Pesach To-Go - 5780

Rabbi Isaac Elchanan Theological Seminary • YU Center for the Jewish Future
THE BENJAMIN AND ROSE BERGER
TORAH TO-GO
Established by Rabbi Hyman and Ann Arbesfeld
®
APRIL 2020 • PESACH 5780
Pesach
Dedicated in memory of Cantor Jerome L. Simons
ON THIS NIGHT
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Rabbi Dr. Ari Berman, President, 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
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2
Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Pesach 5780
Table of Contents Pesach 5780
Dedicated in memory of Cantor Jerome L. Simons
Introduction 4 Rabbi Yaakov Glasser: The COVID-19 Crisis is an Opportunity to Sanctify our
Homes
Understanding 5 Chaya Sima Koenigsberg, PhD: Bread for Thought

Chametz 7 Mrs. Bracha Rutner: Does Chametz Represent our Relationship with Hashem?
11 Rabbi Yona Reiss: Where and When Can I Shop After Pesach?
15 Rabbi Ari Zahtz: Finding Chametz on Pesach
Torah Perspectives 18 Rabbi Jacob J. Schacter, PhD: Bnei Torah Reflect on Anti-Semitism
on Anti-Semitism 24 Rabbi Elchanan Adler: We Are Not Alone: Perspectives on Jewish Victimhood
37 Mrs. Sivan Rahav Meir: Voices of American Jewry on Antisemitism: A
Journalist’s Perspective
41 Rabbi Eli Belizon: Shul Security: Halachic Perspectives
47 Rabbi Etan Schnall: Dressing Like a Jew in Public
Torah For The Times 52 Eli Weinstein: The Torah of Redemption

Of The Redemption 54 Tzvi Goldstein: Contemporary Korbanos: Issues and Opportunities
57 Jacob Lazaros: Stories of Return
60 Eitan Rozenberg: Gishmei Bracha
62 Effie Wagner: The Powers of a Jewish King
Dedicate this space in memory or in honor of a loved one.

For more information, please contact Rabbi Russ Shulkes
at 646.592.4469 or [email protected]
3
Rabbi Yaakov Glasser
Introduction David Mitzner Dean, Yeshiva University Center for the Jewish Future
Rabbi, Young Israel of Passaic-Clifton
INTRODUCTION: THE COVID-19 CRISIS IS AN

OPPORTUNITY TO SANCTIFY OUR HOMES
A s we go to press with this

year’s Pesach edition of
the Benjamin and Rose
Berger Torah To-Go®, it is difficult
to believe that only weeks ago, our
It can be transported to any place, any
time, and any circumstance.
This crisis has shown the incredible
strength of the Jewish people. We have
cleaning, it is a chance to infuse those
homes with the sense of meaning
and purpose that Pesach is all about.
Our faith in Hakadosh Baruch Hu,
and a recognition that He controls
seen that our values and service to
theme of anti-Semitism was the both nature and history, is the
Hakadosh Baruch Hu can be applied
most pressing concern for world greatest source of our resilience and
to any environment in which we find
Jewry. While anti-Semitism certainly perseverance through this challenge.
ourselves.
remains a serious concern, and
Rav Kook, Midbar Shur pg. 139,
the COVID-19 crisis certainly has
writes that the word "Pesach" does
the potential to exacerbate it, we find
ourselves preparing for Pesach this
The korban Pesach not mean to “pass over.” Rather, based
on the verse in Melachim I 18:25,
year in the context of an entirely new offered in Mitzrayim “poschim al shtei haseifim” — hopping
reality. Torah To Go is branded as a
publication that can be picked up at was unique in that it between two opinions — it means to
“hover.” Hakadosh Baruch Hu did not
a local shul or school and enjoyed at was a korban that was simply “pass over” the Jewish homes;
home or anywhere else. Over the past
few days we have watched as the entire offered in the home. he hovered and made his presence felt
while the final plague of Egypt was
Jewish world has transitioned to the
carried out. May Hakadosh Baruch
world of “Torah to go.”
Hu hover above our sacred homes and
The korban Pesach was the first
The Torah (Shemos 25:15) tells us protect us once again. May He provide
sacrifice commanded to the Jewish
regarding the Aron, the Holy Ark of our community with the strength and
people. The korban Pesach offered
the Mishkan: the blessings to emerge from this great
in Mitzrayim was unique in that it
.‫ בְ ּטַ בְ ּעֹ ת הָ אָ רֹ ן יִ הְ יּו הַ בַ ִּדּים ל ֹא ָיסֻרּו ִממֶ ּּנּו‬was a korban that was offered in the challenge with health and with bracha.
In the rings of the Ark there shall be home. It personified the notion that Wishing you a wonderful Pesach,
poles. They may not be removed from it. the foundation of our people, of our
Rav Shamshon Raphael Hirsch, in his nation, is the sanctity of our homes.
commentary to that verse, writes that Our preparation for Pesach 5780 is
the poles used to carry the Aron were completely different than what we are
never removed, even when the Aron used to. We find ourselves confined
was stationary, because ultimately our almost entirely to our homes. Beyond
Torah is always “to go.” It is portable. the opportunity for more focused
4
UNDERSTANDING
Chaya Sima Koenigsberg, PhD
CHAMETZ Resident Scholar, Straus Center for Torah and Western Thought,
Yeshiva University
BREAD FOR THOUGHT
I n August 2019, a physicist and

bread enthusiast in Pasadena,
California named Seamus
Blackley baked a loaf of bread using
4,000-year-old yeast extracted from
sourdough to the baking process.
From ancient Egypt, the use of
sourdough as a leavening agent later
spread throughout Greece and the
Roman Empire. Egyptian pride
something quintessentially Egyptian
from our midst.
On a deeper level, we can draw a
lesson from the distinctive baking
processes of matzah and chometz.
an ancient loaf of Egyptian bread.1 in their bread-making process is
The Shelah ha-Kadosh explains3
Yeast, of course, is a leavening memorialized in wall paintings found that abstaining from eating leavened
agent that produces carbon dioxide in numerous Egyptian tombs, which bread on Pesach signifies our belief in
when it metabolizes carbohydrates, testify to the production of both Hashem as the creator, who brought
creating bubbles that help otherwise leavened and unleavened loaves.2 forth the world ex-nihilo, yesh me-ayin,
dense bread expand into a fluffy Histories of ancient bread-making cite from no pre-existing matter. Chometz,
loaf. As we observe Pesach and the the Torah’s description of Pharaoh’s as noted above, was always baked
command not to eat leavened bread baker imprisoned with Yosef and using a starter or sourdough from
(chometz), it is interesting to note the Torah’s distinction between an older batch of dough, paralleling
that it was the ancient Egyptians matzah and chometz as evidence the mistaken belief in an eternal
who are credited with discovering of the importance of bread-making world and no creator. In contrast to
the leavening process and producing in ancient Egypt, and the presence chometz, matzah is a new creation,
leavened breads, probably with the of both leavened and unleavened so to speak. The combination of only
help of the beer they liked to drink, breads. Thus, the removal of chometz flour and water to create matzah, with
or with the addition of spontaneous on Pesach can signify the removal of no leavening agent added, symbolizes
5
the creation of Heaven and Earth from ‫מֹושב ֵֹתיכֶ ם תֹאכְ לּו‬
ְ ‫כָ ל ַמ ְח ֶמצֶ ת ל ֹא תֹאכֵ לּו ְבכֹל‬ On the seder night, we are elevated
nothing. The flour parallels the dust of .‫ַמּצֹות‬ and pristine after having removed
the earth, and water, the moisture of You shall eat nothing leavened; in all the chometz from without, and we
the Heavens, all created yesh me-ayin. your settlements you shall eat unleavened focus on the chometz within. We are
bread. granted extra help on that auspicious
The Shelah further notes that after
night called leil shimurim, a night
the initial creation of matter Hashem The word machmetzet (‫ )מחמצת‬itself
where Hashem grants us protection
formed the rest of creation from that hints at the introduction of death to
against the yetzer hara and other
matter, a process referred to as yesh the world after the sin of Adam. The
spiritual forces that wish us harm. On
me-yesh. The distinction between yesh center of the word spells chometz
that special night we are granted the
me-ayin and yesh me-yesh is reflected (‫ )חמץ‬surrounded by a mem before
strength to break free from whatever
in the special obligation to eat matzah it and a tav after, to spell met (‫)מת‬,
holds us back from actualizing our
on the first night of Pesach, because or death. Chometz signifies the
potential, just as Hashem liberated us
matzah symbolizes the initial stage contamination of our beings through
from the confines of Mitzrayim, as the
of creation: that of yesh me-ayin. For sin brought about by obeying the
pasuk (Shemot 13:14) states:
the rest of the week of Pesach, we yetzer hara now within us, which can
are not obligated to eat matzah, but lead to our downfall. For this reason, ‫וְ ָהיָ ה כִ י יִ ְש ָאלְ ָך ִבנְ ָך ָמ ָחר לֵ אמֹר ַמה זֹאת‬
only to refrain from eating chometz, before Pesach, we gather and burn ‫וְ ָא ַמ ְר ָת ֵאלָ יו ְבחֹזֶ ק יָ ד הֹוצִ ָיאנּו ה' ִמ ִמצְ ַריִ ם‬
symbolizing the subsequent days of .‫ִמ ֵבית עֲ ָב ִדים‬
creation that utilized already-created And when, in times to come, your son
matter — yesh me-yesh — as stated in asks you, saying, "What is this?" you
the verses: As we eat our shall say to him, "It was with a mighty
‫ָב ִראשֹן ְב ַא ְר ָב ָעה ָע ָשר יֹום לַ ח ֶֹדׁש ָב ֶע ֶרב תֹאכְ לּו‬ matzah, we hand that the Lord brought us out from
Egypt, the house of bondage."
.‫ַמצֹת ַעד יֹום ָה ֶא ָחד וְ ֶע ְש ִרים לַ ח ֶֹדׁש ָב ָע ֶרב‬
‫ִש ְב ַעת יָ ִמים ְשאֹר ל ֹא יִ ָמצֵ א ְב ָב ֵתיכֶ ם כִ י כָ ל‬
choose life and Matzah is referred to as “bread of
‫אֹכֵ ל ַמ ְח ֶמצֶ ת וְ נִ כְ ְר ָתה ַהנֶ ֶפׁש ַה ִהוא ֵמ ֲע ַדת‬ aim to live lives of faith” in the Zohar, and as we fulfill
.‫יִ ְש ָר ֵאל ַבגֵ ר ְּוב ֶאזְ ַרח ָה ָא ֶרץ‬
In the first month, from the fourteenth
righteousness. this mitzvah let it reaffirm our faith in
Hashem as the creator and ruler of the
day of the month at evening, you shall world, as well as our faith in our own
eat unleavened bread until the twenty- abilities to overcome both internal
first day of the month at evening. No and external obstacles that may be
leaven shall be found in your houses the leaven in our homes signifying holding us back.
for seven days. For whoever eats what the removal of the yetzer hara that
is leavened, that person shall be cut off contaminated Adam. In contrast to
the destruction wrought by the yetzer Endnotes
from the community of Israel, whether he
is a stranger or a citizen of the country. hara — symbolized by chometz 1. https://www.nytimes.com/2019/08/08/
— matzah symbolizes the tzaddik, science/egyptian-yeast-bread.html.
On still a deeper level, the Shelah whose good deeds and correct beliefs 2. Flour and Breads and Their Fortification in
explains that Adam ha-Rishon was earn life in the World to Come. The Health and Disease Prevention, Second Edition,
like matzah, a new creation without Alshich ha-Kadosh explains4 that Edited by Victor R. Preedy and Ronald Ross
parents. Through his sin, the yetzer the tzaddikim are therefore referred Watson (Academic Press, 2019) 178.
hara — compared to the leaven to as chai — living, a word with 3. Mesekhet Pesakhim, Perek Torah Ohr, 11.
— entered him, clouding his mind the numerical value of 18. Matzah 4. Alshich on Shemot: 13:11-17.
and introducing death to his body. likewise has the numerical value of 18
The Torah, here, as well as in the 5. Mispar katan is a form of gematria where
when calculated by the mispar katan5
subsequent verse (Shemot 12:20), the zeroes are dropped from the value of all
(5-‫ ה‬,9-‫ צ‬,4-‫)מ‬. As we eat our matzah, letters valued above 9.
uses the word machmetzet to describe we choose life and aim to live lives of
chometz: righteousness.
6
UNDERSTANDING
Mrs. Bracha Rutner
CHAMETZ Assistant Principal, Yeshiva University High School for Girls
DOES CHAMETZ REPRESENT OUR RELATIONSHIP

