leamo Meatah Vad Olam9 (As Jerusalem is surrounded by mountains, Hashem surrounds his nation.) Just like the tzitzit being worn by a Jewish soldier encompasses him in a mitzvah and G-ds divine protection, so too when we stand within Yerushalayims holy walls, we are actually within Hashems arms as He embraces us. May it be, that speedily in our days what we pray and hope for everyday in our teffila10 comes to pass: Velirushalayim Ircha Berachamim Tashuv Uvneh Otah Bekarov Beyamenu Binyan Olam! Chag Sameach!

For more information about tzitzit and their protective nature see the Shulchan Aruch, Mishnah Brurah and / or the midrashim about Tzitzit. In summary, the tzitzit surround the wearer, constantly reminding him of Hashems mitzvoth and presence in the world. The very act too is a mitzvah. When doing a mitzvah, Hashems hashgachah is more prominent on the performer, and thus extra protection afforded him (hence the reason for shliach mitzvah money and other mitzvoth of the like. For halachic questions regarding tzitzit, see your local orthodox Rabbi. To purchase tzitzit so you too can be doing an extra mitzvah, and receiving Hashems extra hashgachah, contact Golds or any other Judaica store (no they didnt pay me to write this) To have your tzitzit or tallit restrung, call Moshi Broner on 0421137856. Yes, this is free advertising. Next time you want free advertising too, take the time to write an article! As for the Tzitzit belonging to the soldier, they were given to me perfectly intact, and I keep them to wear on special occasions. Anyone who wants to see them, can come to my house to visit. (for a small fee jokes).
8

Yerushalayim is the most holy city in the world. It says in the Gemara that Hashems shechina rests nine parts on Yerushalayim, and only 1 on the rest of the world. You do the maths. 9 Tehillim 125:2 10 Shmoneh Esrei, the 14th (or 13 depending on how u count) bracha, starting Velirushalayim

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Hallel?
Asher Parkes is a member of Shevet Dvir and a madrich of year 12
The following article is loosely based on an article by Rav David Brofsky Do we say Hallel on Yom haatzmaut and Yom Yerushalayim with a bracha? Every year around this time, the same question is asked around Religious Zionist shuls all over the world. Do we say a bracha for Hallel on Yom Haatzmaut and on Yom Yerushalayim? However if we look at the Halachik sources, we soon realise that there is much debate as to whether these chagim would be considered significant enough to the Jewish Nation as a whole, to merit saying Hallel at all. In the three main places in the Gemara where Hallel is discussed (Brachot 14a, Taanit 28b, Arachin 10a), there are 18 days where it is seen an obligation on one to recite the full Hallel; 8 days of Succot, 1 day of Pesach, 1 day of Shavuot and 8 days of Chanukah. In chutz laaretz, the Gemara makes clear, there would be 21 days of Hallel, as a second day of Yomtov is added for each of the 3 Regalim (Pesach, Shavuot and Succot). In addition to these eighteen days upon which the entire Hallel is recited, the Gemara (Taanit 29a) mentions the custom of reciting Hallel on Rosh Chodesh and omitting part of two of its psalms. This half-Hallel is recited on Chol Ha-moed Pesach as well. The Rishonim debate whether one should recite a bracha upon reciting this Hallel or not, or whether to do so only when it is recited publically. The custom of Ashkenazim is to say the blessing, while Sephardim omit the blessing. However, regarding the discussion of the obligation of reciting full Hallel, based on the different contexts of discussion in each masechet that this halacha is mentioned, different conclusions can be drawn as to the nature of this law, whether it is deoryta or derabanan. The Rambam (Hilchot Megilla 3:6), is clear that Hallel on Moadim and Chanukah is Derabanan. However in his Sefer Halachot Gedolot, the Behag includes the mitzvah of Hallel in the 613 given at Har Sinai. The Ramban, in his commentary on the Rambams Sefer Hamitzvot (shoresh 1) defends the Behag, and explains why Hallel can be included in the 613 mitzvot, even though if we look through the Chumash, a mentioning of Hallel in its classical sense cannot be found. He

