Torah To-Go: April 2017 - Pesach-Yom Haatzmaut 5777

Rabbi Isaac Elchanan Theological Seminary
Yeshiva University Center for the Jewish Future
THE BENJAMIN AND ROSE BERGER
TORAH TO-GO Established by Rabbi Hyman and Ann Arbesfeld

April 2017 Pesach-Yom Haatzmaut 5777

Dedicated in memory of
Cantor Jerome L. Simons
Featuring Divrei Torah from
Rabbi Elchanan Adler Rabbi Eliezer Barany Rabbi Dovid Hirsch
Mrs. Aliza Abrams Konig Cantor Macy Nulman ztl
Professor Nechama Price Rabbi Etan Schnall
Collected Hagadah Insights from RIETS Rabbinic Alumni Living In
Israel
In partnership with
Rabbi Shalom Z. Berger Ed.D Rabbi Yitzchak Blau Rabbi Dr. Hillel Davis
Rabbi Dovid Gottlieb Rabbi Ari D. Kahn Rabbi Yitzchok Korn
Rabbi Hillel 97R and Neima Novetsky Rabbi Dovid Rosman
Rabbi Reuven Spolter Rabbi Moshe Taragin Rabbi Reuven Tradburks
Insights on Yom Haatzmaut from
Rabbi Assaf Bednarsh Rabbi Yehoshua Fass Rabbi Aharon Lichtenstein ztl
Rabbi Daniel Mann Ilana Turetsky, Ed.D.
1
Rabbi Isaac Elchanan Theological Seminary The Benjamin and Rose Berger CJF Torah To-Go Series Pesach-Yom Haatzmaut 5777
We thank the following synagogues which have pledged to
be Pillars of the Torah To-Go project
Beth David Synagogue Green Road Synagogue Young Israel of
West Hartford, CT Beachwood, OH Century City
Los Angeles, CA
Beth Jacob Congregation The Jewish Center
Beverly Hills, CA New York, NY Young Israel of
Bnai Israel Ohev Zedek Young Israel Beth El of New Hyde Park
New Hyde Park, NY
Philadelphia, PA Borough Park
Koenig Family Foundation Young Israel of
Congregation Brooklyn, NY
Ahavas Achim Toco Hills
Young Israel of Atlanta, GA
Highland Park, NJ
Lawrence-Cedarhurst Young Israel of
Congregation Cedarhurst, NY
Shaarei Tefillah West Hartford
West Hartford, CT
Newton Centre, MA
Richard M. Joel, President and Bravmann Family University Professor, Yeshiva University
Rabbi Dr. Kenneth Brander, Vice President for University and Community Life, Yeshiva University
Rabbi Yaakov Glasser, David Mitzner Dean, Center for the Jewish Future
Rabbi Menachem Penner, Max and Marion Grill Dean, Rabbi Isaac Elchanan Theological Seminary
Rabbi Robert Shur, Series Editor Rabbi Joshua Flug, General Editor
Rabbi Michael Dubitsky, Content Editor Andrea Kahn, Copy Editor
Copyright 2017 All rights reserved by Yeshiva University

Yeshiva University Center for the Jewish Future
500 West 185th Street, Suite 419, New York, NY 10033 office@yutorah.org 212.960.0074
This publication contains words of Torah. Please treat it with appropriate respect.
For sponsorship opportunities, please contact Paul Glasser at 212.960.5852 or paul.glasser@yu.edu.
2
Table of Contents
PesachYom Haatzmaut 2017/5777
Dedicated in memory of Cantor Jerome L. Simons
The Enduring Covenant: Insights into Bris Bein HaBesarim
Rabbi Elchanan Adler. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 8
Nachshon and the Jump Heard around the World
Rabbi Eliezer Barany . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 14
The Mitzvah of Sefiras Haomer
Rabbi Dovid Hirsch . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 17
Experiencing the Pesach Seder
Mrs. Aliza Abrams Konig . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 20
The Shirah Melody in the Ashkenazic and Sephardic Traditions
Cantor Macy Nulman ztl . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 24
Moral Clarity Found in Our Hagaddah
Professor Nechama Price . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 29
Kosher for Passover Teeth?!
Rabbi Etan Schnall . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 33
Collected Hagadah Insights
from RIETS Rabbinic Alumni Living In Israel . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 39
The Unification of Yerushalayim
Rabbi Assaf Bednarsh . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 51
A Blessed Life
Rabbi Yehoshua Fass . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 55
The Multifaceted Relationship between Jerusalem and the Land of Israel
Based on a sicha by Rabbi Aharon Lichtenstein ztl . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 58
Yom Haatzmaut and the Disappearance of The Three Oaths: An Analysis
of Rav Shaul Yisraelis Approach
Rabbi Daniel Mann . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 61
Why Israel Matters: Ramban and the Uniqueness of the Land of Israel
Ilana Turetsky, Ed.D. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 65
3
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4
Introduction
O ne of the mitzvos of Seder

night that highlights our
freedom is the daled kosos,
the four cups of wine. The Talmud
Yerushalmi, Pesachim 10:1, records
Rabbi Yaakov Glasser
David Mitzner Dean, YU Center for the Jewish Future
Rabbi, Young Israel of Passaic-Clifton
that the source for the four cups
is derived from the Torahs four
formulations of redemption in Sefer
Shemos (ch. 6): be your God. And you shall know that The meforshim are puzzled. Why

, , - I, the Lord, am your God who freed you didnt the Jewish people accept the
, from the labors of the Egyptians. 8 I will prophecy? Moshe and Aharon had
,
; bring you into the land which I swore to developed sound credibility as loyal
, . give to Abraham, Isaac, and Jacob, and leaders of the Jewish people. Moshe
,; -
I will give it to you for a possession, I the had previously conveyed numerous
, , - Lord. times G-ds intentions to redeem
, - , . the Jewish people. Why do the
After hearing Moshes encouraging
, - Jewish people seem to project such a
words, the reaction of the Jewish
. , ; people is shocking: fundamental revulsion to these very
6 Say, therefore, to the Israelite people: ambitions?
I am the Lord. I will free you from the , ; -
,
Perhaps we need to explore the terms
labors of the Egyptians and deliver you . ,
, -
kotzer ruach shortness of breath
from their bondage. I will redeem you 9 But when Moses told this to the
and avoda kasha cruel bondage.
with an outstretched arm and through Israelites, they would not listen to Moses,
What is the nature of this kotzer ruach
extraordinary chastisements. 7 And I because of a shortness of breath and
and avoda kasha?
will take you to be My people, and I will cruel bondage.
5
Rashi and Ramban explain that They would not listen to Moshe Mitzrayim, but were not yet prepared
both terms relate to a singular Meaning that [they wouldnt listen to] to live the dream of making their way
phenomenon. The Jewish people the idea of coming to the Land of Israel to Eretz Yisrael.
had reached a breaking point. Their because of their shortness of breath and Indeed, for centuries, we only drink
slavery had become so oppressive that cruel bondage. Because people who are four cups of wine at the Seder,
they simply could no longer tolerate having daily difficulties in their lives corresponding to the initial four
the unfolding process of redemption. only want to hear how they can escape formulations of redemption. The final
They didnt want any more speeches their difficulties. They dont want to hear cup, that of Eliyahu, is left on the table
or dramatic promises of grandeur about future promises or phenomenal as symbol of our yearning to actualize
and greatness. They just wanted prosperity. the fifth formulation of veheiveisi.
liberation and they wanted it now! The Jewish people could relate to
Nuanced formulations of freedom are We find ourselves living in miraculous
the notion of freedom from their times. We are privileged to have
unappreciated by a nation existentially Egyptian oppressors. However, as a
exhausted from generations of the opportunity to study, visit, and
coda to the formulations of geulah, ultimately settle in the Land of Israel.
servitude. R Shamshon Raphael Moshe mentions the ultimate goal of
Hirsch explains that they simply The dream of veheiveisi is within reach
yetzias Mitzrayim, which is veheiveisi for many Jews living in the Diaspora.
lost patience with the process of to bring us to Eretz Yisrael. The
redemption. Hearing the various It is a great privilege for us to partner
slave mentality of the Jewish people with Nefesh BNefesh in bringing
languages of redemption only simply could not appreciate the
accentuated the incremental nature of you this issue of Torah To Go. There
vision of a vibrant and independent is no doubt that the work of NBN is
their unfolding future. homeland. That stood too far beyond monumental in bringing the Jewish
The Meshech Chochmah (6:9) has an the scope of their conception as they people back to their homeland.
entirely different approach: remained slaves in Mitzrayim. Yeshiva University is proud of its
( Velo shamu el Moshe they couldnt countless institutional relationships
, , .) hear the words of Moshe because their throughout Israel, and of the
. identity was simply not aligned with thousands of alumni who have made
, a potential reality of that magnitude. their way home to settle the Land of
The Jewish people desired to our people. It is with great pride that
. extricate themselves from the abyss of we include in this issue a collection
of Hagadah insights from some of
our Rabbinic Alumni living in Israel.
The Jewish people had reached a breaking It is our hope that this issue, which
combines insights into Pesach, Yom
point. Their slavery had become so oppressive Haatzmaut and Yom Yerushalayim,
that they simply could no longer tolerate the will inspire you to reflect on the
kos shel Eliyahu and its charge to
unfolding process of redemption. They didnt participate in the process of the
ultimate redemption of our people.
want any more speeches or dramatic promises
of grandeur and greatness. They just wanted
liberation and they wanted it now!
Find more shiurim and articles from Rabbi Yaakov Glasser at

http://www.yutorah.org/Rabbi-Yaakov-Glasser
6
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7
The Enduring Covenant: Insights
into Bris Bein HaBesarim
Introduction
Rabbi Elchanan Adler
B ris Bein HaBesarim (literally
the covenant between the
parts) the treaty sealed
with Avraham Avinu2 promising the
Land of Israel to his progeny is
Rosh Yeshiva, RIETS
one of the most dramatic and seminal Thursdays includes a request that the enslavement in Egypt9 and the
events recorded in the Torah. Aside Hashem recall Bris Bein HaBesarim. subsequent Exodus (v. 13-14). This
from the promise of the Land, Bris Apparently, the reservoir of promise includes a number of components:
Bein HaBesarim contains a prophecy latent within this covenant is never the length of the servitude, the
regarding the servitude in Egypt3 as depleted. judgment to be meted out against the
well as the ensuing Exodus.4 Rabbinic oppressor nation and the victimized
What are the main features of
tradition records that subsequent nation exiting with great wealth.
Bris Bein HaBesarim? Why does
exiles and redemptions are alluded Concomitantly, Avraham is assured
it have such significance? What is
to as well. The covenant is formalized that he would be personally spared the
the symbolism associated with its
through an elaborate ritual involving ravages of this slavery (v. 15).
enigmatic details?
a series of animals and birds whose
Why did Hashem inform Avraham
parts were positioned opposite each
Two Aspects of Bris Bein about the slavery in Egypt alongside
other while a smoky furnace and torch
HaBesarim and their Inter- the promise to bequeath the Land of
of fire passed in between them.
Relationship Israel to his offspring? What is the
The Haggadah Shel Pesach invokes connection between these two aspects
Bris Bein HaBesarim as a basis for As is evident from its closing pesukim of Bris Bein HaBesarim?
reinforcing our faith in Hashem. The (v. 18-21), the essence of Bris Bein The Gemara (Nedarim 32a) cites
passage Baruch shomer havtachaso HaBesarim lies in its promise that the opinion of Shmuel that the
leYisrael Blessed is He who Avrahams offspring would inherit Egyptian slavery was decreed as a
fulfills His promise for the Nation the Land of Israel. Although Hashem consequence of Avrahams question,
of Israel affirms the Divine role had previously6 informed Avraham How shall I know that I am to possess
in calculating the endpoint of the that his children would receive the it?10 According to this view, the
Egyptian exile as foretold to Avraham Land (Bereishis 12:7, 13:14-17), this juxtaposition of the two prophecies
Avinu.5 The subsequent passage, vehi is the first time that such a prophecy is clear. However, the Gemara cites
sheamda laavoseinu velanu And it is accompanied by a covenant. other opinions, which link the decree
is this (the aforementioned promise) Additionally, Bris Bein HaBesarim of servitude to other lapses committed
which has stood for our fathers and delineates clear borders (river to river) by Avraham.11 According to these
for us attests that Jewish survival and enumerates ten nations7 whose views, there must be a more basic link
throughout the ages can be traced to lands were included in the promise.8 between the promise of the Land and
the promise of Bris Bein HaBesarim.
Another significant aspect of this the prophecy regarding the bondage
Additionally, the extended Tachanun
covenant is the prophecy regarding in Egypt.
prayer recited on Mondays and
8
Land bequeathed to Avraham in this
Main Text of Bris Bein HaBesarim1 (Bereishis 15:7-21) covenant.
. Taking this a step further, we may
. suggest that the slavery in Egypt was
. not merely a holding period; it was a
. . necessary condition a prerequisite

. for receiving the Land. In order for
. the Jewish people to become worthy
. of the gift of Eretz Yisrael, they would
. . first need to undergo a refinement
. process through the travails of the
. Egyptian servitude.14
. . In this vein, Rav Yitzchak Zev
.
Soloveitchik (The Griz) elucidates
7 He said to him, I am Hashem who brought you out of Ur Kasdim to assign a comment of Rashi which implies
you this land as a possession. 8 And he said, My Lord, Hashem, how shall I that Bris Bein HaBesarim was a
know that I will possess it? 9 He answered, Bring Me a three-year-old heifer, a voluntary covenant incumbent
three-year-old she-goat, a three-year-old ram, a turtledove, and a young dove. on those descendants deemed to
10 He brought Him all these; he cut them in the center, placing each piece be spiritual heirs to the legacy of
opposite the other; but he did not cut up the bird. 11 Birds of prey descended Avraham. Commenting on the verse
upon the carcasses, and Abram drove them away. 12 As the sun was about to that describes Esavs leaving the Land
set, a deep sleep fell upon Abram, and behold a great dark dread descended of Canaan to settle in Seir because of
upon him. 13 And He said to Abram, Know well that your offspring shall be his brother Yaakov (Bereishis 36:6),
strangers in a land not theirs, and they shall be enslaved and oppressed four Rashi states:
hundred years; 14 But also the nation that they shall serve, I shall judge, and
afterwards they shall leave with great wealth. 15 As for you, You shall go to your ,
fathers in peace; You shall be buried in a ripe old age. 16 And they shall return , ,
here in the fourth generation, for the iniquity of the Amorites is not yet complete. ,
17 When the sun set and it was very dark, there appeared a smoking oven, and . ,
a flaming torch which passed between these pieces. 18 On that day Hashem Because of Yaakov his brother
made a covenant with Abram, saying, To your offspring I assign this land, Because of the contract of debt of the
from the river of Egypt to the great river, the river Euphrates: 19 the Kenites, the decree (Genesis 14:13), your seed shall
Kenizzites, the Kadmonites, 20 the Hittites, the Perizzites, the Rephaim, 21 the be sojourners etc. which was imposed
Amorites, the Canaanites, the Girgashites, and the Jebusites. upon Isaacs descendants. He said, I will
get myself away from here. I desire no
This connection can be discerned land. Indeed, several commentators part, neither of the gift of this land which
from a pasuk that serves as a bridge interpret Avrahams question, How has been made to him (my father) nor in
between the two aspects of the shall I know that I will possess it? the payment of the contract.
covenant (v. 16): And they shall to mean In what way will I inherit The Griz infers from Rashis
return here in the fourth generation.12 the Land?13 To this query Hashem comments that inheriting the Land
The juxtaposition of this pasuk responded that the inheritance would was conditioned upon first spending
with the reference to the Egyptian not be granted immediately inasmuch time as sojourners in a foreign land.
exile implies that the reason for as the iniquities of the Amorites By leaving Canaan now for the
mentioning the latter event was in were not yet complete. Rather, there greener pastures of Seir, Esav wished
order to impress upon Avraham would first be a four-hundred-year to avoid paying the price associated
that his offsprings inheriting of the period of servitude which would with inheriting the Land.
Land would not happen until after culminate in an Exodus, after which Based on this insight, the Griz
their being enslaved in a foreign the later generation would inherit the elucidates the significance of the
9
words yadoa teida know well brought for individual sin offerings. Jewish people who are eternal.
which introduce the prophecy The ram symbolizes the asham
Based on this symbolism, the Radak
of the Egyptian bondage (v. 13). By sacrifice for specific definite sins explains that the animal halves were
prefacing the prophecy with these (asham vadai) and contingent sins positioned opposite one another
seemingly superfluous words,15 (asham taluy) and the sheep offered (v. 10) to indicate that the nations
Hashem wished not only to inform for an individual sin offering.21
of the world would eventually self-
Avraham about the impending
According to Rashi, the korbanos destruct as a result of mutual military
bondage of his children but also to served as the merit upon which the aggression. In addition, it illustrates
stipulate the terms relating to his
promise of the Land was based. that their competing ideologies and
offsprings inheritance of the Land.
Avrahams query How shall I know inherent factionalism inhibit them
that I will possess it? is interpreted to from joining together in a harmonious
Symbolism of the Various mean, In what merit will I possess it? alliance. By contrast, the Radak notes,
Creatures Korbanos Hashems response was that it would the birds (symbolizing Am Yisrael)
be through the merit of korbanos, were not cut because despite the
Bris Bein HaBesarim is replete with which would provide atonement.22 Jews historical split into two separate
symbolism. In response to Avrahams kingdoms, they remain a nation
question, How shall I know that Ramban similarly interprets the
united by their faith capable of joining
I will possess it? (v. 8), Hashem creatures symbolism in terms of
together in the Messianic era. It also
instructs him to take16 a three-year- korbanos, and notes that the birds
reflects the fact that during the long
old17 heifer, a three-year-old she-goat, were not cut since the Torah states
period of exile, the Jewish people will
a three-year-old ram, a turtledove with regard to the bird offering
remain loyal to the Torah and never
and a young dove. The animals were (Vayikra 1:17 and 5:8), He shall not
completely assimilate.25
all cut into halves while the birds18 separate [them].23 Additionally, the
were not. The next verse (v. 10) Ramban explains the symbolism of Radak proceeds to offer an insightful
relates, Birds of prey descended the birds of prey that descended upon interpretation of the birds of prey
upon the carcasses and Avraham the carcasses and were chased away by that descended upon the carcasses
drove them away. Rashi notes that Avraham as reminiscent of an era of and were driven away (v. 11). Radak
in ancient times, the splitting of religious persecution where attempts suggests that the pegarim (carcasses)
animals and walking between them would be made to abolish the service described are not the animal carcasses
was a common symbolic act of of korbanos in the Beis Hamikdash, but rather the whole birds who
entering into a covenant.19 However, but the Jewish people would represent the Jewish people. Based on
the commentaries probe the details successfully resist these challenges. 24
this he writes the following:
described here for deeper symbolic
meaning and offer an array of The Creatures as Symbolic of
fascinating insights. Am Yisrael and the Nations of .
the World This is an allusion to the fact that in
Rashi explains that the animals
represent various korbanos that each generation, the nations of the world
Rashi, based on the Midrash, provides stand ready to destroy us and the Holy
Bnei Yisrael would eventually bring additional symbolism of the creatures One Blessed Be He saves us from their
to atone for their sins.20 The heifer
mentioned in the Bris Bein HaBesarim. hand in the merit of Avraham.26
corresponds to the heifer brought on The animals represent the nations Radaks comments, taken almost
Yom Kippur, the heifer brought for of the world who are compared to verbatim from the Vehi Sheamda
mistakes of the Sanhedrin (par heelem heifers, rams and goats, while the passage of the Haggadah, shed a
davar shel tzibbur) and the eglah Jewish people are compared to the beautiful light on the aforementioned
arufah (the cow that is killed when turtledove. The splitting of the animals passage. The word Vehi And
a body is found between cities). The portends the eventual demise of the it refers to Bris Bein HaBesarim
she-goat corresponds to the goat that various nations. The birds were not (referenced in the previous paragraph
was brought on Yom Kippur, the goat cut because they correspond to the
brought on the holidays and the goat in the Haggadah). The section goes
10
on to relate how in every generation Messianic age.28 The Torah alludes to Thus began a period of bondage in
there are those who rise up to destroy each of these exiles with a particular Eretz Yisrael, which was continued by
Am Yisrael; yet HaKadosh Baruch word used in connection with the the Roman Empire, culminating in the
Hu saves us from their clutches. How terror experienced by Avraham as he Jews exile from the Land.32 The Ram
has Bris Bein HaBesarim stood for was about to be informed about the represents the First Temple and the
our forefathers and us? The answer Egyptian servitude.29 exile to Bavel, which was extended by
lies in the symbolism of this verse as Paras and Madai.33
What is the connection between the
interpreted by the Radak. The vultures four exiles and Bris Bein HaBesarim, We may further suggest that the four
attempted to harm the whole bird
whose focus seems to be on the exiles and the redemption from them
carcasses but Avraham, with Divine promise of Eretz Yisrael? correspond to the bondage in Egypt
assistance, successfully drove them and the ensuing Exodus. The bondage
away. Ramban explains that the four
and redemption from Egypt serve as
exiles constitute a built-in caveat
a blueprint for all subsequent exiles
The Symbolism of the Four to Hashems gift of the Land. If the
and redemptions. Just as we find after
Jewish people sin, they will have to
Exiles and Their Significance the splitting of the sea that there did
suffer through exile and only then will
not remain a single one (Shemos
Commenting on the phrases they receive the Land of Israel.30
14:28), so too, the nations responsible
associated with the dread that On the other hand, Abarbanel (in for Am Yisraels future exile will fade
overcame Avraham (v. 12), the Sefer Yeshuos Meshicho) explains that into oblivion (as symbolized by the
Midrash states the following: the purpose of Bris Bein HaBesarim cutting up of the animals). When
was to show Avraham four kingdoms Hashem informed Avraham about the
( ) and their destruction in response exile to Egypt and the redemption,
to Avrahams question How shall it symbolizes all periods of exile and
... I know? According to Abarbanel, that in each generation, they stand
Avraham wished to know if the ready to destroy us and Hashem saves
. Jewish people would inherit the Land us from their hand.34
( ) on a permanent basis like all other
( ) inheritances. In response, Hashem Further Symbolism in Bris
showed Avraham that even after the Bein HaBesarim
Jewish people enter the Land, they
will be exiled and experience four According to midrashic sources, Bris
( different exiles.31 Once those four Bein HaBesarim contains symbolic
) kingdoms will be destroyed, Mashiach allusions to profound concepts and
. will arrive and the Jewish people will historical milestones. These include:
A great dark dread descended upon possess the Land forever. Beis HaMikdash, Gehenom, kerias
him, Dread refers to Bavel Dark Radak follows this approach as well. Yam Suf and Matan Torah.35 Each of
refers to Madai Great refers to He explains that Avrahams question these aspects and the relationship
Greece Descended upon him refers How shall I know? related to between them carries enormous
to Rome There is a different version: how the inheritance will take place. mystical significance that transcends
Descended upon him refers to Bavel Namely, will the Jewish people remain our discussion.36
Great refers to Madai Dark refers to in the Land permanently or will they From a linguistic perspective it is
Greece Dread refers to Rome.27 be exiled? If they are to be exiled, what noteworthy that Bris Bein HaBesarim
Bereishis Rabbah no. 44 will come afterward? In response, shares some striking commonalities
According to the Midrash, Bris Bein Hashem showed him the animals with the Torahs narrative concerning
HaBesarim contains symbolism which represent different periods of Avrahams pursuit of the four kings.
regarding the four exiles that will exile. The heifer represents the exile to These include the names of some of
span the course of history until the Egypt. The goat represents the Greek the 10 nations whose land was being
Empire which is compared to a goat.
11
promised, as well as several word spent as a stranger in Eretz Yisrael (which was 12:10), who views the bondage in Egypt as
associations.37 The significance of then under the dominion of other nations). a punishment for Avrahams going down to
[See, however, Shemos 12:40 and the Egypt when there was a famine rather than
these literary parallels is not explicitly commentaries there.] remaining in the Land and having faith in
addressed in the midrashim,38 and Hashem. For a discussion of Rambans view,
merits further attention.39 4 Indeed, Rashi (Shemos 12:42) cites a
see the notes of Rabbi Chavell ibid.
midrashic tradition that Bris Bein HaBesarim
took place on the night of the 15th of Nisan, 12 For differing interpretations as to whether
Conclusion: Bris Bein the same calendar day as the Exodus itself. the fourth generation refers to Avrahams
HaBesarim as a Source of progeny or to the Emorites, see Rashi and
5 See Chidushei HaGriz al HaTorah, Parshas
Ramban ibid.
Ongoing Inspiration Bo (cited also in Haggadah MiBeis Levi) who
suggests an ingenious explanation of this 13 See Bechor Shor. [By contrast, Rashi
Pesach affords us a golden passage in terms of how Hashem manipulated explains that Avraham wished to know what
opportunity to revel in the remarkable various numerical calculations associated merits were required for his offspring to
with the Exodus to ensure that they each inherit the Land. According to the Ramban,
historical journey experienced by our converged at the identical point in history. Avraham requested assurances that his sins or
people from yetzias Mitzrayim until those of children would not cause Hashem to
6 It should be noted that various midrashic
our very day. Simultaneously, we are accounts suggest that Avraham was 70 years
renege on this guarantee.]
summoned to renew our faith in the old at the time of Bris Bein HaBesarim (see 14 Indeed, the Gemara (Berachos 5a) lists
glorious prophecies associated with Rashi to Shemos 12:40). This assumption Eretz Yisrael as one of the three gifts that
the Messianic age. For both of these necessitates reconstructing the chronological were granted to the Jewish People via yisurim
dimensions, Bris Bein HaBesarim flow of the events described in Parshas Lech (suffering).
Lecha since the Torah records Avrahams age
serves as an anchor and guidepost. It at the outset of the parsha as 75. [For further
15 The words yadoa teda seem extraneous
is, at once, a powerful testament to in light of the comment of the Rambam
elaboration, see Ramban to Shemos ibid,
Hashems protection of our people in Moreh Nevuchim that every prophecy is
Daas Zekeinim to Bereishis 12:4, Tosafos to
transmitted with absolute certainty. Therefore,
throughout the ages, as well as a Berachos 7b and Shabbos 10b s.v. Shel.] If so,
it must mean something more than just
compass that lays out a vision drawing the prophecies of Bris Bein HaBesarim actually
knowing that the prophecy will be fulfilled.
preceded those recorded earlier in the parsha.
us to our ultimate inheritance of the 16 Most commentaries assume that the
Promised Land and to the rebuilding 7 As noted by Rashi, seven of the ten nations
Torahs description of Avrahams taking
of the Beis HaMikdash. were promised for an earlier point in history
and cutting up of the animals were events
while the remaining three (Keini, Kenizi and
that actually transpired as he received the
Kadmoni) were intended for the Messianic era.
prophecy. According to Abarbanel (Yeshuos
Endnotes 8 Ramban to Bereishis 15:18. See there for Meshicho, p. 16) all of this was part of
an analysis of the relationship between the Avrahams prophetic vision.
1 According to most commentaries, various promises issued to Avraham regarding
Bris Bein HaBesarim begins with Achar 17 An alternative rendition offered by the
his offspring inheriting the Land.
hadevarim haeila (15:1). See, however, meforshim for the word meshuleshes is an
Tosafos to Berachos 7b, who posits (based 9 See note 3 above. animal that was a third-born to the mother
on several textual discrepancies) that the (see Radak). Rashi, based on midrashic
10 The language employed in the Gemara in
account described in verses 1-6 occurred sources, explains that three animals of each
describing this sin is shehifriz al midosav,
at a subsequent occasion, while Bris Bein species were taken.
which Rashi interprets to mean that Avraham
HaBesarim begins with verse 7. went beyond what was appropriate in 18 Although the Torah uses the singular
2 For the sake of clarity we have consistently inquiring about Hashems attributes. See, expression (vees hatzipor lo vasar), most
referred to the protagonist by the name however, HaKesav VeHakabala, who notes commentators explain that this refers to both
Avraham. It should be noted, however, that that this statement should not be taken the turtledove and the young dove whose
the name change from Avram to Avraham did literally. See also Gevuros Hashem (chapter 9) carcasses remained intact and were placed
not occur until later on in Parshas Lech Lecha of the Maharal for a profound interpretation opposite one another. [Interestingly, Pirkei
(in connection with the commandment of of this statement. deRebbi Eliezer implies that they remained
Bris Mila). alive.]
11 See Maharal ibid, who finds a common
3 Interestingly, the verses here do not motif in all of the various opinions. See, 19 For elaboration of this practice see
reference Egypt by name but speak instead also, VaTisaeini Ruach by R. Shabtai Sabato Rabbeinu Bachya (15:18) and Sefer Haikarim
of a land that is not theirs. According to (Parshas Lech Lecha) for an original of R. Yosef Albo (Maamar 4, #45).
Midrashic sources, this is because the 400 perspective on the various opinions cited
20 Rashi does not explain which korbanos
years of sojourning began with the birth of in the Gemara. Also noteworthy are the
the turtledove and the young dove refer to.
Yitzchak and included the years that the latter comments of the Ramban (Bereishis
12
Perhaps the reference is to the korban oleh Vechol haam roim es hakolos 20:15), Pirkei receiving the commandment of Bris Milah,
vyored (see Vayikra 5: 7-10) for which an deRebbi Eliezer (Chapter 28 and in Yeshuos whereas the question of How shall I know?
individual who cannot afford an animal as a Meshicho, pp. 10-15), Targum Yonasan ben reflected Avrahams desire for reassurance
sin offering may offer two birds instead. Uziel. There is much discussion among the that the promise would not be reneged on
Rishonim as to whether Yishmael is included in the event of his offsprings sinning or
21 By assigning three animals for each species,
among the four empires. See Ramban, Sefer the Canaanites repentance (see Rambans
Rashi accords with his interpretation of
HaGeulah and commentary to Bamidbar commentary to 15:7 and 15:18).
meshuleshes (and meshulash) as connoting
24:23. In some versions, the Kingdom of
three animals (see earlier note). 32 Hence, both the Greek and Roman
Persia is mentioned instead of Edom. See
Empires are symbolized by the goat.
22 The Beis HaLevi cites a Gemara in Megilla Emes LeYaakov of R. Yaakov Kaminetzky who
(31b) that Avraham feared the extinction conjectures that Persia was inserted instead 33 See Radak who offers several explanations
of his children as a result of intentional of Edom out of censorship concerns. See, of why these three kingdoms are alluded to by
sin. If so, he asks, how can sacrifices which however, Sanhedrin 98b, and Rashi there (s.v. the symbol of a ram.
atone for accidental sin serve as an adequate Sheain kol dekel), as well as Midrash Eicha
34 See Rashis comments to But also
reassurance. Beis HaLevi answers that 1:41 (on paras reshes lraglai) and Midrash Shir
(vegam) the nation that they shall serve, I
intentional sins emerge out of an environment Hashirim 8:13, which speak of a Persian assault
shall judge, which interprets the introductory
where accidental sins are commonplace on Eretz Yisrael at the end of days.
word vegam as an allusion to the four world
and go unforgiven. Hence, atonement for
28 For an extensive hashkafic analysis of the empires who subjugated Am Yisrael.
accidental sins serves to avert the committing
four exiles, see the sefer Ner Mitzva of the
of intentional sins on a mass scale. 35 Kerias Yam Suf is alluded to in the
Maharal of Prague.
expression between the pieces. Matan
23 The meaning of he shall not separate has
29 See Pirkei deRebbi Eliezer (ibid) Torah is alluded to by the smoking oven and
different connotations in the two cases. With
who interprets the various animals as flaming torch.
regard to an olah bird it refers to not separating
corresponding to the four Empires. See also
the wings from the body; with regard to the 36 The midrashim speak of a delicate
Radak who similarly interprets the animals
chatas bird it refers to not severing the head choice that Hashem placed before Avraham
as corresponding to different exiles, but who
(whereas with the olah bird the head was to be regarding his offspring: whether to subject
views the calf as a reference to the first exile in
severed). Interestingly, the Midrash interprets them to Gehenom or to subservience to the
Mitzrayim.
the phrase and the bird he did not cut as nations of the world. The Rabbis (BR # 44 on
referring to one of the birds in accordance with 30 This idea dovetails with the comments Vayehi hashemesh lavo) debate which one
the practice of chatas haof, while the other bird of the Beis HaLevi (based on the Gemara Avraham opted for. For an analysis of this
which symbolized the olas haof was cut. Megillah 31b) that Avraham was concerned issue, see Yaaros Devash Vol. I, ch. 2.
that his children would sin and forfeit the
24 The Ramban does not indicate which 37 For example: the word Dan appears in
Land. Hashem responded that He will treat
historical period is being alluded to. Perhaps connection to Avrahams pursuit of the kings
them differently. Instead of waiting until their
it refers to the religious persecutions that took (14:14) and with regard to Hashems judging
sins amass and they are worthy of destruction,
place during the times of the Chashmonaim. the oppressing nation (15:14); the word
He will exile them upon their first sinning
See Yekev Ephraim on the Ramban. rechush (property) appears with regard to
in order that they could eventually return to
Avrahams restoring Sedoms wealth (14:16,21)
25 Abarbanel (Yeshuos Meshicho, p. 16), who inherit the Land.
and in connection to the Exodus (15:14); the
interprets the halving of the animals as an
31 Abarbanels interpretation which views the notion of halving appears in connection to
aspect of the prophetic vision (see note 16),
four exiles as an inevitable part of the process the nocturnal pursuit (14:15) and with the
explains that Avraham prayed that the forces
of Am Yisraels inheriting Eretz Yisrael is in various animals cut into parts (15:10).
of the four Empires (see later section) be
stark contrast to that of Ramban who views
weakened. This was accomplished through 38 The one midrashic connection between
the decree of subjugation to the four exiles
pitting of one Empire against the other, thus the two narratives is the symbolic linking
as contingent on Israels sinning. In addition,
allowing the Jewish Nation to remain intact. of the four kings with the four exiles (see
Abarbanels interpretation of Avrahams
Ramban to Bereishis 14:1).
26 For other interpretations of this verse, see question as referring to Am Yisraels ultimate
Rashi, Abarbanel (Yeshuos Meshicho, p. 17). inheritance of Eretz Yisrael is at odds with 39 For some interesting conjectures see
the Ramban who explains that the Divine VaTisaeini Ruach by R. Shabtai Sabato
27 There are various (and at times conflicting)
promise of eternal possession of Eretz Yisrael (Parshas Lech Lecha) and Patterns in Genesis
midrashic accounts regarding the four Empires.
was made in connection with Avrahams and Beyond by R. David Sykes (pp. 77-97).
See Mechilta to Parshas Yisro (on the pasuk
Find more shiurim and articles from Rabbi Elchanan Adler at