WITH HASHEM?
Q uintus Turnus Rufus the

Evil, a senator and provincial
governor under the Roman
Empire, appears in
several midrashim and Talmudic
does He not support them Himself?
Rabbi Akiva said to him: He commands
us to sustain the poor, so that through
them and the charity we give them
we will be saved from the judgment of
we are deserving of punishment.
Rabbi Akiva counters and teaches us
that we have a responsibility to make
the world a better place. We are not
forced to accept the world as it is; in
discourses, mostly in conversation Gehenna. Turnus Rufus said to Rabbi fact we have a requirement to provide
with Rabbi Akiva. Akiva: On the contrary, it is this charity sustenance and support to those in
which condemns you, the Jewish people, need.
In the Gemara in Bava Batra 10a, the
to Gehenna because you give it.
following conversation appears: How do we do make the world a
They both continue with different better place? By partnering with
‫וזו שאלה שאל טורנוסרופוס הרשע את ר"ע‬
parables to illustrate their points. Hashem. Generally, Rabbi Akiva tells
‫אם אלקיכם אוהב עניים הוא מפני מה אינו‬
us this should be our approach. But
‫מפרנסם? אמר לו כדי שניצול אנו בהן מדינה‬ Turnus Rufus here is accusing Rabbi
is this true all the time? We can relate
‫ אמר לו [אדרבה] זו שמחייבתן‬.‫של גיהנם‬ Akiva of trying to be better than
to Hashem and be a junior partner
!‫לגיהנם‬ God. Hashem has created the world
most of the time. However, to truly
And this is the question that Turnus a certain way — with poor and
appreciate this partnership and our
Rufus the wicked asked Rabbi Akiva: If downtrodden people. If we interfere,
role, we need to step back and not
your God loves the poor, for what reason we are going against God’s plans and
partner with God but rather focus on
7
Him as our Master. When do we do ‫אֹכֵ ל ַמ ְח ֶמצֶ ת וְ נִ כְ ְר ָתה ַהנֶ ֶפׁש ַה ִהוא ֵמעֲ ַדת‬ remove it — wouldn’t the world
this? During the holiday of Pesach — .‫יִ ְש ָר ֵאל ַבגֵ ר ְּוב ֶאזְ ַרח ָה ָא ֶרץ‬ cease to function as usual? Another
the holiday in which Hashem showed No leaven shall be found in your houses commonly taught idea is that the
His mastery and as we left Egypt, for seven days. For whoever eats what difference between chametz and
we as a nation accepted G-d as our is leavened, that person shall be cut off matzah is yeast, with chametz
master. from the community of Israel, whether he representing ego and matzah
With all the rites and rituals is a stranger or a citizen of the country. representing humility. But this too is
performed over the seven-day holiday, troublesome because all year we eat
We remove all chametz from our
just how exactly do we demonstrate chametz and are commanded to use
homes and perform bittul chametz,
not just our recognition of G-d as our it to perform several mitzvot. If so,
giving up possession of any chametz in
master, but our self-abnegation in how can we associate chametz with
our homes and making it like the dust
deference to G-d? We are all familiar something negative?
of the earth. If we retain possession of
with our abstention from chametz any chametz over Pesach, it remains So the question remains: Why are
and all things leaven, but is this forbidden for us and any other Jew we required to completely remove
commandment to have no leavened forever. chametz from our lives, incurring
bread in our possession related to the serious consequences for owning even
All these prohibitions beg the
concept of self-abnegation? a small amount of it?
question — why are we so strict with
Chametz is an enigma. The rest of the chametz? What is so unique about it We must view chametz in a different
year, not only is chametz permitted, that it has more issurim connected to light. Chametz represents our
there are several mitzvot associated it than any other item in the Torah? relationship and partnership with
with it. Yet for these seven days, One common explanation connects Hashem. All year we partner with
it is forbidden. And we’re not just chametz and the yetzer harah, the evil Hashem, as Rabbi Akiva tells us.
forbidden from eating it, we can’t inclination. As the Zohar states, we But during Pesach, this relationship
own it or receive any benefit from it need to remove the yetzer harah from changes.
whatsoever. In fact, there are more our midst completely during Pesach. This idea of partnership and chametz
prohibitions relating to chametz than Yet this explanation is countered by is evident from the Gemara in Brachot
for any other forbidden item in the the midrash (Bereishit Rabbah 9:7): 38a, which discusses the nature of
Torah. The Torah (Shemot 12:15)
‫ רבי נחמן בר שמואל בר נחמן בשם רב‬the bracha made on bread. There is a
says:
‫ זה יצר‬,‫ הנה טוב מאד‬:‫ שמואל בר נחמן אמר‬debate between the Rabbis and Rabbi
‫ כי כל אוכל חמץ‬...‫שבעת ימים מצות תאכלו‬ ‫ וכי יצר הרע‬.‫ זה יצר רע‬,‫ והנה טוב מאד‬.‫ טוב‬Nechemya about this bracha:
‫ונכרתה הנפש ההיא מישראל‬ ,‫טוב מאד אתמהא?! אלא שאלולי יצר הרע‬ ‫ ָּתנּו‬.‫״הּמֹוצִ יא״ וְ כּו׳‬ ַ ‫אֹומר‬ ֵ ‫ֶׁשעַ ל ַה ַּפת הּוא‬
For seven days we must eat matzah … ,‫ ולא הוליד‬,‫ ולא נשא אשה‬,‫לא בנה אדם בית‬ ‫״הּמֹוצִ יא לֶ ֶחם ִמן‬ ַ — ?‫אֹומר‬ ֵ ‫ ָמה הּוא‬:‫ַר ָּבנַ ן‬
anyone who eats chametz will be cut off :)‫ (קהלת ד‬:‫ וכן שלמה אומר‬.‫ולא נשא ונתן‬ ‫ ״מֹוצִ יא לֶ ֶחם ִמן‬:‫אֹומר‬ ֵ ‫ ַר ִּבי נְ ֶח ְמיָ ה‬.‫ָה ָא ֶרץ״‬
from the nation. :‫כי היא קנאת איש מרעהו‬ ‫ ְּב״מֹוצִ יא״ ּכּוּלֵ י עָ לְ ָמא לָ א‬:‫ ָא ַמר ָר ָבא‬.‫ָה ָא ֶרץ״‬
In Shemot ch. 13 (verse 7) we are Rabbi Nahman said in Rabbi Samuel's ‫״אל מֹוצִ ָיאם‬ ֵ :‫ ִּדכְ ִתיב‬,‫ְּפלִ יגִ י ְּד ַא ֵּפיק ַמ ְׁש ַמע‬
told: name: “Behold, it was good” refers to the ‫ ַר ָּבנַ ן ָס ְב ִרי‬,‫״הּמֹוצִ יא״‬ ַ ‫ ּכִ י ְּפלִ יגִ י ְּב‬.‫ִמ ִּמצְ ָריִ ם״‬
Good Desire; “And behold, it was very ‫״הּמֹוצִ יא‬ ַ :‫ ִּדכְ ִתיב‬,‫ַהּמֹוצִ יא ְּד ַא ֵּפיק ַמ ְׁש ַמע‬
‫ַמּצֹות יֵ ָאכֵ ל ֵאת ִש ְב ַעת ַהיָ ִמים וְ ל ֹא יֵ ָר ֶאה לְ ָך‬ good” refers to the Evil Desire. Can then
.‫ָח ֵמץ וְ ל ֹא יֵ ָר ֶאה לְ ָך ְשאֹר ְבכָ ל גְ ֻבלֶ ָך‬ ‫ וְ ַר ִּבי נְ ֶח ְמיָ ה ָס ַבר‬.‫לְ ָך ַמיִ ם ִמּצּור ַה ַחּלָ ִמיׁש״‬
the Evil Desire be very good? That would ‫״הּמֹוצִ יא‬ ַ :‫ ֶׁשּנֶ ֱא ַמר‬,‫ַהּמֹוצִ יא ְּד ַמ ֵּפיק ַמ ְׁש ַמע‬
Throughout the seven days unleavened be extraordinary! But without the Evil
bread shall be eaten; no leavened bread .‫ֶא ְתכֶ ם ִמ ַּת ַחת ִס ְבלֹות ִמצְ ָריִ ם״‬
Desire, no man would build a house, We learned in the mishna that over
shall be found with you, and no leaven take a wife and beget children; and thus bread one recites: Who brings forth
shall be found in all your territory. said Solomon: “Again, I considered all bread from the earth. The Sages taught
In Shemot ch. 12 (verse 19) we are labor and all excelling in work, that it in a baraita: What does one who eats
told: is a man's rivalry with his neighbor.” bread recite before eating? Who brings
(Ecclesiastes 4:4) forth bread from the earth. Rabbi
‫ִש ְב ַעת יָ ִמים ְשאֹר ל ֹא יִ ָמצֵ א ְב ָב ֵתיכֶ ם כִ י כָ ל‬
So how could we be required to Nechemya says that the blessing is
8
phrased: Who brought forth bread from creating the bread nor is He bringing beautiful — that which is created
the earth. Rava said: Everyone agrees the actual bread forth. It is rather a by people in partnership with God.
that the term motzi means brought, joint effort; a partnership where God Hashem puts forth wheat, which
in the past tense, as it is written: “God brings the water and weather that is an essential staple in life, but the
who brought them forth from Egypt enables the wheat to grow, while man most beautiful item in the world is
is for them like the horns of the wild takes the wheat and turns it into the created when we take this wheat, in
ox” (Numbers 23:22). When do they actual finished product that is bread. partnership with God, and turn it into
disagree? With regard to the term If that is the case, then why does something that is the sustenance of
hamotzi, as the Rabbis hold that the bracha describe bread as from life.
hamotzi means that God brought forth, Hashem?
Perhaps then, the Gemara in Brachot,
in the past tense, as it is written: “Who
A hint to the answer may lie in the when discussing the bracha on
brought forth for you water from a rock
Midrash Tanhuma, Tazria 5, in another bread, is alluding to this symbiotic
of flint” (Deuteronomy 8:15), which
conversation between Turnus Rufus relationship. We say “hamotzi”; God
depicts a past event. Rabbi Nechemya
and Rabbi Akiva: brings forth the wheat and then we
holds that the term hamotzi means that
‫מעשה ששאל טורנוסרופוס הרשע את רבי‬ take it and turn it into something
God brings forth in the present tense,
‫ של הקדוש ברוך‬,‫ איזו מעשים נאים‬:‫עקיבא‬ beautiful — something more beautiful
as it is stated in Moses’ prophecy to the
‫ של בשר ודם‬:‫הוא או של בשר ודם? אמר לו‬ than even what God creates on this
Jewish people in Egypt: “And you will
‫ אמר‬.‫ למה אתם מולין‬:‫ אמר לו‬.… .‫נאים‬ Earth. This is true whether we view
know that I am the Lord your God who
,‫ אני הייתי יודע שעל דבר זה אתה שואלני‬:‫לו‬ the bracha as relating to the past or to
is bringing you forth from under the
‫ שמעשה בני אדם‬,‫ולכך הקדמתי ואמרתי לך‬ the present — this is a relationship
burdens of Egypt.” (Exodus 6:7)
‫ הביא לו רבי‬.‫נאים משל הקדוש ברוך הוא‬ that began in the past — when we
What is the disagreement between left Egypt and confirmed our belief
‫ ֵאּלּו ַמעֲ ֶׂשה‬:‫ ָא ַמר לֹו‬.‫עקיבא שבלים וגלסקאות‬
Rabbi Nechemya and the Rabbis? On as a nation in God, and continues to
‫ ָא ַמר‬.‫ וְ ֵאּלּו ַמעֲ ֶׂשה יְ ֵדי ָא ָדם‬,‫ַה ָּקדֹוׁש ָּברּוְך הּוא‬
the surface, the question appears to this day. Each time we make bread,
‫יֹותר ִמן ַה ִּׁש ֳּבלִ ים‬
ֵ ‫ ֵאין ֵאּלּו נָ ִאים‬:‫לֹו‬
be that when we make the bracha on we are beautifying God's world, we
It happened that Turnus Rufus the
bread, are we referring to a current are partnering with Him to improve
wicked asked R. Akiva, “Which works
event — God is bringing forth the the world. And it is when we partner
are the more beautiful? Those of the Holy
bread from the earth — or are we with Hashem that we make the
One, blessed be He, or those of flesh and
referring to something that God has most beautiful item that can provide
blood?” He said to him, “Those of flesh
done in the past — that He brought sustenance to others — bread — a
and blood are the more beautiful.” … He
forth the bread? Is this a continuous food whose bracha comes first in the
said to him, “Why do you circumcise?”
action or only one that refers to the order of brachot.
He said to him, “I also knew that you
past?
were going to say this to me. I therefore During the rest of the year, this
But if we look deeper there is another anticipated [your question] when I partnership with Hashem is absolutely
layer to this discussion. The language said to you, ‘A work of flesh and blood necessary. Man takes the wheat He
of the bracha states that Hashem is more beautiful than one of the Holy gives us and produces bread. We
brings bread from the earth. But One, blessed be He.’ Bring me wheat partner with God, improving the
we don’t pick bread off trees, so is spikes and white bread.” He said to him, world and making it a better place.
Hashem really bringing the bread “The former is the work of the Holy One, Moreover, as Rabbi Akiva tells us, it
forth from the earth? What comes blessed be He, and the latter is the work is an expectation that Hashem placed
from the earth? Wheat. But what of flesh and blood. Is not the latter more upon us.
turns it into bread? Man must add beautiful?”
But what is the origin of this
other ingredients: water and yeast,
In the midrash, Turnus Rufus asks partnership? Yetziat Mitzrayim. What
and perhaps sugar, salt, eggs and oil.
which is more beautiful — something are we commemorating on Pesach?
With these ingredients, man then
that Hashem or man created? In Yetziat Mitzrayim and the origins of
turns it into bread from which we
his answer, Rabbi Akiva compares our relationship with Hashem. At
gain sustenance. It is not God who is
bread and wheat. The bread is more that point in time, we were not equal
9
partners — we did not have complete ‫ כדי להודיע לנו שמדובר בעניין אלוקי‬,‫לגמרי‬ completely miraculous fashion, to
faith and could not take what Hashem ‫ החג שנועד להשרשת‬,‫ לכן בפסח‬.‫ולא אנושי‬ show that it is not a human endeavor.
gave us and make it perfect. At that ‫ נצטווינו להיזהר מאוד‬,‫יסודות האמונה‬ Therefore, on Pesach, the holiday geared
point, we were like children and ,‫מכל שמץ של חמץ במאכלינו וברשותנו‬ toward imparting the fundamentals of
Hashem was like our father. We could ‫ ואסור‬,‫שהחמץ מבטא את הצד האנושי שלנו‬ faith, we are commanded to be extremely
not intervene in the world. Hashem ‫לערבו בעת שאנו עוסקים ביסודות האמונה‬ cautious to avoid eating and possessing
had to intervene on our behalf ‫ אנו עוסקים‬,‫ אבל במשך כל השנה‬.‫ושורשיה‬ even a smidgen of chametz, which
and guide us every step of the way, ,‫ ואותם אנחנו צריכים לפתח ולשכלל‬,‫בענפים‬ symbolizes our human aspects that
showcasing His might and kindness .‫ואז החמץ רצוי‬ must not get mixed in when we speak
throughout the process. He gave us Pesach, and especially the Seder, is about the roots and foundations of faith.
protection when He punished the designed to instill in us the fundamentals During the rest of the year, however,
Egyptians. He saved us from not just of faith: that the world has a Creator, when we are involved with developing
the Egyptians but also from ourselves, and improving the branches, chametz is
showing love and devotion like a allowed and even desirable.
benevolent master.
As Pesach is a Bread, we see, is not something
Pesach is a time when we step back negative — in fact, it is desired and
from being partners with Hashem time when we desirable to create bread the entire
and recognize the origins of our step back from year. Bread signifies our incredible
relationship with Him, reminding partnership with Hashem, which we
ourselves that our partnership with being partners recognize each time we make the
God only works if we recognize that with Hashem and bracha, hamotzi lechem min haaretz.
He is the Master and Creator of the But during Pesach, we are recognizing
world. And how is that done? By recognize the the origins of our faith, of our
removing all bread from our midst. origins of our beginnings before we were partners
Not only can we not eat it, we cannot with Hashem. We need to remove the
make it nor own it nor do anything relationship with bread from our midst, because at this
that might bring us close to making Him, reminding point it is not the right way to connect
bread. We need to go back to our roots to Hashem. Only when we recognize
— our beginning — when we had ourselves that our that it all comes from Hashem and
just gained our freedom but couldn’t partnership with that He is the creator of the world can
truly partner with God. This is a time we understand what our relationships
when we eat only matzah: wheat God only works need to be and what Hashem expects
and water baked for a short period if we recognize of us in the world. We can take our
of time. Nothing beautiful, nothing deep faith and understanding and
fancy. Only simple food, nothing that He is the use this knowledge and experience to
that provides sustenance in the way Master and Creator further our relationship with Hashem
chametz does. during the year, engaging with the
of the world. world and making His world, our
As Rav Melamed says in Peninei
world, the best it can be for all living
Halacha:
souls.
‫חג הפסח ובמיוחד ליל הסדר נועדו להשריש‬ that He watches over His creatures, and
‫ שיש בורא לעולם‬,‫בנו את יסודות האמונה‬ that He chose the people of Israel to
‫ ובחר בעם ישראל כדי‬,‫והוא משגיח על ברואיו‬ reveal His name in the world. Whenever
‫ ובכל עת שמתגלה‬.‫שיגלה את שמו בעולם‬ there is revelation of an aspect of the
‫ הוא מופיע בדרך ניסית‬,‫יסוד אלוקי בעולם‬ divine in the world, it appears in a
10
UNDERSTANDING
Rabbi Yona Reiss
CHAMETZ Rosh Yeshiva, RIETS
Av Beth Din of the Chicago Rabbinical Council
WHERE AND WHEN CAN I SHOP AFTER PESACH?
O ne of the strict laws of Pesach