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says that the mitzvah of Hallel is included in the fulfilment of the biblical obligation of simcha on Yomtov. At first glance, this explanation seems reasonable. However the Rambans answer only accounts for those festivals which are considered a Yomtov in the Torah, i.e. Pesach, Shavuot, and Succot. So we are forced to say, that even according to the Ramban, Hallel on Chanukah, which obviously has no biblical obligation of simcha, would not be considered a deoryta chiyuv. However, this view assumes that the only reason to say Hallel that can be found in the Torah is to fulfil the mitzvah of simcha on Yomtov. If we look at the Gemara in Pesachim 117a, we can find a different explanation for the institution of Hallel. And who recited this Hallel? The prophets among them ordained that Israel should recite it at every important epoch and at every misfortune may it not come upon them! And when they are redeemed, they recite [in gratitude] for their redemption. This Gemara seems to be the basis for the understanding of the Ravaad, who writes in his commentary on the Rambam, that Hallel was an institution of the prophets. Rashi here similarly explains that Hallel is to be recited on any Holiday, which celebrates redemption from a misfortune that occurs to the Jewish people, and he brings the specific example of Chanukah. While from this it seems clear to see Hallel on Chanukah as either a rabbinic institution (Rambam) or an establishment from the prophets (Ravaad, and Rashi), the Chatam Sofer (Orach Chaim 208) seems to suggest that Hallel, in the manner described in the Gemara in Pesachim, is deoryta. Commemorating the miracles which saved us from death which occurred on Purim, Chanukah, and the days enumerated in the Megillat Taanit is certainly mi-deoraita However, the quality and amount of commemoration is mi-derabbanan. In other words, the Chatam Sofer believes that through reciting Hallel on Chanukah, or fulfilling the mitzvot of Purim, one fulfills a biblical commandment of commemorating deliverance from near death. The Chatam learns this, from a kal vachomer, a deoryta rule, brought in the Gemara in Megilla 14 discussing Bnei Yisrael singing Az Yashir, which is described in the Gemara to be like Hallel, as they left Egypt. They say that if the Jews said Hallel from slavery to freedom, all the more so we should say Hallel on Purim from a situation of near death to being saved, in the form of a miracle. From this kal vachomer, the Chatam Sofer contends that Hallel on Chanuka, similar to Purim, is deoryta. The Netziv, on this point, disagrees. He says that it would only be an obligation at the time of the miracle occurring. Consequently, we dont sing az yashir every year to celebrate leaving Egypt. However with Chanuka, a takana was made at the time by the

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Rabbis, for Hallel to be said for years after. And this, according to the Netziv, is a Rabbinic institution. On the question regarding why we dont say Hallel on Purim, the Gemara answers and says that because Purim was in chutz laaretz, we dont say Hallel, whereas Chanukah, which occurred in Israel, merits Hallel. The Maharsha and the Minchat Chinuch disagree as to the interpretation of this Gemara. The Maharsha says that when the Gemara says that the miracle of Chanukah occurred in Israel, it is referring to the Nes Nigleh, the blatant miracle of the oil lasting which was apparent to all, whereas Purim, which occurred in Persia, was a Nes Nistar, a hidden miracle where Hashem pulled the strings from behind the scenes. The Minchat Chinuch on the other hand, cites this Maharsha, and disagrees. He quotes a Gemara which states that at any time, no matter how many Jews are living in Eretz Yisrael, they are considered Klal Yisrael as a whole, and all the millions of Jews that live in Chutz Laaretz, are considered as individuals. He quotes the Rabbeinu Yonah on Brachot 14a who rules that Hallel should only be said on miracles which occurred to the entire Jewish nation, and goes on to explain that when the Gemara says that Hallel should only be said on a miracle occurring in Eretz Yisrael, that in itself, allows it to merit saying Hallel because we consider it as if it had occurred to the entire Jewish nation. Even so, we say that the recitation of the Megilla on Purim, covers us for any obligation of commemorating the miracle. Seemingly we have two main categories, in which to place the days that Hallel is recited on. The first is under the banner of simcha, which the Yomtovs fit under, and the second, is under the banner of celebration of a miracle of our redemption. Because the first category requires the biblical obligation of simcha, we are forced to use the second grouping, in order to try and categorize Yom Haatzmaut and Yom Yerushalayim. There are those who argue that the pronouncement of Israeli independence and subsequent military victory do not constitute a nes nigleh. However even if we dont consider it a blatant miracle (which many do), the Rambam in Hilchot Megilla 3:2 can be cited, which states that Hallel may be recited over redemption that occurred through natural means. In practice, there are Rabbis who hold one should recite Hallel with a bracha on Yom Haatzmaut and Yom Yerushalayim, however many modern rabbinical figures including Rav Ovadia Yosef and Rav Soloveitchik, have held that Hallel should be said without a bracha. Either because they hold like the many Rishonim who stress that Hallel can only be said on a miracle which occurs to