http://www.yutorah.org/Rabbi-Elchanan-Adler
13
Nachshon and the Jump Heard
around the World
T he climactic point of the
Exodus, or the shot heard
round the world is the
splitting of the Yam Suf. If one were
to take a survey about how the
Rabbi Eliezer Barany
Communications Associate,Office of the President
of Yeshiva University
splitting of the sea occurred, the
likely narrative is that Moshe was
standing at the sea while bnei Yisrael added narrative: Why did Nachshon
were waiting for something to occur, jump? What was the motive of
remaining doubtful of anything R. Yehuda said to [R. Meir]: That is Nachshon that placed him in such
possibly transpiring. Afraid to go into not what happened; but each tribe was a vastly vaunted role, as Chazal
the sea, Nachshon Ben Aminadav unwilling to be the first to enter the sea. attributes to him the reason for the
forged ahead and jumped into the Then sprang forward Nachshon the son splitting of the sea? The common
sea to show his emunah, or belief, of Amminadav and jumped first into the answer given, that I am certain many
in Hashem. Finally, as the waters sea ... At that time Moshe was prolonging have heard and would probably
rose to his neck, Hashem split the his prayer; so the Holy One, blessed be answer to this question, is that
sea. However, if we were to look at He, said to him, My beloved ones are Nachshon jumped in to show his
the Torah, none of these details are drowning in the sea and you prolong emunah in Hashem. However, as I will
mentioned. There is no mention of your prayer to Me? (Moshe) said to show, such a claim would run counter
Nachshon in the story of the Exodus. Him, L-rd of the Universe, what is there to the evidence in the Torah.
What merely occurred was that in my power to do? He replied to him, Lets attempt to examine the impact of
Moshe raised his staff, the sea split, Speak unto the children of Israel that Nachshons jump. In the description
and bnei Yisrael entered the dry they go forward. And lift thou up thy rod, of our Gemara, Nachshon jumps
land. In this article, we will explore and stretch out thy hand etc. into the sea and Moshe lifts his staff,
Nachshons jump and its purpose, Sotah 37a the sea gets split by Hashem and
and in doing so, we will gain a greater everyone goes home happy. But what
The Gemara seems to put missing
appreciation of the miracle of the happens if Nachshon doesnt jump in
information into the text of the Torah
splitting of the sea. or if Moshe does not raise his staff?
and elaborates on our story. Nachshon
The source for Nachshon jumping jumps into the sea and is close to If neither Nachshon jump in nor
into the sea before it was split can be death; at that point Hashem tells Moshe raises his staff, according to
found in the Gemara: Moshe to raise his staff so that He can all accounts, the sea does not split.
split the sea. There must have been What would have happened if Moshe

something in the text that led Chazal didnt lift his staff after Nachshon

to elaborate on what is written in the jumped in? The midrash seems to

Torah. indicate that Nachshon would have
...
drowned. If the jump was to show his
Perhaps one way to answer this
emunah in Hashem, it seems fruitless.
question would be to attempt to
If it were not for Moshe lifting his
unravel the primary motive of the
staff, Nachshon would have been
14
unsuccessful. Additionally, if Moshe If Nachshons jump was not the he (Moshe) did them through wisdom
had lifted his staff and Nachshon did immediate cause of the splitting of or that Hashem was bringing plagues
not hurdle into the sea, according to the sea (Moshes lifting his staff was), due to the wickedness of the nations, for
the Torah, everything would have and it wasnt to show his emunah in if Hashem desired that they would be
gone off without a hitch. So what was Hashem (it would have been futile leaving (Egypt), Pharoah would not be
Nachshon adding by jumping in? had Moshe not lifted his staff), what chasing after them.
Furthermore, with a close reading of was its purpose? A comment of Ramban on Exodus 14:10
the Torah, it seems that there was a Ramban helps connect these sources
The Ramban shows us that really
causative relationship between Moshe and provides us an answer.
there was no doubt in the minds of the
lifting his staff and the splitting of the people that Hashem controlled the
sea. universe. This is a group of people that
If Moshe had lifted his had just witnessed the ten plagues. The

staff and Nachshon Torah repeatedly stated the purpose
of these plagues was
And you lift up your staff and hold out
your arm over the sea and split it, so that did not hurdle into 'in order that you know that I am
Hashem. How did He accomplish this
the Israelites may march into the sea on the sea, according to task? Hashem showed the people that
dry ground.
Shemot 14:16 the Torah, everything there werent many different powers
that controlled different aspects of
The Torah is directing our attention to would have gone off the universe, rather, He controlled
the singular cause of Hashem splitting everything, from the ground, to the
the sea by explaining that it must without a hitch. So skies, to the peopleeverything. As
be immediately preceded by Moshe
raising his staff. The Ohr Hachaim
what was Nachshon such, bnei Yisrael had just witnessed
the power of G-d, so they had no
likewise points out this fundamental adding by jumping in? doubt. However, they did have a
point: doubt; it was in Moshe.
In fact, if we look to the two verses
, The Ramban, in his commentary on
the Ramban quoted, it is clear
, our verses, writes:
that the anger of bnei Yisrael was
, directed toward Moshe and the fear
... ... was directed towards Hashem. They
And we need to know when was the , prayed to Hashem out of fear, as it
raising of the hand of Moshe, if it was says ' and the
at the beginning of the night or if it was . children of Israel cried out to the
at the end of the night. And it seems L-rd. Then, in a separate verse (since
from the plain reading of the text that , the one to whom they were speaking
it occurred before the morning, and it is . had changed), they turned to Moshe
difficult, because if that is the case, there They were very frightened, and the and blamed him for their seemingly
is no recognition for the splitting of the children of Israel cried out to the L-rd. impending death, as the verse states,
sea that it was done through the hands of They said to Moses, Is it because there They said to Moses, is it because
Moshe... are no graves in Egypt? (Exodus 10,11) there are no graves in Egypt?
As the Ohr HaChaim points out, For the nation believed in Hashem and
They felt that perhaps Moshe was
and accepts as fundamental to were praying to Him to save them, but
in the right place at the right time.
understanding the narrative, there in Moshe a doubt entered their hearts,
Perhaps due to the evil nature of the
must be a connection between Moshe perhaps he took them out to rule over
Egyptians, Hashem brought plagues,
lifting his staff and the splitting of the them. And even though they saw the
or perhaps due to the merit of their
sea. signs and wonders, they thought that
forefathers Hashem brought these
15
plagues, and perhaps through trickery exactly emunah is:
Moshe associated himself as the , :
messenger of G-d. As a result of these . ) (" ,( )
doubts, Hashem had to authenticate And Israel saw the great hand, which .
the authority of Moshe. How could the L-rd had used upon the Egyptians, Heb. , let them be confirmed and
He do that? By coordinating a and the people feared the L-rd, and they fulfilled, like Amen, amen () (Num.
situation where the focus of the entire believed in the L-rd and in Moshe, His 5:22), and like may Your word now be
nation will be on Moshe and Moshes servant. verified (( ) I Kings 8:26).
actions will be directly attributed to We see here that upon seeing the We see that emunah really means
Hashems miracle. incident of the splitting of the sea, to accept verification. With regards
With this idea in mind, we could that not only did they verify their to the splitting of the sea, in order
explain Nachshons jump. The people trust in Hashem, but they also trusted for the people to follow Hashem,
had turned to Moshe in anger and in Moshe as the true messenger of through Moshe, the people needed
blamed him for their situation. Hashem. Yes, it is true that their belief to verify the claims of Moshe. As a
As the leader they had chosen to in Moshe is a function of their belief in result, Hashem needed to connect
follow, they were expecting him to Hashem. They did not believe Moshe the splitting of the sea to the lifting
resolve the situation. However, bnei performed these wonders. However, of the staff by Moshe. Had that not
Yisrael lacked confidence in Moshe. to associate Moshe as the leader was a been done, there would have been no
Nachshon, through showing his separate, and necessary, step. reason to follow Moshe.
confidence and emunah in Moshe as Why did this emunah only take place Chazal, through a close reading
the true messenger of Hashem, dove after the splitting of the sea? We can of the text, showed us the proper
into the sea with full faith in Moshes gain insight by looking at a comment attention that must be paid to Moshe
ability to save the people. With a now of Rashi that gives us a definition of as the messenger of Hashem. The
almost certain immediate death of emunah. In Parshat Miketz, before credibility of Moshe as the leader is
Nachshon looming, the people were Yoseph reveals himself to his brothers, crucial to every aspect of our lives.
unwaveringly focused on what Moshe he tells them to bring Binyamin, the Every mitzvah we have, every aspect
could do to save both Nachshon, and youngest brother down to Egypt, to of both our Oral and Written Torah,
quite shortly, the rest of the people. So verify what they have said earlier: stems from the authenticity Hashem
Moshe raised his staff and the sea split.
placed upon Moshe. If we realize how
By jumping in, Nachshon became
. central the leadership of Moshe is in
a partner in helping bnei Yisrael
And bring your youngest brother to the world of the Torah, and recognize
understand that Moshe was the true
me, so that I will have emunah in your the great care and depth Hashem gave
messenger of Hashem. And what was
words, and you will not die. And they to establish his veracity, we can begin
the result? The very last verse that
did so. to understand how an entire nation
leads into Az Yashir shows us that, in
Genesis 42:20 accepted the word of Moshe as true,
fact, they did trust in Moshe:
and continued to pass on his legacy
On that verse, Rashi explains what
for countless generations.
16
The Mitzvah of Sefiras Haomer
T here is an important dispute
among the Rishonim as to
whether counting sefiras
haomer nowadays is a biblical mitzvah
(doraisa) or a rabbinic mitzvah
Rabbi Dovid Hirsch
Rosh Yeshiva, RIETS
Rabbi, Kehilas Beis Yosef, Passaic, NJ
(drabbanan). Rambam writes
explicitly that the mitzvah is doraisa:
the presentation of the mitzvah in the weeks. The Rabbis of Rav Ashis school

Torah: counted the days and they counted the
...
weeks. Ameimar counted the days but he

did not count the weeks saying that the
.
. practice is a remembrance of the Temple.
There is a positive commandment to
. Menachos 66a
count seven full weeks from the day
of bringing the omer offering This You shall count for yourselves, on the Abaye and the Rabbis of the school
mitzvah applies to every Jewish male in day after your rest day, from the day you of Rav Ashi are of the same opinion
all places and in all times and servants bring the omer offering, they shall be that one counts the weeks and the
and women are exempt from it. seven complete weeks. Until the day after days. Ameimar only counted the days
Rambam, Hilchos Temidin the completion of the seventh week, you and not the weeks because he felt
Umusafin 7:22,24 shall count fifty days and you shall offer that the obligation is only drabbanan
a new meal offering to Hashem. in order to commemorate the Beis
Tosafos, Menachos 66a, s.v. Zecher,
Vayikra 23: 15-16 Hamikdash and therefore, there is no
disagree and are of the opinion
Rabbeinu Yerucham notes that the need count the weeks. Counting the
that the mitzvah nowadays is only
Torah connects the counting of the days is a sufficient remembrance of
drabbanan. The point of contention is
weeks to the korban haomer but the Beis Hamikdash. Rambam will
about how closely related the mitzvah
does not do so for the counting of explain the dispute as follows: Abaye
of sefiras haomer is to the bringing
the days. Therefore, counting the together with the the Rabbis of the
of the korban haomer. Rambam is
weeks nowadays is drabbanan but school of Rav Ashi are of the opinion
of the opinion that the two are not
counting the days is doraisa. The Sefer that counting nowadays is doraisa.
connected and therefore, nowadays,
Hachinuch no. 306, might also reflect Therefore, one must count the weeks
when we dont bring the korban
this opinion (see the notes on the and the days. Ameimar is of the
haomer, the mitzvah is nevertheless
Machon Yerushalayim edition of the opinion that the mitzvah nowadays
doraisa. Tosafos are of the opinion
Minchas Chinuch). is drabbanan in order to remember
that the mitzvah doraisa only applies
the Beis Hamikdash and therefore,
in conjunction with the bringing This dispute among the Rishonim it is sufficient to count days and not
of the korban haomer, and since is rooted in a dispute found in the week. The Rambam is of the opinion
we dont bring the korban haomer Gemara: that we follow Abaye together with
nowadays, the mitzvah to count is
the the Rabbis of the school of Rav
only drabbanan.
Ashi. Tosafos, on the other hand will
Rabbeinu Yerucham, Nesiv Adam argue that all everyone Abaye, the
5:4, presents a third opinion. The . the Rabbis of the school of Rav Ashi
mitzvah to count the weeks is only Abaye said: There is a mitzvah to count and Ameimar are of the opinion that
drabbanan but the mitzvah to count the days and a mitzvah to count the the mitzvah is drabbanan, and the
the days is doraisa. This is based on
17
only dispute is whether the drabbanan a classical mitzvas aseh shehazman Zecher LMikdash or Zecher
mitzvah requires counting the gerama. We recite it from the second
LChurban?
weeks and the days or just the days. day of Pesach until Shavuos and
Rabbeinu Yerucham will argue that we only during that time. Why isnt this Rabbi Yosef Dov Soloveitchik
follow Abaye and the Rabbis of Rav a mitzvas aseh shehazman gerama? (cited in MiPninei HaRav pp. 287-
Ashis opinion that one is required to R. Yechezkel Borenstein, in Divrei 289) noted that there are certain
count the weeks and the days, just that Yechezkel no. 45, answers that in order rabbinic mitzvot that were enacted
they are fulfilled on different levels. for something to be considered a to memorialize a particular
The obligation to counting the days mitzvas aseh shehazman gerama, it mitzvah that was performed when
is doraisa and the obligation to count has to be directly linked with time. the Beit HaMikdash was standing
the weeks is drabbanan. Sefiras haomer is not directly linked (zecher lmikdash). There are
with time, but rather, its obligation other rabbinic mitzvot that were
There are a number of practical enacted to commemorate the
differences between these opinions. is generated by the bringing of the
destruction of the Beit HaMikdash
First, Tosafos write that it is korban haomer and therefore, it is
(zecher lchurban). The former
permissible to count during the time considered mitzvas aseh shelo hazman
are performed with great joy and
between sunset and tzeis hakochavim gerama and women are obligated to
the latter are performed with an
(nightfall). This period of time, known perform the mitzvah.
element of sadness. R. Zerachiah
as bein hashmashos or safek chasheicha, We find a similar idea regarding HaLevi, Baal HaMaor (end of
is considered safek yom vsafek layla kiddush levanah. The Magen Avraham, Pesachim) notes that we do not
there is a doubt as to whether it is siman 426, writes that women are recite Shehechiyanu on the first
night or day. Why does Tosafos permit exempt from reciting kiddush levanah night of sefirat haomer because it
counting during this time? Because because it is a mitzvas aseh shehazman is not a mitzvah that brings us joy,
Tosafos are of the opinion that the gerama. Rav Shlomo Kluger in but rather a mitzvah that brings
mitzvah is drabbanan and one may Chochmas Shlomo disagrees. He says agony that we dont have a Beit
count even if it is doubtful if the next that mitzvas aseh shehazman gerama HaMikdash. Rabbi Soloveitchik
day started. The Rambam would say only applies in a situation where the noted that Baal HaMaor is clearly
that since the mitzvah is doraisa, one mitzvah can potentially be fulfilled at of the opinion that sefirat haomer
may not count during this period of any time and the Torah imposes on nowadays is a zecher lchurban
doubt and must wait until after tzeis us a certain time to fulfill the mitzvah. and not a zecher lmikdash. Baal
hakochavim. Time is an external factor in the HaMaor proves his position from
fulfillment of the mitzvah. Kiddush Ameimars practice to count the
Second, are women obligated days and not the weeks. Rabbi
to perform sefiras haomer? The levanah also has a time element. It
is only recited in the first half of the Soloveitchik explained further
aforementioned Rambam states that when a mitzvah is performed
explicitly that women are exempt month. However, the time factor is
as a zecher lmikdash, the mitzvah
from the mitzvah. This is because not external. It is an intrinsic part
is performed in the same manner
sefiras haomer is a mitzvas aseh of the mitzvah because the mitzvah
that it was performed when the
shehazman geramaa time-bound could only be fulfilled when the new
Beit HaMikdash was standing. A
positive mitzvah, which women moon is still waxing. While this might
zecher lchurban is specifically not
are exempt from performing. The seem counterintuitive, when the performed in the same manner
Ramban, Kiddushin 34a, gives a list time factor is intrinsic to the mitzvah, in which it was performed when
of mitzvos that are not zman gerama it is not considered a mitzvas aseh the Beit HaMikdash was standing
and included in that list are the initials shehazman gerama. because its goal is to show that we
". Some Acharonim interpret that As such, in order for something to be are incomplete without the Beit
as seder haavodah, the requirement of considered a a mitzvas aseh shehazman HaMikdash. Therefore, Ameimar
saying daily korbanos. However, most gerama, the mitzvah must be directly felt that we should specifically not
assume that he is referring to sefiras linked to time and time must be an count the weeks.
haomer. Sefiras haomer seems to be external factor in the performance of Torah To Go Editors
18
the mitzvah. and implies that the counting of the the two are directly connected, the
This issue is directly connected to
omer and the offering of the korban mitzvah nowadays is drabbanan. If the
haomer are done at the same time but mitzvah of counting is independent,
the dispute as to whether sefiras
are not conceptually linked. They are the mitzvah nowadays is doraisa.
haomer is doraisa or drabbanan
coincidental.2 The four practical differences relate
nowadays. Ramban follows the
majority of Rishonim that sefiras Fourth, Tosafos, Megillah 20b, s.v. to counting during bein hashmashos,
haomer nowadays is drabbanan. This Kol, write that after counting the whether counting is a mitzvas aseh
shehazman gerama, whether one
is because the mitzvah is directly omer, one should recite a prayer
connected to the bringing of the should say laomer or baomer and
asking for Hashem to rebuild the Beis
korban haomer. Since it is directly Hamikdash. This is why recite the whether one should recite the
connected to the korban haomer, Harachaman prayer after counting the Harachaman prayer.
there is room to say that the mitzvah omer. The Rambam does not mention
is not a time-bound mitzvah. Its reciting such a prayer. Both Tosafos Endnotes
performance is not contingent on and the Rambam are consistent
1 There is a dispute between Rashi and
time, but rather the event of bringing within their own opinions. Tosafos are Tosafos in Berachos 20b, as to whether the
the korban. However, according to of the opinion that without the korban exemption of mitzvas aseh shehazman gerama
the Rambam, the mitzvah of sefiras haomer, there is no mitzvah doraisa. applies to mitzvos drabbanan. If one assumes
haomer is independent of the korban We perform sefiras haomer on a that they dont, then that explains why women
haomer. Therefore, sefiras haomer drabbanan level as a remembrance are obligated nowadays because the whole
obligation is drabbanan and women dont
nowadays is doraisa and for that very of the Beis Hamikdash. When we get the exemption of mitzvas aseh shehazman
reason, it makes sense that sefiras perform a mitzvah as a remebrance of gerama.
haomer would be a mitzvas aseh the Beis Hamikdash, it is appropriate 2 My talmid, Rabbi Elon Soniker pointed
shehazman gerama.1 to recite a prayer asking for the out that the Shulchan Aruchs position on
A third application may relate to rebuilding of the Beis Hamikdash so the matter requires clarification. On the one
the text we use when performing that we could fulfill the mitzvah in hand, the Shulchan Aruch OC 489:2, writes,
its ideal form. The Rambam holds regarding the proper time to count, that
the mitzvah. Some siddurim use the scrupulous people (medakdekin) wait until
text hayom (yom echad) laomer and that the mitzvah of sefiras haomer is
tzeis hakochavim to count. This implies that
some use the text baomer. Rabbi independent of the korban haomer meikar hadin, according to the letter of the
and there is nothing lacking in our law, one may count before tzeis hakochavim.
Soloveitchik (cited in The Yeshiva
counting. As such, there is no specific This is the opinion of Tosafos that one can
University Haggadah) had the practice count during bein hashmashos because the
need at the time of the performance
of reciting both versions. What is mitzvah of sefiras haomer nowadays is only
of the mitzvah to recite a prayer about
the difference between these two drabbanan. According to the analysis, we
versions? Laomer means to the rebuilding the Beis Hamikdash. would expect the Shulchan Aruch to write that
omer. It refers to the fact that the To summarize, we saw a machlokes the proper text is laomer to connote that on
a Torah level, the counting is directly linked
korban haomer generates the mitzvah between the Rambam and other to the korban. However, Shulchan Aruch OC
to count. This many days have passed Rishonim as to whether sefiras 489:1, writes that the proper text is baomer.
since the offering of the korban haomer is directly connected to the
haomer. Baomer means in the omer, bringing of the korban haomer. If
Find more shiurim and articles from Rabbi Dovid Hirsch at

http://www.yutorah.org/Rabbi-David-Hirsch
19
Experiencing the Pesach Seder
T he Pesach Seder is one of the
greatest opportunities we have
for experiential education.
The Seder is interactive, includes lots
of symbolism, uses different senses,
Mrs. Aliza Abrams Konig
Assistant Principal, Central, Yeshiva University
High School for Girls
encourages the asking of questions
and involves a lot of singing.
Whos Who at the Seder everyone that we were once slaves in
Each year our family challenges itself
Mitzrayim, and now we have all the
to come up with something fun and Throughout the Haggadah we are freedoms and rights we could want.
creative to do differently at the Seder. introduced to a number of different Share with everyone what you are
Weve created our own box of makot, personalities: Rabbis, the people thankful for as a Jewish person this
played Seder bingo, and have enjoyed involved in the story of Yetziat Pesach.
chocolate-shaped frogs for dessert. Mitzrayim, the Four Sons.
This Pesach, I am thankful for
As busy as the Pesach prep is, making Take some time before Pesach to ______________.
time to ensure that there are fun and assign family members to do research
interactive activities at your Seder, on each of these personalities, and
will enhance your familys Seder DIY Symbolism at the Seder
then to represent these figures when
experience. Below are a few ideas that their name is mentioned in the
you and your family may enjoy doing by Aaron Steinberg
Haggadah.
to make things even more exciting at This is an instruction guide for an
your Pesach Seder! When you get up to the part in the activity that places a stuffed elephant
Seder where your character appears, on the Seder table, and asks every
stand up and do your best to represent participant to think of their own
Pesach: Say What?
them; consider dressing up, sharing explanation as to why a symbolic
This is a game of word association. their biographical history, or what you elephant might belong at the Seder.
imagine it would be, and what you [Obviously the elephant can be
Each person takes a few cards and has think they would bring if they were a replaced by any item you want, but
to get everyone else at the Seder to guest at your Seder table. you will need to have some reason
guess the word at the top of their card
prepared as to why you chose it.]
without using the words below the
Thanksgiving Dinner at the Stage One Instructions for
line.
Pesach Seder Facilitator
If they use any of the words below the
line they have to give up the card to Most of Hallel is said after Shulchan 1. Please place a toy/stuffed elephant
the player on their left. Orech is done and the afikoman is on the Seder table preferably
eaten. By that time, many kids, and toward the beginning of the Seder.
A set of cards is available at
likely many adults, are already on 2. Dont intentionally draw attention
yutorah.org/togo/pesach. Remember
the tired side, and some have even to the elephant wait for someone
to print and cut out the cards before
fallen asleep. Take the opportunity to ask.
Pesach begins. If you didnt cut out
during Shulchan Orech, for everyone
the cards, you can improvise using the 3. If someone asks about it at a good
to go around and share what they are
page at the end of this article. time, great. If they ask about the
thankful for over Pesach.
elephant too early, tell them youll
Begin the prompt by reminding
20
explain a little later. they have very large brains, and elephant Say What? Cards
4. When youre ready to explain the matriarchs are able to remember where
elephant, go to stage two. their watering holes are over very large
Stage Two Explanation of the

areas. But the elephant is just the symbol, SEDER PLATE
right? The real point is about memory.
Elephants Role at the Seder On Passover, we are fulfilling the Biblical
When youre ready to explain the commandment to remember what
God did for us when he took us out of Round
game, read the following:
Egypt. We are required every day, and
The Passover Seder is filled with symbols particularly on Passover, to remember Food
and symbolism. We have a ritual something that happened thousands of
washing of the hands, there is a Seder years ago to our ancestors. But why do Symbolic
plate filled with symbolic items, and we need a Seder to remember this story?
maybe even Savta will symbolically On Purim, we remember the story by
(and literally) whip us with scallions. reading Megillat Esther. Couldnt we do
The symbols are present to remind us of the same on Passover by just going to HagGadah
themes related to the Passover holiday, synagogue and reading relevant portions
and to serve as a stimulus for discussion from the Torah? Whats with the whole
and reflection. production? Some psychiatrists say that
Book
But who said the symbols are limited to research into memory tells us that when
those prescribed in the Hagaddah? Many we remember things, we re-encode them Story
families have their own traditions of in our brains. Its not simply an act of
symbols that they bring out at the Seder recall; we have the potential to rewrite
Order
each year to bring the Seder to life. For the memory in our heads. The more
example, there are those who decorate involved and elaborate the recollection,
their table to look like the Splitting of the the more impactful the re-encoding can
Sea, others who wear masks representing be. By talking about and acting out the
the Ten Plagues. Whatever the symbol Seder, in some small way we are actually Pesach
is, its there to promote conversation, and making ourselves part of the story. So
bring more meaning to the Seder. when you look at this little cute elephant
on the table, think about how your Holiday
The literal elephant in the room is
memory and connection with Passover
an example of a new symbol on the
and Jewish heritage and values can be Leaving Egypt
Seder table. I have one explanation
affected by participation in the Seder.
for the presence of an elephant on the
Think about ways to internalize the Bnei Yisroel
Seder Table, but first we should all take
lessons oftonight.
some guesses as to what the elephant
symbolizes. Later on, Ill share my Stage Four If everything went well,
explanation. So, who has any ideas for encourage each participant to think
what an elephant might symbolize? of (or bring) their own symbolic item Matzah
they think belongs on the table. Each
Stage Three An Elephant
person will have a chance to argue
Explanation
for the relevance of their symbol, Crunchy
Why did I put an elephant on the table? and we can even vote on which item
To symbolize memory. We have all is the best Passover symbol. Who Round
heard about elephants having a good knows? Maybe that symbol will win
memory, but I personally never knew a spot on the table for the next Seder Square
a serious answer (its not because they (tomorrow or next year).
keep things in their trunk...). Apparently
21
Afikoman Mah Nishtanah Four Sons
Hide Hagaddah Boys
Dessert Four Evil
Present Questions Doesnt know how to ask
Kiddush Bedikat Chametz Biur Chametz
Wine Hide Bread
Grape Juice Search Burn
4 Cups Candle Morning
Chametz Marror Chol Hamoed
Bread Bitter Great Adventure
Rise Horseradish Trips
Prohibited Romaine Lettuce Bagged lunch
Macaroons Chad Gadya Dayeinu
Coconut Goat Song
Sweet Song Sufficient
Cookie Malach Hamavet Hashem
22
Urchatz Karpas Yachatz
Water Green Matzah
Hands Vegetable Break
No Bracha Ground Afikoman
Maggid Makot Pesach
Sing Ten Holiday
Story Blood Chametz
Leaving Egypt Frogs Seder
Seder Night Shulchan Oreich Eliyahu Hanavi
Matzah Food Cup of Wine
Order Hungry Door
Singing Dinner Mashiach
Yerushalayim Hallel Paroah
Kotel Singing Egypt
Next Year Fourth Cup Slavery
Israel Praise Heart
23
The Shirah Melody in the
Ashkenazic and Sephardic Traditions
T he oldest song in Jewish
history in existence today is
the one of national triumph
sung by Moshe and Bnei Yisrael after
their miraculous deliverance at the Sea
Cantor Macy Nulman ztl
Former Director, Yeshiva Universitys Philip and Sarah
Belz School of Jewish Music
of Reeds (Yam Suf), generally called
the Red Sea. The song is identified in
Jewish literature as the Shirah. beginning with the initial words Az Much has been written concerning
Yashir, contains eighteen verses. These Shirat Hayam, which is notable for
Having occurred on the seventh day parallel the eighteen vertebrae in the its forceful text, poetic fire, and vivid
after the Exodus from Egypt, the spine. The song, say the Sages, will imagery. However, little has been said
Shirah has become an affirmation be in the backbone of the resurrected of the melody that accompanies the
of Jewish belief in God and an dead and when they awaken, they too text. In the following study, an attempt
acceptance of His sovereignty over will sing to God.2 During the yearly will be made to outline the history
all the earth. Moreover, the Sefat cycle of Torah reading, the Shabbat on and influences of this remarkable tune
Emet1 comments that it is a source which the Shirah is read has become both in the Ashkenazic and Sephardic
from which the Jews final and total known in Jewish tradition as Shabbat traditions.
salvation will spring. The Shirah, Shirah, the Sabbath of Song.
Introduction by Cantor Eric S. Freeman