is the halacha of chametz
she’avar alav HaPesach.
According to this halacha, it is
forbidden to eat or derive any benefit
The halacha follows the opinion
of R. Shimon (Pesachim 29a) that
this law is not a Torah prohibition
but rather a rabbinic penalty for
the transgression of the violation
(a complete accident) — when the
transgression came about due to
circumstances that were completely
beyond the control of the owner of
the chametz. The Mishna Berurah
whatsoever from chametz that was of “bal yeraeh u’val yimatze” — for (448:9) brings one such example: If a
in the possession of a Jew during the possession of chametz during non-Jewish owner of a mill decided on
Pesach. Sometimes this can lead to the Pesach holiday. Because of the his own to grind a Jew’s wheat kernels
tremendous loss, such as in the case severity of such a transgression, during Pesach, and then turned the
when a Jew fails to sell a huge amount this penalty was imposed even in flour into bread, the Beis Meir ruled
of chametz liquor during Pesach that cases where the ownership came that the bread would not become
is worth tens of thousands of dollars. about inadvertently, or by accident prohibited to the Jewish owner after
(Shulchan Aruch, Orach Chaim Pesach, since there was nothing that
Furthermore, this prohibition is not
448:3). the Jew could have done to prevent
only applicable to products that are
this from happening.
full-fledged chametz such as breads,
cookies, pastas, and liquor. Even Possible Cases of Leniency What about a case in which someone
products that contain admixtures of nullified his chametz prior to Pesach,
chametz are prohibited after Pesach Are there any leniencies, especially so that it no longer belongs to him
unless the chametz ingredient was less given that the prohibition is rabbinic according to Torah law? The halacha
than one-sixtieth of the entire mixture in nature? Some authorities are follows the opinion of R. Yochanan
(Mishna Berurah 447:101). lenient in a situation of “ones gamur” in the Talmud Yerushalmi that a
11
person who nullified his chametz but One might argue that there is a special during Pesach, thus appearing to
otherwise did not sell or remove the dispensation in the Gemora (Chulin negate the fact that the chametz
chametz from his possession may 4a-4b) to purchase chametz after was sold to a non-Jew. Indeed, in
not derive benefit from the chametz Pesach from a non-observant Jew who many cases where Jewish-owned
after Pesach, since there is a concern only sins based on temptation (mumar supermarkets and liquor stores
that his nullification may have been l’teavon) and not out of rebellion, participate in a sale of chametz prior
insincere (see Rosh, Pesachim 2:4, based on the premise that such an to Pesach, they continue to sell that
Shulchan Aruch OC 448:5). individual would trade his prohibited very same chametz during Pesach
However, in a case when a person chametz for a non-Jew’s permitted itself. Some authorities indeed have
nullified his chametz and performed chametz after Pesach in order to written that any such continued
a thorough bedikas chametz mitigate his violation. However, most business activity nullifies the sale
(searching for any chametz prior to of the Jewish storeowners nowadays of chametz, so that all the chametz
the Pesach), and then discovered a who possess chametz during Pesach of those enterprises is considered
previously unknown stash of chametz are not individuals with either the chametz she’avar alav HaPesach and
on his premises after Pesach, the knowledge or the inclination to take remains forbidden forever (see, e.g.,
Mishna Berurah (448:25) rules such measures to avoid benefiting Maharam Shick, OC 205).
that in a case of great loss, such directly from their chametz after
Nonetheless, Rav Moshe Feinstein
Pesach, so this leniency is no longer
chametz would be permitted for ruled (Igros Moshe, OC 1:149) that
applicable (see Be’er Hetev, 448:11,
benefit after Pesach, although not for such a mechiras chametz remains valid
consumption. The Aruch Hashulchan explaining that non-observant Jews
because the storeowner who sold
(OC 448:8) appears to be lenient today are considered to be in the more
his chametz before Pesach intends
even with respect to consuming such stringent category of mumar l’hachis
to maintain the permissible status of
chametz. for purposes of this halacha; see also
any chametz that is not sold during
Igros Moshe, OC 4:91).
Pesach. The chametz that is sold
Buying Chametz from a Jewish during Pesach constitutes an act of
Store Owner after Pesach The Problem with Stores that theft by the Jewish seller from the
Sell Their Chametz but Remain non-Jewish purchaser, but that is only
Absent any of these possible in Operation on Pesach an issue for the storeowner and not
leniencies, chametz that was in the for the store’s customers. Similarly,
possession of a Jew over Pesach The most obvious solution would be Rav Shlomo Zalman Auerbach (see
becomes forbidden not only for the to effectuate a sale of the store owner’s Halichos Shlomo, Pesach 6:9) upheld
Jewish owner but also for every other chametz (“mechiras chametz”) before the validity of such a sale based on the
Jew in the entire world as well (see Pesach (see Shulchan Aruch, Orach ruling of the Noda B’Yehudah (OC
Shulchan Aruch, Orach Chaim 448:3). Chaim 448:3). Even R. Yochanan 18) that so long as a mechiras chametz
Furthermore, the chametz remains would agree that if an individual transaction was performed by the
forbidden forever. This creates a sold his chametz during Pesach to a parties prior to Pesach and could be
difficult situation for individuals who non-Jew, that individual and others enforced by the non-Jewish purchaser,
wish to buy food after Pesach from may partake of such chametz after it is a valid sale.
a non-observant Jewish store and Pesach once it is purchased back from
the non-Jewish purchaser. Indeed, However, even Rav Feinstein
from Jewish supermarket owners conceded (Igros Moshe, OC 2:91)
who may have possessed chametz selling one’s chametz to a non-Jew has
become the accepted practice of Jews that the mechiras chametz would
over Pesach. Indeed, in recent years it not be valid with respect to any new
was discovered that one of the major all over the world (see Shevet HaLevi
4:49). chametz that is purchased by the
suppliers of kosher liquor was owned storeowner during Pesach, which
by a Jew, thus prohibiting forever However, the major problem with would indeed remain forbidden for
the chametz liquor that was in its this option is that the sale may not customers to purchase following
possession during Pesach. ultimately be legitimate if the Jewish Pesach. Accordingly, he ruled that a
storeowner leaves his business open
12
kashrus agency could not ultimately from a major Jewish-owned liquor stockholder interest, since according
recommend that customers purchase supplier to a non-Jew, subject to the to a number of rabbinic authorities
chametz from those stores after following stipulations: (a) the Jewish the Jewish stockholders would not be
Pesach. owner may not have any involvement considered owners of the assets of the
in the business during Pesach; (b) business but rather only stakeholders
Selling the Entire Business the non-Jewish purchaser must be in the revenue stream of the non-
during Pesach someone who is capable of running Jewish owners (see Minchas Yitzchok
the business during Pesach (such as 3:1, Igros Moshe, id).
Are there any other solutions? Some the manager of the store); (c) there
Moreover, Rav Asher Weiss (Minchas
authorities suggest that maybe it is must be an accounting made of all the
Asher, volume 1, simanim 105-106)
better to have the Jewish owner sell profits generated during Pesach; and
suggests that there is never any
the entire business to a non-Jew for (d) the non-Jewish purchaser must
halakhic ownership by a Jew in any
the duration of Pesach, in addition to receive payment of all of those profits.
corporation that possesses chametz,
selling the chametz to the non-Jew. If such a sale is made properly under
regardless of the degree of Jewish
This indeed would be a fine solution proper rabbinic auspices, it would
ownership or involvement, since the
if the sale of the business would be be permissible to purchase chametz
respective roles of equity holders,
genuine. However, the problem is that from such businesses and stores
administrators, and major decision
often the sale is obviously a sham. immediately after Pesach because
makers reside in three different
Accordingly, Rav Yisroel Belsky held none of the chametz would have been
bodies (shareholders, CEO, and
that the sale of the business would be owned by a Jew during Pesach.
board of directors). However, his
completely void even according to position does not appear to represent
the reasoning of Rav Moshe Feinstein Partial Jewish Ownership the predominant view among most
if the Jewish owner continued to rabbinic authorities.
run the business and derive profits What if the Jewish owner is only a
from the business during Pesach, partial owner of the establishment? If
since it is clear in such a case that the Jewish owner is only a minority How Long to Wait before
there was no interest in selling the owner of the establishment, some Buying Chametz after Pesach
business altogether (Shulchan HaLevi authorities (see Zecher Yitzchok by
If a Jewish-owned store did not sell its
1:12[18]; see letter from Rabbi Eli the Ponevezher Rav, #8) allow the
chametz in a valid fashion, one may
Gerstein to Rabbi Zvi Ryzman in Ratz purchase of chametz after Pesach
not buy chametz products from the
K’tzvi, Pesach, pages 331-332). from such an establishment even if
store until it can be safely assumed
However, if the sale of the business is there wasn’t a valid sale of a store’s
that the products most likely came
genuine, some authorities allow such chametz. However, other authorities
into the store’s possession after Pesach
are stringent in a case where a Jew
a sale in cases of great loss and dire (see Mishna Berurah 449:5). In terms
need, as long as the sale complies with owns a substantial minority interest in
of how long one should wait, the
all necessary halakhic specifications a corporation that enables him to have
amount of time may vary based on the
(see Aruch Hashulchan 448:20, Dovev a substantial voice in the management
shelf life of the product in question.
Meisharim by the Chebiner Rav, of the enterprise (see Igros Moshe EH
1:7). Nonetheless, there is greater The usual amount of time that is
2:4). For example, at the Chicago
room for leniency when the store is recommended by the rabbinic
Rabbinical Council, we recently
owned by a publicly held corporation authorities with respect to most store
facilitated such a sale of chametz
in which Jews only have a minority items is until either Lag B’Omer or
Find more shiurim and articles from Rabbi Yona Reiss at

https://www.yutorah.org/Rabbi-Yona-Reiss
13
Shavuos. As a general rule, rabbinic authorities are V i s i t t h e Pa r e n t s
more likely to rely on a shorter time span when
‫חבר ון‬
there are other mitigating considerations, such
this pesach in
as a case when the Jew is only a minority owner
in a corporate entity, or if there was at least a
questionable sale, or when the turnover rate for the
chametz product in question is relatively short.
Other Considerations
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14
Rabbi Ari Zahtz
UNDERSTANDING
Maggid Shiur, RIETS
CHAMETZ Associate Rabbi, Congregation Bnai Yeshurun, Teaneck, NJ
Co-Founder, Project Ometz
FINDING CHAMETZ ON PESACH
“R abbi, help! I found

chametz on Pesach.
What should I do?”
This question arises surprisingly
frequently considering the great
A brief overview of the different types
of chametz will help clarify the status
of these items when discovered on
Pesach.
requirement to destroy it prior to
Pesach is only mederabanan (M”B
442:2).3 If the chametz is not even
fit for canine consumption — it is
completely inedible — then it has no
Chametz is the result of any one of
diligence most employ in their homes the five grains that come in contact halachic status as chametz and there
when preparing for Pesach. The truth with water and are left to leaven for is not even an obligation mederabanan
is that after further inquiry, the items more than 18 minutes prior to being to destroy it prior to Pesach (Sh”A
discovered are often not your classic baked. There are other factors such as 442:2).
chametz items. Frequently they are heat, leaving the dough without being This, then, is the basis of allowing
medications that do not appear on worked, and liquids mixed with the all medications, soaps, creams,
one of the “approved for Pesach” grain that can speed up or change the shampoos, deodorants and other
lists or various toiletries that contain leavening process.1 toiletries to be used on Pesach even
oatmeal or other chametz ingredients. if they contain chametz ingredients.
However, there are times when the
What, in fact, is the halachic status of None of the chametz is fit for
chametz mixture is not fit for human
those items, and if they are chametz consumption, it is completely inedible
consumption. This type of chametz,
what should be done with them in and therefore does not have the status
chametz nuksha,2 is not forbidden
light of the prevalent practice of of chametz at all.
biblically to own or to see in one’s
selling chametz before Pesach?
possession over Pesach, and the So why the lists?
15
The main concern stems from the ingest them. It is important to note no reason at all to destroy them, and
opinion of the Rosh (Pesachim 1:2), that one should not discontinue the products could simply be put on
codified in the Mishna Berura 442:43, use of liquid, chewable or any other the side for after Pesach.6
that when one eats chametz that has medicine without consulting with What would be the halacha if actual,
been rendered inedible he has, by the one’s doctor and rabbi. edible chametz is found on Pesach?
very act of eating, given significance One specific area that may be different The Shulchan Aruch (Orach Chaim
(achshevei) to the inedible as food relates to cosmetics containing
and it is therefore once again 446:1) records that if you find
alcohol. There are different types of chametz on Chol Hamoed you must
considered chametz, even though for
alcohol, and while isopropyl alcohol burn it immediately; if it’s found on
others it would not have the status
comes from petroleum, ethyl alcohol one of the days of Yom Tov you must
of chametz. Thus, it would seem
is made from the fermentation of cover it lest you come to eat it, and
that in particular, when it comes
starch, sugar, and other carbohydrates. then you burn it on motzei Yom Tov.7
to medications that are consumed
Ethyl alcohol can be produced
orally, even if the chametz has been What if the chametz you find in your
from grains, which would render
rendered inedible, the act of eating it possession doesn’t belong to you, but
it chametz. As a general rule, all
should be problematic according to to a non-Jew? The Shulchan Aruch
alcohol not intended for human
this opinion of the Rosh. writes (446:3) that if chametz from
consumption is denatured, meaning
However, many poskim, including it contains additives to make it unfit your non-Jewish neighbor rolls onto
Rav Moshe Feinstein (Igros Moshe for consumption. However, it is your roof on Pesach, you push it
Orach Chaim 2:92), do not think that important to note that denatured back with a stick (if it was on Chol
this opinion of the Rosh would apply alcohol does not have a different Hamoed), and if it was on Yom Tov
to a case such as medicine where chemical composition and therefore itself you cover it until after Yom Tov
often times people must eat bitter the process can theoretically be because it is muktzah. Why? You don’t
or otherwise disgusting items for reversed. violate bal yeraeh (the prohibition
their health, even if they would not against owning chametz) since it’s not
Seemingly, denatured alcohol yours (M”B 9), so there’s no need to
otherwise eat them. Therefore, Rav
should be considered unfit for burn it (and you wouldn’t be allowed
Moshe says that medications with
canine consumption, and products to burn it since it’s not yours), but
inedible chametz ingredients would
containing this alcohol should we don’t want it to remain in the
not be problematic on Pesach even
therefore be permitted to own and use possession of the Jew, lest he come to
according to the Rosh.4
on Pesach. However, poskim, including accidentally eat it.
In a similar vein, Rav Moshe writes Rav Moshe Feinstein (Igros Moshe
that the logic of achshevei would not Orach Chaim 3:62), are concerned These two halachos lead to a
be relevant to other types of benefit that a suffering alcoholic who is fascinating conundrum as to what
from the chametz such as washing desperate for alcohol will consume should be done nowadays if one finds
or anointing, and therefore toiletries this denatured alcohol, and therefore chametz on Pesach. What’s the issue?
containing chametz would not be a even in its denatured state it does not Common practice is to sell chametz,8
chametz concern.5 have the status of being inedible. and generally, included in the bill of
sale is a clause that reads that “I sell
However, Rav Aryeh Leib Gunzberg There are those who will refrain from all chametz that I own knowingly or
writes in his Sha’agas Aryeh (75) any of these products because of the unknowingly wherever it may be," and
that it seems that chametz foods and severity of the prohibition of chametz. then we specify places where we know
drinks that are not fit for consumption One should consult his or her rabbi there is chametz. When chametz
are not permitted even for medicinal to determine what the appropriate is now found, (not in one of those
purposes. In his opinion, “achshevei” practice should be. However, it would designated places), who does the
still applies, even though these seem that according to all opinions, chametz belong to? Does it belong to
products are not even fit for canine if these inedible items, even if they the Jew who initially owned it, or as a
consumption and are like “the dust of contain actual chametz ingredients, result of the bill of sale of the mechiras
the earth.” As such, it is prohibited to were found on Pesach, there would be chametz, has this chametz that the
16
Jew was unaware of also belong to this little bit of chametz would not Endnotes
the non-Jew? The implication for in any way impact the final value of
what should be done is immense. the larger quantity of chametz that 1. See Shulchan Aruch O”Ch 459:2 for a more
detailed discussion.
Which of the two halachos mentioned was sold, it is as if the non-Jew was
above applies? Must it be burned mochel, forgave that loss. Rav Wosner 2. See Biur Halacha 462:2 “Memaharim” who
discusses another type of possible chametz
as is the halacha for the chametz of seems to appreciate the novelty of
nuksha in a case where fruit juice is mixed
a Jew discovered on Pesach, or is it this approach and its weakness in that with the grains. This issue and the status of
forbidden to burn it since it truthfully it seems to diminish the legitimacy that mixture is very relevant to the status of
belongs to the non-Jew?! of the sale, and concludes that if one egg matzah on Pesach.
wishes, the chametz that is found 3. Mishna Berura 442:2 points out that this
Rav Tzvi Pesach Frank (Mikraei
can be lifted and brought to the place is only true if the chametz was never fit for
Kodesh Pesach Volume 1 siman 74)
where the rest of the sold chametz has human consumption, however, if at one
is troubled by this question and time it was edible then it must reach a higher
been stored away for Pesach.
presumes that chametz found by a threshold of not being fit for a dog to eat in
person who sold his chametz with Perhaps if the rabbi selling the order to lose its status as chametz.
such a provision should be hidden chametz would stipulate in advance 4. If, however, there was flavoring or the
away, and it is wrong to burn it (Rav with the non-Jew, explicitly, that any medicine was chewed in a normal fashion, it
Frank even briefly entertains the chametz found on Pesach would be could be that the logic of the Rosh would be
possibility that burning the chametz allowed to be burned, that would a concern.
would undermine and invalidate the allow the original halacha cited in 5. One exception would be certain liquid
entire sale!). Shulchan Aruch to remain intact (even alcohols, because it could be changed into
edible liquid fairly easily (this is a chumra of
though, me’ikar hadin, it may not be
Rav Shmuel Wosner (Shu”t Shevet Rav Moshe that is more widely accepted).
required), and at the same time not
Halevi Volume 9 siman 116) is 6. This is because the whole issue is rabbinic
create any perception that the sale is
not sure that it would, in fact, be in nature, combined with the fact that
not a completely appropriate, legally
problematic to burn this chametz. achshevei would only apply when one is
sound transaction. Alternatively, actually planning on ingesting it and that
Why not? Although halachically,
perhaps it is worth revisiting the value most ethyl alcohol is not actual chametz but
the mechira is done in a way that is
of including this specific clause in kitniyos.
completely valid, the non-Jew has no
the bill of sale, and whether what is 7. There’s a fascinating machlokes whether or
intention of ever physically benefitting
gained outweighs the complications it not the bracha of “al biur chametz” should be
from the chametz he purchased; his recited. See M”B 435:5.
potentially creates.
intention is to perform a halachically
8. Even though no such requirement exists if
significant act of sale and to sell it
someone does bedika and bittul and rids him
back to the Jew after Pesach. Since or herself of all chametz.
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17
RESPONDING TO
Rabbi Jacob J. Schacter, PhD
ANTI-SEMITISM Senior Scholar, Yeshiva University's Center for the Jewish Future
University Professor of Jewish History and Jewish Thought, Yeshiva University
BNEI TORAH REFLECT ON ANTI-SEMITISM
W e are living now during