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the entire Jewish nation, or that the miracles of Yom Haatzmaut and Yom Yerushalayim were not blatant miracles. There are also some who make a chilluk between Yom Yerushalayim and Yom Haatzmaut. They say that the victory of the Six Day War is closer to the redemption described in the Gemara, therefore, Yom Yerushalayim merits saying Hallel with a bracha. This is the ruling held by the Chief Rabbinate. In my opinion, the recitation of Hallel on Yom Haatzmaut and Yom Yerushalayim resembles more than simply a commemoration of a miracle occurring. If we look back to the Gemara in Brachot 14a, we see that the reason given for the recitation of Hallel on Chanukah, was not only a zecher laness, but rather a pirsumei nissa, an outward display of joy over the miracle. I think that is what is key here. We should see the miracle that occurred, like the Minchat Chinuch described of redemption from near death in Eretz Yisrael, as if it is a miracle that occurred for the entire Jewish nation. We should sing the Hallel so that all can see that we are proud to be a part of the Jewish people, and are celebrating publicly and outwardly, the miracle of our speedy defeat of our enemies, our establishment of our own state and government, and our re-capture of the old city of Jerusalem.

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 Shavuot
' 6th Sivan

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More Than Cheesecake

Devorah Waysman is a member of Shevet Hagvurah and a madricha of grade 6
Shavuot - a time associated with receiving the Torah, late night learning, family, and of course, the cheesecake. Often the complexity and importance of this chag is forgotten. Not as hectic or time consuming a festival as is Pesach, and not as fun as Purim. However, perhaps Shavuot is the dark horse- a few days in which we take the time to dedicate our thanks to G-d for choosing us as His people, and delivering the Torah, a book of guidelines that we, as His children, are required to abide by in order to become the most moral people we can possibly strive to be. My earliest Shavuot memories consist of cheesecake made from soggy tea biscuits and cream cheese, sprinkled with sugar and a pinch of love- and voila! A tasty treat enjoyed by all 3 year olds and their kindergarten teachers. As the years have passed, not only has the menu expanded and improved, but so too has my understanding of what 'Shavuot' actually means. I, for one, seem to appreciate Shavuot as it has been a time when secular studies are put on hold and busy parents take time out of their inflexible schedules and learn words of torah, whilst uttering words of wisdom to their knowledge craving children. Living in a day and age when societys focus is mostly fixated on materialism and the superficial, it's hard to comprehend a time when the most important thing for us as Jewish people was as obvious as it was 2000 years ago. As the Jews awaited Moshe to descend from Har Sinai, they were open minded to the ideas of changing their previous, carefree way of life and adopting one in which they fully dedicated themselves to G-d and His laws. The ta'amei ha- minhagim explains that before the giving of the Torah, the Jews were afraid to drink milk lest it be considered in the category of 'ever min ha-chai'- a limb taken from a live animal (a law which is prohibited in the seven Noahide laws). It was only with the giving of the Torah that milk was permissible. It is this reason that emphasises the importance to eat milchig products during Shavuot. Further, Geulat Yisrael explains that until the giving of the Torah, the Jews were permitted to eat meat that was not ritually slaughtered. However, after they received the Torah, the rules of shechitah become known to them. They recognised that the utensils they had previously used were classified as not Kosher. Thus they only ate dairy foods until they had the opportunity to kasher their dishes.