Associate Director, Philip and Sarah Belz School of Jewish Music
Cantor Macy Jewish music education, Cantor table and listen as Cantor Simons
Nulman began his Nulman authored several significant reminisced about the insights into
affiliation with Yeshiva volumes including The Concise nusah hatefilah he picked up from
Universitys music department in Encyclopedia of Jewish Music, Cantor Nulman. Cantor Simons
1951 as an instructor in Hazzanut Concepts of Jewish Music and was a devoted practitioner of
and Nusah Hatefilah. He served as Prayer, Essays of Jewish Music and nusah hatefilah and to this day, I
Assistant Director of the Cantorial Prayer, The Encyclopedia of the incorporate aspects of the nusah
Training Institute (later renamed the Sayings of the Jewish People and I learned from him in my own
Belz School of Jewish Music), from his award winning Encyclopedia davening. While Cantor Nulman
1954-1966 and as Director from of Jewish Prayer. He also served as was already retired when I began my
1966-1984. Cantor Nulman was editor of the Journal of Jewish Music training as a cantor, I trained under
among the first to successfully elevate and Liturgy for over 30 years. Cantor Bernard Beer, one of Cantor
the study of synagogue music to a Nulmans main students and thus
This issue of Torah To Go is
level of an academic discipline and I consider myself to be a second
dedicated in memory of Cantor
the first to research synagogue music generation student of Cantor
Jerome L. Simons. Cantor Simons
chant from a halakhic perspective as Nulman. I adapted this article,
was a student of Cantor Nulman
reflected by Rabbinic tradition. originally printed in The Journal of
while he studied at CTI. In my
The author of numerous articles youth, I had the privilege to spend Jewish Liturgy (1984), as a tribute to
and journals on Jewish liturgy and many Shabbos meals at the Simons Cantor Nulman and Cantor Simons.
24
Song as a Mode of Expression singing, however, was accompanied by place in shul; among some Hassidic
instruments and dance. sects it is sung at a special ceremony at
In every epoch of Jewish history, midnight of the seventh day of Pesach;
Moshe struck up the holy tune to
song and chant became a significant and in Israel it is ceremonially sung at
glorify the Lord and all His people
mode of expression. When the Jewish the beach in Tel Aviv and Eilat on the
joined the leaders voice. But in what
people were victorious over their seventh day of Pesach.
form or manner was this magnificent
enemies and when God saved them
hymn of praise chanted? The Gemara In the Torah scroll, the Shirah is
from disaster, their thankfulness
offers three methods of rendering it. marked by a special way in which it is
and joy were expressed through the
R. Akiba states that Moshe declaimed written. The verses are set in a form
medium of song. Davids Song (II
it, while the congregation responded metrically arranged in thirty lines like
Sam. 22) is an obvious parallel to
with the response I will sing unto the a brick in a wall. The Talmud refers
the Shirah, and its imagery seems to
Lord after every verse. R. Eliezer, son to this form as ariah al gabe leveynah
have been evoked by the miracle of
of R. Jose the Galilean, declared that (a half brick over a whole brick).10
the waters of the Red Sea.3 Deborahs
the congregation repeated the whole This configuration appears in many
song of victory ( Judges 4:4-5:31)
song after Moshe. R. Nehemiah said siddurim and as such is differentiated
also holds a high place among the
that Moshe and the congregation from the other prayers.
triumphal odes, and is included as the
recited the verses alternately.7 The In Kabbalistic literature great
special haftarah on Shabbat Shirah
special fashion and methods described
(Parshat Beshalach). Even in a later importance is attributed to the joyful
are still reflected in different usages
period, the author of the alphabetical and musical recitation of the Shirah. It
in both Ashkenazic and Sephardic
acrostic Esh tukad bekirbi (a fire [of is recited in a standing position, as if
congregations and persist, in one
joy] is kindled within me),4 contrasts one were actually standing by the sea,
form or another, in contemporary
the glory of Israels departure from witnessing the miracle. Some render
congregational singing.
Egypt with her degradation when it with the cantillation notes (niggun
exiled. One of the lines reads, Then hateamim) as it is read in the Torah.
Moshe sang a song unforgettable. Occassions for Singing the The joyful nature of the recitation of
The poem ends with a wish for the Shirah the Shirah explains why, on Tisha bAv,
return to Jerusalem with rejoicing and Sephardic ritual substitutes Shirat
gladness. In the days of the Beit Hamikdash, the Haazinu for Shirat Hayam.
Leviim sang the Shirah at the mincha
sacrifice of Shabbat.8 As time went One who recites the Shirah with the
The Shirah in the Bible and on, the Shirah became fixed as a daily proper intent, says the Zohar, will
the Talmud recital at the conclusion of Pesuke merit singing the praises of future
Dezimrah in the morning service. The miracles.11 Mystic tradition states too
The Torah records that Moshe led that, he who recites Az Yashir audibly
Sefer Hamanhig writes, This song is
the men and his sister Miriam led the and joyously is pardoned in heaven.12
recited throughout all the localities
women in song. Miriam, alongside
inhabited by the people of Israel. It
her brothers, is considered as one of
would be wrong to omit this prayer, The Shirah Ashkenazic and
the three emancipators from Egypt.5
to fail to render praise for the first Sephardic Chant
According to R. Akiba the duplicated
redemption, for it is said That you
verb in the opening verse, Az yashir Both Ashkenazic and Sephardic
may remember the day when you
Moshe vayomru; Then sang Moshe traditions apply a festive tune or
came forth from out of the land of
and spoke, saying, teaches that to cadence, although divergent in detail,
Egypt, all the days of your life9
every phrase which Moshe uttered, for the Shirah text. A.Z. Idelsohn,
Other occasions when the Shirah is
Bnei Yisrael also responded in song.6 in his Thesaurus of Hebrew Oriental
read is on the seventh day of Pesach
Miriam, too, sang unto them; thus, Melodies, notated the Az Yashir as
as part of the Torah reading; in some
both the men and women answered to chanted and cantillated according to
congregations it is read responsively
their respective leader in responsorial the Yemenite (vol. 1, no. 9), Persian
by the Sheliach Tzibbur and
form. Miriam and the womens (vol. 3, no. 20), Syrian (vol. 4, nos.
congregation when a Brit Milah takes
25
28, 29) and Moroccan (vol. 5, 25- turn both correspond to the Sephardic has endured. Some readers among
26) traditions. Isaac Levy in his version. Francis Cohen notes that Ashkenazim even ornamented the
Antologia De Liturgia Judeo-Espanol the Sephardic version was, handed declamatory chant. This can be
(vol. 4) notated three versions of down by the Portuguese tradition, noticed in the anthologies of Abraham
the Sephardic chant according to and transmitted to the daughter Baer (Baal Tfillah, p. 40, no. 118).
Jerusalem (no. 25), Corfu (no. 26), congregations by Amsterdam Solomon Sulzer (Schir Zion, p.
and Tunis (no. 27; also prevalent in especially. The French rendering is a 183, nos. 216-219), and M. Wodak
North Africa and Eastern Sephardi) variant which establishes the original (Hamnazeach, p. 92, nos. 272-275).
traditions. Francis Lyon Cohen, identity of the Italian and of the
the music editor of the Jewish Dutch, the latter being the source The Shirah in Torah Reading
Encyclopedia, also notated several of the English and the Amsterdam and in the Service
versions of the Shirah melody. He forms.
quotes one version as transcribed in In the Ashkenzic tradition, the reader
As to the melody itself, it is considered
Federico Consolos Libro dei canti is not strictly bound to the system
to be of ancient origin. Legend has it
dIsrael (1891) and writes that this of cantillation usually employed in
that it was thought by some to go back
version is chanted on Sabbath and reading the Pentateuch. Different
to Biblical days. That the Shirah is very
festivals and the variant preserved customs prevail as to which verses
old is upheld by Rev. D. A. DeSolo
among Turkish Jews is very similar.13 are chanted with the special tune
who writes, Some have affirmed that
This tune is the one sung in the and those that employ the regular
what we now sing to the Song of Moshe
Moroccan, Italian, Portuguese, and teamim. The baal koreh generally
is the same (melody) Miriam and
Southern France (Carpentras and begins to utilize the second half of the
her companions sang. It is highly
Avignon) communities. Of special festive tune before the Shirah at the
probable that this melody belongs
significance is the fact that the latter part of verses Ex. 14:22, 14:29,
to a period anterior to the regular
Ashkenazic chant is very similar to the and 14:31. This is to acknowledge
settlement of the Jews in Spain.15
tunes used in these communities. Another suggestion as to its ancient our gratitude to and belief in the
origin may be its pentatonic character, Almighty. The Talmud writes that if
one of the oldest established scales. one sees the place of the crossing of
the Red Sea, he should give thanks
It has been suggested, too, that and praise to the Almighty because it
the manner and style of chanting is written, And the children of Israel
the Shirah tune is an echo of the went into the midst of the sea upon
martial notes of a trumpet-call.16 the dry ground (Ex. 14:22).17 The
This imitation might conceivably tune is again sung at the completion
hint to the future usage of trumpets of the Shirah (Ex. 15:21), because
Idelsohn remarks that spiritual life in as a means of invoking Divine aid this is the same passage that Moshe
the Jewish settlement in Southwestern against the foe and thus Israel be and the men sang and which Miriam
Germany starts about the ninth or remembered of God and saved and the women subsequently sang.
tenth century, and that some of its (Numb. 10:9-10; II Chron. 13:12- In the Shirah proper, some readers
prominent authorities were natives 16). How did this trumpet-like chant adapt the tune only for the following
of Southern France or Provence or become a metrical pattern among verses: 15:1, 15:2, 15:3, 15:6, 15:11,
of Italy.14 For example, R. Gershom Sephardim? In the Sephardic rite, the 15:16, and 15:18. The stylistic device
b. Yehudah (Meor ha-Golah) was prevailing custom of reciting prayers of parallelism in these sentences
a native of Norbonne and settled is in unison; the entire congregation is emphasized by using the festive
in Mayence toward the end of the sings. Therefore, Az Yashir became melody. Furthermore, the special
tenth century; the Kalonymos family a metrical tune rather than a free melody is intentionally adapted to
emigrated via Italy to Germany. Thus, recitative. However, in the Ashkenazic these verses in order to publicize the
the Eastern and Western Ashkenazic rite the reader only recites the tune miracle of the splitting of the sea.18 In
melodies resemble one another and in and the free improvisatory chant other locales (e.g. Poland, Galicia),
26
each verse of the Shirah is rendered Israel. The following verses describe marks a moment of triumph and
with the special melody.19 It is also the stages of the journey: Numb. jubilation. Just as at the completion of
customary in some communities to 33:10-11, 12-13, 15-16, 17-18, 19-20, a tractate the Hadran (a brief prayer
utilize the festive tune for Az Yashir in 21-22, 23-24, 25-26, 27-28, 29-30, 31- against forgetfulness and a kind of
Pesuke Dezimrah on Shabbat Shirah.20 32, 33-34, 35-36, 41-42, 43-44, 45-46. farewell to the tractate) is made, so too
Among Sephardim, the melody is the entire congregation chants aloud
On fast days when reading Vayehal
sung on Shabbat and the Shalosh to be strong, because one of the Five
(Ex. 32:11-14; Ex. 34:1-10) the
Regalim during the service proper. On Books of Moses has been completed
baal koreh and tzibbur recite several
Shabbat Shirah and on the seventh and to take courage and start a new
verses responsively. Although this
day of Pesah the tune is adapted to book.21
is an adaptation of the High Holy
the Kaddish before Barekhu both in
Day tropal system, the cadence is Adapting the Shirah tune on Simhat
the Arbit and Shaharit services. Some
very similar to the second part of the Torah for each of the six days of
adapt it to Adon Olam and Yigdal
Shirah tune. creation designates a moment of
and use it as a representative theme
exaltation. God created the heavens
for various texts in the service. The The entire Shirah melody can also be
and the earth and all their hosts in six
Sephardic Shirah tune differs from the identified with Ashamnu, the prayer
daysor in six stages of development.
cantillation used when reading the recited on Yom Kippur.
Each stage indicates a moment of
Torah. On Friday evening at Kabbalat achievement and thus the victory tune
Shabbat the baal tefilah may chant is fitting.
Influences of the Shirah Tune the opening psalm Lekhu Neranenah
Drawing upon the Shirah tune for
to a modified version of the Shirah
Taking a closer look at the two-part the Masaot is proper. All the events
melody.
melodic organization of the Shirah and vicissitudes that confronted the
tune, one perceives direct adaptations Israelites in their wanderings after
for sections of Biblical cantillation as the Exodus, until thirty-eight years
well as various prayers. later when they were about to enter
At first glance it would appear to the Holy Land, are recounted. Each
The second part of the tune is be a strange variety of texts for the halting place is marked by some
discernible when chanting Hazak Shirah melody to serve as thematic attainment in their lives to fulfill the
Hazak Venithazek at the conclusion of material. For example, what does the task that God assigned to them among
each of the Hamisha Humshei Torah Ashamnu prayer have in common the nations.
(Five Books of Moses). with Az Yashir? Why would the
Shirah tune be associated with Hazak The special verses changed when
Hazak Venithazek, Kabbalat Shabbat, reading Vayehal on fast days are no
or the Masaot? In each of the above doubt the trope of the High Holy
When reading Parashat Bereishit on illustrations a stage or period is Days. It is possible that the Shirah
Simhat Torah morning the second completed and a new point is reached. cadence was blended with the High
part of the tune is used for vayehi erev The worshiper is stimulated to a mood Holy Day tropal system so that the
vayehi voker for each of the six days of victory and a sense of hopeful worshiper might attain a feeling of
of creation. living in the face of an unknown pardon in order that he may once
and unpredictable future. Although again walk in the right path that the
it cannot be decisively proven, the Almighty desires.
easily recognizable melody recalls this Adapting the tune for Ashamnu has a
The entire Shirah melody is adapted sentiment of victory. similar connotation.
for the Biblical section called
The unanimous response of Hazak Cantor Bernard Beer, Director
Masaot (Journeys). The verses
Hazak Venithazek by the reader and Emeritus of the Belz School of Jewish
chanted in pairs are Numb. 10:15-16,
congregation at the completion of Music, eloquently describes the
19-20, 23-24, and 26-27. These verses
each of the Hamisha Humshei Torah correlation between Ashamnu and the
describe the journeys of the hosts of
27
Shirah melody:22 confesses out of a sense of confidence Endnotes
and even rejoicing with the singing of
The Ashamnu prayer from the Viduy 1 Posthumously published novella on
the Viduy in a heartwarming melody.24
section of each Yom Kippur and Selihot Talmud and Hassidic discourses on Torah by
service is rendered in a most jubilant On Friday evening, the Jew at R. Yehudah Aryeh Leib Alter (1847-1903).
and majestic manner. Chanted in a Kabbalat Shabbat is stimulated 2 Meam Loez, Moznaim Publishing Corp.,
major scale, the melody (figure 5b) in because he was able to carry through Vol. 5 New York/Jerusalem, p. 244.
its entirety is almost identical to the the week and at the outset of the new 3 See verse 16.
cantillation (figure 5a) of Shirat Hayam week is recharged with courage for the
4 One of the Kinot for Tisha BAv.
(Song of the Sea). week to come.
5 Micah 6:4.
Singing the Hassidic tune Agil
6 Sot. 30b.
5a Veesmach after each of the six days of
creation exemplifies rejoicing for the 7 Ibid.
Divine accomplishments of each stage 8 R.H. 31a.
of the formation of the universe; the 9 Devarim 16:3.
5b
gradual ascent from amorphous chaos
10 Meg. 16b; Shab. 103b; Sof. Chapters 12,
(Figures 5a-5b) From the Concise to order, from inorganic to organic,
13.
Encyclopedia of Jewish Music, (pg 227) and from lifeless matter to vegetable,
animal and man. 11 Beshallah, p. 54; cf. also the SHeLaH.
M. Nulman
12 Sefer Haredim. See also Mishnah Berurah
The mood of victory and triumph The Exodus experience established 51:18.
depicted in the Shirah would seem Gods claim on Israel. According to
13 Vol. 2, p. 189.
to appear inappropriate to Ashamnu, Scripture, the future generation is to
be trained to gratitude and reverence 14 Jewish Music, pp. 43, 47.
a prayer of confession. Its text alone
denotes a dirge like chant. Why then toward God by means of the story 15 The Ancient Melodies of the Liturgy of the
was the Shirah melody employed to of the deliverance from Egypt. The Spanish and Portuguese Jews, London, p. 16,
Shema, Kiddush, Hallel, as well as no. 12.
the chanting of Ashamnu?
many other prayers, make references 16 Jewish Encyclopedia, vol. 2, p. 188.
In the concluding mishnah of Taanit, to the Exodus. Commenting on the 17 Ber. 54a.
the Tiferes Yisroel (Rabbi Israel verse, My dove in the clefts of the
Lipschutz, 1782-1860) explains 18 Sefer Matamim Hehadash 45:30.
rock let me hear your voice, (Song
that it is proper to sing the Ashamnu of Songs, 2:14) the midrash states that 19 J.L. Neeman, Tzeliley Hammiqra, Tel Aviv,
prayer, and that with true and sincere 1955, vol. 1 p. 130.
God is speaking to Israel saying, Let
repentance through its jubilant Me hear the same voice with which 20 Minhagei Frankfurt, Rabbi Z. Y. Leitner,
singing, ones transgressions may be you cried out to me in Egypt.25 Jerusalem, 5742, 108:3.
reversed and transformed to virtues 21 Cf. Ozar Dinim Uminhagim, J.D.
(zkhuyot).23 Prayer and song stem from the Eisenstein, p. 129.
same rootShirat Hayamthe
Rabbi Joseph Soloveitchik, in a 22 Enhancing The Yamim Noraim Prayers
magnificent hymn of praise. Both were
Teshuva lecture in 1973, discussed Through Synagogue Chant As Reflected By
nourished in the same soil and both Rabbinic Tradition: The Significant Role Of
the conceptual distinction between together form a harmonious whole, The Sheliah Tzibbur, Journal of Jewish Music
communal and individual confession. giving clarity to prayer. This is my and Liturgy, volume 31.
According to Rabbi Soloveitchik, God I will glorify Him, chants the 23 Tiferes YisroelTaanit (4th chapter,
when the individual confesses he Jew of today as in the past. God will mishnah, 8).
does so from a state of depression, rule forever and ever as He reigned at 24 Rabbi Joseph B. Soloveitchik, Before
insecurity, and despair in the wake of Keriat Yam Suf. Hashem You Will be Purified, summarized and
a sin for which he has no assurance of annotated by Arnold Lustiger, pg 119-120.
being acquitted. In contrast, Knesset 25 Shemot Rabbah 21:5.
Israel (The Jewish community)
28
Moral Clarity Found in Our
Hagaddah
E very leil Pesach, as we sit
around our Seder tables
enraptured by the excitement
of re-experiencing our Exodus from
Egypt, we encounter a seemingly
Professor Nechama Price
Judaic Studies Faculty, Stern College for Women and
Director, Graduate Program for Advanced Talmudic
Studies, YU
bewildering statement in our
Haggadah:
is selfish. His introduction is preceded decides to leave, taking with him a
by Avrahams servant arriving in fair portion of Lavans animals as
, town to find a wife for his masters compensation for his unpaid labor,
son, Yitzchak. Rivkah is showered Lavan chases him down. At this point,
.... with jewelry and a promise to marry G-d has to intervene and threatens
Come and learn, what Lavan wanted to the chosen son. At this point, she Lavan:
do to Yaakov. Paroh only decreed against retreats to her family home and
the boys, but Lavan tried to destroy -

Lavan emerges soon thereafter.
everyone!

Vayehi kirot et hanezem, as soon
The Haggadah makes a powerful .
as he sees the jewelry (24:30), he
assertion: Lavan is a more evil villain And G-d came to Lavan in a dream
engages the stranger. In fact, Rashi
than Paroh! And yet, when we reflect at night saying: Be careful dont say
writes that Lavan only bothers to
on this comment, we are perplexed. Is anything to Yaakov, not something good
meet the stranger in order to procure
this really true? or bad!
some jewels for himself. As the story
Bereishit 31:29
In Shemot 1, Paroh declares hava continues, Lavan, Rivkahs brother,
nitchakma lo, lets outsmart the does not sit quietly in the marriage G-d warns Lavan to leave Yaakov
Jewish people to stop their growth negotiations. He speaks out of turn, alone!
into nationhood. First, he commands rudely cutting off his own father Shockingly, even after G-d reprimands
the midwives to murder all the baby to have a say in the deal (24:50). Lavan for his behavior toward Yaakov,
boys at birth. Then, he instructs the The characteristics of Lavan in this Lavan (foreshadowing the behavior
Egyptians to throw the baby boys into story are of a selfish, greedy and of other villains, such as Bilaam)
the Nile River. Finally, he enslaves disrespectful individual, but not of an ignores G-d. And, so, perhaps this is
the Jewish people for 210 years evil person or a murderer! the evil attribute that our Haggadah
with incredibly hard back-breaking In our second encounter with Lavan is alluding to. However, as the story
work. Paroh is clearly an evil leader! (Bereishit 29), his role evolves continues, this seems unlikely, since
What could Lavan have done that from brother to father (of Rachel even as he chases Yaakov, screams at
inspired our Rabbis to assert that his and Leah). He is now in charge. him, accuses him of stealing his idols,
depravity was of greater intensity than However, his character is unchanged, and searches his tents, he concludes
murdering babies and enslaving our tricking Yaakov into marrying the by consecrating a treaty with him (and
people? wrong daughter, thus ensuring goes home empty-handed). Lavan
When we first meet Lavan in Bereishit Yaakovs continued indentured work ignores G-ds warnings because he is
24, the word that best describes him relationship. And, when Yaakov overcome with rage. He feels he has
29
been robbed of his family, his animals, are my sons, and the flocks are my flocks, In that first story of Lavan, Bereishit
his possession, and needs to confront and all that you see is mine! Yet what 24, we observe Lavan mimicking the
Yaakov. He showed disrespect to G-d can I do now about my daughters or the actions of Avraham by performing the
by ignoring his warning, but he does children they gave birth to? mitzvah of hachnasat orchim, inviting
no physical harm to Yaakov. So we are Bereishit 31:26 guests. He rushes to greet the servant
still left with our question of where of Avraham, offers him a place to stay,
Lavan thinks it is all his! Everything
do we see Lavan being more evil than water to wash his feet, food and drink
that Yaakov attained during his
Paroh? to satiate for him and his animals.
servitude is really his, and none of
Recall that providing water to him
it is Yaakovs. Lavans intention is
Looking for Answers to reclaim everything from Yaakov. and his animals resembles Rivkahs
actions, which was the very reason
He wants to reclaim his daughters,
To begin formulating an his grandchildren, and all of his she merited marrying Yitzchak, and
understanding of our statement in the joining the Jewish nation.
wealth, thereby impeding Yaakovs
Hagaddah, we must search further for return to Israel and creation of the Further, Sforno3 writes that the Torah
answers. Fortunately, we are helped chosen nation. Again, Lavans desire notes that Lavan saw the jewelry
because many of the mefarshim are to forego the formation of the entire only to teach us that his hurrying
disturbed by this concern as well. Jewish nation could be the basis for to greet the stranger stems from his
Rashi determining that he is worse than heartfelt appreciation for how nicely
Paroh. the guest treated his sister, Rivkah.
Rashi asserts that Lavans plan was
Lavan is a loving, protective brother.
to murder Yaakov. When chasing The Vilna Gaon
He takes such an active role in the
Yaakov, his true intention is to kill our An additional approach can be found marriage negotiationseven cutting
third founding father, thus negating in the Haggadah of the Gra: We dont off his fatheronly to ensure his
the future Jewish nation. G-d warns know the terrible transgressions that sisters wellbeing. His concern is
him specifically because G-d knew Lavan wanted to do to Yaakov, and entirely for her (hence, his desire for
Lavans true intentions. Then, after that is precisely the lesson of the her to remain at home for as long as
being warned, Lavan changes his Haggadah! Chazal are teaching us possible Bereishit 24:55and
plan. Instead of murdering Yaakov, he that terrible calamities can happen assurance that she wasnt being forced
simply yells at him. Accordingly, the to us throughout history but G-d to leave home and marry a stranger).
Haggadah is telling us that we blame protects us from them. Recognize all It is Lavan who insists on asking
Lavan for his evil intentions. Had the miracles that G-d does for us all Rivkah for consent before being sent
Lavan murdered Yaakov, he would the timeeven those we dont know away (24:57). He is only looking
have prevented the creation of the about.2 out for the welfare of his sister! In
Jewish nation. Just that consideration
addition to helping Rivkah, it is Lavan
makes him worse than Paroh.1
An Alternative Perspective who recognizes Hashem as the G-d of
Abarbanel the world as he admits to the servant,
These are three possible perspectives meHashem yatza davar, this marriage
A second approach is found in the
from the mefarshim to address why was made in Heaven (24:50)!
Abarbanel. He writes that Lavans true
the Haggadah accuses Lavan of being Therefore, in the first story of Lavan,
intentions are revealed to us in his
worse than Paroh. However, there is a we learn three things about him: He
words to Yaakov (when he catches up
completely different perspective that is a gracious host, protective of his
to him):
we can consider regarding Lavan and sister, and G-d-aware. At this point, he

his persona. Perhaps Lavan really isnt doesnt sound terribly evil!
all that evil. Let us revisit the Lavan
In our second Lavan story, Yaakov is
stories with this new perspective and
. running from Esav, and needs a place
then consider what this means for our
Lavan answered and said to Yaakov: to stay. He is all alone, penniless and
understanding of the passage in the
The daughters are my daughters, the sons terrified that his brother will hunt
Haggadah.
30
him down. He desperately looks for He tries to spare his daughter from present all villains in Tanach as
his uncles home as a place of respite. the social stigma associated with a extremely bad. Thus, the Gemara, in
Lavan doesnt hesitate, invites Yaakov younger sister marrying first. It is for Megillah 11a, explains the word hu
into his home, provides him with this reason that he tricks Yaakov into found before the name of a villain in
food and shelter, and much more. In marrying Leah. Although wrong, Torah:
fact, he invites Yaakov to be part of his it is hard to blame Lavan for all the
household and family. He provides problems in the future of the Jewish
Yaakov with employment and offers people that result from that action. .
a salary. It is Yaakov who insists on
So we are forced to look to our He is Achashverosh, he was evil from
working for free in return for marrying
third Lavan story, Bereishit 31, to his beginning to his end. He is Esav he
Rachel and marrying into the family
figure out how he is worse than was evil from his beginning to his end.
(29:15-18).
Paroh. There, Lavan chases Yaakov The word hu is coming to teach us that
So why does Lavan trick Yaakov out of desperation and heartache. a villain is uncomplicated and is not
into marrying Leah? The answer is His son-in-law, two daughters and capable of change; he is evil from the
simple. The same Lavan who goes twelve grandchildren just moved very beginning of his life until he dies.
out of his way to protect his sister away without saying goodbye. This is Why do our Rabbis do this? Simple!
Rivkah, has grown up and become an exactly what he says to Yaakov: The role of Chazal is not to record
over-protective father. Leah, his older

what transpired in history but rather
daughter, does not share the physical . to impart the values of history. We
beauty of his younger daughter Lavan said to Yaakov: What did you should learn about the good from
Rachel: do?! You stole my heart and you treated virtuous people and learn to avoid
my daughters like war captives. the attributes of the evil ones. This
. Bereishit 31:26 explains why every villain in Torah is
Leah has sensitive eyes and Rachel was This is not a murderer talking, but contrasted to a hero, the person with
beautiful. rather a desperate, broken man who all of the positive attributes.6
Bereishit 29:17 cant understand why his family just The focus of Chazals message is
From the missing statement of her moved away without saying a word. to make the moral picture clear.
beauty (as it states about almost all Evidently, even after being warned by Good versus evil and heroes versus
famous women in the Torah4), the G-d to desist, the pain of losing his villains. Of course, the hero has to
Torah is politely implying that she family overwhelms his behavior. His win. Therefore, in the narrative of
is not! [Alternatively, this phrase last words to Yaakov are to instruct Yaakovs growth, we contrast him to
may even mean that she was sickly. him to be good to his wives, Lavans two horrible characters, Lavan and
Chizkuni (29:9) infers that the daughters (31:50). To the end, he is a Esav. In this moral vision, Lavan hates
sensitivity in her eyes prevents outside protective father. everything that Yaakov represents, and
exposure for long periods, hence When we appraise Lavan from this wants to upend it all, just as Esav does.
it is Racheland not Leahwho The message of our Rabbis is moral
perspective, he may not appear
tends the sheep.5] And the worries clarity.
righteous, but neither is he a villain.
of an over-protective father with a And certainly he doesnt appear worse This message is foundational for the
less than beautiful older daughter are than Paroh. Evidently, the Haggadah is Seder night. Reading the Haggadah
exacerbated by societys norms: forcing us to think about Lavan from is central to sippur yetziat Mitzrayim,

two perspectives: (1) Pure evil and experiencing the story of our
. (2) his implied attributes from the journey out of Egypt. The focus of
Lavan said, it is not done where we live pshat, simple read of the Torah. this mitzvah is vehigadeta levincha,
to marry off the younger daughter before But if so, why does the Hagaddah sharing the message with our children.
the older. choose to present Lavan as evil? Precisely at the Seder, we impart to
Bereishit 29:26 our progeny the difference between
The answer is simple: Chazal generally heroes and villains. In fact, our
31
Haggadah provides a similar contrast of ambiguity, of humanity, and of performing great miracles. Come and learn
between the chacham and the rasha, complexity. from Lavan the Aramean, meaning that at first
glance, we cant see the evils that Lavan did to
the righteous and evil sons.
Lavan may not have been a role model Yaakov and we dont know what Lavan wanted
And yet, when looking closer at these of virtue in every situation, but he to do to Yaakov. Nevertheless, the Torah teaches
two figures, their differences arent must have imparted some goodness. us about him by stating An Aramean tried to
destroy my father. It must be that Lavan tried to
as extreme as they may seem. Both He merited to be the father of two of uproot everything and the Holy One Blessed Be
use language in the third person, thus our Matriarchs, brother of the third, He turned everything around for the good. This
excluding themselves. The chacham and is the grandfather of the twelve is what he does for us constantly, even if we cant
says: tribes. Lavan teaches us that life is sense it.
complex and multifaceted.