very difficult times,
times that require
our introspection, thinking,
understanding, care, and concern.
substance, in spite of everything that
we are encountering in the world
around us now.
My first point is that, historically, what
a settlement that later became New
York. On September 22, 1654, shortly
after the Jews first arrived here, he sent
a letter back home to the ba'alabatim
in charge of New Amsterdam to
we are facing is not new. As we begin
inform them that he felt strongly that
I would like to divide my talk into two to reflect on the situation confronting
the Jews do not belong there. He
parts. The first consists of reflections us now, it is important to understand
wrote:
on the notion of anti-Semitism, that this is not a reality that we have
b'chlal, and the second consists of never encountered before, even in the The Jews who have arrived would nearly
divrei chizuk to you, bnei Torah and United States. As a matter fact, within all like to remain here, but learning that
bnei yeshiva, to help you deal with the the first few moments after Jews they (with their customary usury and
difficulties that are confronting us arrived here for the very first time, in deceitful trading with the Christians)
especially now, today, as we begin the 1654, we encountered anti-Semitism. were very repugnant . . . to the people
new zman. I want to help us engage Peter Stuyvesant was the having the most affection for you: the
with our Torah studies, and our lives Deaconry also fearing that owing to their
representative of the Dutch West India
in general, with integrity and with present indigence they might become a
Company here in New Amsterdam,
This article is an edited transcript of a talk I delivered in the Fischel Beis Midrash at Yeshiva University on January 22,
2020. I have maintained the oral nature of the presentation, including the Ashkenazis pronunciation of Hebrew words.
18
charge in the coming winter, we have, better and quieter for the last number as it simply appears, as what the
for the benefit of this weak and newly of decades, baruch Hashem, more or reader would normally think it
developing place and the land in general, less. And therefore, it behooves us to means. Vayishakehu does not really
deemed it useful to require them in a try to understand how we can react to mean vayishakehu, a word generally
friendly way to depart; praying also most what is going on now. It is particularly indicating that Esav expressed
seriously in this connection, for ourselves important for us as bnei Torah and bnei warm feelings to Yaakov that would
and also for the general community of yeshiva to think about what we need to normally be demonstrated by a kiss.
your worships, that this deceitful race, - do to maintain our commitments, our In fact, it means something else. And
such hateful enemies and blasphemers of learning, our talmud Torah and our Rashi presents two options.
[Christianity], - not be allowed further yir’as Shamayim.4
The first is that, in fact, Esav did
to infect this new colony, to the detraction not really kiss Yaakov; rather, he
of your worships and the dissatisfaction Esav Sonei Es Yaakov just went through the motions. The
of your worships’ most affectionate second opinion is the one relevant to
subjects.1 Anti-Semitism has been a part of the us. Rashi quotes Rabbi Shimon bar
Do you hear such language? This millennia-old Jewish experience long Yochai who stated a principle, ‫הלכה‬
group of “deceitful,” “repugnant,” before Jews arrived in the United ‫היא בידוע שעשו שונא את יעקב‬. It is a
“hateful enemies” and “blasphemers” States. We annually recite the words in halacha. What is more important to
cannot be allowed “to infect” this the Hagadah, ‫שבכל דור ודור עומדים עלינו‬ us than a halacha? We live our lives
beautiful olam ha-chadash called New ‫לכלותינו‬, in every generation there were by halacha. ‫הלכה היא בידוע‬. It is well
Amsterdam! Jews show up in this city, those who sought to destroy us. Peter known, everybody knows, it is simply
are greeted with a shalom aleichem and Stuyvesant was not mechadesh a new obvious, that Esav hates Yaakov and
told be-lashon nekiyah, “in a friendly he'arah; we already had to deal with therefore, it is inconceivable that
way,” to get out of here; we don't want this reality from the very dawn of our Esav kissed Yaakov. Of course he did
you. The moment we arrive here history. These words in the Hagadah not kiss Yaakov. The p'shat, or simple
we are met with derision and with are followed by a discussion of the meaning, cannot be that he kissed
rejection. Yaakov- Lavan encounter. ‫צא ולמד‬ Yaakov and therefore, says Rabbi
‫מה בקש לבן הארמי לעשות ליעקב אבינו‬. Shimon bar Yochai, the dots on top
There is a history of anti-Semitism In fact, in She’er Yisrael, the Netziv’s
in the United States. Now is not the of the word are meant to indicate that
thoughtful essay on the nature of anti- the real meaning is the opposite, that,
time to go into detail; I’ll mention just Semitism, he makes a great deal out
two other examples. In probably the in this case, Esav really did kiss Yaakov.
of the Yaakov-Lavan encounter.5 But I At that moment, Esav’s mercy was
most blatant official anti-Semitic act want to focus primarily on the Yaakov-
in American history, General Ulysses aroused and he kissed Yaakov with all
Esav encounter. his heart. This time it really does mean
S. Grant implemented “General Order
No. 11” in 1862, expelling all Jews After having been separated for literally vayishakehu.
from territories under his control.2 many years, Yaakov hears that Esav is ‫הלכה היא בידוע שעשו שונא את יעקב‬.
Later, in the 1930’s, there was a coming toward him and he prepares What does this mean?
Catholic priest by the name of Father himself for this encounter.
First, it is interesting to note that in
Charles Coughlin who spewed vicious ‫וירץ עשו לקראתו ויחבקהו ויפל על צוארו‬ commenting on this verse, the author
anti-Semitism on his radio show that .‫וישקהו ויבכו‬ of the Yalkut Shimoni (Be-ha'alos'cha
had 20 million listeners.3 Esau ran to greet him. He embraced him #722) formulates this phrase not
And so, what we are experiencing now and, falling on his neck, he kissed him; as ‫הלכה היא בידוע שעשו שונא את יעקב‬
is not new. This is something that, and they wept. but ‫בידוע שעשו שונא את יעקב‬, it is well
regretfully, we have had to deal with Bereishis 33:4 known that Esav hates Yaakov, without
before, even in this country. Having Rashi notes that there are dots on the words halacha hi. But most
said that, I would say that what we are top of the word vayishakehu in the sources do use the phrase halacha hi
facing today is especially disturbing Torah, which is meant to indicate and this raises a question. How is the
because the situation had been much that the word is not to be understood word halacha relevant here? Is the
19
fact that Esav hates Yaakov a halacha, felt was right for their schools. the procedure for conversion. If a
a law? You're not allowed to do it on prospective ger comes to a beis din
In response, Rav Moshe counseled
Shabbos? You're not allowed to eat “these times (bi-zman ha-zeh)” and
against this strategy because he was
it or drink it? This is not the kind of announces his or her desire to convert
afraid that it would arouse enmity
a language that we would normally to Judaism, the first response is
(eivah) among the English authorities
associate with this kind of a statement. dissuasion:
against the Jews. And he went on to
Indeed, both R. Zevi Hirsch Chayis write that Jew-hatred is high even ‫מה ראית שבאת להתגייר אי אתה יודע‬
and R. Baruch Halevi Epstein point among those nations who appear to ‫שישראל בזמן הזה דוויים דחופים סחופים‬
to a number of places in rabbinic treat Jews favorably. You think they .‫ומטורפין ויסורין באין עליהם‬
literature where, in fact, the word love you? You think they respect What is wrong with you? Why in
halacha is used in a non-legal context, you? Not at all. And, in support of the world do you want to convert?
one that we would consider to be this position, he cited the Rashi with Don't you know that the Jewish
aggadah: which we began, ‫הלכה היא בידוע שעשו‬ people are now afflicted, oppressed,
.‫דגם על עניני אגדה נופל שם הלכה‬ ‫שונא את יעקב‬. He claims that just like downtrodden and harassed? Why
The word halacha can also refers to halacha is immutable, unchanging, would you choose to be part of such a
matters of Aggadah. constant and permanent, so is Jew- persecuted people?
Maharatz Chayis, Berachos 31a hatred or anti-Semitism: And what is the reference to “these
‫גם עניני ישראל בכלל והידיעות להם יכונו‬ ‫כמו שהלכה לא משתנית כך שנאת עשו‬ times (bi-zman ha-zeh)”? The times
.‫בשם הלכה‬ .‫ליעקב לא משתנית‬ of Chazal? Yes, but not only then.
Matters relating to the Jewish people Just as halacha doesn’t change, so too, This ruling, and the sentiment it
and information about them can also be the hatred of Esav for Yaakov doesn’t expresses, applies to any time anyone
called “halacha.” change. learns this Gemara. It applies to all
times, whenever a ger may come with
Torah Temimah, Bamidbar And so, I think that at the end of the
the desire to convert. “These times”
27:21:35 day it's a reality. I was born in America.
are these times. And indeed this
Even something that is a devar I have benefitted enormously from
ruling is cited in the Mishneh Torah
aggadah can also be referred to as America. I have incredible hakoras
of the Rambam (Hilchos Issurei Bi'ah,
halacha. ha-tov for America. Rav Moshe
14:1) virtually word for word. “These
famously called America “the medinah
But, even if it is possible to defend times” have now been extended some
shel chessed.” But at the end of the day,
the use of the word halacha in such a thousand years. And they extend until
there is something going on here that
non-legal or agaddic context, why go today.
transcends my understanding and my
out of your way to call Esav’s hatred comfort level. Of course, we need to
for Yaakov a halacha? What is the be vigilant. We need to be proactive in Looking to the Future
significance of referring to it that our battle against anti-Semitism. We
way? Most striking in this context is need to do whatever we can to defend Given this reality, how do we look to
a teshuvah by Rav Moshe Feinstein ourselves. We dare not be complacent the future? Where can we find the
(Igros Moshe, Choshen Mishpat 2:77) or passive. Of course. But it is a fact. strength and the fortitude to proceed,
that addresses this question. There is no explanation or justification assured not only of survival but even
for it. There is no rationale. Azoy iz of a glorious and meaningful future?
He was responding to Jews in England The Rambam continues (14:4) that
who claimed that their Jewish schools dos. It is what it is. It’s a given. It's a
metzi'us.6 one tells a ger who persists in his or
were not getting the kind of support her quest, who, despite it all, still
from the English government that wants to join the Jewish people, that
they felt they deserved. They asked "These Times"
although we may be downtrodden,
Rav Moshe if they could seek support our existence is assured for all
from authorities outside of England The reality of anti-Semitism has also
found its way into halachic literature. eternity. ‫כל האומות כלין והן עומדין‬, All
to put pressure on the English the nations will be destroyed but
authorities to do what they, the Jews, The Gemara (Yevamos 47a) discusses
20
the Jewish people will remain. We in the twenty-first century, the divine absolutely peculiar conditions, and the
have a havtachah, a divine promise, assurance that our existence is assured fateful role played by them in history;
a divine reassurance that, despite all for all eternity. all these point to the particular and
our challenges, we will exist forever. It is true that this assurance is a mysterious foundation of their destiny.8
Even though things look difficult and, national one, not an individual one. It Throughout our long, complex history
as a matter of fact are difficult, we are is for the klal, not the yachid, for Klal — from ancient through modern
here now and will be here forever. We Yisrael, not “Reb Yisrael.” Indeed, each times — we have been forced to
aren’t going anywhere. Hashem has one of us needs to do whatever we can confront demographic dispersion,
whatever Hashem's cheshbonos may to merit our own personal existence. political disintegration, economic
be, but our current existence — and We need to take responsibility for dislocation, social alienation,
our ongoing future existence — is whatever we can do. But we also take psychological oppression, subtle
absolutely assured. We shouldn't comfort in the fact that we are part as well as crude discrimination
despair and think that our very of a larger nation assured of eternal and, worst of all, brute physical
existence as a nation is in jeopardy. existence. annihilation.9 And you know what?
Chas ve-shalom. We have a havtachah Nisim ve-nifla'os! Miracle of miracles!
from the Ribbono Shel Olam that we We are still here! This non-Jew
will persevere and exist for all time Our Miracle of Survival
understood that the existence of
The Rambam makes this explicitly This notion that, somehow, we Jews the Jew defied any of the rational
clear in his Iggeres Teman, written to survive despite all the enormous categories with which he was
give chizuk to the Jews in Yemen at challenges and difficulties we face, familiar. He recognized it to be
the end of the twelfth century who is recognized also by Gentiles. Let what he described as “a mysterious
were beset with terrible challenges me give you one example. Nicholas and wonderful phenomenon.” It
and persecution; greater challenges, Berdayev was a very prominent is mysterious, it is inexplicable.
much greater challenges, than we face Russian religious philosopher Something unusual is going on here.
right now, in 2020, in America. The and dissident who died in exile, in But we know exactly what it is. It is
Rambam writes: Russia, in 1948. He understood how the havtachah, the assurance, that the
Ribbono Shel Olam gave us. This is
‫ וכבר הבטיח לנו ה' יתעלה על ידי נביאיו שאנו‬Jewish survival defied any rational
what keeps us going as a people and
‫ לא נכלה ולא נכחד ולא נעדר מהיות אומה‬explanation. In his The Meaning of
this is what also keeps us going as
.‫ נעלה‬History, he wrote:
individuals.
Know, dear Jews of Yemen, that we I remember how the materialist
will not be destroyed, nor forgotten, interpretation of history, when I
nor disappear from being an exalted attempted in my youth to verify it by Dry Bones
nation; not just from being a nation applying it to the destinies of peoples,
but from being an exalted nation. I want to now move to divrei chizuk
broke down in the case of the Jews, where
and want to share with you a thought
And he continues, in a striking and destiny seemed absolutely inexplicable
that I believe can help us confront
powerful parallel: from the materialistic standpoint. And,
the challenges that we currently face,
indeed, according to the materialistic
‫ וכשם שלא יתכן לתאר בטול מציאותו יתעלה‬and positivist criterion, this people and give us confidence that, im yirtzeh
.‫ כך לא יתכן להכחידנו ולכלותנו מן העולם‬ought long ago to have perished. Its Hashem, with siyata d'Shmaya, we will
Just like it is inconceivable to imagine survival is a mysterious and wonderful be able to persevere.
that God will cease to exist, so is it phenomenon demonstrating that the life We read in the haftarah on Shabbos
inconceivable to imagine that the of this people is governed by a special Chol ha-Mo’ed Pesach how Yechezkel
Jewish people will cease to exist. predetermination, transcending the takes dry bones and then places
Just as God is eternal, so are the processes of adaptation expounded by sinews, flesh and skin upon them and
Jewish people. 7 the materialistic interpretation of history. they come alive (Yechezkel 37). He
The survival of the Jews, their resistance literally is mechayeh mesim.
And what sustained the Jews of Yemen
to destruction, their endurance under The Gemara (Sanhedrin 92b) picks
in the twelfth century sustains us now,
21
up where Yechezkel left off and them. I have no right to judge them. your bubby’s Shabbos candles, your
wonders what happened to those “dry I don't know what I would have parents’ Chanukah menorah.”
bones” that he brought to life. What done were I to have been there. But
What is the key for nitzchiyus Yisrael?
happened to the “mesim she-hechiyeh they decided to no longer be a part
What did we do when we were
Yechezkel?” The Gemara presents three of our people. They could not figure
faced with the Shoah, the most
opinions: out a way to continue to identify
brutal example of anti-Semitism in
‫ ר"א אומר מתים שהחיה יחזקאל עמדו על‬as Jews. They decided not to hitch Jewish history ever? It is a massive
'‫ ר"א בנו של ר‬... ‫ רגליהם ואמרו שירה ומתו‬their wagons to the caravan of Jewish understatement to say that it was
‫ יוסי הגלילי אומר מתים שהחיה יחזקאל עלו‬destiny. “They died.” worse than it is now in the United
.‫ לארץ ישראל ונשאו נשים והולידו בנים ובנות‬The second group went to Eretz States. Some of the survivors rejected
‫עמד ר"י בן בתירא על רגליו ואמר אני מבני‬ Jewish identity. Some of them built a
.‫בניהם והללו תפילין שהניח לי אבי אבא מהם‬ State of Israel. Great. But the key to
R. Eliezer said: The dead that Yechezkel our eternal existence, the sources of
revived stood on their feet, sang praise The key to our eternal the havtachah that we have from the
and died ... R. Eliezer the son of R. Yosi Ribbono shel Olam, are the tefillin, the
ha-Gelili said: The dead that Yechezkel existence are the leichter, the candlesticks, the esrog box
revived went to Israel, married women that, somehow, my zaydy and bubby
and had sons and daughters. R. Yehudah
tefillin, the leichter, were able to hide and I found it and
ben Beseira stood up and said, “I am a the candlesticks, I'm holding it. At the end of the day,
descendant [of theirs] and here are the this is what keeps us. This is what
tefillin that my grandfather left to me the esrog box that, sustains us when we're faced with
from them.” difficulty, with challenges.
somehow, my zaydy
A number of years ago, I heard Yes, we experienced Peter Stuyvesant
a powerful interpretation of this and bubby were able and Ulysses S. Grant and Father
Gemara from my father, Rabbi
Herschel Schacter, zichrono livrachah.
to hide and I found Coughlin. We saw the Rashi, the
Yalkut Shimoni, the Maharatz Chayis,
He was a chaplain in the American it and I'm holding it. the Torah Temimah and especially Rav
Army during World War II and was Moshe underscoring the principle
the first American Jewish chaplain of ‫הלכה היא בידוע שעשו שונא את יעקב‬.
to liberate a concentration camp, We saw the Rambam how Jewish
Buchenwald, on April 11, 1945. He Yisrael and they built a state. One-
people are now afflicted, oppressed,
interpreted this Gemara in terms of quarter, 25 percent, of the roughly
downtrodden and harassed. But we
600,000 Jews who were living in Israel
the survivors of the Shoah. also have a havtachah, we have chizuk.
in May of 1948 when the State of
What happened to the "meisim The Rambam himself in the Mishneh
Israel was founded were Holocaust
shehechiyeh Yechezkel?" What Torah gave us chizuk. In the Iggeres
survivors. What an extraordinary
happened to the survivors of the Teiman, the Rambam gave us chizuk.
achievement.
Shoah, literally dry bones who came The greatest chizuk is, in spite of all
to life? My father z”l suggested that And then the third group. R. Yehudah the challenges, “I am a descendant [of
they constituted three different ben Beseira gets up and says, “Yes, theirs] and here are the tefillin that my
groups. this is great. Thank God you were not grandfather left to me from them.”
among ‘the dead.’ Thank God you
The first were those who “stood on You are heirs to an extraordinary
are part of Jewish destiny. You went
their feet, sang praise and died.” They mesorah. You are sitting in this beis
to Israel, you made sure to create
were happy to be alive, they expressed medrash because talmud Torah matters
families. You had faith that there
praise, but then “they died.” They to you, because yiras Shamayim
would be a future. Great. But that is
left the Jewish people. In terms of matters to you. You chose to come
not enough. Nothing will last unless
nitzchiyus Yisrael, they were gone. to this yeshiva because living a
you are holding your zaydy’s tefillin,
Please understand. I'm not judging meaningful Jewish life matters to you,
22
because you have parents and bubbys Endnotes very strong exception to this fatalistic attitude.
and zaydys who are heirs to a great Rabbi Henkin goes so far as to claim that this
1. Samuel Oppenheim, “The Early History approach is ‫נגד האמת ונגד חז"ל והמקרא‬.
mesorah, many of whom know what it
of the Jews in New York, 1654-1664,” For general books on anti-Semitism, see
means to be moser nefesh for am Yisrael Publications of the American Jewish Historical
and Toras Yisrael. History and Hate (above, n. 4); Dennis Prager
Society 18 (1909):4-5. and Joseph Telushkin, Why the Jews?: The
You are blessed to live during this 2. Jonathan D. Sarna, When General Grant Reason for Antisemitism (New York, 1983,
time. Yes, there are challenges, but, Expelled the Jews (New York, 2012). 2003, 2016). Most recently, see Deborah E.
Lipstadt, Antisemitism: Here and Now (New
ultimately, the way to overcome them 3. Donald Warren, Radio Priest: Charles York, 2019), and Bari Weiss, How to Fight
is to hold on to those tefillin, to take Coughlin, the Father of Hate Radio (New York, Anti-Semitism (New York, 2019).
your Gemaras and hold them up high 1996).
7. See R. Yosef Kapach, Iggerot ha-Rambam
and dance with them. Be proud of 4. For a balanced view of anti-Semitism in ( Jerusalem, 1972), 26.
your mesorah and devote yourselves America, see Jonathan D. Sarna, “American
Anti-Semitism,” in David Berger, ed., History 8. I encountered this passage in Isadore
to it fully, be-lev va-nefesh. Continue Twersky, “Survival, Normalcy, Modernity,” in
and Hate: The Dimensions of Anti-Semitism
the talmud Torah, the yiras Shamayim, (Philadelphia, New York, Jerusalem, 1986), Moshe Davis, ed., Zionism in Transition (New
the mesorah of your bubbys and your 115-28. York, 1980), 349.
zaydys and their bubbys and zaydys and 9. See ibid.
5. She’er Yisrael is printed at the end of the
so that, im yirtzeh Hashem, together Neziv’s commentary on Shir ha-Shirim. See R.
we will put this parashah in our Naphtali Zevi Yehudah Berlin, Megillat Shir
history behind us and we will be able ha-Shirim ( Jerusalem, 2008), 263-88.
to go with full joy and full-throated 6. I thank Rabbi Ezra Goldschmiedt for
enthusiasm to the days of Eliyahu bringing to my attention a powerful passage
Hanavi, the harbinger of redemption, from R. Yosef Eliyahu Henkin, Sefer Teshuvot
bimherah v'yamenu, amen. Ibra, vol. 2 (New York, 1989), 233, that takes
23
RESPONDING TO Rabbi Elchanan Adler
ANTI-SEMITISM
Rosh Yeshiva, RIETS
WE ARE NOT ALONE:

PERSPECTIVES ON JEWISH VICTIMHOOD
Anti-Semitism as an Affront to ‫שנתנה לנו תורה זו עד זמננו זה שכל מלך‬ or subconscious desire to challenge
Hashem ‫עכו"ם גובר או מכריח או מתגבר או אנס‬ Hashem and His Torah. The Jewish
‫שאין תחלת כוונתו ודעתו לסתור תורתנו‬ people are the targets of this campaign
A nti-Semitism has been an

integral part of the story
of the Jewish people.
Throughout the ages, our Sages have
sought to provide theological context
.‫ולהפך דתנו באונס בנצחון ובחרב‬
Since the Creator has distinguished us
by His laws and precepts, and our pre-
eminence is manifested in His rules and
because their raison d’etre is to act as
Hashem’s representatives in the world.1
Shechinta B’galusa
statutes, as Scripture says, "And what great
to the anti-Semitism in their midst as nation is there, that has righteous statutes The notion that anti-Semitism
well as to the phenomenon of sinas and ordinances; such as all this law that represents, at its core, an attempt to
Yisrael in general. One prime example I set before you this day?" (Deuteronomy wage war against Hashem dovetails
of this appears in a letter penned by 4:8), therefore all the nations took great with a concept known as Shechinta
the Rambam who was asked by the umbrage against us regarding our faith, b’galusa — namely, that Hashem’s
Jews of Yemen to address a messianic and their kings have applied themselves presence accompanies the Jewish
movement that arose in the wake of because of it to persecute us. Their true people into exile and does not forsake
religious persecution. The Rambam’s agenda was to wage war against God them. Even as we endure the brunt of
response, known as “Iggeres Teiman,” and to challenge Him. However, given attacks and harsh decrees at the hands
contains a profound insight into the that He is omnipotent, no one cannot of our enemies, there is a palpable
phenomenon of anti-Semitism: actually challenge Him. There has been aspect of G-d that suffers along with
‫ומפני שיחד אותנו הבורא במצותיו ובחוקותיו‬ no era since Revelation, that some despot us, k’viyachol (in human terms).
‫והתבארה מעלתנו על זולתנו בכללותיו‬ who has attained power, be he violent or Shechinta b’galusa is a lofty concept
‫ ח) ומי גוי‬,‫ובמשפטיו שנאמר (דברים ד‬ ignoble, has not made it his first aim and whose roots can be traced to pesukim
'‫גדול אשר לו חקים ומשפטים צדיקים וגו‬ purpose to destroy our law, and to vitiate in Tanach, ma’amarei Chazal, and
‫קנאונו העכו''ם כלם על דתנו קנאה גדולה‬ our religion, by means of the sword, by kabbalistic sources. This essay will
‫וילחצו מלכיהם בשבילה לערער עלינו שטנה‬ violence, or by brute force. not address the concept in all its
‫ ואיבה ורצונם להלחם בה' ולעשות מריבה‬In the Rambam’s view, anti- complexity and many manifestations.
‫ עמו ואלהים הוא ומי ירב לו ואין לך זמן מאז‬Semitism stems from a conscious Rather, we will frame the concept
24
in broad strokes, with an eye toward was with them … They were exiled to 2. Galus haShechina — the exile and
gleaning insights that can provide Edom, the Shechina was with them … redemption of the Shechina that
a measure of solace and inspiration parallels the exile and redemption
for times such as these when we are Klal Yisrael’s Redemption is process of the Jewish people.
unfortunately witness to a worldwide Synonymous with Hashem’s 3. The shared identity and destiny that
resurgence of anti-Semitism. Self- Redemption binds the Shechina with klal Yisrael. 4
Our focus will be on the first of these
The Divine Assurance Given to The next phrase in the pasuk, ‫וְ ָאנֹכִ י ַאעַ לְ ָך‬
motifs: tza’ar haShechina.5
Yaakov Avinu ‫“ — גַ ם עָ ֹלה‬And I will also bring you
back,” implies that Israel’s redemption
Two Aspects of Tza’ar
An explicit reference in the Torah to from Egypt entailed a redemption for
haShechina: Individual and
the notion of Shechinta b’galusa comes the Shechina as well. This corollary
Collective
in the form of a divine assurance given dimension to the concept of Shechinta
to Yaakov Avinu as he prepared to leave b’galusa, and its paradoxical nature, is As noted, tza’ar haShechina means that
Eretz Yisrael in anticipation of the noted in the Mechilta: when we suffer in exile, Hashem suffers
impending galus in the land of Egypt.
‫ אלמלא מקרא כתוב אי אפשר לאמרו כביכול‬with us. The Mechilta (Bo, Masechta
‫ָאנֹכִ י ֵא ֵרד ִע ְמָך ִמצְ ַריְ ָמה וְ ָאנֹכִ י ַא ַעלְ ָך גַ ם ָעֹלה‬ ‫ אמרו ישראל לפני הקדוש ברוך הוא עצמך‬D’Pischa 14), presents two different
.‫יֹוסף יָ ִשית יָ דֹו ַעל ֵעינֶ יָך‬
ֵ ְ‫ו‬ .‫ פדית‬applications of tza’ar haShechina, based
I will go down with you to Egypt, and If not for these verses, one could not say on pesukim in Tanach:
I will also bring you back; and Joseph this. It is as if the Jewish people said ‫וכן אתה מוצא כל זמן שישראל משועבדין‬
shall place his hand on your eyes to the Holy One Blessed be He, “You ‫כביכול שכינה משועבדת עמהם שנ' ויראו‬
Bereishis 46:4 redeemed Yourself.” ‫את אלקי ישראל ותחת רגליו כמעשה לבנת‬
Ramban and Rabbeinu Bachya note Chazal discern the motif of Hashem’s ‫ וכשנגאלו מה הוא אומר וכעצם‬.‫הספיר‬
that Onkelos, in his translation of the self-redemption in the unique ‫ אין‬.‫ ונאמר בכל צרתם לו צר‬.‫השמים לטוהר‬
word “‫( ”ארד‬descend), employs the phraseology of a pasuk in Parshas ‫לי אלא צרת ציבור צרת יחיד מנין ת"ל יקראני‬
verb ‫איחות‬, which implies a physical Nitzavim, which foretells Hashem’s ... ‫ואענהו עמו אנכי בצרה‬
descent. However, in other instances restoring the captivity of Bnei Yisrael: We find that whenever the Jewish people
where the verb “‫ ”ירד‬appears in are oppressed, the Shechina, as it were,
‫בּותָך וְ ִר ֲח ֶמָך וְ ָׁשב וְ ִק ֶּבצְ ָך‬
ְ ‫ֹלהיָך ֶאת ְׁש‬
ֶ ‫וְ ָׁשב ה' ֱא‬
connection with Hashem, Onkelos is oppressed with them as it states, “and
.‫ֹלהיָך ָׁש ָּמה‬ֶ ‫ִמּכָ ל ָהעַ ִּמים ֲא ֶׁשר ֱה ִפיצְ ָך ה' ֱא‬
renders it “‫“ — ”אתגלי‬I will reveal,” they saw the God of Israel: under His
Then, Hashem, your G-d, will bring back
scrupulously avoiding a translation feet there was the likeness of a pavement
your captivity and have mercy upon you,
with physical connotations. By opting of sapphire (the pavement is a reference
and He will return and gather you in
for a literal translation here, Onkelos to the leveinim, the bricks that the Jewish
from all the peoples to which Hashem
implies that Hashem was assuring people used during their slavery in
your G-d has scattered you.
Yaakov that His physical presence Egypt). When they were redeemed, what
Devarim 30:3
would be with him and his progeny does it say, “like the very sky for purity.”
for the duration of the Egyptian exile.2 As Rashi notes, the word “ve’shav” (as And it says, “In all of their suffering,
distinct from ve’heishiv”) connotes a it is His suffering.” We only know this
Inasmuch as galus Mitzrayim is a
reflexive act of self-return, implying regarding the suffering of the community.
prototype of future exiles, Chazal
that the return of Israel’s captivity also How do we know that this also applies
(Mechilta, Parshas Bo) extend this
entails a return of the Shechina itself.3 to the suffering of individuals? Because it
idea to other exiles as well:
In light of the above, we might states, “He will call Me and I will answer
‫ גלו לבבל שכינה‬.. ‫ גלו למצרים שכינה עמהם‬conceptualize the notion of Shechinta him, I am with him in suffering …”
‫ גלו‬... ‫ גלו לעילם שכינה עמהם‬.. ‫ עמהם‬b’galusa as consisting of three distinct,
.‫ לאדום שכינה עמהם‬albeit related, motifs: One of the pesukim cited by the
They were exiled to Egypt, the Shechina Mechilta is from Yeshayahu 63:9:
was with them … They were exiled to 1. Tza’ar haShechina — the suffering ‫הֹושיעָ ם‬
ִ ‫ּומלְ ַאְך ָפנָ יו‬ ַ ‫ְבכָ ל צָ ָר ָתם לא [לֹו] צָ ר‬
Babylonia, the Shechina was with them that the Shechina experiences when ‫ְב ַא ֲה ָבתֹו ְּוב ֶח ְמלָ תֹו הּוא גְ ָאלָ ם וַ יְ נַ ְטלֵ ם וַ יְ נַ ְש ֵאם‬
… They were exiled to Ilam, the Shechina the Jewish people suffer. .‫כָ ל יְ ֵמי עֹולָ ם‬
25
In all their troubles He was troubled, This second manifestation is echoed b’chol tzarosam lo tzar — In all their
And the angel of His Presence saved in a statement of the Mishna in the troubles He was troubled — which
them. In His love and pity He redeemed name of Rabbi Meir (Sanhedrin 46a): the Mechilta interpreted as referring
them; He raised them, and exalted them to the tzaras hatzibur.
‫אמר רבי מאיר בשעה שאדם מצטער שכינה‬
all the days of old.
.‫מה לשון אומרת קלני מראשי קלני מזרועי‬ In connection with that same
The word “lo” can be spelled with an Rabbi Meir said: When a person suffers, revelation, Rashi (Shemos 3:2) cites
aleph, meaning “no” or with a vav, what does the Shechina say? Relieve the the second of the aforementioned
meaning “His.” The verse is written pain from My head, relieve the pain from pesukim to explain why Hashem
with an aleph, but is to be read with My arm. appeared in a bush and not a tree.
a vav. Ibn Ezra and Radak adopt the
‫ ולא אילן אחר משום עמו‬- "‫"מתוך הסנה‬
latter rendition and explain the pasuk Tzaar HaShechina in Galus .‫אנכי בצרה‬
to mean that whenever we suffer, Mitzrayim Out of a bush and not another tree
Hashem, k’viyachol, experiences
because “I am with him in suffering.”6
distress as well. This accords with the We find allusions to both
proof text cited in the Mechilta. manifestations of tzaar haShechina As noted, this verse refers to Hashem
in the context of the Egyptian exile. suffering along with each and every
The last pasuk cited by the Mechilta is individual. From this perspective, Ki
When appearing to Moshe Rabbeinu
from Tehillim (91:15): yadati es machovav — I am mindful of
at the burning bush, Hashem
‫ יִ ְק ָר ֵאנִ י וְ ֶא ֱענֵ הּו ִעּמֹו ָאנֹכִ י ְבצָ ָרה ֲא ַחלְ צֵ הּו‬expresses his empathy for the pain of its suffering — takes on an additional
.‫ וַ ֲאכַ ְב ֵדהּו‬the Jewish people: layer of meaning. Not only does
He will call Me and I will answer him, Hashem empathize with the collective
‫ֹאמר ה' ָראֹה ָר ִא ִיתי ֶאת עֳ נִ י עַ ִמי ֲא ֶשר‬ ֶ ‫וַ י‬
I am with him in distress; I will release distress of the community, He also
‫ְב ִמצְ ָריִ ם וְ ֶאת צַ עֲ ָק ָתם ָש ַמעְ ִתי ִמ ְפנֵ י נֹגְ ָשיו כִ י‬
him and I will honor him. feels the pain of each individual Jew
‫ וָ ֵא ֵרד לְ ַהצִ ילֹו ִמיַ ד ִמצְ ַריִ ם‬.‫יָ ַדעְ ִתי ֶאת ַמכְ א ָֹביו‬
who was subjected to the cruelty of
The Mechilta interprets this pasuk ‫טֹובה‬
ָ ‫ּולְ ַהעֲ ֹלתֹו ִמן ָה ָא ֶרץ ַה ִהוא ֶאל ֶא ֶרץ‬
the Egyptian servitude.
as a reference to the suffering of ‫ְּור ָח ָבה ֶאל ֶא ֶרץ ַזָבת ָחלָ ב ְּוד ָבׁש ֶאל ְמקֹום‬
an individual. Apparently, tzaar .‫יְבּוסי‬
ִ ‫ַהכְ נַ עֲ נִ י וְ ַה ִח ִתי וְ ָה ֱאמ ִֹרי וְ ַה ְפ ִרזִ י וְ ַה ִחוִ י וְ ַה‬
haShechina has two manifestations. Nosei B’ol: Ethical Imperatives
Hashem said, “I have indeed seen the
The first relates to the suffering of affliction of My people in Egypt and The ba’alei hamussar, the great masters
the community at large, where the have heeded their cry because of their of ethical development, draw a
Shechina suffers along with it. This taskmasters; yes, I am mindful of its valuable lesson from this concept. If
motif is expressed by the pasuk ‫בכל‬ suffering. I have come down to rescue Hashem suffers along with us, then we
‫ — צרתם לו צר‬In all their troubles He them from the Egyptians and to bring must try to emulate Him and likewise
was troubled. [This aspect of Shechinta them out of that land to a good and
empathize with the suffering of others.
b’galusa is also implicit in the spacious land, a land flowing with milk This concept is known as nosei b’ol im
comments of Chazal (Megillah 29b and honey, the region of the Canaanites, chaveiro — carrying the burden along
and Mechilta ibid) that in each period the Hittites, the Amorites, the Perizzites,
with one’s friend (who is suffering).
of exile, Hashem is with us.] the Hivites, and the Jebusites.
Shemos 3:7-8 Rav Shlomo Wolbe zt”l, one of the
Second, when an individual Jew is
great ba’alei hamussar of our time,
in distress, Hashem is present in his Hashem is mindful of the suffering of considers this quality a “foundation