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This utter willingness to change and sheer anticipation exhibited by the Jewish people can be a huge lesson to us- to not do the mere minimum, but that one step more. To not go to shachrit 5 minutes late, but make that effort to be there on time, or better still, 5 minutes early. To not clean the dishes or bring in the washing upon request, but prior to being asked. It is the tasks that we deem important that we do by using our own initiative. Maybe this year, we can all take the time to stay up those 5 minutes later to study holy words of Torah, to learn that one passuk more, to pray with that teensy bit more kavanah, to prove to Gd, and those around us, that we are serious Jews, who are dedicating their lives to becoming the best and most learned people possible.

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The Contradiction of Shavuot

Rav Yoni Rosensweig is a former Rosh Kollel in Melbourne, he is a community Rabbi in Beit Shemesh and the RoshYeshiva of a Hesder Yeshiva in Efrat as well as a teacher in Midreshet Lindenbaum
Shavuot holds within it a certain contradiction. On the one hand, Shavuot is known for the fact that we sit and learn Torah throughout the night, hours and hours on end, and those who are up for the task actually try to stay up until morning and only go to sleep after davening. This seems to be a task that only a select few can do after all, who wants to learn all night? From this perspective, Shavuot seems to take on an elitist appearance, one that pushes away anyone who is not into learning. On the other hand, historically Shavuot is the day when the whole nation stood before Har Sinai, and received the Torah directly from Hashem. Moshe did not tell the people: "Only the really intelligent and committed must stand before the mountain. The rest of you don't really count". As we know, Moshe said the opposite: he invited everyone to the mountain to receive the Torah directly, rather than through Moshe, from Hashem. This shows that Shavuot is truly a democratic day, one that does not draw borders depending on one's Talmudic prowess. How are we to settle this contradiction? On Pesach we sing the song "Dayeinu", and one of the verses in this song says that we would be thankful for Hashem even if he brought us before him on Har Sinai and hadn't given us the Torah. Many commentaries ask: Why is this? What would be the purpose of coming before Har Sinai without receiving the Torah? This line proves that we must see what happened in Har Sinai in two different ways: (1) The beginning of something which would last throughout the ages. (2) An event in and of itself. Everyone knows Har Sinai was the event at which we got the Torah. It doesn't seem to hold any more significance than that simple fact. This, however, is a mistake. Har Sinai wasn't just a stop on the way to something bigger it itself was something huge. What did Har Sinai prove to us? What did it mean to us? What it meant to us was that each one of us can stand before Hashem, that each one of us has a relationship with Hashem, and that Hashem would like to connect with is directly with each and every one. We don't need to connect with Hashem through a Rav or a Tzaddik. We don't need others to pray for us. Hashem will listen to our prayers all the more if we speak to him ourselves. And it's the same with learning Torah. Many times people think to themselves: "Torah's not for me. It's not interesting, it's hard to learn, I can't do it, it's time-consuming, etc". Excuses not to learn

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Torah are easy to come by it's the easiest thing to rationalize away, more than keeping kosher, more than keeping Shabbat, more than just about any other Mitzvah. Shavuot, however, reminds you that this is not really the case. The Torah belongs to everyone. You, as well, received it on Har Sinai, which means you, as well, have the potential to approach it. Just try it who knows, you might find it's actually interesting, and that you're more adept at learning it than you originally thought. I suggest to anyone reading this, to not be scared away by those who seem to "own" the Torah. The Torah does not belong to anyone specifically. It belongs to you, and only you will choose how much of it to learn and when. So when Shavuot comes along this time, don't be shy. Walk fearlessly into the Beit Midrash or Shul closest to your house, open up a book, and start learning!