.
? As we approach leil Seder, we
What are the laws that G-d commanded should be inspired to appreciate the
you. complexity of the humanity all around
The rasha says: us, while imbibing the moral clarity of

. our Rabbis. .
What is this work for you? 3 Sforno (24:30) states:
Despite the similarity, one brother Endnotes . He thought that it is not proper to
elicits our praise and the other we be ingratiated.
1 This image of Lavan the murderer,
smack his teeth. comports with the larger narrative 4 Sarah (Bereishit 12:14), Rivkah (Bereishit
Therefore, when the Haggadah surrounding Yaakovs life. Yaakov, the 24:16), Avigail (Shmuel I 25:3), Batsheva
righteous chosen son of Yitzchak, needs to (Shmuel II 11:2), Tamar (Shmuel II 13:1),
imparts the values of yetziat Avishag (Melachim I 1:4), Esther (Esther
escape from the evil that seems to follow him.
Mitzrayim, the focus is moral clarity First, he escapes from Esav, the evil brother 2:7).
and contrast. Our Haggadah compares who wants to kill him (Bereishit 28). Then, 5 Rachel was coming with her fathers sheep
the evil villains (Paroh, Terach, Lavan he runs from Lavan, who Rashi describes as because she was a shepherd but Leah had
and Esav) to the heros (Moshe, his evil father-in-law trying to kill him too sensitive eyes and the wind and air were difficult
(Bereishit 31). Yaakov must face down both
Aharon, the Jewish people, and for her. Therefore, she wasnt a shepherd.
his enemies before returning to his father,
lhavdil, G-d Himself). This is the now ready to become a founding father of Am -
message of the Haggadah. Yisrael. To do so, he faces Lavan and makes
peace with him (Bereishit 31) and then makes .
But we have a second religious peace with Esav too (Bereishit 33). Yaakov
tradition, that of the text of the Torah 6 For example: Yishmael the evil son is
runs from Esav to Lavan and then back to compared to Yitzchak the righteous son;
itself. This tradition recognizes that Esav again. In this connection between Esav Esav the violent one is contrasted to Yaakov
moral messages are not as clear and and Lavan, we see further support for Rashi. ish tam, the simple spiritual one; Paroh, the
require greater effort. The lives of Esav, who explicitly states his intention to kill murderer of Jews to Moshe the savior of Jews;
his brother, is juxtaposed to Lavan, whom Achashverosh the drunk to Esther the woman
Terach, Lavan and even Esav teach Rashi says also intended to kill Yaakov.
us positive and negative messages. of grace and charm. The contrast to their
2 We dont sense the miracles that He performs opposing character exacerbates the horror of
This tradition provides the message consistently, but nevertheless, He is always the villain.
32
Kosher for Passover Teeth?!
T he story is told of Hyman
Rosenberg, a wealthy
businessman living in Berlin
in the 1930s. Sensing the danger
ahead, he sold his factories and moved
Rabbi Etan Schnall
Magid Shiur, Irving Stone Beit Midrash Program of
Yeshiva University
his family to America. To transport
his wealth inconspicuously, he bought
gold and had it fashioned into five sets placed in the same kelim. A pot used no intent to suggest that ones
of golden dentures. When he arrived with dairy cannot be used to cook teeth must be kosher for Pesach,
in the United States, the customs meat, as absorbed dairy flavor may but simply to present the relevant
officials questioned the need for five be released into the meat, and the factors for a better understanding of
sets of teeth. converse is true as well (Shulchan principles of kashrut and Pesach.
Aruch, Y.D. 93:1). Likewise, chametz
You see, Rosenberg explained,
absorbed in kelim can render non- Noten Taam Lifgam
I am a religious Jew. Jews use
chametz food unfit for Pesach in
separate dishes and utensils for milk
the same fashion. In other words, While we have established that bliyot
and meat. The officer questioned
absorbed flavors, or bliyot, have the travel from the walls of a pot into
further, That only accounts for two
same kashrut status as their source the food cooking inside the pot, this
sets! Rosenberg continued, Yes,
foods; bliyot of chametz are treated will not always produce a negative
but we also need sets for Passover.
as chametz, and will make other halachic result. For example, if the
Once again, the officer said, Now I
foods chametz when those foods bliyot contribute a flavor that is not
understand the need for four sets. But
absorb them. This concept is known beneficial to the ensuing mixture,
that doesnt explain the fifth! Quietly,
as taam kikar (see Pesachim Daf prohibited bliyot will not prohibit the
Rosenberg replied, True, but every
44b, Nazir Daf 37a). The process food that absorbs them (Shulchan
once in a while, I also enjoy a ham
of kashering a utensil for Pesach Aruch, Y.D. 98:1). This is referred to as
sandwich.
essentially purges that item of any noten taam lifgam (offering a negative
The story is of course apocryphal, remaining bliyot (Mishna Berurah, flavor). In a similar vein, if the taste of
but still begs the question: each year O.C. 452:1). Our task is to understand bliyot has deteriorated significantly,
we kasher or use new or designated why ones un-kashered teeth do not any taste the bliyot provide is not
kelim, including dishes, utensils and pose any chametz concerns when halachically potent and therefore
other culinary implements for use we use them to eat on Pesach, and insignificant. Chazal tell us that the
on Pesach. Why are our teeth for that matter, the rest of the year, Torah actually prescribes a timeframe
used more than any other utensil alternating between milk and meat. for this potency: after 24 hours from
throughout Pesach considered A number of mitigating elements absorption, the flavor absorbed in
kosher for Pesach? will ultimately converge to provide a kelim can no longer impact food inside
The concept behind kosher for better understanding of the halachic the kli (Shulchan Aruch, Y.D. 93:1).
Pesach kelim is identical to the background, while shedding light on For example, if one cooks meat in a
underlying principles that require one some of the most practical questions dairy pot that has not recently been
to separate milk and meat dishes (see of kashrut that arise in the kitchen. used with dairy products, the meat
Shulchan Aruch, O.C. 451). Halacha What follows is an outline of some of will be unaffected, as the dairy flavor is
assumes that kelim absorb the flavor the factors discussed by the Poskim labeled as noten taam lifgam.
of food that they came in contact who have addressed these issues in the
Nonetheless, the pot must be
with and can impact food that is later last two centuries. There is certainly
kashered, as the walls of the pot now
33
contain both dairy and meat bliyot. Rava) record the fact that Jews would non-Jewish use. There was no other
Although the expired dairy bliyot sometimes reside in villages where way to produce this staple and the
are not significant on a Torah level, the only oven fit for baking bread flavor could not make the bread non-
Chazal deem the pot non-kosher. A was in the local non-kosher bakery. kosher at that point. Although this
Rabbinic enactment requires such Non-Jews using the bakery would would ordinarily not be permitted,
bliyot, even after 24 hours, to be smear the baking implements with the rabbis did not forbid use of a kli
treated as viable. This helps avoid lard for non-kosher baking, and so with expired non-kosher bliyot in an
confusion and the accidental use of prohibiting the equipment for Jewish extremely pressing situation (shaat
kelim with fresh bliyot in a prohibited use. Nevertheless, halachic authorities hadechak), and so the post facto ruling
manner (see Avoda Zara Daf 76a). at the time allowed Jews to clean the was applicable.
equipment and bake bread in the same
Tosafot in Avoda Zara (Daf 66b, s.v. Some Poskim posit that a similar
bakery after 24 hours elapsed from
JEWISH EDUCATION HAS

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WHY STOP NOW?
34
logic is at work regarding ones teeth. sharp food, is cut with a utensil further qualification. We have taken
Restricting one to only dairy or only (such as teeth), taste is imparted into for granted that kelim absorb flavor
meat would be unreasonable and the food, even after 24 hours have from foods. In reality, this is only true
impractical, and perhaps the use of passed (Shulchan Aruch, Y.D. 96:1). when the food or the kli reaches the
ones teeth for both should also be He concludes that the short-term temperature of yad soledet bohot
viewed as a shaat hadechak. However, deterioration of taam in the mouth is enough for the unsuspecting hand to
this would only permit eating meat so thorough, even a davar charif will recoil after contact (Shulchan Aruch,
after dairy (or the reverse) after 24 not be affected.3 Y.D. 105:2). Chazal offer guidelines to
hourswhen our practice is never to determine this temperature (Shabbat
While this approach may account for
wait more than six hours.1 the laws of milk and meat, chametz Daf 40b), yet there is considerable
debate as to the precise definition.
Rav Shlomo Zalman Auerbach, follows more stringent standards.
Opinions range from 110F4 to 160F
following earlier authorities,2 suggests Ashkenazim prohibit the use of food
(Shut Minchat Shlomo 1:91:8 and
that the physical and chemical impacted by bliyot on Pesach, even
Shut Igrot Moshe, O.C. 4:74:3) or
properties of ones mouth may bring beyond the 24-hour window (Rema,
higher. However, it is widely accepted
bliyot in the teeth to the point of noten O.C. 447:10), and so noten taam lifgam
to consider 120F to 140F for these
taam lifgam much earlier than in a kli will not independently resolve our
purposes. 5 In other words, a new
that is otherwise lying dormant (Shut dilemma.
pot filled with dairy that is heated to
Minchat Shlomo 2:50 s.v. Ikar; Nishmat
100F remains parve, and can be used
Avraham, Y.D. 89:2:1). Requisite Heat for Transfer of for meat, as long as it is cleaned out
Indeed, this novel approach is far- Taste well in between.
reaching. Rav Shlomo Zalman notes
The discussion of bliyot requires For some, it may be unusual to eat
that when a davar charif, a solid
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35
foods at that temperature, and it is they were prepared, known as kli situation under discussion (see Pri
conceivable that ones teeth are truly rishon. In the realm of Hilchot Shabbat, Megadim, O.C. 451 M.Z. 9, A.A. 3).
parve and not chametzdik when it is generally accepted that when Rav Shlomo Zalman Auerbach notes
clean. Indeed, some Poskim assume transferred to another pot, a kli sheni, that undue stringency in these matters
categorically that any food placed in all agree that the capacity to cook would compromise ones capacity to
ones mouth should be considered most items has been diminished, even fulfill the Torah command to rejoice
beneath the yad soledet bo threshold.6 for food that maintains a temperature on Yom Tov.12
However, others note that food is of yad soledet (Shulchan Aruch, O.C.
commonly maintained and consumed 318:5,9).11 Poskim debate if this Transfer of Flavor
at these temperatures and hotter.7 principle is translatable to kashrut
Health regulations require many and chametz. While ikar hadin (letter An additional consideration is
foods, such as chicken, to be held of the law) assumes the lenient relevant, as well. Halacha generally
at temperatures of at least 140F to approach regarding milk and meat assumes that the transfer of
ensure food safety.8 Soup (or cholent!) (Shulchan Aruch, Y.D. 105:2) at least flavor to or from a food or a kli
is generally served at temperatures post facto, once again we assume a is instantaneous. Nevertheless,
considerably hotter, and consumers more stringent approach for Pesach. some Poskim refer to the ruling of
are often disappointed when they It is unlikely that food will enter Chamudei Daniel (see Pitchei Teshuva,
are served at cooler temperatures. ones mouth directly from a kli rishon. Y.D. 105:8), which states that bliyot
Hot tea or coffee may be served According to the lenient approach, only occur when there is continuous
at temperatures nearing 195F. Of it is now safe to say that ones teeth contact, albeit brief, between two
course, the addition of milk will cool remain parve. However, for Pesachs items. For example, if milk splatters on
the beverage somewhat, depending unique, stricter standards, even a hot pan that has been used for meat,
on how much is used. Hot chocolate chametz flavor absorbed via kli sheni the pan will be rendered non-kosher
is prepared and heated to similar should be considered (Rema, O.C. and must be kashered before further
temperatures with milk already added. 447:3). use. However, according to Chamudei
Likewise, Starbucks coffeehouse Daniel, if one would wipe away the
Furthermore, Acharonim quote
standards require steamed milk, spill immediately after it occurred, the
Maharshals position that hot, solid
added to specialty beverages food in a kli sheni (e.g., a potato or pan is kosher and retains its original
such as lattes, to reach between matzah ball) does not follow the meat status. Aruch HaShulchan
150F170F.9 Research published in normal leniencies that exist for a kli (Y.D. 105:43) and Shut Maharsham
the Journal of Food Science reports that sheni. Such food is known as davar (1:197) accept this opinion, citing
surveyed consumers prefer drinking gush. Maharshal states his position Shut Radvaz who concurs. Darchei
temperatures of hot beverages at regarding the laws of milk and meat Teshuva (105:35) indicates that most
a mean value of 140F,10 including (Yam Shel Shlomo, Chulin 7:44). Poskim oppose this leniency, but
respondents choosing temperatures suggests that it may be acceptable in
While many disagree with Maharshal,
in the 170F190F range, measured cases of great loss. The hot liquids
as far as Pesach is concerned, we
following the addition of condiments. described above certainly do not
would lchatchila deem a kli that
absorbed chametz flavor from a davar remain in ones mouth for more than a
Kli Rishon, Kli Sheni gush to be a chametzdik vessel. moment, and according to Chamudei
However, it is clear that halacha would Daniel can be ignored from a halachic
The above temperature guidelines not demand the application of either perspective. While this approach
for bliyot apply to foods or liquids of these stringencies, kli sheni or davar would not be accepted under normal
that remain in the same pot in which gush, to be observed in the unusual circumstances,13 it is a mitigating
Find more shiurim and articles from Rabbi Etan Schnall at

http://www.yutorah.org/Rabbi-Etan-Schnall
36
factor in the unusual circumstances of flavor that came from a living animal. imparted by the finger, for human
our particular question. Therefore, it may not be sold to a non- flesh (bsar adam) is also prohibited
Jew, as the injunction against ever min (Rema, Y.D. 79:1). Alternatively, food
Living Creatures and the hachai is one of the seven Noachide in ones mouth at the temperature
Transfer of Flavor Laws.15 of yad soledet bo would be rendered
prohibited. Historically, this
However, some Acharonim would
A fascinating incident is reported possibility was never entertained by
argue that the chicken jumping into
in Shut Chatam Sofer (Y.D. 94) Jewish scholars, leading us to believe
the pot does not impact the food
that may shed light on our issue. that there is indeed no for concern.
whatsoever. For example, Shut Amudei
The responsum records a story of Or (siman 54) and Shut Tuv Taam Although Shut Pri Yitzchak (1:21)
an individual heating butter on a VDaat (1:155) argue that living and others refute this assertion,16
stovetop. Suddenly, a chicken entered creatures do not impart their flavor this approach serves as a compelling
the room and jumped into the hot pot. and so do not follow the normal rules mitigating factor in our dilemma.
The local rabbi ruled that the butter of bliyot. Kehillot Yaakov (Chulin, Teeth, as part of the human body,
was prohibited to eat and could not siman 5) proves that this must be the would not be subject to the usual laws
even be sold to a non-Jew. Although case. After all, it is not uncommon for of kashrut, and would not impart any
one may sell or benefit from a mixture an individual to touch very hot food flavor to foods or drinks. However,
of chicken and milk (Shulchan Aruch with his or her finger; for example, this leniency would not apply to
O.C. 87:3),14 there is an additional putting a finger in hot water to test dentures, fillings and other dental
consideration in this case. Because the its temperature. If flavor transfer apparatuses which would remain
chicken was alive when it entered the existed in this case, the hot water subject to the original analysis.
pot, the butter should be prohibited would be prohibited by the flavor
as ever min hachai, because it contains
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37
Dentures on Pesach most intense heat (Shulchan Aruch, 14-1.10 (available at: https://www.health.
O.C. 451:4). On the other hand, a pot ny.gov/regulations/nycrr/title_10/part_14/
In light of the confluence of the subpart_14-1.htm).
that only absorbs bliyot via a liquid
many factors mentioned above, it medium is subject to a lower standard, 9 Starbucks Beverage Manual, see pp. 4,
is clear that natural teeth do not and so on (ibid. 5). A utensil that is 6, 44 and 45 (available at: http://www.
mwrbrandcentral.com/JSPVP/blog/
pose a kashrut concern on Pesach, exposed to chametz in more than wp-content/uploads/2015/04/WPS_
and one merely has to clean his or one manner need only be kashered Beverage-Manual-Complete-w-Frappuccino-
her teeth well following chametz according to its most frequent mode Blended-7-8-14.pdf. See also Starbucks
consumption on erev Pesach. Poskim of use, even if it is occasionally subject Complete Training Manual, available at:
apply the above principles in responsa to a more significant form of chametz http://www.imcomacademy.com/JSPVP/
blog/wp-content/uploads/2016/04/
regarding the use of dentures for absorption (Shulchan Aruch, O.C. Starbucks-Complete-Training-Manual.pdf).
milk and meat and on Pesach. The 451:6). While Ashkenazic practice is
obvious difference is that dentures 10 See Lee and OMahony op.cit.. See also
to require the most intense standard National Coffee Association Guide to Brewing
are removable and may undergo a in all situations (Rema and Mishna Essentials, available at: http://www.ncausa.
more thorough kashering process, Berurah, ibid. 48), this custom is org/About-Coffee/How-to-Brew-Coffee.
and perhaps must. In fact, Shut Tzitz waived in extenuating circumstances 11 Provided that the temperature is not
Eliezer (9:25) records that the author (see Mishna Berurah, ibid. 47). unusually hot, see Mishna Berura (O.C.
of Shut Tzemach Tzedek had several Because the vast majority of chametz 318:48).
sets of dentures manufactured for him consumed is certainly not yad soledet 12 See Shut Minchat Shlomo (2:50, s.v.
by a dentist in Vienna, to distinguish bo, a thorough cleaning of the mouth VGam).
between milk, meat and Pesach. would suffice.18 13 See Darchei Teshuva, 105:35.
On the opposite side of the spectrum, 14 Unlike beef and milk where it is prohibited
those of the opinion that teeth never Endnotes to sell or benefit from the mixture (Shulchan
absorb chametz because food in the Aruch O.C. 87:1).
1 See Chulin 105a.
mouth is never yad soledet bo, do 15 See Sanhedrin Daf 56b and Avoda Zara Daf
not require any additional measures 2 See Shut Zekan Aharon (Tinyana, Siman 6b.
to prepare dentures for Pesach.17 56) and Chidushei Chatam Sofer (Chulin Daf
105a). 16 Kehillot Yaakov reconciles his
However, Rav Shlomo Zalman aforementioned proof. While bsar adam is
Auerbach insisted that chametz bliyot 3 Not all authorities agree that every sharp indeed prohibited, Rambam assumes that it
food is subject to this principle (see Beit Yosef, is not a formal lo taaseh. Some Poskim hold
should be purged. He would kasher
Y.D. 96:1). This is noteworthy as an additional that taam kikar only applies to a lo taaseh.
his dentures each Pesach, rather than mitigating factor in our discussion. See also Gan Shoshanim, by RIETS Rosh
rely on the various tzdadim lhakel Yeshiva Rabbi Menachem Genack (2:10).
4 It is interesting to note that scientific
(mitigating factors) discussed above. literature dictates that this is also the Furthermore, the prohibition of bsar adam
temperature at which the epidermis will be may not apply until flesh is removed from the
body. Chavatzelet Hasharon on Esther (pg.
Principle of Predominant Use burned, reminiscent of the aforementioned
52) observes that if one places a finger in a hot
Talmudic guidlines. See Lee HS, OMahony
M. At What Temperatures do Consumers liquid, he will remove it immediately, if it is
One final argument can be lodged indeed yad soledet bo. According to Chamudei
Like to Drink Coffee?: Mixing Methods.
in favor of those who do not require Journal Food Science-Chicago-67.7 Daniel, the liquid would be unaffected.
more than a thorough cleaning of (2002):27747. 17 Chazon Ish quoted in Orchot Rabbeinu
dentures for Pesach. Even if one 5 See OU Document A-171. See also The (2:27), Igrot Moshe (O.C. 1:5). See also Tzitz
does occasionally consume very hot Dairy Industry Primer, Rabbi Zushe Blech, Eliezer (9:25) citing Rav Tzvi Pesach Frank.
chametz, as Rav Shlomo Zalman published in Daf HaKashrut, Adar 5757. Rav Shmuel Fuerst reports that Rav Moshe
Feinstein recommended refraining from
noted, this may not require kashering 6 Chazon Ish quoted in Orchot Rabbeinu consumption of hot chametz and davar charif
to rectify. Varying kashering methods (2:27), Igrot Moshe (O.C. 1:5). within 24 hours of the start of Pesach.
exist for kelim that have differing 7 See Shut Minchat Shlomo (2:50). 18 See Shut Minchat Shlomo (2:50, s.v.
modes of chametz exposure. A VGam).
8 See for example, New York State
griddle, which can absorb chametz
Department of Health Code for Food
directly with dry heat, requires the Service Establishments, Part 14, subpart
38
Collected Hagadah Insights
From RIETS Rabbinic Alumni Living in Israel
Righteous Women verse, this woman gives birth to
Moshe, implying that Moshe was
gentiles who swam against the
violent tide.
and the Four Cups the oldest child. Yet we know that The next heroes are Moshes mother
he had an older sister and brother.
of Wine Therefore, the aggada asserts that
and sister. His mother successfully
hides her baby for a few months and
Rabbi Yitzchak Blau 94R this married couple had separated then the sister watches the progress
Rosh Yeshiva, due to the decree that the Egyptians
of the baby as his basket floats down
Yeshivat Orayta throw male Jewish children into the the river. Though despair reigns,
Living in Israel since 1997 Nile. Since the husband, Amram, they clutch to a small strand of
W
was an influential figure, other men
omen must drink four hope which pays dividends when
followed suit. Miriam convinced her
cups of wine on the Pharaohs daughter saves the baby
father Amram to return to his wife,
Seder night because and Moshes sister arranges for the
and the others emulated this move.
they [women] too were part of the mother to nurse her own child. Of
If so, we understand why Amrams
miracle (Pesahim 108b). Rashbam and course, the third group of women
reunion with Yoheved leads directly
Tosafot debate the meaning of this includes Pharaohs daughter. Even
to the birth of Moshe (for a peshat
principle which also obligates women the royal family risks punishment
alternative, see Ramban Shemot 2:1).
in the mitzvot of Hanukah candles when it violates a tyrants decree;
and Megilla on Purim. According to Our search for a textual basis for yet she defies her father. Perhaps
Tosafot, women were in the same this aggada requires further effort. the attendants of this princess also
danger as the men. Rashbam, in The literary clue above only suggests help her hide the truth regarding her
contrast, restricts the principle to that the parents experienced a newfound baby. The joint efforts of
episodes where women played a period of separation but does not Jewish and Egyptian women enable
central role. Esthers prominence provide a source for womens heroic the survival and ultimate redemption
makes the application of this idea role. I think that Hazal were simply of Am Yisrael. Moshe will soon
obvious regarding Purim, but how reading the first two chapters of develop into the greatest leader we
does this apply to Pesah? Rashbam Shemot carefully. The beginning of ever had, but his ascent is set in
cites a Gemara (Sotah 11b) which sefer Shemot highlights the moral motion by various women.
attributes the Exodus from Egypt fortitude of three groups of women. Hazal read Tanakh quite sensitively
to the merit of righteous women. In the first chapter, two meyaldot when they attributed the Exodus
According to this account, it was defy Pharaohs murderous decree to to righteous women. In the first
the women who insisted on having kill Jewish babies. The biblical term two chapters of Shemot, salvation
children and perpetuating the Jewish meyaldot haivriyot lends itself to emerges thanks to women with
people despite the cruel decrees of two different explanations: Either courage, moral commitment, and the
Pharaoh. it refers to the Jewish midwives or ability to cling to hope in the darkest
to the midwives of the Jews. If we
What biblical clues motivate this times.
adopt the latter reading, scripture
aggada? The second chapter of depicts two Egyptian women risking
Shemot begins with a man from the their lives to save Jews. Indeed, our
tribe of Levi marrying a woman from long history includes both gentile
the same tribe. In the subsequent persecutions of Jews and righteous
39
Kol Dichfin commemorate the same event with
two such different sets of mitzvot?
from? To sensitize us to the particular
needs of the poor person at that
Yeitei Vyeichol While there may be several
particular moment, the Torah tells
us: move out of your home and into
All who are explanations to this fairly obvious
question, I would like to add what I
a temporary structure so that you too
Indigent Should think is a very important explanation
experience what it means to worry
about the cold and the discomfort.
provided by Moshe Glidai in an
Come and Eat: article published in Chazon LaMoed:
That is an issue relevant to the onset of
the winter season and best illustrated
A Key Element Derashot LaMoadim UlYamim Tovim
(edited by R. Yehuda Shaviv).
by the sukkah experience. Dwelling in
of our Pesach Our Torah is a Torat chaim, a living
the sukkah not only helps us fulfill the
obligation to remember the Exodus,
Experience book that encourages ahavat chessed, a but based on our own deprivation it
love for charitable activities. Over and contextualizes the response we need
Rabbi Dr. Hillel Davis 75R
over we are commanded to express to have for those in need.
Chief Operating Officer,
concern for and act on behalf of the
Five Blocks Pesach time is different. The winter
Living in Israel since 2011
needs of our fellow Jews and fellow
is over; where to dwell does not
citizens of the world. The poor, the
T
concern the poor person because the
he Shalosh Regalim that lonely, the underprivileged, the weak
weather has turned and the truth is,
dominate our Jewish calendar all need our attention and kindness so
he can sleep out in the fields without
are doubly blessed in that that we can provide them all we can to
a problem. The springtime problem is
there are two sets of explanations for assure their comfort and sustenance.
one of food, for the food stored over
their existence and our observance Many of the mitzvot act as reminders
the winter is now depleted and the
of them. There is the agricultural of our social responsibilities, and
anis real concern is not having enough
aspect, with each holiday representing on Pesach and Sukkot, the holidays
to eat. So at this moment in time, the
a segment of the agricultural cycle in which we remember our own
Jew is told to restrict his own intake.
from the planting on Pesach to deprivation the slavery and the
The Jew should feel what it means not
the first fruits on Shavuot through degradation, the despair and the lack
to have enough to eat, to eat lechem
the harvest of Sukkot. As a long-time of basic necessities the Torah
oni, poor persons bread, to have to
resident of the Diaspora and the gives us the means to empathize with
worry about what his next meal will
New York metropolitan area, these those less fortunate, to feel their pain
consist of. And through that act, the
designations, while interesting, have and thereby be more sensitive and
Jew needs to feel more empathetic
seemed pretty foreign. As a result, the hopefully more giving.
and sympathetic to the less fortunate
historical aspect of the holidays has Sukkot corresponds to the harvest, around him who at that moment is
tended to resonate more resolutely and in good years, not only is the most worried about access to food.
Pesach as the Exodus from Egypt, landowner in the Land of Israel The Jew needs to be sensitized to
Shavuot as the time of Matan Torah, prepared for the upcoming winter, respond: kol dichfin yeitei vyeichol, all
and Sukkot, once again recalling the so is the poor person. Through the who are indigent should come and eat.
Exodus. Which should provoke the mitzvot of leket, maaser and peah
question: two major holidays to recall There is a social responsibility
among all the matnot aniyim, even
the Exodus? Would it not be sufficient aspect to the mitzvot of Pesach and
the poor person is able to accumulate
to eat matzah in the sukkah and make Sukkot, and we are required to use
the necessary food stock to assure
for a much more efficient observance? the observance of these rituals at
his survival through the winter. But
What exactly do we accomplish on these particular moments in time,
while food may not be an issue, the
Sukkot that we missed on Pesach? Or to understand the full meaning of
truly poor person is about to confront
is the significance of the event such the slavery experience, to heighten
a winter of rain and cold and perhaps
that we need to review it twice a year? our sensitivity and shape our social
even snow without a proper place to
And if that is the case, why do we consciousness and behavior.
dwell. Where will his shelter come
40
LShana Habaah .
,
Now we are here; next year we will be in
And yet, there we are. So close, and
yet so far from realizing that ultimate
BAra DYisrael the Land of Israel; Now we are slaves, dream. Were not living the dream
next year we will be free. because what we have now is not the
Next Year in dream, but a small sliver of a fragment
In the final blessing of Maggid we
Israel: Living the recite:
of the dream.
There is a great deal for which we must
Dream?