suffering. This dimension of tzaar the Jewish people and expresses His of creation” (Shiurei Chumash to
haShechina is captured in the pasuk intention to rescue them. The singular Parshas Shemos). In his Alei Shur
‫עמו אנכי בצרה‬. phrase machovav — its suffering — (Vol. I, introduction to section 4), he
In other words, the Shechina doesn’t would seem to be a reference to the emphasizes that that it is insufficient
merely identify with the plight of the Jewish people as a single unit. Hashem to merely avoid harming others; we
collective community, it also shares feels, as it were, the collective suffering should aspire to carry the load of others
in the suffering of each and every of the Jewish people. This corresponds by “paying attention to their suffering”
individual. to the first pasuk noted above — — thus emulating Hashem. Rav Wolbe
26
explains that in practical terms this suffers along with the community, merits for purity. (Shemos 24:10)
means that in addition to performing to see the liberation of the community. What is the nature of this vision and
acts of chesed toward others, we should
This passage is clearly focused on the its significance? Drawing on Chazal,
make efforts to communicate empathic
imperative of being sensitive to the Rashi states:
feelings and a sense of kinship, allowing
suffering of the larger community. ‫כמעשה לבנת הספיר – היא היתה לפניו‬
them to recognize that are not alone in
their pain. Additionally, we must also strive to ‫ לזכור צרתן של ישראל שהיו‬,‫בעת השיעבוד‬
identify with the suffering of specific ‫ וכעצם השמים‬.‫משועבדים במעשה לבנים‬
Modeling the two types of tza'ar .‫לטהר – משנגאלו היה אור וחדווה לפניו‬
individuals. One of the qualities
haSechinah, human empathy should
enumerated in Pirkei Avos chapter 6 As it were the brickwork of sapphire —
be manifest on both a communal This had been before Him during the
for acquiring Torah is the ability to
and an individual level. The Gemara,
be nosei b’ol im chaveiro — with an period of Egyptian slavery as a symbol of
Ta’anis 11a, states: Israel’s woes — for they were subjected
emphasis on the individual friend.
‫תנו רבנן בזמן שישראל שרויין בצער ופירש‬ to do brick-work. And as it were as the
This quality is highlighted by the
‫אחד מהן באין שני מלאכי השרת שמלוין לו‬ body of heaven for purity — This implies
Torah in its description of Moshe
‫לאדם ומניחין לו ידיהן על ראשו ואומרים‬ that as soon as they (the Israelites)
Rabbeinu’s early life, when he emerges
‫פלוני זה שפירש מן הצבור אל יראה בנחמת‬ were redeemed there was radiance and
from Pharaoh’s palace and becomes
‫צבור תניא אידך בזמן שהצבור שרוי בצער אל‬ rejoicing before Him.
aware of the suffering of his brethren.
‫יאמר אדם אלך לביתי ואוכל ואשתה ושלום‬ We see that just as Hashem identified
Rashi (Shemos 2:11) states:
‫ אלא יצער אדם עם הצבור שכן‬... ‫עליך נפשי‬ with His nation’s pain by setting
‫מצינו במשה רבינו שציער עצמו עם הצבור‬ ‫ נתן עיניו ולבו להיות מיצר‬- "‫ "וירא בסבלותם‬up a constant reminder in the form
‫ יב) וידי משה כבדים ויקחו‬,‫שנאמר (שמות יז‬ .‫ עליהם‬of a sapphire brick, so did He take
‫אבן וישימו תחתיו וישב עליה וכי לא היה לו‬ He saw their suffering — He set his eyes pleasure, k’viyachol, in the Nation’s joy,
‫למשה כר אחת או כסת אחת לישב עליה‬ and heart to suffer in their plight. symbolized by the image of a clear sky
‫אלא כך אמר משה הואיל וישראל שרויין‬ It was this quality that led Moshe to to commemorate their redemption.
‫בצער אף אני אהיה עמהם בצער וכל המצער‬ subsequently stand up to the Egyptian The ability to share in the joy of others
.‫עצמו עם הצבור זוכה ורואה בנחמת צבור‬ taskmaster who was beating a Jewish is a hallmark of Aharon HaKohen –
Our rabbis taught: when the Jewish servant. Moshe suffered the plight of a an attribute attested to by Hashem
people are suffering and an individual single individual and saved him.7 Himself. In the wake of Moshe
separates himself from them, the two Rabbeinu’s reluctance to lead the
accompanying angels place their hands Rejoicing with Others Jewish people, motivated in part by his
on his head and say, “this individual that deference to his elder brother, Aharon,
separated himself from the community The idea of Shechinta b’galusa and Hashem declared that not only will
should not see the (eventual) liberation its application for us should not Aharon not feel jealous, but — to
of the community.” Another beraisa be limited to times of crisis. Just the contrary — “v’ra’acha v’samach
states: when the community is suffering, as Hashem is with us when we are belibo” — “he will see you and be
one should not say, “I will go home, eat suffering, so too does He rejoice with joyous” (Shemos 4:14). Aharon’s joy
and drink and live my life” … rather, he us in times of joy. for Moshe Rabbeinu was rooted in
should suffer with the community, for we
As elucidated by Rav Wolbe, this idea Aharon’s ability to fully embrace the
find that Moshe Rabbeinu suffered along simcha of others.8
can be gleaned from the comments
with the community as it states (Shemos
of the Mechilta, which highlights two
17:12), “And Moshe’s hands grew heavy;
halves of a prophetic vision shown to Avnei Shoham and Avnei
so they took a stone and put it under him
the elders at the time of Matan Torah: Miluim: Empathy and Simcha
and he sat on it.” Did Moshe not have a
pillow or a blanket to sit on? Rather, this ‫ויראו את אלקי ישראל ותחת רגליו כמעשה‬ As described in Parshas Tetzaveh,
is what Moshe said, “Since the Jewish .‫לבנת הספיר וכעצם השמים לטהר‬ Aharon and all subsequent kohanim
people are suffering, I too will be with And they saw the God of Israel: under gedolim wore the names of the
them in their suffering.” Anyone who His feet was the likeness of sapphire shevatim on two different garments.
brickwork, like the essence of the heaven
27
The names were etched upon the Concluding Thoughts Kabbalistic level, Tosafos to Sukkah 45a explain
avnei shoham, which were positioned that the phrase Ani VaHo hoshia na, part of
Anti-Semitism can engender feelings the Hoshanos prayers of Sukkos, refer to two
on the shoulder straps of the Eifod. names of Hashem that represent Hashem’s
They were also etched upon the Avnei of existential loneliness. On one level, being imprisoned along with Klal Yisrael.
Miluim, the stones of the breastplate, this sense of being alone is a natural Additionally, the phrase Ani VaHo, “I and Him,”
which were worn on Aharon’s heart. In reality given that klal Yisrael are, in captures the kinship between Hashem and the
both instances, the Torah references fact, distinct and separate from all Jewish people who are bound together as a
other nations in the world — hein pair. For a fascinating elaboration on the nature
the word “zikaron” — remembrance of this bond, see what I have written in Tzvi
(Shemos 28:12 and 28:9). am levadad yishkon. The concept of Tifara (on Anim Zemiros) in elucidation of the
Shechinta b’galusa reminds us, however, stanza ‫ פארו עלי ופארי עליו וקרוב אלי בקראי אליו‬pp.
What was the nature of this
that to believe we are alone in the sense 114-118. As noted in the previous footnote,
remembrance? Some commentaries
of being abandoned is to embrace a the Hoshanos on Sukkos are replete with
(see Rashi, Sforno) interpret it as references to the notion of Shechinta b’galusa.
fallacy. First, Hashem Himself is with
referring to Hashem, who recalls 5. For a discussion on the other areas, please
us in our suffering and He suffers, as it
the merit of the shevatim. Other refer to my shiur on this topic, available at: www.
were, alongside us. Secondly, our fellow
commentaries, however, suggest yutorah.org/lectures/lecture.cfm/827139/.
Jews, who strive to emulate Hashem,
that the remembrance refers to 6. This motif is highlighted by the name ‫ה‬-‫אהי‬
are always there to suffer with those
the mindfulness that the Kohen ‫ה‬-‫אשר אהי‬, which was revealed to Moshe at
communities and individuals in times the s'neh. Rashi (Shemos 3:14) writes that this
Gadol needed to have for the needs
of distress.9 May we all be cognizant of name conveys that Hashem will be with them
of the Jewish people (see Hakesav
these truths and find solace in them. during their suffering in Mitzrayim as well as
Ve’hakabbalah, Tzeror Hamor, Be’er in future exiles.
And may we merit to see the day of
Yosef). Taken in this vein, we may
ke’etzem HaShamayim latohar — when 7. Many Chassidic works and Sifrei Machshava
suggest that the two locations — on extend the concept of nosei b’ol to showing
Hashem can rejoice with us in the
the shoulder and on the heart — allude empathy for the tzaar of the Shechina itself.
simcha of the ultimate redemption.
to the two types of identification One who is capable of empathizing with the
with klal Yisrael that a Jewish leader divine suffering and who infuses his prayers
Endnotes with such a dimension, becomes worthy
must strive for. Carrying the names
1. For an elaboration on this idea, see the of heavenly grace, which can alleviate one’s
of the shevatim on Aharon’s shoulders personal suffering. See, for example, Degel
comments of the Ramban to Parshas Haazinu
symbolizes the imperative to “carry (Devarim 32, 26). Machane Ephraim (Parshas Beshalach), Bnei
the load” of the people — being nosei Yisaschar (Kislev-Teveis, 37). This motif can
2. Rabeinu Bachyei proceeds to explain on a be traced to a Midrash Tehillim on the pasuk
be’ol. This entails feeling empathy for kabbalistic level that the letter ‫ ה‬in the words ya’ancha Hashem b’yom tzara cited in Yalkut
the suffering of Jewish people, both ‫ מצרימה‬and ‫ עלה‬allude to the Shechina. Later Shimoni (679). See also Nefesh Hachayim
on a communal and individual level. commentaries elaborate by associating the letter (2:11).
On the other hand, bearing their ‫ ה‬with the sefira of ‫מלכות‬, which is synonymous
with the kabbalistic notion of kneses Yisrael. 8. R. Wolbe relates the story of R. Avraham
names on the Choshen symbolizes that Grodzenski who, while sitting with his family
Aharon be cognizant of the simcha of 3. The Hoshana composition beginning eating dinner, suddenly stood up and began
“Ke’hoshata Eilem Belud imach,” composed by
the Jewish people. Just as the image of R. Elazar Hakalir, contains repeated references
to dance. When asked by his startled family
“ke’etzem HaShamayim latohar” shown members to explain his strange behavior,
to this motif. For further elaboration, see my he replied that he realized that at that very
in the prophetic image at Matan Torah article, “Hoshanot: Origins and Perspectives moment, he was missing his good friend’s
alludes to the joy of Israel’s redemption, of an Enigmatic Ritual,” in Mitoch Ha’Ohel, wedding. When you are truly happy for your
so does the clarity emblematic of the Tefilot Yom Tov. friend, you will break out in dance whether you
Urim V’Tumim represent times that 4. The idea of the Shechina’s stake in our are physically present at the simcha or not.
are peaceful and joyous, when doubts redemption has many sources both in nigleh 9. As Rav Soloveitchik notes in Kol Dodi
and nistar. Ramban, in Parashas Ha’azinu
and difficult questions are naturally 32:26, writes that the Jewish people will merit
Dofek, all Jews, no matter their affiliation,
resolved. In such times as well, Aharon share in the same fate and it is our
redemption even if they are not completely responsibility to let those who are suffering
remains mindful of the Jewish people, worthy because Hashem’s reputation is know that we are suffering with them.
and shares in their simcha — both dependent upon the existence of His people;
collectively and individually. therefore, the purpose of the world can only
be achieved if Hashem rescues His people and
brings about the ultimate redemption. On a
28
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RESPONDING TO
Mrs. Sivan Rahav Meir
ANTI-SEMITISM World Mizrachi Distinguished Visiting Lecturer
at the Center for Israel Studies and
The Straus Center for Torah and Western Thought
VOICES OF AMERICAN JEWRY ON ANTI-