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Shavuot Is...
Lele Kaltmann is a Bnei Akiva chanicha in year 9 in Melbourne
Seven weeks after we came out from Egypt, we received the Torah. We did not receive our Torah in a beautiful hall or a palace but rather, we received it in the wilderness on a rocky mountain, not even the nicest looking mountain, rather one that was small and very unattractive. This did not stop us from enjoying every moment and making the most of this wonderful experience. This was the most amazing miracle of all. We had direct contact between the mortal and immortal. The entire nation prepared themselves for three days before we received the miraculous and Divine Torah. We heard great noises, the thunder and the sounds from the shofar. There was also lightning. The mountain started to become beautiful with nature all around it. When Hashem said the first word of the 10 commandments, which is ANOCHI. Straight away everyones souls escaped from their bodies because Hashems voice was so powerful. This year Shavuot lands on Tuesday night, Wednesday and Thursday. We are commemorating the giving of the Torah to the Jewish people on Mount Sinai. Unlike Pesach and Sukkot, which both have mitzvot (commandments) like having a Seder and building a sukkah, Shavuot doesnt have any specific mitzvot, which are written in the Torah for it. This makes Shavuot a very unique Jewish holiday as we are not told which mitzvot in the Torah to do for Shavuot. On Shavuot, aside from eating lots of dairy, we study Torah and reflect on the way in which its laws are being used now and how we wouldve used them in ancient times. Shavuot is the second of the three Pilgrim Festivals. The name 'Shavuot' means weeks because it occurs 7 weeks after the 2nd day of Pesach. We also start counting the Omer from the 2nd day of Pesach. We count the Omer for 7 weeks, totally 49 days, until we get to Shavuot and receive the Torah. In ancient times, Shavuot was known to be the barley harvest, the last grain harvest of the season and the beginning of the fruit harvest. A major feature of the celebration was the ceremony of bringing up the first fruit (bikkurim) to the Beit Hamikdash to thank Hashem for everything he has done for us until then. The first fruits would be carried in beautiful baskets to the Beit Hamikdash. When they arrived they would give the priest the baskets and they would bless them. Shavuot is therefore a special time to reflect on the Torah and the miracles that G-d provided for the Jewish people while they were in the desert and until this very day! Chag Sameach!

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Gilad Cohen is a Bachur Hesder in Melbourne and is a madrich of year 12
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Our unique Relationship with Hashem on Shavuot

Talia Sharp is a member of Shevert Dvir and a madricha for 7
Based on articles written by Michoel Gourarie and Yeruchem Eilfort After the miraculous Exodus from Egypt, the Jewish people travelled in the desert for 49 days until they reached Har Sinai. The Divine revelation on Har Sinai was the most dramatic and spectacular event of Jewish history, the experience that defined us as the Jewish nation. Every year, through the celebration of this festival we reconnect once again to the power of this event by appreciating the value of the precious gift that we received on that day, the Torah. They encountered G-d face to face, heard the voice of G-d and received the Torah and its commandments, the mitzvot. On Shavuot we celebrate getting the game rules of life, our holy Torah, because if there are no game rules, there is no game. And on that day we rejoice because we became players in the game of life. Because if there is no right and wrong, then what difference does it make what I do? If there is nothing to violate, there is nothing to fulfil. Without the Torahs game rules for living, the world is just one big chaos and our choices are meaningless. The Torah's commandments are the game rules of life and G-d is the referee. Even though we all know, 'its not whether you win or lose but its how you play the game,' without rules there is no way to evaluate 'how you play the game.' There is really powerful idea about why the Torah was given specifically to Bnei Yisrael and not to the angels. The Talmud relates that when Moshe went to heaven to receive the Torah the angels challenged him claiming that they should be the ones to receive this gift. After all, a set of guidelines that contains Divine wisdom belongs in heaven where it will be studied with greater depth and appreciated fully. In Bnei Yisraels defence, Moshe replied that the Torah could not be given to them for the following reason. The Torah contains a code of moral and ethical conduct. It can only be given to those that have a "Yetzer Hara" (evil inclination) and are tempted to break that code. Only those that are tempted to steal, commit adultery and lie are worthy of the Torah. This seems a strange argument. Why would G-d want to give His treasure specifically to those that are tempted to misuse it? When G-d decided to part with the Torah, He still wanted it to be used as a tool to generate innovation. The Zohar teaches that the Torah is much more than a book of rules. It is the blueprint of creation, the tool that G-d used to create a new world and a new existence. When Hashem decided to part with the Torah and give it away, He still wanted it to be used as a creative tool to generate innovation. When we use the teachings of the Torah not just as a code of good conduct but as an implement of real change, it is also a form of creation. When we experience real growth, improving and refining our personality, taming our ego and making