- -
be thankful. Here in Israel the Hallel
,
Rabbi Reuven Spolter 98R of Pesach becomes intertwined with
.
Academic Coordinator, both the mourning of Yom Hazikaron

Orot Israel College of ( '
.
Education Precious in the sight of the Lord is
Living in Israel since 2008 So too Hashem, our God and the
the death of His saints), as well as the
I
God of our forefathers, will bring us to
f Ive learned anything in the boundless joy of Yom Haatzmaut.
festivals and other holidays that will
eight-plus years since leaving come upon us in peace, joyous in the At the same time, the binary nature
the rabbinate for Aliyah, its this: rebuilding of Your city and rejoicing in of the Seder night reminds us that
Americans dont appreciate being Your service. And we will eat there from with all that we have achieved, and the
lectured by olim about Aliyah. Slogans the Zevachim and the Pesachim whose great blessings we enjoy, our work is
like, If I could do it, anyone can! blood will arrive on the wall of Your far from done. The dream remains
and Facebook posts like, Living the altar according to Your will. but a dream.
Dream! The bus driver wished me Chag
Sameach! probably dont help. Thus, To the authors of the Haggadah,
having been tasked with writing as a there are only two options: there
or here; freedom or slavery. In the
How Does
RIETS alumnus who made Aliyah,
Im in somewhat of a quandary. I want Haggadah we find no middle ground. Avadaim Hayinu
There is only the degradation and
(We Were Servants) Answer
to write about Pesach and living in
Israel. I should promote Aliyah. But suffering of galut on the one hand,
thats probably the last thing those in or the boundless joy and freedom
of Redemption on the other. Chazal
the Childs
the Diaspora want to read. So I wont.
Instead Ill share a sense of unease I could not envision a time when Questions?
feel each year at this time. we would, on the one hand, enjoy
Rabbi Dovid Gottlieb 01R
a wonderful, sunlit Chol Hamoed
Every year as I prepare for Pesach, I Ram, Yeshivat Har
morning in Jerusalem, when we
find the Seder somewhat challenging. Etzion
might park at the Mamilla Mall, walk Living in Israel since 2010
From the text of the Haggadah it through a bustling Old City toward
M
seems clear to me that Chazal never the Temple Mount, only to stop at the
envisioned the Seder as we experience any of the commentators
lower plaza and accept the blessing of
it today. Their vision of geulah did not wonder why the paragraph
the kohanim at the remnants of the
only include conquering and settling of Avadim Hayinu follows
Retaining Wall to the complex.
the Land. They could not imagine a Mah Nishtana; we ask four distinct
Jewish State and Jewish land without They could not imagine a time when questions but the continuation of
a Beit Hamikdash. They assumed that a Jew would live as I do a mere the text doesnt seem to relate to any
shivat Zion, the return to Zion, would forty-minute ride from Jerusalem, of them. If so much focus is put on
obviously include the offering of the but would spend the evening of the the children to ask, then presumably
korban Pesach. How do I know this? Seder at his home in Yad Binyamin, there is an assumption that the parents
Its intrinsic in the text from the very rather than bringing his entire family will answer and not avoid these
beginning of Maggid: to camp out in Yerushalayim as they questions. But in what way does
enjoyed the meat of the shelamim and Avadim Hayinu answer the questions
, , a bit of lamb from the Korban Pesach. of Mah Nishtana?
41
A number of the early commentators
(see Haggadat Torat Chayim, pp.
nurture our faith throughout the year
by remembering yetziat Mitzrayim,
Mitchila Ovdei
30-31) answer, in essence, that Mah on the anniversary of those events Avodah Zara: In
Nishtana focuses on two themes, we intensify those efforts through
slavery and freedom: the first two the specific mitzvah of sippur. It is the Beginning, our
questions focus on slavery matzah
is the bread of affliction and maror
no surprise, therefore, that many
commentators refer to Pesach as the
Ancestors were
represents the bitterness of the Chag Ha-Emunah, the Holiday of Idol Worshippers
servitude. The final questions Faith. Rabbi Yitzchok Korn 84R
about dipping and leaning focus Rosh Beit Midrash,
Thus understood, the prominent role
on the actions that are characteristic Yeshivat Netiv Aryeh
of questions at the Seder testifies
of free men. In response, we explain Living in Israel since 1985
to the fact that questions are not a
to the children that the rituals of
T
threat or the opposite of faith but,
the Seder are meant to mirror the his section of the Hagadda
on the contrary, questions are a
duality of Jewish experience in is in accordance with Ravs
key ingredient to faith. In Judaism,
Egypt: Avadim hayinu lePharaoh version of matchil bgenut
we have never shied away from
beMitzrayim, we eat matzah and umsayem bshevach, one begins with
or suppressed questions. On the
maror because we were slaves, and shame and concludes with praise, as
contrary, only people with emunah
then, vayotzienu Hashem Elokenu mandated by the Mishna (Pesachim
need to ask. We may not always
misham, we dip and we lean on the 116a). We begin by telling of the
receive answers but we should
Seder night because God liberated us disgrace of our ancestors idol worship
continue asking because asking
from Egypt and gave us our freedom. and conclude with the true faith
Hashem questions wrestling
Perhaps we can suggest another with God is itself an act of avodat that Hashem brought us close to
answer that touches on the essential Hashem. Him. When would we be considered
purpose of the Seder and, in fact, a brought close to Hashem? When we
Perhaps this is why Avadim Hayinu received the Torah? When we built
core principle of Judaism.
follows Mah Nishtana even though it the Mishkan? If so, we should have
In addition to the special obligation is not really an answer to the question to wait until Shavuot to conclude the
of sippur yetziat Mitzrayim, retelling because thats the point! The Haggada, or at least tell over the story
the story of the Exodus at the Seder, Haggadah is teaching us that the real of Mount Sinai at the Seder. Why then
there is actually a regular obligation value of the question is in the question are we totally focused on the events
of zechirat yetziat Mitzrayim, itself. There may be answers, often of the 15th of Nisan? (See Rambam,
remembering these events twice there are answers, but thats not the Hilchot Chametz UMatza 7:1).
every day. Moreover, numerous ikkar and that shouldnt be the focus,
other mitzvot tefillin, mezuza, and and therefore there is no immediate By examining the events and the
more focus on this theme. The answer to our question. The question mitzvot of Pesach Mitzraim, we
Ramban (Shemos 13:16) famously of Mah Nishtana and all questions see that the Exodus itself serves
explains that the reason for our has intrinsic value and therefore as a worthy description of our
repeated and intense focus on yetziat it can stand on its own without the praiseworthiness as servants of
Mitzrayim is that these events express need for an immediate explanation. Hashem.
the most basic foundations of our The korban Pesach was a nullification
The Seder is the annual incubator of
faith. The existence of God, His of avodah zara. R. Yosi Haglili in the
our faith and the prominent role of
active involvement in the events of Mechilta (Masechta DPischa no. 11)
questions even without obvious
this world, the notion of reward and teaches that mishchu ukchu, draw
answers eloquently expresses our
punishment all of these yesodei out and take a lamb (Shemot 12:21),
belief that questions play a vital role
emunah are demonstrated through the means to draw away from idol worship
in nurturing belief. (I thank R. Yaakov
story of yetziat Mitzrayim. and cling to mitzvot. Earlier, Moshe
Robinson for pointing out a similar
In other words, while we subtly idea in Haggadat Emunat Itecha.) told Pharoh that the children of Israel
42
couldnt possibly worship in Egypt,
because the Egyptians would stone
went to graze the sheep, and Jacob sent
Joseph to see how the brothers and the
Bekhol Dor
the Jews for sacrificing their gods. The sheep were doing. The brothers soaked VaDor In Every
Israelites were to roast the lamb whole Josephs cloak in the blood of the kid.
and put the blood on the doorpost, Joseph went on to rule over the nation Generation:
which served as a public nullification
of the avoda zara.
that worshipped sheep. Finally, the
Israelites merited to sacrifice the sheep
Echoes of the
The matza also fits into this theme. in Hashems service (Abarbanel). The Egyptian Exilic
consequence of the sin of selling their
In addition to the Torahs reason
for eating matza on Pesach, and the brother was their descent to Egypt. I Experience1
symbolism of chametz representing heard from the Rav (Tuesday Night Rabbi Hillel 97R and Neima
the evil inclination in general (Brachot Shiur, 5741) that at the core of their Novetsky
17a), there is a specific element of fault was the lack of appreciation of Founders of
avoda zara surrounding chametz. achdus. ALHATORAH.ORG
Dedicated to developing
While the Torah prohibits chametz resources which enhance the
on the altar, the evil king Yerovam . study of Tanakh and Parshanut
enticed the Jews to Come to Bet-el A song of ascents for David: How good Living in Israel since 2000
and transgress ... and offer a sacrifice of and how pleasant it is for brothers to In Tanakh, suffering on a national
thanksgiving of that which is leavened dwell together. scale usually comes as punishment
(Yerushalmi, Avoda Zara 1:1). There Tehillim 133:1 for evil deeds. Yet in the case of
are multiple similarities between the the Egyptian bondage, there is no
The blemish of what the brothers did
prohibitions of chametz and avoda indication that any particular sin
to Joseph scarred us for generations.
zara: Both are prohibited to possess was responsible for the decree.2 As
Finally, when we are to experience the
and are destroyed by fire. Neither loses a result, commentators throughout
Exodus, this issue must be resolved,
its identity in an admixture, or may be the ages have struggled to understand
perhaps through the prominent role
used for ones benefit. The concept of what necessitated Israels exile
of family and community in Pesach
bitul, nullification, applies to both, and subsequent slavery in Egypt.
Mitzraim. The sacrifice was done
and we must search out for both While doing so, many attempted to
together with family, according to
(Haggada Shelema pg. 241). Thus, the also answer the bekhol dor vador
the house of their fathers, a lamb for a
mitzva of matza serves to counteract question: Why it is specifically our
house.
the sin of avoda zara. nation that is always targeted for
Family is so prominent in the persecution in every generation?3
We see that despite the fact that
commandment of sipur (recounting Naturally, these commentators
our complete commitment was
the story), vhigadta lvincha and utilized their own exilic experiences
not established until Matan Torah,
with the four sons. The entire nation to illuminate the narrative of the
arguably even later, the events of the
performed the sacrifice together. Egyptian encounter, while reciprocally
15th of Nisan serve as a testament
Notably, the emphasis on family and using the Biblical story as a model
to our emunah and commitment, as
achdus on the Seder eve continues through which to comprehend all
well as to our total dismissal of avoda
throughout Israel to this very day. future oppression.4 This bi-directional
zara, our original genut. Recounting
the mitzvot and events of that day process leads to many fascinating
insights.
certainly fulfils mesayem bshevach. The korban Pesach
Several commentators focus on
Perhaps we may add that the korban serves as a tikun for the how life in exile was critical for the
Pesach serves as a tikun for the very
wrongdoing that led us into Egypt in very wrongdoing that formation of Israels national identity
the first place. The lamb is steeped with and the prevention of assimilation. R.
symbolism, going back to the roots of
led us into Egypt in the Ovadiah Seforno (15th-16th century
our descent to Egypt. Josephs brothers first place. Italy) asserts5 that had Yaakovs family
43
remained in Canaan, they would exilic experience affects not merely reduced chance of assimilation in Egypt than
have gradually absorbed the culture the nation of Israel, but also the world in Canaan.
and values of their neighbors. Being at large. The exilic encounter with 7 It is noteworthy that, similarly, Rabbinic
exiled to a society that abhorred other nations facilitates the spread Judaism developed and flourished in the
them6 and later enslaved them is what of ethical monotheism and Torah aftermath of exile and destruction. By
necessity, adversity leads to both self-
enabled the Children of Israel to values throughout the world, and the reflection and innovation.
grow and develop into a nation.7 As miraculous process of redemption
8 R. Hirsch, Bereshit 45:11.
R. Hirsch (19th century Germany) from Egypt proclaimed Hashems
further elaborates,8 in medieval times, existence to all.13 May it be His 9 Haamek Davar, Shemot 1:7, Bemidbar
ghettoes continued to play the same will that this process be completed 23:9, and Haggadah Shel Pesach s.v. Vehi
Sheamedah.
role as Goshen, ensuring that the speedily and during our lifetime!
Jews remained distinct and did not 10 In fact, the Netziv suggests that Hashems
Rabbi Hillel and Neima Novetsky are promise at the Covenant of Pieces that
assimilate. the founders of alhatorah.org, a project Abrahams descendants would always remain
The Netziv (19th century Lithuania) dedicated to developing resources that foreigners is what maintained Jewish identity
moves in a similar direction,9 but enhance the study of Tanakh and throughout history, and is the referent of
vehi in . According
focuses on the second stage of the Parshanut. to his reading, the Jewish peoples best efforts
narrative, the oppression, and its to assimilate instead engender the anti-
utility in combatting assimilation. In Endnotes Semitism of ,
contrast to Seforno, he asserts that through which and
it was in Egypt that the Children of 1 This article focuses on the positions of prevents our assimilation.
Israel first began to assimilate, and that only a selection of commentaries. For a 11 R. Hirsch, Bereshit 45:11.
more comprehensive treatment of the topic,
it was anti-Semitism which proved see Purposes of the Egyptian Bondage at: 12 Maasei Hashem, Maasei Mitzrayim 1.
to be their salvation. The Netziv adds http://alhatorah.org/Purposes_of_the_ 13 He goes so far as to suggest that when
that, historically, every time the Jews Egyptian_Bondage. Avraham heard news of the upcoming
attempted to join surrounding society, 2 For an analysis of the midrashim and bondage and redemption, he was thrilled that
the result was non-acceptance and parshanim who nevertheless attempt to his descendants would serve as the vehicle
even persecution, the perfect antidote identify specific sins as responsible for the through which the wonders of Hashem would
exile, see: http://alhatorah.org/Purposes_of_ become manifest to the world.
to acculturation.10
the_Egyptian_Bondage/2#Punitive.
R. Hirsch11 views the tribulations
3 See Tanchuma (Buber) Vaera 17 which
of exile as a vehicle not only for places the following question in Moshes
religious growth, but also for societal mouth:
and interpersonal maturation. He ,
claims that both the Egyptian and the .
current exiles resulted from jealousy 4 In some cases, commentators are
and class distinctions. Yaakovs probably also motivated by a desire to
preferential treatment of Yosef and counter Christian polemical claims that
the misfortunes of the wandering and
the difference in status between the
downtrodden exilic Jew are a sign of Divine
sons of his primary wives and those rejection. See, for example, R. Chasdai
of his maidservants led to internecine Crescas (14th century Spain), who valiantly
strife. Similar sectarian divisions tries to explain that the Children of Israel
have plagued Judaism ever since. suffered in both Egypt and his own day as part
of afflictions of love which God brings upon
Anti-Semitism, though, is blind to the righteous.
such divisions, and it serves as the
great equalizer, promoting unity and 5 Seforno, Bereshit 46:3.
forging common experiential bonds. 6 Seforno notes that since the Egyptians
were xenophobic (as per Bereshit 43:32)
Finally, R. Eliezer Ashkenazi (16th- and would not even eat with the Hebrews,
century Poland) focuses12 on how the let alone marry them, there was a greatly
44
Arami Oved Avi Many answers have been offered to
this question.1 I would like to suggest
Sefer Shemot, an essential part of the
promise would be omitted the
My Father was that a close reading of Gods promise vision of how the Exodus from Egypt
of redemption in Sefer Shemot is complete only when the Children of
a Lost Aramean: may offer insight into the need for Israel enter and take hold of the Land
Out of Exile and an alternative text to be read and
discussed at the Seder.
of Israel.
This explanation, which is based
Looking Toward As is well known, the four expressions on clear language parallels, has one
our Homeland of redemption that appear in Parashat
Vaera serve as the catalyst for a
obvious problem.
Rabbi Shalom Z. Berger Ed.D Traditional practice at the Seder is to
number of traditions at the Seder. The
84R omit the element of entering the Land
first three ve-hotzeiti, ve-hitzalti,
The Lookstein Center of Israel by neglecting to recite the
ve-gaalti [I will free you... I will deliver
for Jewish Education, final three verses of Mikra Bikkurim.
you ... I will redeem you] all refer
Bar-Ilan University Although this is the text that appears
to the promise of the Exodus from
Living in Israel since 1991 in all current Haggadot, we must
Egypt. The fourth ve-lakahti [I will
recognize that this ignores the clear
, take you to be My people] relates
statement of the Mishnah, and of the
. to the promise of becoming a chosen
halakhah as it appears in the Rambam
One commences with shame and people.
and elsewhere. All of these sources
concludes with praise and then expounds Nachmanides heads a list of require that the passage of Arami Oved
on the verses [in the section] My father commentaries that point out Avi be interpreted in its entirety (ad
was a lost Aramean until one completes that there is a fifth expression of she-yigmor et kol ha-parasha). It seems
that section. redemption ve-heveiti [I will bring likely that when the korban Pesach
Mishna, Pesachim 10:4 you] which offers a vision for the was brought in the Temple, the story
According to the Mishnah, the day after the Exodus. It is not enough of the Exodus reached its crescendo
centerpiece of the Pesach Seder is to leave Egypt; the Children of Israel with the proclamation in verse 9:
the homiletic interpretation of Mikra need a place to go. That place is the