SEMITISM: A JOURNALIST’S PERSPECTIVE
I am repeatedly asked, "So what

does American Jewry have to say?”
If there's anything I have learned
since we started our shlichut here, it
is that there is no single perspective
on the sidelines:
I am here only two-and-a-half years
out of hundreds of years of Jewish
existence in America, but you can feel the
because who knows, God forbid, what
would happen if an armed man entered
while children are roaming around?
Another incident in Brooklyn and the
community added another layer of
change. In our first year here everything
called “the perspective of American security: a community member greets
was normal. It was understandable
Jewry.” It would be the same as anyone who enters and screens them.
why “aliyah” was a tough sell. Try
describing “the perspective of Israeli During the preparation for the new
to persuade people who have a villa
Jewry,” which, we all know, comprises school year at the end of the summer,
with a pool in Costa Rica and who go
many different viewpoints. There are a full two hours were spent on security,
skiing in Vermont about the ideals of
different voices on a range of topics. with detailed guidance on how to handle
Zionism. The American dream is about
Here are some of the inspirational a situation where there is an active
the here and now. Then there was the
voices I have heard here since the shooter. This was the first time they had
attack in Pittsburgh, and something
wave of anti-Semitism began. spoken so explicitly about these possible
fundamentally changed about the sense
scenarios. And the school shirt? The
of security of the American Jew.
1. H. is an emissary of the World Hebrew letters and the Star of David
Suddenly, instead of one guard at the
Zionist Organization in one of the that were on the shirt were replaced
synagogue, there are two. Then after an
large communities on the West Coast. with English letters. And when you go
incident in Chicago, the kids were told
This is how she sees what is happening on a trip? Please wear a hat instead of
not to roam around the synagogue. They
here from the perspective of an Israeli a kippah, even if only going out to the
have to go immediately to youth groups,
museum. Perspectives are starting to
37
shift. A little at a time, but it's noticeable.
I am only one person. I moved away from — and was written during the Crusades,
Just this week, a community leader spoke the New York area this past summer and one of the many times when Jewish blood
to me about aliyah. I now live in a small Jewish community ran through the streets; its lines are laced
in the South. It is a wonderful place, but with the tragedy and longing that typifies
2. Shana Schochet Lowell is a doula I don’t think many people are seeing Jewish liturgy.
and lactation counselor, a mother my menorah in the window in my small One chokes me up every time I sing it —
of three who lives in Memphis. Her subdivision. And yet, you fight the fights eight nights every year: “Our salvation
take, like many others, is not to go that are worth fighting. Yes, someone takes too long, and there is no end to the
into hiding, but to do the opposite: to might drive by and attack us because of bad days.”
stand out. This is what she wrote on those menorahs. The thought occurred The words always called to mind Jews
her blog1 following the Monsey attack: to me more than once, as my family practicing their religion during some
lit our candles. And then I opened my long-ago horror — the “bad days” of
At 16, I was at the Hadera bus station plantation shutters wide and put my murdering Crusaders and marauding
just 15 minutes before it was bombed on biggest menorah up front. Cossacks, the bad days of pogroms, the
Yom HaZikaron, Memorial Day, 1994. bad days spent starving in ghettos and
Some years later, I was in Sbarro for 3. Now to the media. As expected, we concentration camps. Wherever they
a lunch date about five minutes before hear a lot of left vs. right arguments were, Jews lit candles and sang this song,
it exploded. We left because it was too about the rise of anti-Semitism, waiting, waiting for salvation. How
crowded — the exact reason it was a but I have hope that slowly but fortunate are we to live in a time without
target … My mother would call me after surely, people will understand that such fear, I would think, tears creeping
each attack, wanting to know that I was it comes from the extreme right and into my eyes and the words catching in
safe. What is safe? I came to realize that the extreme left. Jewish journalists my throat. The bad days are back.
I was one of the lucky ones. It was my have been an important voice in Orthodox Jews are living through a
duty to live. As much as I possibly could. this discussion. Recent events have new age of pogroms. This week, as we
Knowing in the back of my head that shaken them. Even some very liberal celebrated the Festival of Lights, there
if something were to happen, I couldn’t journalists, who have been critical of were no fewer than 10 anti-Semitic
control it. In the meantime, as one of the Chasidic Jews, have come to defend attacks in the New York area alone.
lucky ones, I could control my response to the Jewish people. Here are some She then touches on the elephant in
the hate and violence. thoughts from writers in the Jewish the room. The Chasidic elephant in
Want to know what I did each time I media. Prof. Liel Leibowitz in Tablet the room. Over the course of the year,
had a close call? I went back. The shuk Magazine wrote,2 “Nothing could be was this story — involving dozens of
was attacked? The next Friday I would more toxic and counterproductive incidents — suppressed because they
be there. Something at the Jaffa Gate? than this kind of politically motivated involved Chasidim?
I stubbornly walked through it. Stifling redescription of the wave of hate-
my inner fear and forcing myself to walk fueled violence that is turning New It has resulted in a staggering, shameful
confidently with each step. Because what York into Kishinev.” Avital Chizik- silence when it comes to speaking out on
I was secretly afraid of did not matter. Goldschmidt wrote3 after a visit to behalf of the wave of pogroms against
What mattered was my response. That Monsey: "But there is no way to hide. the Orthodox. For many people, it seems
whoever perpetuated that hate would see That is the realization dawning on us when they can’t blame the other side of
they hadn’t won. That I was not afraid to all. There is no way to hide, for good the political aisle, they would rather say
be a Jew or to show it … or for bad. We wear our religion on nothing at all.
our sleeves. Is it starting to feel like This is not acceptable. The Jewish
Hate is everywhere. After eight years of community’s most visible, vulnerable
worrying, my mother was relieved when a yellow star?” Batya Unger-Sargon, members need Americans to stand up
I returned to the United States to go to editor of Forward, described4 what
many American Jews feel: and say “no more.” They need us to climb
graduate school in Manhattan. Two out of our trenches and find common
weeks later, 9/11 happened, and we both ground to fight this ugly resurgence of
There’s a poem Jews sing every evening
realized there is no way to avoid hate. anti-Jewish hatred.
after lighting Hanukkah candles. It’s
Only to fight it. We can only fight this fight together,
called “Maoz Tzur” — Rock of the Ages
38
because it is a pox on all of our houses. large city. On the night of Kristallnacht field. A letter sent by our neighbor,
It is only by remembering what unites us (November 1938), German government Rabbi Aryeh Lebowitz, to his students
as Americans that we can help our fellow forces burned synagogues and ransacked and his community. I believe that this
Jews and, as “Maoz Tzur” suggests, Jewish shops. They beat up random Jews letter is relevant even to those who
hasten the time of salvation. on the streets, deported thousands to don’t live in New York:
concentration camps, and murdered close
to a thousand. The messages I have received today,
4. The World Holocaust Forum
On that night the teachers burst into include:
recently took place in Jerusalem.
the dormitory of the boarding school. "Do you think that by staying in the
Dozens of leaders from across
They told the children to quickly run US we are akin to the Jew in Germany
the world came to mark the 75th
out of the building because it was being during hitler's rise to power?"
anniversary of the liberation of
attacked. As the youngsters emerged "recent events, including the one last
Auschwitz. What was so significant
onto the street, they wondered where to night in Monsey, have shaken me... I have
about this forum? Many noted the
go. Instinctively, they decided to adhere no idea what to say"
wonderful progress of the Jewish
to the advice parents have given their "How does a Jew respond to what we are
people, who rebounded from the
children for generations: when you are in living through?"
Holocaust and built a proud and
trouble, look for the helpers. They said to I don't have any answers, and I have all
flourishing nation that hosted 41
one another: “Let’s go to the policeman.” of the same questions. Only Hashem
leaders in its capital.
They ran to the closest officer, fully knows the historical importance of
But it is not just us, it is the rest of expecting to be protected. Instead he the times we are living in. We don't
the world too. The world is making sternly rebuffed them: “I don’t help know if these events are a prelude ‫ח"ו‬
progress in correcting and atoning Jewish children.” to something much worse and more
for what happened 75 years ago. Herein, lies the essence of the difference. systemic, or if they will serve to awaken
Prof. Deborah Lipstadt again found During the Third Reich, the government good and decent people who will work
the right words to describe what was was the very source of the antisemitism. harder to educate against anti-semitism,
going on: "No, We Aren’t Seeing The Today, the situation is precisely the and protect us.
Return Of Nazi Germany." She writes5 opposite in the vast majority of countries. Here are a few things that we all do
that since the murders in Monsey, When tragedy strikes political leaders are know, and perhaps are worth reminding
Jersey City and Pittsburgh, more and quick to condemn these acts. ourselves of.
more journalists are interviewing her Leaders from all over the world gathered
and asking: "Is what we are seeing 1) If you are struggling, there is a
together to state unequivocally: an
today akin to Germany in the 1930s?” reasonable chance that your children are
attack on the Jews of France is an attack
This is also the discourse she hears on as well. Let them talk. Let them share
on France, an attack on the Jews of
the Jewish street: that history repeats their fears. Tell them that you love them.
Germany is an attack on Germany etc.
itself. Tell them stories of good people. Tell
It is true that the recent events need
them that we trust in Hashem to protect
Her answer is unequivocal: There is to be taken seriously. We can’t ignore
us.
no comparison. Fear and confusion them and we need to deal with them.
cause us to mix up emotions and facts. However, we also cannot allow our 2) As believing Jews, we know that
She writes: fears to distort history. The Jewish while we put in reasonable ‫השתדלות‬,
people have progressed and so has the and work to improve our security, the
The contrast between the situation of only security comes from Hashem. It is
world around it.
German Jews of the Third Reich and therefore incumbent upon us to draw
today is best illustrated by a story I closer to Hashem. This means more ‫לימוד‬
heard from a survivor at the United 5. And what do the rabbis say?
Each rabbi deals with anti-Semitism ‫התורה‬, stronger ‫תפלה‬, increased precision
States Holocaust Memorial Museum. and energy in our fulfillment of mitzvos,
He came from a small town in which the individually based on his community,
his style and his perspective. There are greater acts of ‫חסד‬, and more thinking
local school was no longer a tolerable about our fellow Jews. As everybody
place for a Jewish child. His parents sent avenues to deal with it on a spiritual
level. Here is one example from the knows the daf yomi begins a new cycle
him to a Jewish boarding school in a
39
on Sunday. DON'T WAIT UNTIL always careful to arrive at davening in a for all of us. A reminder that we need
SUNDAY TO START! Start right now! timely fashion, make an effort to do so. to act. Let us not think that it is easy
Every day and every moment of limud If you miss a tefilah every now and then, and comfortable here, life is perfect,
hatorah is valuable. let's try not to miss. that we no longer have any missions as
3) The Jewish people belong in Eretz 5) The Jewish people, whatever they look Jews because we have reached complete
Yisrael and there is no doubt that our like, are our brothers and sisters. We redemption.
future is in Eretz Yisrael. That was true sometimes bicker. We frequently disagree. After the recent events, a student
before any of these attacks and remains We ALWAYS love. Let's make an extra approached me and decided to wear a
true after what ‫ בע"ה‬was the last of these effort to avoid all lashon hara about necklace with a Star of David. A student
attacks. Please always remember this our fellow Jews, all gratuitous insults or on campus here in Florida first decided
and realize that we are in galus. Fear hurtful characterizations. Let's use our to place a mezuzah on his door in the
should never be the primary motivation dinner tables to tell stories of greatness dorm to highlight to his peers that he
to make aliya, just as the terror attacks about Jews that are not the same as us. is Jewish. We do not know why this
in Israel should not chase our brothers Chazal teach us of the terrible impact is happening, but we must use what
and sisters out of our land. We should of ‫ שנאת חנם‬and the great benefit of happens to make improvements in our
each periodically assess whether it is genuine ‫אהבת ישראל‬. Let us shed tears lives. If there is anything we can take
the right time for our families. Do we for other Jews and show ourselves and from this anti-Semitism, it is that it is
have a strategy for success? Where are our children that our love for our fellow a living reminder that we are Jews, and
our children more likely to succeed Jews is stronger than ever. should be connected to our Judaism.
emotionally and spiritually? Of course,
Wishing everyone a lichtige Zos Endnotes
as believing Jews we know that making
Chanukah and a time where the light
aliya does not end the galus, and only the 1. https://blogs.timesofisrael.com/we-
of our torah will chase away all of the
arrival of mashiach will accomplish that. cannot-avoid-hate-but-we-can-fight-it/.
darkness that pervades so much of the
We should each assess what is best for the 2. https://www.tabletmag.com/jewish-news-
world.
spiritual development of our families and and-politics/296292/sitting-ducks.
the Jewish people. b'ahava rabba v'ahavas olam, 3. https://forward.com/life/437398/when-
Aryeh Lebowitz terror-strikes-in-a-modern-day-shtetl/.
4) Daven for all of the families of the
victims of anti-semitism. Daven for 6. A few weeks ago, I was in Boca 4. https://forward.com/opinion/437373/
our own safety. Daven for the wisdom why-no-one-can-talk-about-the-attacks-
Raton, Florida. I met with Rabbi against-orthodox-jews/.
to make the right decisions for our Efrem Goldberg, Senior Rabbi of the
families. There is nothing that we can 5. https://forward.com/opinion/437485/
Boca Raton Synagogue who told me no-we-arent-seeing-the-return-of-nazi-
accomplish without davening, and there this: germany/.
is nothing that cannot be accomplished
with davening. To this end, make a Perhaps Hashem is not happy with the
commitment to enhance tefilah. If you situation in America. Assimilation rates
aren't always careful to daven in a Beis are alarmingly high. The ignorance,
HaKnesses, make an extra effort to alienation, and disappearance of the
take advantage of the extra kedusha Jewish people, all voluntary, without
that comes with tefilah b'tzibur in a any persecution is our failure. This
designated Beis HaKnesses. If you aren't anti-Semitism is perhaps a wake-up call
Find more shiurim and articles from Mrs. Rahav-Meir at