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space for G-d to enter our existence, we become new people, realizing the full potential of the Torah. But real change can only come when there is challenge and temptation. Change comes from breaking out of our status quo and comfort zone, seeking alternative perspectives, fresh attitudes and discovering hidden strengths of character that we never knew we possessed. Angels are holy beings that are never challenged and never have the need to experience real change. They cannot experience or generate innovation. We humans, who are faced with challenge and temptation, are forced to dig deeper into our souls to discover fresh methods and strong powers to withstand temptation. We are forced to fortify our value system by constant reflection and education. We have the opportunity of being totally different than we were yesterday. With all our imperfections and vulnerability, we humans are the winning candidates for G-d's Torah. Let us make sure to use it well! The Torah is not simply a book of laws, rather the Torah represents an ongoing life-lesson for every Jew. We view the Torah as freshly received every day of our lives and approach it and its commandments with appropriate enthusiasm. So too must we digest the lesson of the counting of the omer. It is specifically during this time that we strive to grow and mature in our spiritual state. The Torah does not allow us to become satisfied with our current level of spirituality. Instead it tells us to set high goals for ourselves and then methodically strive to reach these goals. The growth that occurs during this time can be compared to a marathon. Just like we pace ourselves in a marathon to the finish line, so too we pace ourselves and seek to improve day by day until we reach the day that we again receive the Torah. In this process we look deep within ourselves and work on all of our negative attributes. If we are challenged in the realm of acts of kindness, we go out of our way to do more charitable works. If we are lacking in the area of justice, we hold ourselves to the highest possible standards and are demanding in our personal behaviour and habits. And so it goes for all of our traits. May we all have an inspiring and uplifting Shavuot filled with lots of Torah learning and spiritual growth.

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Bringing It All Together

RavTuvia Kaplan is the Mashgiach Ruchani at Midreshet Lindenbaum and has been a Gemara Ram there since it was opened in 1976.
The days between Pesach and Shavuot are confusing. They are days when we adopt certain customs of mourning. The Sepahardic and Ashkenazic custom differs concerning exactly which days are to be observed, but all agree that during the period we call Sefira we observe a number of customs associated with mourning a tragedy. The specific tragedy we commemorate at this time is the death of the twelve thousand pairs, or twenty four thousand students of Rabbi Akiva as recounted in the Gemara Yevomot (62:b). However the fact that we mourn at this time is out of keeping with the original tenor of these days. Ramban, in his commentary on the Torah (Shmot 19:1) says that from the time Am Yisrael left Egypt they eagerly anticipated their arrival at Har Sinai. They knew they were about to receive the Torah, Moshe told them that Hashem had promised as much at the burning bush, and Moshe had told Pharoah that he intended to lead Am Yisrael to the desert to serve Hashem. These days between Pesach and Shavuot should be days of anxious anticipation, of joy and preparation for receiving the Torah, instead they have turned into days of mourning. Why? To make matters worse we know that, of course, we also still have days of celebration, Yom HaAtzmaut, Yom Yerushalyim, and the most paradoxical of celebrations, Lag BOmer. In a sense the paradoxical nature of the entire period comes to a climax on Lag BOmer. In accordance with the wishes of Rabbi Shimon Bar Yochai, we celebrate the day of his death, and strangely the day he died is also the date the students of Rabbi Akiva stopped dying. So this is really a time of mourning and celebration, Yom Ha-Zikaron, and Yom Ha-Atmaut, Yom Yerushalyim and Lag BOmer, Sefira and anticipation of Shavuot. The question we should ask ourselves is why should it be so what is the meaning of this paradoxical time year? The Gemara in Chagiga (14b) tells the story of the four sages who entered the Pardes, the garden of esoteric knowledge. One of those, Ben Zoma, ultimately died. The Talmud Yerushalmi (Chagiga 9b) recounts an incident that happened shortly before his death. ' ( ) " Rabbi Yehoshua was walking (with his students) and they happened upon Ben Zoma. Rabbi Yehoshua greeted him but Ben Zoma did not answer. R. Yehoshua asked, (literally) from