Bikkurim the Arami Oved Avi land that had been promised to the
.
passage in Sefer Devarim which Patriarchs. It is important to note that And He brought us to this place and gave
is to be expounded in its entirety. As ve-heveiti is only the beginning of that
us this land, a land flowing with milk
is well-known, current practice is to vision. The verse concludes with ve-
and honey.
recite each one of those verses, and natati [I will give it to you], a promise
that the Children of Israel will not Only in the Diaspora was this verse
then divide them into clauses that
only be brought to the Land of Israel, omitted, because he who speaks
are supported kemo she-neemar
but that they will inherit it as their untruth shall not stand before my
by other biblical verses, most of
own. eyes (Psalms 101:7).
them from the first chapters of Sefer
Shemot, where the Exodus story is These two words havaa and netina While we have not yet merited to
first narrated. bringing and giving are repeated offer the korban Pesach in our day,
over and over again in Mikra Bikkurim, recognizing the miracles of our
The question that presents itself is
serving as a leitmotif in that section. generation, perhaps it is time to fulfill
obvious. Why choose the passage
Thus, the advantage of using the the commandment of the Mishnah,
in Devarim to tell the story, if the
passage in Sefer Devarim is that it and complete our interpretation of
ultimate goal is to return to the verses
includes a part of the promise of the the passage of Arami Oved Avi in its
in Sefer Shemot? Surely examining
Exodus that does not indeed, it entirety.2
the original story of the Exodus would
serve as a better source for discussion cannot appear in Sefer Shemot.
and interpretation. Had the Seder been organized
around the story of the Exodus in
45
Endnotes Therefore the pressure was a reason come to take them out. Hashem
that Hashem had to take them out uses four expressions of redemption:
1 For example, the first-person account quickly, before they would completely vehotzeisi, vehitzalti, vegaalti,
of Mikra Bikkurim may better fulfill the
requirement to experience the redemption
assimilate. The Netziv,2 however, velakachti (ibid. 6:67). They wont
through the activities of the Seder. In his writes that Pharaoh crammed the just be taken out (vehotzeisi), saved
haggadah, Daniel Goldschmidt suggests Jews into small, airless spaces so they (vehitzalti), and redeemed (vegaalti);
that in order to accommodate a religious wouldnt be able to think. they will have a relationship with
ceremony that took place at home, the Hashem (velakachti)! Moshe
Talmudic sages needed to find a text with While Pharoahs pressure is
which the head of the household would be understood according to the Ritva, conveys this message to Bnei
familiar. In an agricultural society, Mikra the Netzivs explanation needs Yisrael, promising much more than
Bikkurim served that purpose well.
clarification. Why would the previously. We therefore expect them
2 My colleague, David Mescheloff, has Egyptians care if the Jews could think to react with far greater excitement.
compiled a collection of midrashim on verse or not and why was this pressure Yet They didnt hear Moshe, because
9. They can be accessed at http://www.
a reason for Hashem to take Bnei of shortness of breath and hard work
lookstein.org/resources/hagada1.pdf. (ibid. 6:9). What happened? What
Yisrael out more quickly?
changed between Shemos and Vaeira?
If you look at Shiras HaYam the
Hadchak song Bnei Yisrael sang after crossing Between these two speeches, Moshe
and Aharon asked Pharaoh to allow
Pressure: the Yam Suf in a Sefer Torah, youll
be in for a surprise. Each parashah Bnei Yisrael to worship Hashem
The Power of in a Torah scroll is separated from in the desert (Shemos 5:1). In
response, Pharaoh increased their
the next by a blank space nine letters
Headspace wide.3 By contrast, within a parashah, workload (ibid. 5:9). According to
theres usually only running text, the Ramchal,5 Pharaohs goal was to
Rabbi Dovid Rosman 06R
keep them so busy with nonstop work
Director, Yeshivat Aish without blank spaces. In the shirah,
that they would have no headspace
HaTorah however, there are numerous spaces,
or time to contemplate rebellion.
Living in Israel since 2001 even mid-pasuk! On the opposite
In fact, Rav Eliyahu Dessler6 adds
extreme, toward the end of Sefer
, - that Mitzrayim literally means
Bereishis, between Parashas Vayigash
straits,7 for such was the essence of
and Parashas Vayechi, theres no space
And our oppression this is the Bnei Yisraels exile there. Confined
at all. Why sometimes so many spaces
pressure as it states: I have seen the and constrained, they heard Moshes
and other times none?
oppression that the Egyptians are speech but couldnt internalize his
imposing on them. In Parashas Shemos, Moshe goes message just as Pharaoh had
down to Mitzrayim and relays to wanted.8 This is the pressure that is
In the Haggadah, we recall how Aharon everything Hashem has told referenced in the Haggadah.
Hashem saw our oppression him, including His instructions to free
(Devarim 26:7) in Egypt. The Now we can understand why in the
Bnei Yisrael from Egyptian servitude.
Haggadah defines this oppression shirah there are spaces galore, while
Aharon gathers the elders and tells
as dchak, pressure and constriction. between Vayigash and Vayechi there
them the amazing news, and they in
Hashem says that this pressure are none.9 At the very beginning of
turn relay it to the rest of the nation.4
was an impetus for Him to take Bnei Vayikra, Rashi writes that the purpose
What was the peoples reaction? They
Yisrael out of Mitzrayim (Shemos of the spaces between parshiyos was
believed and they bowed their
3:9). The Ritva1 explains that the to give Moshe the space to think
heads and prostrated themselves
Egyptians pressured Bnei Yisrael about what he had learned from
(ibid. 4:31). They were ecstatic!
to adopt Egyptian ideologies. The Hashem. In the beginning of Vayechi,
Redemption was finally at hand.
strategy began to work and Bnei Rashi explains that this parashah isnt
Yisrael stopped performing bris milah Later, in the beginning of Parashas preceded by the usual nine blank
and some started to worship idols. Vaeira, Hashem instructs Moshe spaces, but instead is closed, because
to tell Bnei Yisrael that the time has
46
once Yaakov passed away (as recorded 4 Ibn Ezra, Shemos 4:30. the Haggadah interprets these
at the beginning of Vayechi), the 5 Mesillas Yesharim, ch. 2, BeViur Middas descriptions as references to various
Egyptians began to subjugate Bnei HaZehirus. components of the redemptive
Yisrael, and the pain of his demise 6 Michtav MeEliyahu 2, p. 17. process. The Haggadah decodes the
sealed their eyes and hearts. term outstretched arm or zeroah
7 As in Min hameitzar karasi from the
netuyah by citing a verse in Divrei
The spaces in a Torah scroll represent straits did I call (Tehillim 118:5). In contrast,
Eretz Yisrael is eretz tovah urechavah a Hayamim in which Dovid views an
the ability to stop, ponder, and
good and spacious land (Shemos 3:8). angel with an extended arm clasping
process. When the subjugation Although the Land of Israel is relatively small, a sword facing Yerushalayim. He
began, Bnei Yisrael started to lose the Netziv (Haamek Davar ad loc.) explains recognizes this ominous threat to the
that capacity, as signified by the lack that it opens ones mind, freeing him to do
welfare of Yerushalayim and begins
of space introducing this parashah. what he wants. Hashem described Eretz
Yisrael this way specifically when promising a tefila to avert the disaster. Based on
By contrast, once Bnei Yisrael left
to take Bnei Yisrael out of Mitzrayim. Thus, this verse and the sword clutched by
Mitzrayim and crossed the sea, He highlighted the difference between the the outstretched arm of the angel,
they gained the space to appreciate two lands. the term outstretched arm of Arami
everything Hashem had done for
8 See Seforno, Shemos 6:9. Oved Avi must similarly refer to a
them, which inspired them to sing.
9 I heard part of this answer in the name of sword. Unfortunately, the Haggadah
Pharaohs scheme to stop Bnei Yisrael Rav Gedalyah Shor. does not specify which sword this
from thinking wasnt just a one-time 10 Mesillas Yesharim, ch. 2. verse refers to and we have little
historic occurrence. As the Ramchal10 record of a sword playing any role in
points out, this is the strategy of the the liberation from Egypt.
yetzer hara in every generation. The
evil inclination preoccupies us with
UVeZeorah An interesting Midrash Tanchumah
desires and priorities that keep us from Netuyah With an (Bo section 4) may help decipher
the sword in question. There are
contemplating our direction in life.
Outstretched Arm: numerous strategies for classifying the
In todays time, we are pressured series of plagues. The most popular
to be available at any moment. First The War of the system is based on Rebbi Yehudas
with the popularization of cell phones
and then with the expansion of
Plagues division of the 10 plagues into three
groups of three, with the final plague
social networking, were constantly Rabbi Moshe Taragin 90R being appended to the final group
communicating with thousands of Ram, Yeshivat Har (dezach adash bachav). The Midrash
friends, leaving us little time to Etzion Tanchuma suggests a very different
think. Communication is good, but Living in Israel since 1993
scheme that the plagueswere
it cant come at the cost of reflection.
organized as a series of incremental
By setting time in our day to stop
. assaults modeled after ancient
and think and utilize the powerful warfare. When siege is laid to a city,
And with an outstretched hand this
headspace that reflection provides, an elaborate series of measures are
refers to the sword,as is written (Divrei
we can be redeemed from our own
Hayamim I 21:16), His sword is drawn carefully calibrated to allow successful
Pharaohs and lead lives of meaning, capture. First the water source is
in his hand, stretched over Jerusalem.
growth, and happiness.
T
sealed and afterward deafening sounds
he fourth and final verse of the are blared to terrify the inhabitants.
Endnotes section known as Arami Oved Subsequently, arrows are shot
Avi describes various aspects followed by invading mercenaries who
1 Commentary on the Haggadah. of the Divine redemption: G-d cannot conquer the city but can sow
2 Haamek Davar, Shemos 2:25; Imrei Shefer liberated us from Egypt with a strong panic and demoralize the residents. As
(the Netzivs commentary on the Haggadah). hand and an outstretched arm the war effort mounts, fiery boulders
3 Shulchan Aruch, Yoreh Deah 275:2. See These clear physical descriptions of are launched into the city, followed
Rambam, Hilchos Tefillin UMezuzah VeSefer hands and arms are incompatible by a full-blown invasion. The ten
Torah 8. with a non-physical G-d. As such, plagues in Egypt mirrored this combat
47
model. Initially, water was converted For centuries, this image of G-d emancipation, we say dayenu: Had
into blood, and subsequently was almost irrelevant, as Jews were God not performed this additional
croaking frogs shattered the Egyptian dispossessed of land and army miracle, we would have been satisfied
sanity through their shrill blare. and we wandered from continent with everything else He had already
Afterward, arrows were shot (skin- to continent through the sands of done for us. Each new miracle would
piercing kinim), followed by invading history. Having returned to our land have been, on its own, sufficient
ferocious animals similar to attacking and to our history we are forced to reason for us to give thanks.
henchmen. Finally, fiery boulders once again take up arms and defend The purpose of the song is to sensitize
were catapulted (barad), preceding our homeland once again against us to the myriad acts of kindness
the invasion of innumerable armies all odds. We have witnessed successful performed by God for the Jewish
captured in the metaphor of armies military triumph which can only be People, to foster a national sense of
of locusts. This midrash suggests that attributed to Divine intervention. hakarat hatov. To understand the
military combat served as a template We daven that Hakadosh Baruch Hu importance of expressing thanks and
for designing the sequencing of the 10 continue to wage war on our behalf; appreciation, we would do well to
plagues. we further pray that our efforts, consider the first sin, committed in
The Exodus not only emancipated coupled with Hakadosh Baruch the Garden of Eden, which resulted
Jewish slaves from their Egyptian Hus providence, will yield a world in the first exile. When we think
tyrants but also introduced our nation that acknowledges His sovereignty, about that episode, the first thing that
to its G-d. In addition to discovering embraces the role of His chosen comes to mind is the forbidden fruit,
G-d as Father and Creator, it was people, and stills the sounds of war for but another element altogether may
imperative that the newly liberated all eternity. actually have been the real sin.
people acknowledge Him as a Adam and Eve eat from the fruit
Warrior. This fledging nation would
be expected to defeat the formidable
Dayenu: Giving of the Tree of Knowledge of Good
and Evil, the one and only tree
armies of Canaan within months Thanks God had expressly placed off limits.
of the Exodus. Of course, this plan
Rabbi Ari D. Kahn 86R God conducts an inquiry, as it
was ultimately derailed by the golden
Senior Lecturer, Judaic were; He asks Adam to explain his
calf and meraglim debacles, but at this
Studies, Director of behavior. Rather than admitting
stage, vicious wars were expected to
Overseas Student his guilt or taking responsibility
be waged within months! It was
Program, Bar Ilan University and for his transgression, Adam blames
crucial that the people view G-d as
Rabbi, Congregation Mishkan his wifeand, by extension, God
a warrior so they might be confident
Etrog, Givat Zeev, Israel Himself.
entering pending battles. Ultimately, Living in Israel since 1984
this vision is solidified by the war
T
waged at the Yam Suf when the nation he main section of the :
proclaims, Hashem ish milchamah Passover Haggadah, known The Man (Adam) said, The woman
Hashem shmo G-d is a master of as Maggid, in which we tell that You gave to be with me, she gave me
war, G-d is His name. Witnessing the the story of our miraculous liberation [the fruit] from the tree, and I ate.
chariots of Pharo being tossed among from slavery, is capped off by a song, Bereishit 3:12
the ocean waves convinced the people sung to a tune that is known and Instead of thanking God for supplying
of Hashems military prowess, and loved in virtually every Jewish home: him with a soulmate, Adam is
imbued them with confidence that Dayenu. This song is comprised of accusative; he blames her for his
they could wage successful war against fifteen stanzas, in which we enumerate transgression. Rashi considers this
all mathematical odds. G-d would the miracles that brought us from the statement, and comments: Here,
fight on their behalf! The plagues house of bondage to our homeland Adam showed his ingratitude
in Egypt modeled after combat Gods acts of kindness that we might (literally, denied the good) for
strategy presented Hashem to his not have expected or even deserved. what God had done for him. Had
people as a Warrior. As we mention each new step, each Adam apologized for his sin, had
wondrous stage in the process of our
48
he expressed even the most basic
appreciation to God for having given
end of the exile. The Torah makes
this very clear: On the festival of
Opening the Door
him a partner, the story would very our liberation, we begin counting for Eliyahu and
likely have had a different ending. the Omercounting the days and
Instead, Adam implies that had God weeks to the Festival of Bikkurim. The Looking Out Over
given him a better mate, he would not
have sinned. Adam blames anyone
objective of our redemption from
Egypt was to bring us to the place
Yerushalayim
and everyone else, and turns Gods where we were able to praise and give Rabbi Reuven Tradburks 86R
kindness on its head: He does not thanks to God with full hearts and full Director, RCA Israel
express any appreciation for the hands: The Festival of Bikkurim in the Region
Living in Israel since 2009
perfect existence God created for him, Beit HaMikdash, the Holy Temple.
W
nor does he have any gratitude for the For this reason, the song of thanks we hen we open the door
miraculous creation of Eve. For this, as sing as we conclude the story of the at the end of the Seder
much as for the transgression of eating ExodusDayenuculminates in the for Eliyahu to herald the
from the forbidden tree, Adam and fifteenth stanza, with the building of redemption, the geula, for us here in
Eve are exiled from Eden. the Beit HaMikdash. Yerushalayim, in Eretz Yisrael, we
This gives us quite a lot to think about In his commentary on the Haggadah, merely look out the door at the real
in terms of the Passover Seder: The the Gaon of Vilna teaches that life unfolding of the geula and we
Seder allows us to relive the end of the fifteen stanzas of Dayenu are say Hallel differently.
the Egyptian exile, one of the most parallel to the fifteen steps of the But let me put that emotional
bitter exiles in the long history of Beit HaMikdash that connected the statement in a framework of halacha.
Jewish wandering. Each year, as Ezrat Nashim to the Ezrat Yisrael. The opening of the door at the Seder
we identify with the Exodus, as we As the Levites ascended these stairs, is the pivot from past to future.
retell and commemorate the events they sang the fifteen Songs of Ascent,
of the Exodus, we, too, sing songs of songs of praise and thanksgiving to The Seder tells the story of the
praise and thanksgiving. The core God. Dayenu, then, is both a lesson redemption from Egypt. But while we
of the Maggid section is made up of in the importance of appreciation view ourselves as if we were redeemed,
midrashic teachings that expound and an experience of joy. As we sit for millennia we werent. Reciting a
upon the biblical passage known as at the Seder, perhaps our singing Haggada that speaks of a wondrous
Arami Oved Avi. These same verses should parallel that of the Leviim redemption while sitting in Vilna or
are recited during the Festival of on the steps of Holy Temple. As we Baghdad or Kiev (or even in America)
Bikkurim; Rashi (Devarim 26:5) tells acknowledge each of the miracles is a reality that must have caused
us that these verses, recited as we and acts of kindness God performed us to squirm a bit. It is the story of
bring the first fruits up to the Holy for us, Dayenus final stanza connects redemption said by the unredeemed.
Temple, are an expression of our joy us to the Beit HaMikdash and to its Our Haggada confronts this
and gratitude for all the good God joyous song, enabling us to take a dichotomy directly. We tell the story
has given us. With the bounty of the moment to consider, to appreciate, of leaving Egypt with drama and
Holy Land in hand, we recite this and to give thanks for Gods kindness. detail, while dropping hints that we
particular text, which places our joy could really use another redemption
into historical, national and religious like that.
perspective. We offer thanks to God
for His kindness, and for fulfilling We begin the Seder with hints of the
the covenant He made with our absence of the Pesach. Here is the
forefathers. bread of affliction. All who need, come
in. This year here, next year in Eretz
The expression of thanks that lies Yisrael. This intro to the Seder can be
at the heart of the joyous Bikkurim understood as a statement of Hilchos
celebration is, in a very real sense, Korban Pesach. When we had the
the culmination of the Exodus, the korban Pesach, we had to be signed
49
up before it was offered. You cant in Yerushalayim, so people had to out of Egypt in one fell swoop, in
show up at 7 pm and join the Seder share the ground floor. To make room one night, amid signs and wonders,
unannounced. But today, with no for the next shift, Hallel would be said 600,000 of fighting age, maybe 2
korban Pesach, just matza, come on on the roof. Rav says in the Gemara million in all. That is the redemption
in. Next year we wont be able to invite that the Hallel would crack the roof of the past.
you in at the last moment, because we either from the weight of so many
And what will the redemption of the
will be back in Eretz Yisrael, with the people or figuratively from the loud
future look like? With Jews scattered
korban Pesach. Hallel, like we say, raising the roof.
to the four corners of the earth, I guess
Wearing a kittel at the Seder is a hint But the completion of the korban the Hand will be plucking them as He
to the special linen garments people Pesach was also the completion of the has been over the last few decades.
wore when visiting the Mikdash part of the Seder dealing with the past. Not in one fell swoop, but one by one.
(Netziv in his introduction to the The Hallel after the meal is the Hallel From the east, Iraq and Iran, from the
Haggada). The washing of hands and of the future. As the Rav pointed out north, Russia and Turkey, from the
dipping of karpas is a hint to a time (Festival of Freedom, p. 106), we dont South, South Africa and Ethiopia,
of eating, al taharas hakodesh, with just wish for a future redemption, we from the West, France, Germany,
a heightened level of ritual purity. are so sure that it will come that we Poland and even the United States. Bit
Eating matza and maror together like say Hallel and are appreciative of that by bit, not in one night, but over time,
Hillel did is a reminder of the lack of which has not yet occurred. 6 or 7 million will be brought back to
the Mikdash. their homeland.
For us, opening our doors, moving
Ours is a Seder of redemption for the from the story of the past, here in The end of Hallel is appreciative of the
unredeemed. modern-day Yerushalayim about to future, while requesting redemption.
And opening the door too. Rav recite the Hallel of appreciation of the We in Yerushalayim, who open our
Avigdor Nebenzahl in his Haggada redemption yet to occur we look doors and gaze out, pivoting from the
gives a Hilchos Korban Pesach out the door and we see buildings as past to the present and to the future
explanation to the door opening as far as the eye can see, with more being we can walk out those doors and
well. Rav (Pesachim 85b) says that built. We look out over hundreds of say Hallel on our roof tops, here in our
the upper floors and the rooves thousands of Jews, spilling way, way city, in our land. And we can say Hallel
of Yerushalayim did not have the beyond the confines of the walls of the of appreciation and of expectation
kedusha of Yerushalayim. Hence, the Old City. A sprawling city, modern, with hearts that are full, bursting,
korban Pesach had to be eaten on the comfortable, with parks for children, having been plucked out of our own
ground floor. Rav Nebenzahl suggests homes for the elderly, spreading out Egypts and placed here. What a
that once the korban Pesach was right and left, in a country of millions privilege.
finished, the people would open the of Jews.
Opening the door and looking out is
door and ascend to the roof for Hallel. The Haggada speaks of the Yad my favorite moment of the Seder.
There was limited ground-floor space Hashem, the Hand, plucking the Jews
50
The Unification of Jerusalem
Y erushalayim was first
established as the capital of
the Jewish state by David
HaMelech approximately 3,000 years
ago, when he chose to build his royal
Rabbi Assaf Bednarsh
Rosh Yeshiva and Ruth Buchbinder Mitzner Chair
in Talmud and Jewish Law, RIETS
palace there1 and later made it the
home of the Ark of the Covenant.2
Originally though, David was granted
.
that he possessed a tradition that
the kingship in Chevron: Yerushalayim would be the capital of
sovereign Israel:
. .
.
.
Since he was now king over all of Israel
. . he went to Jerusalem to conquer the
. citadel of Zion because they had a
. - tradition that Zion was the head of
. David was thirty years old when he kingship in Israel.
All the tribes of Israel came to David became king, and he reigned forty Radak, Shmuel II 5:6
at Hebron and said, We are your own years. In Hebron he reigned over Judah
seven years and six months, and in Perhaps he was also aware of the
flesh and blood. Long before now, when
Jerusalem he reigned over all Israel and tradition that Akeidat Yitzchak took
Saul was king over us, it was you wholed
Judah thirty-three years. The king and place in Yerushalayim,3 and knew
Israel in war; and the LORD said to
his men set out for Jerusalem against that Yerushalayim was the place that
you: You shall shepherd My people
the Jebusites who inhabited the region Hashem will choose mentioned in
Israel; you shall be ruler of Israel. All
David captured the stronghold of Sefer Devarim4 as the location of the
the elders of Israel came to the king at
Zion; it is now the City of David future Beit HaMikdash,5 as well as the
Hebron, and King David made a pact
David occupied the stronghold and spiritual center of the world6 and the
with them in Hebron before the LORD.
renamed it the City of David; David gateway to heaven.7
And they anointed David king over
Israel. also fortified the surrounding area, from But the text does not imply that David
Shmuel II 5:1-3 the Milloinward. David kept growing had any secret traditions unmentioned
stronger, for the LORD, the God of in the text.8 If he was indeed looking
But once he assumed the kingship, Hosts, was with him. for the site of the future Beit
he conquered Yerushalayim and Shmuel II 5:4-10 HaMikdash, it is unlikely that he
established his capital there:
The text, however, does not describe would have chosen Yerushalayim.

Davids motivation for this shift. Why After all, Yerushalayim is not
. did he choose to move his throne mentioned by name in the Torah even

to Yerushalayim? Radak suggests once. The Torah states merely that the
50 Years of a united Jerusalem

Special Tribute Yom Haatzmaut 5777
51
Mikdash will be built in the place that quintessential Jewish king and the
Hashem will choose, implying that , progenitor of Mashiach.
the location will be revealed through , , , King David may have paid a terrible
prophecy when its time comes.9 If price for this bold decision. We can
David sought an appropriately holy , only imagine that the political and
site in the Torah, he could have picked military leadership in Chevron, who
Bet El, which is explicitly described as ( ) , had stood by David in difficult times
the house of God and the gateway and now expected to reap the fruits
to heaven,10 or even his original . of their investment by ruling over the
capital of Chevron, the residence and And the king and his men went to other eleven tribes, were disappointed
eternal burial place of our forefathers Jerusalem Once the two kingships by what they saw as the naive idealism
and foremothers. within Israel had been united, because of David; in their small-mindedness,
Perhaps for this reason, Malbim until now the tribe of Yehudah was under they may even have felt betrayed
assumes that Davids motivation David and the remaining tribes (led by him. It is no wonder, then, that
was political rather than theological. by Shauls tribe Binyamin) were under when Davids son Avshalom decided
Chevron was the capital of the tribe Ishboshet, and they became one kingdom to rebel against his father and usurp
of Yehudah, and was located in the under David it seemed right, and thus the throne, he found willing allies in
heart of Judean territory, far from was the will of God, that the royal city Chevron, and declared his rebellion
the other tribes. All twelve tribes should lie on a boundary that was there:
had agreed to accept David as their connected to both kingly tribes. This was
Jerusalem, which lay half in Yehudah
king even if he ruled from afar, but
and half in Binyamin as is written in
David knew that his choice of capital :
would send a clear message to the the description of the borders of the
land, and as the Sages taught a strip

entire Jewish people. Throughout :
the book of Shoftim, the tribes were protruded from the portion of Yehudah
into the portion of Binyamin and on it :
not unified,11 and at times were even
at war with one another.12 The Jews the altar was built. (Yoma 12a)
Malbim, Shmuel II 5:6 :
were finally unified under King Shaul, After a period of fortyyears had gone by,
from the tribe of Binyamin, and then Absalom said to the king, Let me go to
the kingship was taken from him and Yerushalayim Hebron and fulfill a vow that I made to
bestowed upon David. How would
David conceptualize his kingship? Did represents the unity of the LORD. For your servant made a vow
when I lived in Geshur of Aram: If the
he represent his own tribe of Yehudah,
and see his anointment as the victory
the Jewish people, and LORD ever brings me back to Jerusalem,
I will worship the LORD. The king said
of Yehudah over Binyamin? Did he the ability to transcend to him, Go in peace; and so he set out
rule the entire Jewish nation because
Yehudah deserved to rule over the our political divisions for Hebron. But Absalom sent agents to
all the tribes of Israel to say, When you
other tribes? This would have been
exactly the message he sent had he
in the name of the hear the blast of the horn, announce that
Absalom has become king in Hebron.
established his capital in Chevron. But eternity of the nation. Shmuel II 15:7-10
David rose above partisan politics and
made a bold decision. Yerushalayim David demonstrated forcefully and Thus began the darkest and most
was on the border of Yehudah and dramatically that now that he was difficult episode of Davids life, and we
Binyamin,13 straddling the two tribes anointed as king of Israel, he no longer might imagine that it would not have
who vied for leadership of the Jewish belonged to his kin and political happened if David had kept his capital
people: allies, but to Klal Yisrael, to the Jewish in Chevron. But a great leader is one
nation. Perhaps for this reason, David who makes the right decision even if
,
is known to this very day as the he may pay a great personal price.
,
52
Yerushalayim, then, represents first , unity among different schools of
and foremost the unity of the Jewish halachic thought, but the power of
people, and the ability to transcend . Yerushalayim even bridged the gap
our political divisions in the name of When the SupremeSanhedrinwas in between those who were dedicated
the eternity of the nation. Perhaps for session, there was never any prolonged to halachic observance and those
that very reason, Hashem decided to difference of opinion among the Jewish who were not fully observant. In
establish the Beit HaMikdash there, people. Instead, if a doubt arose in Talmudic times, the Jews were
as the Beit HaMikdash represents a Jews mind over any law, he would divided into two religious classes,
Hashems presence dwelling among inquire of the court in his city. If not, the chaverim, who were punctilious
not a faction or sect of the Jewish the questioner and that court or about ritual purity, and the amei
people, but Klal Yisrael. The halacha its agents ascend to Jerusalem and haaretz, who neglected these (and
is established in accordance with the ask the court which holds sessions on other) halachot. Generally, a chaver
opinion that Yerushalayim lo nitchalka theTempleMount. If they know, they would refrain somewhat from contact
leshevatim, Yerushalayim is not the will reply to him, if they do not know, with the person and property of an
inheritance of specific tribes, or of everyone comes to the court that holds am haaretz, for fear of contracting
its individual residents, but rather sessions at the entrance to the Temple ritual impurity. But when Klal Yisrael
the national heritage of the Jewish Courtyard. If they know, they will reply came together in Yerushalayim on
people.14 to him, if they do not know, everyone the three pilgrimage holidays, these
As long as the Beit HaMikdash stood comes to the Chamber of Hewn Stone, halachic restrictions were relaxed,
in Yerushalayim, it served as a source to the SupremeSanhedrin, and presents and all Jews were considered equally
of religious unity among the Jewish the question. If the matter that was trustworthy in halachic matters. The
people. Since there was only one unresolved by all the others was known Talmud Yerushalmi explains that this
eternal capital of the Jewish people, to the SupremeSanhedrin either as unity was brought about through the
and one Beit HaMikdash in its center, part of the Oral Tradition or because unifying power of Yerushalayim:16
the great Sanhedrin sitting there of its derivation through the principles
was the ultimate religious authority. of exegesis they relate the decision ...
There was no possibility, as there is immediately. If, however, the decision
nowadays, for competing halachic was unclear to the SupremeSanhedrin,
authorities in competing religious they deliberate about the matter at that And in Jerusalem they are reliable even
centers, because there was only time and debate it back and forth until with regard to sacred items, and during
one central location that bestowed they reach a uniform decision, or until the pilgrimage festivals even with regard
ultimate authority on those who a vote is taken. In such a situation, they to terumah Rabbi Yehoshua ben Levi
convened there:15 follow the majority and then tell all said: Jerusalem built up, a city knit
the questioners: This is thehalacha. together (Psalms 122:3) A city that
The questioners then all depart. After makes all Israel friends (chaverim).
, the SupremeSanhedrinwas nullified, Talmud Yerushalmi, Chagigah 3:6
differences of opinion multiplied among
the Jewish people. One would rule an To this very day, we experience the
article is impure and support his ruling unifying power of Yerushalayim three
with a rationale and another would rule times a day, when Jews worldwide
, that it is pure and support his ruling turn to Yerushalayim in prayer:
with a rationale. This one would rule an -
, article is forbidden and this would rule ( ) :
, that it is permitted. - ;
Rambam, Hilchot Mamrim 1:4 (: ,
, (translated by R. Eliyahu Touger . )
Chabad.org) One who was standingin the Diaspora
, should focus his heart toward Eretz
Not only did Yerushalayim ensure
53
Yisrael, as it is stated: And they shall must also remember that the essence others knew this tradition, but he does not
pray to You by way of their land (I of Yerushalayim is found not in discuss whether King David was among them.
Kings 8:48). One who was standing geographical or political boundaries, 6 Midrash Tanchuma, Kedoshim 10.
in Eretz Yisrael should focus his heart but in the unity that Yerushalayim 7 Bereishit Rabbah 69:7.
toward Jerusalem, as it is stated: And creates within the Jewish people.
8 Chazon Ish, Yoma 126:8, asserts that it is
they shall pray to the Lord by way of To merit the complete rebuilding the universal opinion of the Sages that it was
the city that You have chosen(I Kings of Jerusalem, we must rededicate not known beforehand that Yerushalayim
8:44). ourselves to enhancing unity within would be the future site of the Beit
Talmud Bavli, Berachot 30a the Jewish people by transcending our HaMikdash.
partisan divisions and embracing the 9 Sifrei, Devarim 62.
We do so not only because
eternity of Jewish peoplehood. Those
Yerushalayim is the conduit to the 10 Bereishit 28:17. It is likely that Yeravam
who have the privilege of residing in was inspired by this verse to establish one
heavenly realms, but in order to
the environs of Yerushalayim must of his two temples in Bet El. It was not
emphasize the unity of the Jewish difficult for him to convince the Ten Tribes
radiate inclusiveness and brotherly
people. Although we stand in different that it was more logical to worship in Bet El,
love, and those dwelling afar must
synagogues, with different customs, where Hashem revealed himself to Yaakov,
respond by turning our hearts in
cultures, and standards, spread among and Yaakov built a monument and offered
the direction of togetherness and a sacrifices, than in Yerushalayim, which was
six continents, we pray not merely as
feeling of fellowship with all those declared holy a mere two generations ago by
individuals or congregations, but as prophets from the court of David.
who pray toward Yerushalayim. In this
one Jewish people:17
unification of Yerushalayim lies the 11 See e.g., 5:14-18.
, : secret to our eternity, and in its merit 12 See e.g., 12:1-6, 20:12-48.
, - may we see the speedy fulfillment of
, 13 Yehoshua 15:63 and 18:28. See Talmud
our heartfelt prayer: Bavli, Yoma 12a.
;
14 Rambam, Mishneh Torah, Hilchot Beit
.
HaBechirah 7:14, based on the Gemara Yoma
Consequently,onestanding in the
. 12a and Bava Kama 82b. For an elucidation
East turns to face west,and one of this topic, see http://www.yutorah.org/
To Jerusalem Your city may You return
standingin the West, turns to face lectures/lecture.cfm/870312/rabbi-assaf-
with mercy and dwell in the midst of it as
east.One standingin the South, turns bednarsh/who-owns-yerushalyim/.
You have spoken, and build it soon and
to face north,and one standingin the 15 See Talmud Bavli Sanhedrin 14b and
in our day as an eternal structure.
North, turns to face south; all of Israel Avodah Zarah 8b melamed shehamakom
findthemselvesfocusing their hearts Endnotes
gorem.
toward one place. 16 See the full passage in the Talmud
Talmud Bavli, Berachot 30a 1 Shmuel II ch. 5. Yerushalmi there, and compare to Talmud
Bavli, Chagigah 26a; Rambam, Mishneh Torah,
This year, we have the unique privilege 2 Shmuel II ch. 6. Hilchot Metamei Mishkav Umoshav 11:9-11.
of celebrating the fiftieth anniversary 3 Rashi, Bereishit 22:2. 17 See also Talmud Bavli Berachot 29b-30a,
of the re-unification of Yerushalayim and Rashi there s.v. lishatef nafshei, for an
4 Ch. 12 v. 5, 11, 14, 18, 21, 26; ch. 14 v. 23,
as the capital of the State of Israel. 24, 25; ch. 15 v. 20; ch. 16 v. 2, 6, 7, 11, 15, 16; application of this principle with regard to
We will praise and thank Hashem ch. 17 v. 8, 10; ch. 18 v. 6; ch. 26 v. 2; ch. 31 v. the language of prayer. See also Talmud Bavli
for the miracle of the Six-Day War 11. Shabbat 12a-12b, and Rashi there s.v. betoch
and the gift of Jewish sovereignty cholei yisrael.
5 Rambam, in Moreh Nevuchim III:45,
over an undivided Jerusalem. But we assumes that Moshe Rabbenu and many
Find more shiurim and articles from Rabbi Assaf Bednarsh at

http://www.yutorah.org/Rabbi-Assaf-Bednarsh
54
A Blessed Life
O ne of the main distinctions
between the tefillah in Eretz
Yisrael and the tefillah in
the Diaspora, at least in Ashkenazi
synagogues, is Birkat Kohanim, the
Rabbi Yehoshua Fass
Co-Founder and Executive Director,
priestly blessings. It is well known Nefesh BNefesh
that in Ashkenazi synagogues in the
Diaspora, Birkat Kohanim is only Rambams view that the requirement the Rambam implies that there is an
performed on the holidays during the to perform Birkat Kohanim on a daily active obligation to perform Birkat
Mussaf services. In Eretz Yisrael it is basis is shared by the Sefer Yereim no. Kohanim on a daily basis.
performed on a daily basis, as well as 269, and the Sefer Hachinuch, no. 378.
at Shacharit and Mussaf on yom tov. Explaining the Practice of the
At the same time, we also find that
In this article, we are going to explore Diaspora
there are grounds for exemption. The
why there is such a distinction, and
Talmud Yerushalmi, Berachot 5:4,
the lesson that we can learn from it. We find three different approaches
records that R. Yuda ben Pazi wasnt
feeling well enough to perform the to explain why the Ashkenazi Jews
Birkat Kohanim: A Daily mitzvah, so he wrapped his head in a of the Diaspora dont perform Birkat
Obligation? bandage and hid behind a column. R. Kohanim on a daily basis. First, Beit
Elazar used to exit the synagogue to Yosef, Orach Chaim no. 128, quotes
If we explore the sources, it would avoid performing the mitzvah. from the Sefer HaAgur that the
seem that the mitzvah of Birkat practice of kohanim was to immerse
Kohanim should be performed on a Based on this passage in the in a mikveh prior to performing Birkat
frequent basis. The Gemara states: Yerushalmi, the Semag no. 20, the Ran, Kohanim. The mikvaot were often
Sotah 15b, and the Tur and Beit Yosef, very cold and it was too difficult to
" ? Orach Chaim no. 128, write that while immerse on a daily basis. Therefore,
, there is a positive commandment
". the custom developed to only perform
on kohanim to bless the Jewish Birkat Kohanim on the holidays
How do we know that the Holy Blessed people, a kohen does not violate the
Be He desires the blessing of the priests? when the kohanim would make the
commandment unless he is actively extra effort to immerse in the cold
The verse states [in reference to the priestly called up to the duchan (platform) and waters as special preparation for the
blessings], And I will place My name on does not do so. If he is not called up
the Jewish people and I will bless them. yom tov.
or is not present when the kohanim
Sotah 38b are called, he does not violate the The Beit Yosef is critical of this
If Hashem desires Birkat Kohanim, positive commandment. This would approach. He writes that the notion
it should be performed as often as lead one to the conclusion that the that one can only perform Birkat
possible. In fact, the Rambam writes: obligation is not an active obligation Kohanim after immersion is a chumra
(mitzvah chiyuvit), but rather an dati lidei kula, a stringency that leads
to a leniency. There is absolutely
optional mitzvah (mitzvah kiyumit).
. no requirement to immerse before
These sources serve as the basis for
The 26th commandment is the Birkat Kohanim, and therefore, it
an exemption to the commandment
commandment on the priests to bless the is inappropriate to undermine the
of the daily priestly blessing.
Jewish people each day. mitzvah of Birkat Kohanim in order
Nevertheless, it is important to note
Rambam, Sefer Hamitzvot, Aseh to fulfill this custom. He then states
that the aforementioned language of
no. 26 something uncharacteristically
55
remarkable in commenting on a to only perform Birkat Kohanim on Yitzchak sought to be in a state of
minhag: the festivals because it is then that simcha in order to be a proper conduit
the [kohanim] are absorbed with the of blessing to his son.
happiness of the festival, and someone
. who is satisfied and happy is worthy The Simcha of Living in Eretz
We must give credit to the communities of reciting a blessing. However, this is Yisrael
in the Land of Israel and Egypt who not true on other days of the year, even
perform Birkat Kohanim on a daily on Shabbat, when everyone is worried If a concern about livelihood, security,
basis and do not immerse beforehand. about their stability and livelihood. Even and welfare is the litmus test for the
on the festival itself we only perform performance of Birkat Kohanim on
The Beit Ephraim, Orach Chaim no. Birkat Kohanim during Mussaf because a daily basis, it would seem ironic
6, offers a second approach as to that is when everyone is about to leave that those who live in the Diaspora
why kohanim dont perform Birkat synagogue and enjoy the festival. have more such concerns to warrant
Kohanim on a daily basis. He suggests Glosses to Shulchan Aruch, Orach this exemption than those living in
that kohanim nowadays dont have Chaim 128:44 Israel. It is worthwhile to explore why
an established lineage (yichus) and it is that the Diaspora is considered
we cant be completely sure who is a According to the Rama,
preoccupation with ones daily needs a place where these concerns are an
real kohen. Since there are problems impediment to simcha and Eretz
with a non-kohen performing Birkat and survival in the Diaspora preclude
the kohanim from being in a proper Yisrael is not.
Kohanim and we dont know for sure
who the real kohanim are, it is best state of mind to perform Birkat Of course, there is a historical
if nobody performs Birkat Kohanim. Kohanim. component that cant be ignored, and
However, if we were to abandon the The idea that simcha is a requirement that is that the religious Ashkenazi
mitzvah completely, the kohen legacy for Birkat Kohanim is echoed in community in Eretz Yisrael was
would not be passed on as effectively another comment of the Rama in primarily founded by the students
from generation to generation. This the same seif, where he writes that of the Vilna Gaon. The Vilna Gaon
would lead to real kohanim not someone who is not married should did not accept the Ramas reasoning
realizing that they are kohanim and not perform Birkat Kohanim because for omitting Birkat Kohanim and
violating the restrictions that they he is not in a state of simcha. tried to institute daily performance
must follow (not marrying a divorcee of Birkat Kohanim in Vilna but was
Why is simcha such an important unsuccessful. His students, upon
and not coming into contact with a
factor in Birkat Kohanim? The settling Eretz Yisrael, instituted daily
dead body). Therefore, the practice
Gemara, Shabbat 30b, states: performance of Birkat Kohanim.
developed to perform Birkat Kohanim
on the holidays. This explanation does . ... Nevertheless, the reason for failure in
not, however, explain how the custom The Divine presence doesnt descend Vilna and success in Eretz Yisrael is
to duchan daily in Israel developed. unless one is in a state of happiness. ultimately rooted in the longstanding
practice of the Jews of the Diaspora to
The third approach which is the If the goal of Birkat Kohanim is to
omit Birkat Kohanim and the practice
approach most often cited is cause the Divine presence to rest
of the Jews of Eretz Yisrael to recite it.
presented by R. Moshe Isserles. In his among us, it makes sense that we
glosses to Shulchan Aruch, he writes: would require kohanim to be in a R. Aryeh Tzvi Fromer, Eretz Tzvi 1:30,
state of simcha. In fact, Maharam in explaining the Ramas position,
suggests that in Eretz Yisrael, even
MiRutenburg in his Teshuvot (Prague
, , in insecure times, there is a sense of
edition no. 345) writes that we
, permanence that provides its residents
find support to the idea that Birkat
, with a peace of mind and resolve to
Kohanim requires one to be in a state
, . face the ever-present challenges.
of simcha from the fact that Yitzchak
,
asked Esav to bring him matamim This phenomenon can be seen in the
.
(delights) before giving him a beracha. laws of mezuzah. The Shulchan Aruch,
It is common practice in these areas
56
Yoreh Deah 286:22, rules that if one between an ordinary recitation It has always amazed me to observe
rents a home in the Diaspora, he is of a beracha and Birkat Kohanim. the tension and anxiety that
not required to put up a mezuzah Regarding Birkat Kohanim, Hashem encompasses the olim as they board
until thirty days have elapsed. is using the kohanim as a vessel to an Aliyah flight and how it transforms
Whereas if one rents a home in Eretz convey a blessing from Hashem. In to excitement, happiness and
Yisrael, he must put up a mezuzah order for Birkat Kohanim to be most contentment. I believe that as each
right away. We see that no matter effective, that vessel must be healthy oleh steps foot onto theairplane they
how difficult the situation is in Eretz and pure. immediately transcend to a new reality
Yisrael, living there is automatically and are engulfed by the permanence
,
considered more substantial and of Eretz Yisrael. They are caught up
.
permanent. Some commentaries add within the embrace between the
. , ,
that Eretz Yisrael has a higher level of Land and its people after a 2,000-year
, , :
ahavah, dveikut, shleimut, and a more separation.
.
expansive level of simcha. It seems
, . . This immediate connection to the
that living in Eretz Yisrael affords
, , , land and our peoples history and
a significant sense of permanence,
. destiny provides a powerful comfort
stability and yishuv hadaat.
However, when there is a bad disposition and a true sense of belonging and
Further, Rav Kook, Orot Hakodesh or spiritual illness, one cannot provide simcha that is experienced solely
Vol. III (pg. 187), writes that in Eretz a blessing. It is similar to a person who by a Jew living in his home. This
Yisrael, there is a certain sense of doesnt have tefillin in his possession. understanding of the difference in
expansive simcha that doesnt exist in He cant don [the tefillin] because of the practice of Birkat Kohanim in
the Diaspora. circumstances beyond his control. The the Diaspora and in Israel should
In Eretz Yisrael, there is a certain sense same is true regarding [Birkat Kohanim] hopefully inspire Diaspora Jewry to
of shleimut, wholeness, that makes in the Diaspora: The suffering of the enhance their simcha in the most
living there feel more permanent exile, the separations caused by the significant way by returning to their
and more anchored than living in exile and the burden of livelihood in Homeland.
the Diaspora. Even if people living the exile. The exile experience doesnt
We are living in miraculous times,
in the Diaspora may externally feel allow one to provide a blessing. It is a
and we have the historic opportunity
that they are not overburdened by circumstance beyond the control [of the
to nourish our souls and provide
kohanim] (thus exempting them from
their livelihood or welfare, they dont ourselves with a serenity and shalva
have the sense of belonging and inner the mitzvah). However, every now and that can only be experienced in Eretz
security as those in Eretz Yisrael. then, on yom tov, one can transcend these
Yisrael. We pray that, after 2,000 years
obstacles and reach the proper state of
R. Tzvi Yehuda Kook has a beautiful of praying, dreaming and yearning,
mind because of the joy of the festival.
explanation of the Ramas position. that all Diaspora Jews see the blessing
Sermons of R. Tzvi Yehuda Kook,
He posits that there is a difference that awaits them.
Naso, Sidra 2 (appendix to 5773)
This immediate connection to the

land and our peoples history and
destiny provides a powerful comfort
and a true sense of belonging and
simcha that is experienced solely by
a Jew living in his home.
57
The Multifaceted Relationship
between Jerusalem
and the Land of Israel
This sicha was delivered on the Yom
Yerushalayim 5760 [2000] and Based on a sicha by
reprinted with permission from the Israel
Koschitzky Virtual Beit Midrash. Rabbi Aharon Lichtenstein ztl
Rosh Yeshiva, Yeshivat Har Etzion, Rosh Yeshiva,

.
. RIETS and Inaugural Rosh Kollel, Gruss Institute
. Translated by Kaeren Fish
.