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where(are you coming) and to where (are you going) Ben Zoma; (what are you thinking about Ben Zoma). Ben Zoma answered I was contemplating the works of Creation, and the distance between the upper waters and the lower waters (Bereishit Chapter 1 verse 7) is not more than a hands-breadth, as it says here (Bereishit Chapter 1 verse 2) hovering and it says later in Devrim (32:11) like an eagle that arouses its nest and hovers over its young. Just as the hovering in Devarim means to touch down and not touch down so the hovering mentioned here in the story of Creation means to touch down and not touch down (to be within a hands-breadth). Rabbi Yehoshua told his students, Ben Zoma is outside. It was not long before Ben Zoma died. (Ben Zomas verse that Hashem was hovering just above the waters on the earth describes the world on day one of creation. On day two the firmament was created to divide between the upper waters and lower waters, so they are no longer only a hands-breadth apart. Ben Zoma was not living in our world, as it were, but rather in a world where the upper waters were only a hands-breadth away, a world very close to Heaven, and so Rabbi Yehoshua understood that he would soon leave our world for another world. Chazal understand the metaphor of the eagle hovering over its young as referring to Matan Torah. Rashi in his commentary on the verse in Devarim quotes Midrash Sifri and says: - : Like an eagle wakes up its nest - He led them with mercy and with pity like an eagle which shows pity on its young and does not enter the nest suddenly- rather it beats and flaps its wings over its young, in the trees and between the branches, so the young will wake up and have the strength to receive it. " - ) ' : ) ) : ( . .) ' :) : It hovers over its young - It does not land heavily on them, rather it hovers over them touching and not touching , so too the Holy One blessed be He, (Job 37:23) The Almighty, we do not find Him overbearing in strength. When He came to give the Torah He did not appear to them from one direction (concentrating His power in one place) rather from four directions as it says: (Devarim 33:2) Hashem came from Sinai, He shone on them from Seir, He appeared from mount Paran and also (Habbakuk 3:3) Hashem came from Teman , that is the fourth direction.

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Matan Torah is an experience of of touching down and rising up. When Hashem touches down we experience revelation, miracles, joy, a sense of the presence of Hashem. At moments of rising up, of not touching we wonder at the apparent absence of Hashem, it is a time of tragedy and suffering. Accepting the Torah, receiving the Torah, requires that we realize Hashem is with us and guiding us in times of joy and in times of trial. Chazal describe the Torah as being written black fire on white fire, darkness and light, hiddenness and revelation are equally vehicles for Hashem to make known His will to us. The days between Pesach and Shavuot, the days of Sefira are the preparation for Matan Torah and so they are days of hiddenness and revelation, of celebration and mourning. While it may seem paradoxical, in fact these days are the perfect preparation for Shavuot. We learn to recognize that the tragedies and the celebrations are all part of one picture, and when we read the picture properly we see the hand of Hashem in all that happens around us.

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