A song, a psalm of the sons of Korach:
Great is the Lord, and highly praised, in integral part ofEretz Yisrael, drawing of Ezra:
the city of our God, the mountain of His from the holiness of the land and
holiness. Beautiful for situation, the joy radiating its own holiness outward.
of the whole world MountZion, the I would like to focus on this aspect
sides of the north, the estate of the great ofJerusalem, as part ofEretz Yisrael,
King. God is known in her palaces as a rather than as a separate, secluded
fortress. jewel.
Tehillim48:1-4 The relationship betweenEretz .
I n these opening verses of the YisraelandJerusalemare mutual: All of the lands that [the Jews] who
chapter ofTehillimrecited on on the one hand, the holiness ascended fromEgypttook possession of
Mondays, the psalmist speaks ofJerusalemis the pinnacle of the were sanctified in the first consecration
of Jerusalem as an independent holiness of the land; on the other [of the land]. When they were exiled,
location both in terms of esthetics, hand, the holiness ofEretz Yisraelis that sanctity was nullified.[The
Beautiful for situation, the joy of not just the framework for the rationale is that] the initial consecration
the whole world, and in terms of the holiness ofJerusalem, but its very came about because of the conquest.
Divine Presence dwelling there foundation. [Hence,] its consecration was effective
Great is the Lord, and highly praised, for the time [it was under their rule],
InHilkhot Terumot(1:5), the
in the city of our God, the mountain but not for all time.When, by contrast,
Rambam writes thatEretz
of His holiness. However, there is the descendants of the exiles ascended
Yisraelattained its holiness for all
also another perspective on the holy [from Babylon] and took possession of
future generations only through the
city one that viewsJerusalemas an a portion of the land,they consecrated
conquest and settlement at the time
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58
it a second time.[This consecration] is the laws of the Sabbatical year and tithes of theLandofIsrael.
perpetuated forever, for that time and for on the Land stemmed from the fact that
The Raavad seems to suggest that the
all time. it was conquered by the [Jewish people,
two levels of holiness the holiness
Translation from R. Eliyahu as a] community.Therefore, when
ofEretz Yisraeland the holiness
Touger, Chabad.org the land was taken from their hands
ofJerusalem exist in parallel; there
In contrast, inHilkhot Beit Ha- [by the Babylonians,] their [original]
is no separating them. However,
bechira(6:14), the Rambam writes conquest was nullified. Thus, according
Raavad seems to be disagreeing
that Jerusalem was consecrated for all toTorahlaw, the land was freed from the
with the Rambam for a different
generations already in the building obligations of the Sabbatical year and
reason. According to the Rambams
of the First Temple. He goes on to of tithes because it was no longerEretz
explanation, there was a certain period
explain (6:16) the difference between Yisrael. When Ezra returned [toEretz
in history, between the destruction
the two categories of holiness: Yisrael] and consecrated it, it was
of theFirstTempleand the
not sanctified by means of through
construction of theSecondTemple,
conquest, but rather through chazakah
whenJerusalem held its consecrated
(possession).Therefore, every place
status, and consecrated foods could
which was repossessed by the [exiles
be eaten there, while the rest of Eretz
returning from] Babylon and consecrated
Yisraeldid not have its ritual status of
when Ezra consecrated [the land] the
... holiness. Raavads argument against
second time, is sacred today. Thus,
the Rambam is thatJerusalemcannot
as explained inHilkhotTeruma, it
be regarded as an extra-territorial
is necessary to keep the laws of the
unit: the sanctity of Jerusalemis
Sabbatical years and the tithes [on this
drawn from the holiness of the land;
land] even though it was taken from [the
it cannot be severed from the rest
Jewish people in later years].
ofEretz Yisrael.
The Raavad (6:14) disagrees: Raavad does, however, agree that the
holiness ofJerusalemnot only is based
on the holiness ofEretz Yisrael, but
. ... also influences it. Thus, for example,
Why do I say that the original many of theRishonim maintain
consecration sanctified the Temple and . that according to Raavads view, the
Jerusalem for eternity,while in regard This is the Rambams own conclusion; sanctified status ofEretz Yisraelwas
to the consecration of the remainder I do not know how he arrives at it. lost in the wake of the destruction
ofEretz Yisrael, in the context of the For in several places in the Mishna of theTemple the symbol of
Sabbatical year, tithes, and other we find, If there is noTemple, it [the the destruction ofJerusalem. The
similar [agricultural] laws, [the original produce set aside as maaser sheni] relationship between the sanctity
consecration] did not sanctify it for rots [because it cannot be brought of the land and the sanctity
eternity? Because the sanctity of the to theTemple]According to ofJerusalemis thus two-directional,
Temple and Jerusalem stems from the view that the first sanctification with the two levels or aspects of
theShekhina(divine presence), and was not meant to be forever, holiness resting upon and being
theShekhinacan never be nullified In there is no distinction between nourished by one another.
contrast, the [original] obligation to keep theTempleandJerusalem, and the rest
The mutual relationship
Find more shiurim and articles from Rabbi Aharon Lichtenstein ztl
at http://www.yutorah.org/Rabbi-Dr-Aharon-Lichtenstein
59
betweenJerusalemandEretz sovereignty over Jerusalemis the key being eroded. The awareness of
Yisraelexists not only on the ritual, to and symbol of sovereignty over the the importance of the connection
religious level, but also in the political land. There is no monarch without betweenJerusalemandEretz
realm. In chapter 122 ofTehillim, a capital, and there can be no capital Yisrael, which swept through the
King David describes Jerusalemas a without a country. Throughout nearly entire nation in 1967, has suffered a
dual capital: on one hand: two thousand years of exile we lifted setback. We, in thebeit midrash, must
our eyes toJerusalemas the joy of the be sure to maintain our excitement

whole world, but also as the symbol and maintain our feeling of the
.'
of Jewish sovereignty overEretz two-directional current running
I was glad when they said to me, Let us
Yisraelas a whole. betweenJerusalemandEretz Yisrael.
go into the House of God
We must also radiate this feeling
Specifically in our times it is important
Here we see Jerusalemas a religious outwards, and do our part to intensify
to emphasize the mutual relationship
capital. On the other hand: and strengthen this awareness, which
between JerusalemandEretz Yisrael,
burned with such clarity when we
since the connection between the
. returned toJerusalem, rather than
two values seems to be in danger of
There are set thrones of justice, the allowing it to subside.
being severed from both ends. On
thrones of the House of David. the one hand there are groups who Even if we lack influence on the
Here we see Jerusalemas a political glorify Jerusalemas an independent, political level, it is important that we,
capital. stand-alone jewel with Gods house at as students in the beit midrash, uphold
its center. They emphasize the values this view on the ideological level.
Here, again, the national status associated withJerusalemalone, On this day, as we commemorate
ofJerusalemis both inspired by forgetting or neglecting the and celebrateJerusalem, let us
and an inspiration to the rest significance ofEretz Yisraelas a whole also strengthen our awareness
ofEretz Yisrael. On the one hand, and the values associated with it. of the important bond between
Jewish sovereignty in the land Jerusalem, the holy city,
is the foundation and necessary On the other hand, there is a
andJerusalemthe capital, and
precondition for sovereignty sense that among other groups the
betweenJerusalemandEretz Yisrael
overJerusalem; on the other hand, recognition of Jerusalems significance
as a whole.
and its unique contribution is
Specifically in our times it is

important to emphasize the
mutual relationship between
JerusalemandEretz Yisrael, since
the connection between the two
values seems to be in danger of
being severed from both ends.
60
Yom Haatzmaut and the
Disappearance of The Three Oaths:
An Analysis of Rav Shaul Yisraelis Approach
W hen we look back

gratefully on the many
obstacles that Am Yisrael
has overcome on the way to Jewish
statehood in Eretz Yisrael, one of
Rabbi Daniel Mann
Ram, RIETS Israel Kollel
Dayan, Eretz Hemdah
the most intriguing to the student of
Torah is the Three Oaths:
, does] Rav Yehuda [respond]? There is Yisrael. We also see that Rav Zeira
: , another verse: I administered an oath disagreed, and reasoned that it was
, to you, Daughters of Jerusalem, by deer permitted for him as an individual, but
:), ( and gazelles of the field lest you arouse he conceded that it did preclude going
? . and lest you awaken the love until it is there as a wall, for which we accept
? . desirable (Shir Hashirim 2:7). [How Rashis explanation as by force, or
:), ( does] Rav Zeira [respond]? That verse perhaps, en masse.
teaches that they should not go up in a
While there were groups of Jews who
. wall (or as a wall) [in force (Rashi)].
came to Eretz Yisrael throughout the
. ? [How does] Rav Yehuda [respond]?
ages, there was no attempt to come en
? ( There is another such verse (actually
masse from the time of Rav Yehuda
? .),; , twoibid 3:5, 8:4). [How does] Rav
and Rav Zeira until the era of Modern
: , Zeira [respond]? That is needed for
Zionism. At the time that the religious
; , ? the statement of Rabbi Yossi bRabbi
community and its rabbinic leadership
, Chanina, who said: Why are there these
were debating the merits and dangers
, ; three oaths? One, that they should not
of Zionism, the Three Oaths were
go up in force, and one, that Hashem
among the issues at the fore. Perhaps
. administered an oath that they not
the most extreme position and most
Rav Zeira was avoiding Rav Yehuda, for rebel against the nations, and one that systematic treatment of the topic
[Rav Zeira] wanted to move to Eretz Hashem administered an oath on the
was that of the Satmar Rebbe, who
Yisrael, and Rav Yehuda said: Whoever nations that they not overly enslave championed the opinions of those who
moves from Bavel to Eretz Yisrael Israel.
opposed the establishment of a Jewish
violates a positive commandment, as Ketubot 110b
state before the time of Mashiach as
it says: They will be brought to Bavel We see that Rav Yehuda posited that an affront to the divine will. His book,
and they will be there until the day I the verses that rejected prematurely Vayoel Moshe, came out well after the
recall them, says Hashem (Yirmiyahu renewing the loving relationship establishment of the State, and in his
27:22). [How does] Rav Zeira [learn between Hashem and Bnei Yisrael view, the success in the establishment
this verse]? This is written about the precluded even individuals from and initial survival of the State did
vessels of the Beit Hamikdash. [How leaving the exile of Bavel for Eretz nothing to change his mind.
61
Several explanations have been presentation (in Eretz Hemdah
given to justify the actions of the I:1:6) is that he deals with the giving
Zionist movement, which strove and and receiving of this permission of
succeeded to bring large masses of the nations in halachic terms and
Jews to Eretz Yisrael to establish a guidelines. In this chapter, Rav Yisraeli
fully viable state, including a powerful discusses the above thesis within an
standing army.1 One is to deny that analysis of the Avnei Nezer4 based on
the Gemara of the Three Oaths was the aforementioned opinion of Rashi.
meant to be an operative halachic The fact that the relevant powers
statement but a theoretical aggadic allowed Jews to move to Eretz Yisrael
one.2 Some point out that the main made this move a halachic possibility.
decisors of halacha, such as the Rif, However, reasoned Rav Yisraeli, Rav Shaul Yisraeli z.t.l. (1909-
Rambam, and Rosh, do not mention there was not necessarily anything 1995) was born in Russia, where
them in their halachic works. Another that prevented the non-Jews from he learned Torah clandestinely,
is to say that it only is binding when changing their mind, which would escaping to become a talmid of
the nations keep their related oath of return the status of the Three Oaths Rav A.Y. Kook z.t.l. He went on
not enslaving the Jewish people too to its place. We will now discuss when to be the rav of Kfar Haroeh, a
harshly, but when peaceful survival this precarious situation ended. dayan in the Supreme Rabbinical
became untenable in the exile, the
In Eretz Hemdah,5 Rav Yisraeli posits Court in Jerusalem, Rosh Yeshiva
Jews may take refuge in Eretz Yisrael.
that the events of 5708 (1947-8) at Merkaz Harav, and founder of
The most widespread and arguably prevent the non-Jewish nations from the Eretz Hemdah Kollel (where
most satisfying answer is that, as Rashi rescinding their permission to Bnei this writer learned under him). He
says, the oath only precludes acting by Yisrael to possess Eretz Yisrael as was a prolific writer and important
force, in other words, against the will a nation. On November 29, 1947 leader, including on matters of the
of the relevant nation(s). In the case the United Nations, upon British Torah in a renewed Jewish State.
of Modern Zionism, the settlement request to decide the matter, agreed
of Jews was (at least for the most of years, occurred specifically on the
to the establishment of a Jewish state
part) done with the agreement of the first Yom Haatzmaut. The acting
in parts of Palestine. Rav Yisraeli
possessors of the Land. In the early on the permission given by nations
views this permission as applying
stages, that was the Ottoman Empire. to take control of Eretz Yisrael
to us vis--vis national control of the
Later on, it was with the British, who concretized our rights to it and caused
Land (not merely permission for
conquered the country during World the Three Oaths to no longer be a
people to settle in Eretz Yisrael).
War I, along with other World War concern. This, Rav Yisraeli argued,
As such, finalizing our rights to the
I allies and with the world bodies made the 5th of Iyar a day that is
Land needed to be done in the same
(League of Nations, United Nations), way that one finalizes any agreement worthy of celebration, irrespective of
under whose auspices the British held regarding propertyby means of an if and when miraculous events took
their Mandate of Palestine. Those place on the battlefield.
act of kinyan (acquisition). One of the
who subscribe to this view, including This basic construct, of combining
forms of kinyan for land is chazaka
Rav Shaul Yisraeli, posit that the the permission of the nations with
(acting toward the land as an owner
opinions of the majority of residents would).6 Regarding the right to create the chazaka the Jewish people made
of Eretz Yisrael and of the neighboring a sovereign state, the way to perform on Eretz Yisrael in its aftermath,
countriesArabs who were hostile to chazaka was by declaring sovereignty. arises again in the writings of Rav
Zionismwere not relevant because This was done by the leaders of the Shaul Yisraeli in another context.7
they did not enjoy any type of political yishuv on that memorable and joyous Rav Ovadia Yosef posited that one of
or military control over Eretz Yisrael.3 (if tense) 5th of Iyar 5708. Thus, posits the reasons why an agreement that
One of the interesting and arguably Rav Yisraeli, our full rights to Eretz includes Israeli ceding to the Arabs
unique elements of Rav Yisraelis Yisrael, for the first time in thousands significant land in Judea, Samaria, and
Gaza is theoretically proper is that
62
holding on to these sections of the was in 1948 and 1967), then the of the daughters of Jerusalem Now,
Land at such a time is in contradiction State and its citizens are expected to however, [we have experienced] Divine
to the Three Oaths. These areas, after protect themselves. If in the context providence in the gathering of the
all, were conquered by Israel and held of a defensive war, the borders of the League of Nations in San Remo and
against the stated policy of virtually State are expanded, neither the Three a pronouncement was made that the
every country and international Oaths nor any other halachic mandate Land of Israel will belong to the Jewish
organization. Rav Yisraeli questioned prevent us from defending our control people. Since the fear of the oaths has
the cogency of Rav Ovadias mode of of those lands. passed with permission of the nations,
invoking the Three Oaths by widening A third answer that Rav Yisraeli the mitzvah to settle the Land of Israel
the practical scope of Rav Yosef s offered is strikingly reminiscent of which is equal in weight to all other
position. Rav Yisraeli asked: if the his 5 Iyar construct. As part of the mitzvot in the Torah combined is
Three Oaths are a problem regarding decision of world powers meeting at now restored. Everyone should do what
land seized in the Six Day War, then the San Remo Conference in 1920,10 they can to help fulfill this mitzvah.
why should ceding be conditional on all of Palestine (including large
a viable peace settlement? We should areas of the east bank of the Jordan) The Jewish people acted upon this
give them up to desist from violating
was given to the Jewish people as agreement by welcoming it and by
the Oaths. Second, if international a homeland. Rav Yisraeli cites the the Jewish community in Palestine
approval is necessary, then shouldnt famous words of the Ohr Sameiach, expanding their settlement activity
the problem apply to many sections Rav Meir Simcha of Dvinsk, who saw in the agreements aftermath. This
of Jerusalem which have not been
in the San Remo agreement a removal too was a kinyan chazaka on all
recognized as Israels by world
of the impediment of the Three Oaths: of mandatory Palestine. This is
powers?8 What, then, is Rav Yisraelis
because one of the laws of kinyanim
rationale to apparently ignore the
, is that performance of chazaka on
Three Oaths in regard to land not
, part of the land upon which there is
given to us by the nations of the world
, agreement serves to acquire all the
in 1947-8?
... land. Thus, all of mandatory Palestine
Before we revisit the idea of was reacquired by the Jewish people
,
permission and chazaka, we shall , as their homeland. Any subsequent
present two other ideas that Rav actions, whether by Arab neighbors or

Yisraeli promotes which answers even by the same international powers

the questions.9 First, the oath of not that bequeathed the Land, are acts
,
going up by force applies to the force of thievery, which the Jewish People
,
used to move to Israel and establish a does not have to accept. Thus, from
national entity here. However, once the San Remo agreement on, posited

this is accomplished with permission, . - )( Rav Yisraeli, the Three Oaths did not
the national entity is like any other, apply to any of the Land of Palestine,
.
and the Oaths do not create any which includes Judea, Samaria, and
In this century, rays of light shone forth
limitations on what sections of the Gaza.
with a great awakening by people of
Land can be subsumed under the action such as Montefiore and rabbis One can ask whether the two similar
authority of these auspices. such as R. Tzvi Hirsch [Kalischer] of constructs that Rav Yisraeli presents
A second answer assumes that even Torun and R. Eliyahu [Gutmacher] of of permission followed by chazaka
if it were improper to expand the Grodzesk to build and restore Jerusalem do not contradict each other in the
borders of the country by means and remove its destruction Many following way: If all of Mandatory
of military conquest, that would rabbis opposed their efforts and even Palestine, which exceed the territory
only apply to initiating a war for those who wanted to join, placed their included in the 1947 Partition Plan
that purpose. However, if a war was hand over their mouth because they and 1949 Armistice Agreements,
forced upon the Jewish State (as it feared [violating] the Three Oaths belonged to the Jewish people as of
63
1920 and removed the Three Oaths Haatzmaut, there are many religious themselves. Rather, they are a warning that
issues, then what is the significance in Jews who celebrate it11 and many who Hashem made to them lest they go beyond
their proper bounds before the proper
this regard of the events of 1947-8? It do not. Those who celebrate do not time. However, one way or another, Rav
is not possible to say that Rav Yisraeli always know (nor do they need) to Yisraeli agrees that the oaths are a force to be
changed his mind during the close define precisely the elements of the reckoned with, and it would be a dangerous
to four decades between the writing historical events to celebrate most mistake to violate them.
of the two articles, because the later intensely. 3 This situation is parallel to the granting
article also mentions the significance However, regarding the assumption
of permission to resettle Eretz Yisrael after
of the establishment of the State of the Babylonian exile, by King Cyrus, of the
that it is permitted to settle in Judea relatively distant Persia, who controlled the
Israel in 1948 in regard to the Three and Samaria despite protests of Land politically and militarily.
Oaths. the world, we have a fascinating 4 Yoreh Deah 454.
I would like to suggest that Rav phenomenon within the religious
5 Ibid.
Yisraelis intention was as follows: community on an ostensibly difficult
While the San Remo Agreement halachic question. It is well known and 6 Kiddushin 26a.
gave more land than the Partition discussed that the Religious Zionist 7 See Techumin, Vol. X, in his rebuttal of the
Plan regarding borders, the events of community believes it is permitted article of his colleague, Harav Ovadia Yosef
1947-8 added significant elements and even a special mitzva and zchut (ibid.), in which the latter encouraged a
political settlement that would include ceding
that were missing in San Remo. San to settle in Judea and Samaria. But a land to the Arab World should peace be
Remo spoke of the establishment of very broad spectrum of the Charedi possible (which Rav Ovadia did not see as a
a Jewish homeland, which included community12 have no halachic viable option at the time he wrote the article).
the rights of Jews to emigrate to compunctions about living over the Rav Yisraelis article was reprinted in Chavot
Eretz Yisrael and settle it. However, Green Line. Whether discussing Binyamin vol. I, 13.
this did not totally remove the Three Ramot and Ramat Eshkol, in 8 Rav Ovadia did not suggest ceding those
Oaths, in that we would still not be Jerusalem, or Beitar and Kiryat Sefer, sections of Jerusalem as part of a peace treaty.
authorized to take this settlement to tens of thousands of Charedim form 9 Ibid.
the point of an independent entity a consensus that this is permitted. 10 At this conference, the World War I victors
that had all the rights of a state. Only It is further interesting that the confirmed the idea of a Jewish homeland
in 1947-8 did we receive and seize matter is not even a point of halachic in Palestine, as promoted in the Balfour
the rights to control the settlement of discussion, and I have been unable to Declaration, while earmarking Syria and
the Land and the administration of it, find a Charedi posek who is the father Mesopotamia to the Arabs. This agreement
was then accepted by the League of Nations.
create an army, and enjoy all rights of of the leniency. Is the silent majority
a national entity. The idea of a pekida assuming along the lines of Rav Shaul 11 Many of the practices were actually
instituted by Rav Yisraeli, both through his
(liberation as found in the verse Yisraeli? It is presumptuous for me to recommendations for the Chief Rabbinate
Rav Yehuda referred to), which Rav make such a claim. However, for one (see appendix to Zeh Hayom Asa Hashem)
Yisraeli, following the Avnei Nezer, reason or another, the disappearance and in his community of Kfar Haroeh.
believed in, came to fruition much of the Three Oaths as a halachic 12 This includes non-Zionists like the
more qualitatively on the original Yom concern is a fact on the ground among Litvish and the Chasidish, and the followers
Haatzmaut. a broad consensus of the religious of Rav Ovadia Yosef. Only the Satmar-
community.13 oriented are missing from these over-the-
In areas such as those discussed in green-line communities.
this article, where we do not find
Endnotes 13 I am proud to have studied under a posek
clear halachot in such classic sefarim who wrote extensively on such topics from
as the Shulchan Aruch, and practical both a halachic and hashkafic perspective.
1 One short work that surveys many of these
ramifications did not exist until is Rav Menachem Kashers article, Daat
modern times, it is hard to apply the Torah al Hashevuah Shelo Yaalu Bchoma
same rules for determining: How LEretz Yisrael, from Shana BShana 5737.
do we pasken? On the question of 2 Rav Yisraeli (in Eretz Hemdah I:1:4) posits
whether and how to celebrate Yom that the Three Oaths do not represent a
prohibition that Bnei Yisrael accepted upon
64
Why Israel Matters: Ramban and
the Uniqueness of the Land of Israel
O ur generation merits the
great gift of the state of
Israel. We are afforded the
opportunity to visit the land, dwell
there temporarily, and even make it
Ilana Turetsky, Ed.D.
Faculty, Azrieli Graduate School
into our permanent home if we so
choose. As an olah, I feel privileged to
live and raise my family in this holy The passionate words of the Ramban inherit it because He gave it to them
land. Yom HaAtzmaut provides a paint a striking picture of the power this verse is a positive commandment. It
special opportunity for reflection on and potential of Eretz Yisrael. is a commandment that recurs in many
this unique gift. places [in the Torah].
Many great Jewish thinkers and Inhabiting the Land of Israel What makes the Rambans position
commentators have explored the particularly noteworthy is that not
significance of the Land of Israel. Many Rishonim discuss the nature of only does he maintain that such an
Its relative status is assessed from the mitzvah of living in Eretz Yisrael. obligation exists; the Ramban is
numerous perspectives; Biblical Is there, in fact, such a mitzvah? If yes, of the opinion that this obligation
commentators, Jewish philosophers, does that mitzvah apply today or is it continues to apply throughout our
and great halachists all question and limited to a particular time period? time in exile. Further, as is well-
analyze the role of Eretz Yisrael. From The Rambam, who is usually fairly known, the Ramban personally made
different vantage points, they offer equivocal in his halachic positions, is the incredibly challenging journey to
insights into the unique religious, somewhat ambiguous on this issue. move to Israel. While some scholars
national, and spiritual opportunities By contrast, the stance of the Ramban have discussed the impact of his move
that are an organic part of the Land of is exceptionally clear. Included in the on his commentary on Chumash,
Israel. Rambans tally of the 613 mitzvot is the Rambans journey can also serve
the requirement to dwell in Israel. In as a powerful model of religious
The purpose of this article is to explore addition to writing this in his halachic
the view of the Ramban on the holiness work,1 the Ramban also states this commitment.
and status of Eretz Yisrael. The Ramban position in his commentary on Thus far, the Rambans position on
is among a small group of Rishonim Chumash (Bamidbar 33:53): the halachic status of moving to
whose writings impact and relate to a Israel has been established: moving
broad array of Torah realms. Ramban to Israel is a fulfillment of a positive
often weaves together insights relating commandment. A further question
to Biblical exegesis, Jewish thought, , relates to the status of this mitzvah
and halacha, and his writings on Eretz ... as compared to other positive
Yisrael are no exception. Indeed, few . . commandments. The Ramban
thinkers offer such a wide-ranging And you shall take possession of the land seems to challenge the notion that
perspective on Eretz Yisrael. Further, and settle in it, for I have assigned the all mitzvot are created equal, and
many contemporary discussions land for you to possess In my opinion, seems to suggest that the mitzvah of
relating to Eretz Yisrael, focus, at least this is a positive commandment. He inhabiting the Land of Israel has an
partially, on the Rambans positions. commands them to settle in the land and elevated status. While in general, one
65
is forbidden to ask a non-Jew to do a shape the way the Ramban interprets And He placed over each and every
melacha on Shabbat, even for the sake Avrahams behavior and the subsequent people in their lands according to
of enabling one to fulfill a mitzvah outcomes of Avrahams decision. their nations a star and a specific
midoraita (Torah level obligation), constellation, as is known in astrology.
the Ramban points out an exception A Unique Characteristic of While God is undoubtedly in control
to this rule.2 Based on the Gemara Eretz Yisrael of what happens everywhere in the
in Gittin (8b), the Ramban explains
world, He does not deal with the
that it is permissible to ask a non-Jew Until this point, the Rambans other nations and their lands directly,
to perform melacha on ones behalf position that inhabiting the Land of rather through intermediaries.
if it is in order to buy land from a Israel is a bona fide mitzvah, as well Hashem appoints angelic emissaries
non-Jew in Eretz Yisrael. As Rabbi as his view that this mitzvah holds a to manage and deal with the other
Howard Jachter explains,3 the position uniquely prominent status, have been nations. By contrast, the Ramban
of the Ramban is based on the axiom established. The pressing question poetically describes Hashems unique
that securing Jewish presence in and that emerges is, Why? What is it relationship with the Land of Israel
proprietorship of our holy land is a about Eretz Yisrael that impels the and the people of Israel:
fulfillment of an important national Ramban to regard the land with such
and religious tenet. veneration and appreciation? - -
,
This orientation may explain a The Torahs prohibition of arayot, ,
unique position of the Ramban in his illicit relations, is operative regardless
commentary on Chumash. When a of ones geographical location. Yet at .
famine plagued the Land of Israel and the end of the Torahs description of And behold the honored God is the God
Avraham opted to descend to Egypt, this prohibition, the verse in Vayikra (Power) of powers and the Master of
the majority of commentators endorse (18:25) states: masters of the whole universe, but upon
Avrahams decision as an appropriate
the land of Israelthe center of the
and pragmatic step. Remaining in
. [worlds] habitation, the inheritance of
Israel was dangerous, and we are
Thus the land became defiled; and I God [that is] unique to His nameHe
advised to act with prudence rather
called it to account for its iniquity, and did not place a captain, officer or ruler
than relying on miracles. Migrating to
the land spewed out its inhabitants. from the angels, in His giving it as an
Egypt to procure food for his family
inheritance to his nation that unifies His
was the responsible thing to do. The Ramban points out that this verse
namethe seed of His beloved one.
highlights a connection between the
Yet the Ramban (Breishit 12:10)
prohibition of arayot and the Land Ramban writes that in contrast to all
critiques Avraham for moving to
of Israel. The Ramban finds this other nations and lands, G-d Himself
Egypt. In fact, as part of his broader
connection somewhat perplexing, deals directly with Eretz Yisrael.
understanding of maaseh avot siman
given that the arayot are a chovat This special Land is the crucible for
lbanim, the acts of the forefathers are
haguf, a law that is binding on the the development of the relationship
a sign for their children, the Ramban
individual, applying equally within between G-d and his beloved nation.
argues that the Jewish people were
and outside of Eretz Yisrael. Rather than employ an intermediary,
forced to go into exile in Egypt as a
G-d opts to involve Himself in the
result of Avrahams decision to leave In order to clarify the connection
direct management and oversight of
Israel and go to Egypt! While there between the arayot and the Land
Eretz Yisrael, pointing to the special
are various factors influencing the of Israel, the Ramban shares an
and close relationship that G-d desires,
Rambans approach, one may suggest important distinction regarding how
so to speak, with the nation of Israel.
that underlying the Rambans fairly God controls Eretz Yisrael, as opposed
severe critique of Avraham is the to all other lands. The Ramban notes Through this lens, it is possible to
enormous value he places on inhabiting that when God created the world: explain the connection between the
the Land of Israel. His love for Israel arayot and the Land of Israel. Because

and the great import with which he of Gods more direct involvement
.
believes the land is endowed may with Eretz Yisrael, and because of
66
the elevated status that adorns Eretz hatluyot baaretz), such as shemitta
Yisrael, the Land has a heightened and teruma /maaser, and mitzvot Rav Aharon Lichtenstein ztl
level of purity and sanctity, which whose fulfillment have no inherent on the Value of Rambans
brings with it a degree of sensitivity. dependence on the Land (mitzvot Commentary on the Torah
The Land is unable to withstand sheaynan teluyot baaretz), such as ,
spiritual contamination. A sin Shabbat observance, tefillin, and ;
performed in the Land of Israel is prayer. While some ambiguity exists .
more severe, as it is an affront to the regarding how to categorize certain
holiness and dignity of the Land. mitzvot, the Talmud makes it clear
Ramban elaborates on this idea in an that there is a subset of mitzvot that
additional context. The Torah records one is only obligated to fulfill inside
G-ds especially harsh punishment of of Israel. On a basic level, Israel is ,
the people of Sedom. The Ramban significant because it is a Land in ,
(Breishit 19:5) describes the moral which one has the opportunity to ,
depravity of the people of Sedom, but fulfill a greater amount of mitzvot. . .
also shares an additional dimension The Sifrei5 extends this concept in a ,
in clarifying why G-ds reaction fairly drastic manner. The Sifrei states .
was so swift and severe. The ethical the purpose of mitzvah fulfillment in -
corruption, the Ramban explains, was chutz laaretz is to prepare us for our 40 ,
intolerable to the Land of Israel. The eventual return to Israel. The startling If the Guide for the Perplexed
holy Land of Israel, the Land that is perspective that emerges from this would have been destroyed
referred to as nachalat Hashem, the Sifrei is that mitzvah performance (and never published), it would
portion of Hashem, simply cannot outside the Land of Israel has no have been a loss, but not a huge
bear sin and corruption. intrinsic value. If that is the case, why, loss. The [Torah theology of
according to the Sifrei, must Jews the] nation of Israel would have
The Status of Mitzvah continue to observe mitzvot when in been sustained. However, if the
Performance Inside and chutz laaretz? The Sifrei explains that commentary of Ramban on the
Outside of Israel it is important for Diaspora Jewry to Torah would have been destroyed,
flex their religious muscles so that I feel that it would have been
A further dimension of the when the time comes that mitzvah catastrophic The image of the
distinctiveness of Eretz Yisrael relates observance actually matters, i.e. when Ramban and his commentary to
to the performance of mitzvot in and we return to Eretz Yisrael, we will be the Torah support the spiritual
out of the Land. In the same way that religiously in shape and capable of world of the Jewish nation
sinful behavior may be more egregious meticulously performing mitzvot. From a historical perspective,
when performed in the Land of Israel, Needless to say, the extent to which the [commentary of] Ramban
so too, fulfillment of mitzvot in the the Sifrei downplays the significance is an amalgamation of the Torah
Land of Israel may possess a special of mitzvah observance in chutz laaretz of Germany and the Torah of
quality. In order to better understand is quite surprising. Indeed, many Spain, of Rashi and Ibn Ezra, of
this issue, we will first explore the statements of Chazal seem to suggest all different places. But this is
views of other Jewish thinkers and that mitzvah performance in chutz not all. It also contains a multi-
we will then return to the unique laaretz is absolutely valuable. Many layered synthesis, a synthesis of
approach of the Ramban. commentators attempt to mitigate disciplines....
The Torah commands us to perform the implication of the Sifrei, as they From Mevakshei Panecha: Sichot Im
613 mitzvot. The mishna in Kiddushin4 perceive it inconceivable that the Sifrei HaRav Aharon Lichtenstein p. 40
distinguishes between two kinds of actually intends to so significantly
mitzvot, those that are dependent downgrade the value of mitzvot Rabbeinu Hillel6 suggests that the
on the Land of Israel (mitzvot outside of Israel. Sifreis comment is limited to mitzvot
67
hatluyot baaretz. Even though Since the essence of all of the we await a return to a more ideal life in
technically these mitzvot are only commandments are for those who are our national homeland. This perspective
binding in Eretz Yisrael, the Jewish dwelling in the Land of the Lord. And seems puzzling, as the mitzvot cited
people should continue to observe therefore they said in Sifrei And you as examplestefilin, mezuzahdo
them even in chutz laaretz in shall possess it and you shall dwell in it. not have any obvious link to Eretz
preparation for our eventual return And you will guard to keep.Dwelling Yisrael. Indeed, the Gera (Kol Eliyahu,
to Israel. Other mitzvot, though, do in the Land of Israel is equal to all of the Eikev) and others (Beit ha-Levi 3:1)
have inherent value outside of Israel, [other] commandments in the Torah. proposed alternate explanations of the
as their performance is not tied to a Sifrei. However, it is possible that the
The Ramban himself admits that
particular geographical location. Sifrei needs to be understood precisely
yes, on a technical level, all mitzvot
within the context of the second section
Radbaz7 offers an alternate that are not dependent on the Land
of Keriyat Shema where it appears. It
explanation.8 According to the Radbaz, of Israel are binding wherever in the
is evident as Rashi (11:13) also notes
the obligation to fulfill the Torahs world one may find oneself.9 But
that this section (contrasted with the first
mitzvot applies universally. However, on a metaphysical level, one cannot
part of Shema in Vaetchanan), which
the Sifrei is highlighting a technical compare mitzvot observed in Israel
focuses on kabbalat ol mitzvot (Berachot
reality that may have implications with mitzvot observed in chutz laaretz.
13athe commitment to implement the
for our ability to perform mitzvot in The same technical behavior assumes
Torahs norms), is addressed collectively
chutz laaretz. Due to the hardship a completely different spiritual status,
to the entire nation. Even mitzvot that
of the exile, it may be challenging depending on whether it is performed
devolve upon individuals are enhanced
for Jews to keep all the mitzvot. We in the Land of Israel. The holiness
in a national-collective setting. The Sifrei
may therefore acquire the status of of the Land alters and elevates each
declares that this communal dimension
onesone who is unable to perform mitzvah that is observed on its soil.10
of personal mitzvot is primarily attained
mitzvot due to factors beyond his/
only in Eretz Yisrael, although as
her control. Therefore, this distinction The Communal Impact individual performances there is no
between mitzvah performance in and
particular link to the Land.
out of Eretz Yisrael has no bearing Rav Michael Rosensweig11 offers
on the intrinsic value of the mitzvah an additional perspective on the Some explain the limitation that the
fulfillment; rather, it points to a aforementioned Sifrei, one that while Sifrei places upon mitzvot performed
difference in pragmatic realities, which, not explicitly stated by the Ramban, in chutz laaretz as referring to
in turn, affects ones level of obligation.certainly dovetails nicely with the mitzvot hateluyot baaretz; others
Rambans overall perspective. As refer to the pragmatic limitations
In contrast to Rabbeinu Hillel and the
noted above, the Ramban maintains when living under foreign rule. Rav
Radbaz, who unequivocally mitigate
that one is permitted to ask a non-Jew Rosensweig highlights an additional
the ideas expressed by the Sifrei, the
limitation on mitzvah performance
Ramban on Vayikra 18:25 embraces the to perform a melacha on Shabbos in
in chutz laaretz, or, concomitantly,
simple reading of the Sifrei as expressing order to secure land purchase in Eretz
Yisrael. This, as Rabbi Jachter notes, is an additional benefit to performing
an important element of truth. The
mitzvot in Israel. While the individual
Ramban quotes the idea that mitzvot in reflective of the significance of Jewish
can perform mitzvot on a personal
chutz laaretz serve as practice for when presence in Israel, not only at the level
level anywhere in the world, there is
we return to Eretz Yisrael, and connects of the individual fulfilling a mitzvah,
but as benefiting the collective Jewish a communal dimension to mitzvah
this to the notion that the Land of
nation. Rav Rosensweig explains the performance that only exists in Eretz
Israel has a higher degree of Divine
Sifrei based on a similar observation: Yisrael. Fulfillment of mitzvot in
providence and closeness:
chutz laaretz contributes to ones
. The Sifrei in parshat Eikev (also cited own personal religious development,
,) ( by Rashi and Ramban Devarim 11:18) while mitzvah performance in Israel
( strongly implies that our performance imbues a national significance into the
,) of halakhic norms outside of Eretz personal fulfillment of mitzvot.
. Yisrael serves a preparatory function as
68
Conclusion favorably, as compared to the American Endnotes
scene: widespread popular talmud Torah,
The Torah is unequivocal in the interaction of the Torah and general 1 Hasagot to Sefer HaMitzvot, Pos. Mitzvah
attributing Eretz Yisrael with no. 4.
communities in the implementation of
an elevated spiritual status. The Hoshen Mishpat etc. Every reply was 2 See the Rambans commentary to Shabbat
Ramban uncovers and elaborates 130b.
rebutted with the comment that its subject
on the unique holiness associated could have been found in Eastern Europe 3 Jachter, H. (2003). Living in Yesha During
with Eretz Yisrael. From a halachic as well, and so was neither endemic nor Dangerous Times, Kol torah: A student
perspective, the Ramban decisively publication of the Isaac and Mara Benmergui
unique to Eretz Israel. When he sensed Torah Academy of Bergen County, 12(14).
rules that inhabiting the Land of that I had exhausted my material, he
Israel is a fulfillment of a positive 4 36b.
pressed on, inquiring as to what indeed
commandment, one that may have a was special about my visit, and, when it 5 Parshat Ekev no. 43, cited by Rashi on
higher degree of import than other became clear that I could, at best, only Devarim 11:18.
mitzvot. On a metaphysical plane, the respond feebly, the Rosh Yeshiva opened 6 Sifrei ad loc.
Ramban describes the elevated degree with a volley of sources and dictathe 7 Shut Radbaz 6:2154.
of Divine providence and spirituality, description of Eretz Israel as
8 Maharal (Gur Aryeh Devarim ad loc) offers
one that enhances the quality of -( a land that Hashem a similar suggestion to Radbaz.
mitzvot performed within the Land your God cares for), or as that to which
of Israel. Finally, the words of the 9 See the Ramban on Devarim 4:5.
Moshe and Aharon had been barred
Ramban suggest that inhabiting the access, which was now open to us ( 10 These ideas relate to the Rambans position
land and observing mitzvot within its on the famous question regarding whether
) all
the Avot and Imahot observed the Torah as
borders achieve a national-collective trumpeting forth the sacral, metaphysical, we know it. The Ramban (Bereishit 26:5)
objective that is not attainable and historical uniqueness of the land and maintains that they only fully kept the Torah
anywhere else in the world. all causing me to realize, in a flash, that I in the Land of Israel. The Ramban points
had missed the boat entirely. As he railed to certain instances in the lives of the Avot
In the view of the Ramban, no place and Imahot that support this notion. For
allows us to better experience the on, as perhaps only he could, against
example, when Yaakov is entering Eretz
Divine presence and more effectively tourists he had met on the plane, acting Yisrael, he instructs his family members
actualize our individual and national and talking as if they were en route to to divest themselves of any possessions
spiritual potential than the Land of vacation in California, the sense of failure that are associated with idolatry (Bereishit
cut deeper and deeper. I walked out into 25:2). Wouldnt propriety of such items
Israel. Reflecting upon an interaction be inappropriate at any point in time? The
with Rav Yitzchak Hutner ztl in the Beit Hakerem evening air like a beaten
Ramban explains that because they were
1962, Rav Aharon Lichtenstein12 dog. But I knew I had been beaten justly; on the cusp of entering Eretz Yisrael, they
beautifully recounts an encounter that and today, almost forty-five years later, I augmented their meticulousness in mitzvah
highlights this perspective: remain deeply grateful to the Rosh Yeshiva observance. Similarly, the Ramban sheds light
for opening my eyes and for opening my on the time and place of the death of Rachel
In the course of my initial visit to Israel, heart. Imeinu. The Torah prohibits a man from
during the summer of 1962, I went to marrying two sisters. If so, how could Yaakov
Rav Hutner ztl was emphasizing the Avinu have been married to two sisters? The
visit mori verabbi, Rav Y. Hutner ztl, Ramban explains that this was only the case in
who, prior to his aliya, often spent the qualitative and categorical difference
chutz laaretz, as Rachel Imeinu passed away
summer at Pension Reich in Jerusalem. between the Land of Israel and all immediately upon entering the Land.
After reproaching me gently for having other lands. Additionally, he was
11 Rosensweig, M. (2004). The central role
left my wife in the United States ( alluding to the covert nature of this
of Eretz Yisrael in Torah life. Retrieved from:
)? , he began to unique status. Seen through the lens https://www.torahweb.org/torah/2004/
question me regarding my impressions of casual eyes, one may see rocks parsha/rros_beraishis.html.
particularly, about what had struck my and shrubs and deserts like in many 12 Lichtenstein, A. (2008). Diaspora
notice especially. geographical regions of the world. Religious Zionism: Some current reflections.
As, at that stage, I had focused upon the But when viewing Eretz Yisrael In C. A. Waxman (Ed.), Religious Zionism
through spiritually astute eyes, one post engagement: Future directions (pp. 31-56).
Torah world in Israel, I noted a number Jersey City, NJ: Ktav Publishing House, Inc.
of phenomena which had struck me sees G-ds presence and closeness and
endowment of spiritual opportunity.
69
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Ahavat Achim Orthodox Refaim David Jerusalem
Calabasas, CA Brooklyn, NY Ocean, NJ Cote St. Luc, QC
Cong. of Fair Lawn Jerusalem , Israel
Fair Lawn, NJ Center for Jewish Life Cong. Beth Hamedrosh Cong. Mogen David Cong. Torah Ohr
Bet Knesset Hanassi Princeton, NJ Wynnewood, PA Los Angeles, CA
Anshe Sholom Bnai Jerusalem , Israel Boca Raton, FL
Israel Chabad of Richmond Cong. Beth Israel Cong. Ohab Zedek Cong. Torat Emet
Bet Midrash Torani Richmod, VA Berkeley, CA New York, NY
Chicago, IL Phoenix, AZ
Leumi
Anshei Chesed Cong. Bet Shemesh , Israel Chabad Of Richmond Cong. Beth Israel Cong. Netivot Shalom Cong. Zichron Yisroel
Boynton Beach, FL Richmond, BC Metairie, LA Baltimore, MD Thornhill, ON
Beth Avraham Yoseph Of
Avenue N Sephardic Toronto Cong. Clanton Park Synagogue Cong. Beth Sholom Cong. Ohav Emeth Darchei Noam Cong.
Cong. Thornhill, ON Toronto, ON Lawrence, NY Highland Park, NJ St Louis Park, MN
Brooklyn, NY Community Synagogue Cong. Beth Sholom Cong. Ohav Sholom
Beth David Synagogue Darchei Noam of
Ayin LTzion West Hartford, CT of Monsey Providence, RI Merrick, NY Glenbrook
Thornhill, ON Monsey, NY Cong. Beth Yitzchok Cong. Ohr Hatorah Northbrook, IL
Beth David Synagogue
BACH Jewish Center Binghamton, NY Cong. AABJ&D Chicago, IL Phoenix, AZ Darchei Zion
Long Beach, NY West Orange, NJ Cong. BIAV Cong. Ohr Saadya Modiin, Israel
Beth Hamidrash Cong.
Bais Abraham Vancouver, BC Cong. Adas Israel Overland Park, KS Teaneck, NJ DAT Minyan
St Louis, MO Passaic , NJ Cong. Bnai Brith Jacob Cong. Ohr Torah Denver, CO
Beth Israel Synagogue
Bais Hamedrash Oneg Omaha, NE Cong. Adat Yeshurun Savannah, GA West Orange, NJ Daughters of Israel
Shabbos La Jolla, CA Cong. Bnai Israel Cong. Or Torah West Orange, NJ
Beth Israel Synagogue
Montral, QC Cong. Adas Yeshurun Brooklyn, NY Skokie, IL
Edmonton, AB DRS High School for Boys
Baron Hirsch Synagogue Chicago, IL Cong. Bnai Israel-Ohev Cong. Rinat Yisrael Woodmere, NY
Beth Jacob Cong. Of
Memphis, TN Cong. Adath Israel Zedek Teaneck, NJ
Kitchener-Waterloo EDOS
Bais Chaim Dovid Kitchener, ON Elizabeth, NJ Philadelphia, PA Cong. Rodfei Sholom Denver, CO
Lincolnwood, IL Cong. Adereth El Cong. Bnai Torah San Antonio, TX
Beth Jacob Cong. Eitz Chayim of Dogwood
Beis Medrash of Atlanta, GA New York, NY Springfield, MA Cong. Schomre Israel Park
Harborview Cong. Agudath Achim Cong. Brothers of Israel Poughkeepsie, NY West Hempstead, NY
Beth Jacob Cong.
Lawrence, NY Bradley Beach, NJ Long Branch, NJ
Irvine, CA Cong. Shaar Elmora Hills Minyan
Beis Midrash of Cong. Ahavas Achim Cong. Darchei Noam Hashomayim Union, NJ
Beth Jacob Cong.
Bergenfield Highland Park, NJ Fair Lawn, NJ Westmount, QC
Oakland, CA Eretz Chemda
Bergenfield, NJ
Beth Jacob Cong. Cong. Ahavat Achim Cong. Dor Tikvah Cong. Shaaray Tefila Katamon, Israel
Beis Midrash of Portland, OR Charleston , SC Lawrence, NY
Beverly Hills, CA Etz Chaim
Woodmere
Woodmere, NY Beth Joseph Cong. Cong. Ahavat Shalom Cong. Eitz Chaim Cong. Shaare Tefilla Beit Shemesh, Israel
Phoenix, AZ Teaneck, NJ Flushing, NY Dallas, TX Ezra Bessaroth
Beis Yosef Dulem
Flushing, NY Beth Ora Cong. Ahavath Torah Cong. Emek Beracha Cong. Shaare Tzedek Seattle , WA
St. Laurent, QC Englewood, NJ Palo Alto, CA Englewood, NJ Fifth Avenue Synagogue
Beit Chaverim
Synagogue Beth Shalom Cong. Aitz Chaim Cong. Ezras Israel Cong. Shaarei Tefillah New York, NY
Westport, CT Rochester, NY West Palm Beach, FL Chicago, IL Newton Centre, MA Fleetwood Synagogue
Beit David Highland Beth Shalom Cong. Anshe Sfard Cong. Israel of Cong. Shaarei Tzedek Mount Vernon, NY
Lakes Synagogue Congregation Kehillat Torah Springfield Mishkan Yair Forest Hill Jewish Centre
Aventura, FL Scranton, PA Glendale, WI Springfield, NJ Chicago, IL Toronto, ON
Golf Manor Synagogue Kingsway Jewish Center Ohab Zedek South Fallsburg Hebrew Yeshiva of Flatbush Young Israel of New
Cincinnati, OH Brooklyn, NY Belle Harbor, NY Association Brooklyn, NY Rochelle
South Fallsburg, NY New Rochelle, NY
Great Neck Synagogue Knesset Beth Israel Oheb Zedek Cedar Sinai YU Torah Mitzion Kollel
Great Neck, NY Richmond, VA Synagogue Spanish & Portuguese of Chicago Young Israel of North
Lyndhurst, OH Synagogue Of Montreal Woodmere
Green Road Synagogue Knesseth Israel Cong. Young Israel of Aventura
Montral, QC North Woodmere, NY
Beachwood, OH Birmingham, AL Ohev Sholom Cong. Miami, FL
Williamsport, PA Suburban Orthodox Young Israel of
HAFTR Kohelet Yeshiva High Young Israel Of
Synagogue Toras Chaim Northridge
Lawrence, NY School Ohr Shalom Baychester
Baltimore, MD Northridge, CA
Bala Cynwyd, PA Bet Shemesh , Israel Bronx, NY
Hebrew Institute of
Synagogue of the Young Israel of Oak Park
Riverdale - The Bayit Koschitzky Minyan Or Chaim Young Israel of
Suburban Torah Center Oak Park, MI
Bronx, NY North York, ON Toronto, ON Brookline
Livingston, NJ Brookline, MA Young Israel of
Hebrew Institute of KSY Orot Hacarmel
The Beachwood Kehillah Oceanside
White Plains Beit Shemesh, Israel San Diego, CA Young Israel of Canarsie
Beachwood, OH Oceanside, NY
White Plains, NY Brooklyn, NY
Lechu Neranana Orthodox Union
The Frisch School Young Israel Of Orange
Heichal Shiloh Raanana, Israel New York, NY Young Israel of Century
Paramus, NJ County
Rosh HaAyin, Israel City
Lido Beach Synagogue Petah Tikva Irvine, CA
The Jewish Center Los Angeles, CA
Heichal Shlomo Lido Beach, NY Toronto, ON
New York, NY Young Israel Of Ottawa
Jerusalem , Israel Young Israel Of
Lincoln Square Queens Jewish Center Ottawa, ON
The Jewish Center of Chomedy
Herzlia - Adas Yeshurun Synagogue Forest Hills, NY
Atlantic Beach Chomedy, QC Young Israel Of Passaic-
Winnipeg, MB New York, NY Rambam Mesivta Atlantic Beach, NY Clifton
Young Israel of Deerfield
Hildesheimer Shul Lower Merion Lawrence, NY Passaic, NJ
The Jewish Learning Beach
Jerusalem , Israel Synagogue Rambam Shul Initiative On Campus Deerfield Beach, FL Young Israel of Plainview
Bala Cynwyd, PA Beer Sheva, Israel
Hillel at Brandeis Toronto, ON Plainview, NY
Young Israel of Flatbush
Waltham, MA Maayanot Yeshiva High Riverdale Jewish Center The Kipa Brooklyn, NY Young Israel of Potomac
School for Girls Riverdale, NY
Hoshen Modiin Beer Sheva, Israel Potomac, MD
Teaneck, NJ Young Israel of Forest
Modiin , Israel SAR High School The Roslyn Synagogue Hills Young Israel of Queens
Magen David Sephardic Riverdale, NY
The Jewish Educational Roslyn Heights, NY Forest Hills, NY Valley
Wykagyl, NY
Center SCY High Flushing, NY
The Village Shul Young Israel of Fort Lee
Elizabeth, NJ Margolin Hebrew San Diego, CA Toronto, ON Fort Lee, NJ Young Israel of Riverdale
Academy
JLIC - The Johns Sephardic Bikur Holim Bronx, NY
Memphis, TN Thornhill Community Shul Young Israel of Greater
Hopkins University Seattle, WA Thornhill, ON Cleveland Young Israel of Scarsdale
Baltimore, MD Marlee Shul
Sephardic Congregation Beachwood, OH Scarsdale, NY
Toronto, ON Tiferet Israel
JLIC at Queens College of Long Beach Toronto, ON Young Israel of Hewlett Young Israel of Sharon
Hillel Meitar Merkazi Long Beach, NY Hewlett, NY Sharon , MA
Queens, NY Beer Sheva, Israel Torat Emet
Sephardic Institute Columbus, OH Young Israel of Hillcrest Young Israel of Skokie
Joint Distibution Menorat Hamaor Synagogue Flushing, NY Skokie, IL
Committee Ramat Beit Shemesh, Israel Touro Synagogue
Brooklyn, NY
Jerusalem, Israel Newport , RI Young Israel of Young Israel of
Merkaz Modiin Sephardic Kehila Centre Holliswood Southfield
Kehilat Zichron Yosef Modiin , Israel Ulpanat Orot
Synagogue Jamaica, NY Southfield, MI
Jerusalem, Israel Downsview, ON
Mevaser Zion Thornhill, ON
Young Israel of Young Israel of St. Louis
Kehillas Bais Yehudah Tzvi Tel Mond, Israel United Orthodox
Shaarei Israel Hollywood St Louis, MO
Cedarhurst, NY Synagogues
Mishkan Shilo Raleigh, NC Fort Lauderdale, FL
Houston, TX Young Israel of Staten
Kehillat Ahavat Tzion Beit Shemesh , Israel Shaare Zedek Cong. Young Israel of Houston Island
Ramat Beit Shemesh, Israel University of
Mizrachi Bayit Winnipeg, MB Houston, TX Staten Island, NY
Massachusets JLIC Hillel
Kehilat Chovevei Tzion Toronto, ON Shaarei Shomayim Amherst, MA Young Israel of Jamaica Young Israel of Toco
Skokie, IL MJE Toronto, ON Estates Hills
University of
Kehillat New Hemsptead New York, NY Shaarei Tefilla Jamaica, NY Atlanta, GA
Pennsylvania Hillel
Spring Valley, NY Moledet Las Vegas, NV Philadelphia, PA Young Israel of Las Vegas Young Israel of West
Kehillat Ohel Ephraim Beer Sheva, Israel Shaarei Tefillah Cong. Las Vegas, NV Hartford
Viewmount
Ariel, Israel Moriah Shul Toronto, ON West Hartford, CT
Toronto, ON Young Israel of
Kehillat Shaareei Torah Raanana, Israel Shaarei Torah Orthodox Lawrence-Cedarhurst Young Israel of West
West Coast Torah Center
Of Toronto Moses Montefiore Anshe Cong. of Syracuse Cedarhurst, NY Hempstead
Los Angeles, CA
Toronto, ON Emunah Dewitt, NY West Hempstead, NY
Young Israel of Long
Westville Synagogue
Kehillat Shaarei Yonah Baltimore, MD Shaarey Yerushalayim Beach Young Israel of West
New Haven, CT
Menachem Ner Tamid Cong. Valley Village, CA Long Beach, NY Rogers Park
Modiin , Israel Woodside Synagogue Chicago, IL
Baltimore, MD Shaarey Zedek Young Israel of Memphis
Ahavas Torah
Kemp Mill Synagogue New Toco Shul Valley Village, CA Memphis, TN Young Israel Ohab Zedek
Silver Spring, MD
Silver Spring, MD Atlanta, GA of North Riverdale
Shalhevet High School Young Israel Of Montreal
Yagdil Torah Yonkers, NY
Kenesseth Israel Cong. North Shore University Los Angeles, CA Montral, QC
Boca Raton, FL
St Louis Park, MN Hospital Young Israel Shomrei
Shivtei Yisrael Young Israel of Neve
Yavneh Academy Emunah
Kesher Israel Cong. Manhasset, NY Raanana, Israel Aliza
Paramus, NJ Silver Spring, MD
Harrisburg, PA Nusach Hari Bnai Zion Karnei Shomron, Israel
Shomrai Shabbos JLIC at Yale University YU High School for Girls
Kesher Israel St Louis, MO Toronto, ON Young Israel of New
Hillel Hollis, NY
Washington, DC NY Hospital - Queens Hyde Park
SKA High School for Girls New Haven, CT
Kew Gardens Synagogue Flushing, NY New Hyde Park, NY YULA Boys High School
Hewlett Bay Park, NY Los Angeles, CA
Kew Gardens, NY
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