https://www.yutorah.org/mrs-sivan-rahav-meir
40
RESPONDING TO
Rabbi Eli Belizon
ANTI-SEMITISM Rebbe, Yeshiva University
Rabbi, Young Israel of Fair Lawn, NJ
SHUL SECURITY: HALACHIC PERSPECTIVES
A few months ago, I was sitting

on a bais din interviewing
a geirus candidate. I was
very impressed with this woman’s
energy and drive to join the Jewish
complexities in a Jew’s life. But the
Jews are the chosen nation and they
merit to be the children of G-d,
which is worth every threat they face
as a people.” Every convert, before
Pesach is an annual existential
conversion and a renewal of
Yiddishkeit for am Yisrael. At the
Seder, we reaffirm Judaism as if it were
a conversion. This dimension of the
nation. I asked her if she had heard immersing in the ritual bath, has a conversion process is also included
of the recent anti-Semitic events similar conversation: seconds before in the Haggada. There, we recite that
in supermarkets, synagogues and transforming into a full-fledged Jew, in every generation our enemies seek
on the streets in so many Jewish the bais din asks: “Are you fully aware to annihilate us, but G-d saves us,
communities. She replied, “Yes I am that as a Jew you will encounter anti- and this is why we are here today.
well aware.” I immediately responded Semitism, which can include physical This is the topic we raise with the
with a question, “Why would you and verbal abuse from those around convert that is reiterated to us in our
want to subject yourself to such a you?” The convert accepts that reality own conversion and rededication to
risk?” She replied, with a statement and enters klal Yisrael, acknowledging Yiddishkeit on the night of Pesach.
that truly resonated with me: “I that Judaism is not necessarily a On the final day(s) of Pesach, we
thought about that for a long time smooth ride. approach anti-Semitism with a
and came to the conclusion that the On the night of Pesach, each and different frame of mind. In the
benefits outweigh the risks. Yes, it’s every Jew has a similar conversation. Torah reading for the seventh day of
true that Jews are not popular among The Chasam Sofer suggests that Pesach, we read the Torah’s (Shemos
many nations, and that presents
41
13:18) description of how the Jewish a specific number or threat level responded that one cannot permit
nation exited Egypt with weapons that we can use to quantify which any violations of halacha under the
prepared for their enemies who would situations are treated as pikuach guise of pikuach nefesh if at the time
ultimately attack them. Hashem nefesh? The Magen Avraham 316 of violation there is no sick individual
wanted am Yisrael to have a plan and Teshuvos Rabbi Akiva Eiger, YD who needs a cure. He argues that
to defend themselves against their 60, both write that when the threat pikuach nefesh requires a sick person
attackers. Although the Jewish people is less than one in a thousand that to be present. If the entire motivation
believed they were vulnerable without someone will be harmed, it is too for the violation is for future
G-d’s assistance, they were required to remote to be considered pikuach predicaments and illnesses, it would
implement security efforts to protect nefesh. Does that translate to mean not be considered pikuach nefesh.
themselves. Unfortunately, these that if these attacks occur in less
The Chasam Sofer, Teshuvos, YD 336,
realities are ever-present this Pesach than one in a thousand gatherings
concurs with the approach of the
more than in recent years. it is not considered pikuach nefesh?
Noda Beyehuda. According to this
In this article, I would like to focus on One could argue that the number
approach, if shuls are facing no life-
the concept of protecting ourselves of attacks might not determine the
threatening situation at the moment,
and our communities and the halachic status of pikuach nefesh. The poskim
one can argue that synagogues cannot
who introduced these numbers and
implications. We recognize the reality employ pikuach nefesh as the basis for
of anti-Semitism and we are therefore percentages were dealing with natural
leniencies in determining security
responding the way our ancestors did, issues and diseases that come and go.
protocols. However, the Chazon
However, the threat of anti-Semitism
just as we read about on the seventh Ish, Ohalos 22:32, had a different
day of Pesach, by enhancing security is constant and emanates from
approach. He writes that a situation of
ongoing and preexisting hatred. This is
in our shuls. We will address some pikuach nefesh is not merely a function
of the halachic concerns and issues different than a natural phenomenon
of a sick individual being present,
that may arise when implementing and disease that can be quantified
but whether the threat is reasonable.
security protocols. As a disclaimer, by numbers and cases. Anti-Semitic
If the threat is not too far-fetched
the goal of this article is to provide an attacks could arise at any given point
and is considered reasonable, this
due to an escalation of a hatred that is
educational framework to appreciate qualifies as pikuach nefesh. According
the issues. I encourage all security steady and ever-present. The catalyst
to this approach, one can argue that
members and councils to consult of these threats is always in play, and
the potential threat to Jews around
their local Orthodox rabbi for official quantifying the threat by the number
America would be recognized as
of previous attacks is not reflective of
guidance. pikuach nefesh, as recent history
the actual threat.
has demonstrated. Unfortunately,
The Concept of Pikuach The risks that shuls face differ from the possibility of an attack is not
Nefesh classic pikuach nefesh for another unreasonable and the large investment
reason. The threats that are of concern of money and time into shul security
Before addressing individual relate to a future pikuach nefesh attests to the gravity of the situation.
challenges, it is important to situation, and there is no imminent
Even if one were to assume the Noda
categorize and assess the threat level threat. Can the principle of pikuach
Beyehuda’s more restrictive approach
from a halachic standpoint. The nefesh be employed to prevent future
to pikuach nefesh, the situation facing
Gemara, in Yuma 84b, introduces pikuach nefesh situations? If there is
shuls in America may be slightly
a halachic principle that in a life- a theoretical possibility of an attack,
different. Threats that relate to the
threatening situation, all halacha can does that create a pikuach nefesh
public are treated differently than
potentially be suspended if necessary. situation today? The Noda Beyehuda,
threats to an individual. The Gemara,
This principle is known as pikuach Tinyana, YD 210, was asked about
Shabbos 42b, states that one is allowed
nefesh. Does the rise in anti-Semitism performing an autopsy that might
to extinguish a burning coal in the
and recent attacks in synagogues help introduce medical information
street on Shabbos because it will
cause us to treat shul security as a and cures for future patients carrying
otherwise cause public harm. The
situation of pikuach nefesh? Is there this disease. The Noda Beyehuda
42
Ramban cites the opinion of the situation as pikuach nefesh, it is the premises on Shabbos has practical
Behag, who explains that the Gemara imperative to analyze all protocols and limitations. The gentile doesn’t know
permits a violation of a biblical limit violations to situations where the members of the shul and is not as
transgression for the sake of avoiding there is no permissible alternative. adept at screening those who enter.
public harm. The Ramban asks: How In many security situations there Additionally, hiring professional
can this be permissible if there is no are methods that are completely security guards can be expensive.
pikuach nefesh? Nobody is going to permissible, or less severe violations
Furthermore, there is an additional
die from stepping on a coal, and the that don’t require a compromise in
concern raised by the Shulchan Aruch
concern is merely public harm. The security.
in this very discussion, which also
Ramban explains that Behag is of the
The poskim assume that in situations relates to security. The Shulchan Aruch
opinion that a danger to the public,
of pikuach nefesh, the rules are not quotes from the Rambam that in
even if it is non-life threatening,
entirely suspended. There are two pikuach nefesh situations, the rabbi of
is on par with a life-threatening
approaches to understand why one the shul (or someone of great stature)
situation facing an individual. The
violates prohibitions in the face of should be the one to violate Shabbos
halachic criteria regarding the public
pikuach nefesh. Hutra means that because he will do so without
is approached with unique criteria.
when faced with any possibility hesitation. Others may be reluctant to
The Ramban does not accept the
of a life-threatening situation, all violate Shabbos out of concern that
Behag’s ruling and would only permit
prohibitions are entirely suspended. they are doing something wrong. The
a rabbinic violation in a situation of
We are permitted to violate anything rabbi will act swiftly and decisively
danger to the public. The Ramban’s
even when it can be avoided. The and as such, he is the most suited to be
opinion is codified in Shulchan Aruch,
other approach is that the mitzvos the first responder. The same concern
OC 334:27.
are considered dechuya in the face applies to security personnel. Some
While the opinion of the Behag is of pikuach nefesh. This means that security experts have noted that a
not the accepted opinion regarding the prohibitions remain in place but volunteer security member performs
that particular case, it doesn’t mean are overridden by the concern for certain tasks with greater alacrity and
that we reject his logic. Rav Moshe pikuach nefesh. The override is limited scrutiny than a paid professional. As
Shternbach in Teshuvos Vehanhagos, and restricted when necessary. The such, he or she is more suited for these
3:105, argues that the criteria for practical difference between these tasks. If the shul has a non-Jewish
determining pikuach nefesh of the two approaches is whether one is paid professional working together
public is more lenient than for an required to limit and avoid overriding with volunteer shul members, the
individual. He cites Rav Chaim transgressions when there is an Shabbos and security concerns can be
Soloveitchik that hospitals can utilize alternative that doesn’t compromise ameliorated.
leniencies that individuals cannot, the effectiveness of mitigating the
because their policies relate to the danger. This hutra-dechuya debate is Muktzah Issues
pikuach nefesh of the public and the a major debate among the rishonim.
danger is more common. Perhaps one The Rama, OC 328:12, rules One question that arises is the issue
can argue that the current security that pikuach nefesh is dechuya and of carrying a gun on Shabbos. [We
situation is a public threat and therefore, one is required to limit are not going to discuss the issue of
therefore would not require a present desecrating Shabbos. This would whether it is prudent from a security
danger. Once one assumes that the include asking a gentile to perform perspective to have shul members
current situation is pikuach nefesh, we melacha instead of a Jew, as long as come to shul armed. This is something
don’t require a definite threat. The this will not slow down the rescue or that should be discussed with
Gemara, Yuma 85a, extends pikuach operation. This is one advantage of security experts and local police in
nefesh even to cases where there is a having a non-Jewish security guard coordination with the rabbinic and
doubt as to whether someone’s life is who can be involved with melacha lay leadership of the shul.] Are guns
in danger. activity on Shabbos. considered muktzah? The halacha
Nevertheless, even if we treat the However, having only a gentile guard is that a vessel that is primarily used
for an activity that is prohibited
43
on Shabbos may not be moved on that part of the purpose of the gun issue touches on a major disagreement
Shabbos. This is referred to as a is not merely to shoot and kill but among poskim regarding activating
kli shemelachto le’issur. What is the rather to instill fear among those who electrical appliances on Shabbos.
primary use of a gun? Rav Shlomo are planning to attack. According to The Chazon Ish, OC 50:9, was of
Goren argued that the primary use of the Rashba, Shabbos, 123a, a vessel the opinion that when activating
a gun is self-defense. The only time that is used for multiple functions electrical appliances, one is closing a
one should discharge a gun is to save is classified based on majority use. circuit, which would be classified as
a life and as such, it is not designated Since the majority use of the gun is the melacha of building. His opinion
for a prohibited activity, but for a for the purpose of instilling fear, a gun was that making a device functional
permissible one — pikuach nefesh. should be classified as a kli shemelachto was similar to building it. This view
Alternatively, one can argue that the le’heter — a vessel designated for a was contested by Rav Shlomo Zalman
gun is primarily used for training or permissible purpose. If a gun is a kli Auerbach (Minchas Shlomo 1:11), The
hunting and is a kli shemelachto le’issur, shemelachto le’heter, it is not muktzah Bais Yitzchak (Hashmatos to YD 2:31)
since its usage violates two potential at all. This psak is relevant to our and Rav Hershel Schachter (Mesorah
melachos of Shabbos. The first melacha security situation since the gun vol. 20) as well as many other poskim.
is creating a fire inside the gun, which serves a similar purpose — to act as They argued that the issue is, at most,
is the melacha of hav’ara (kindling). a deterrent against those who might only rabbinic in nature. As stated
The other melacha (if the gun is plan an attack. [Some have argued that previously, even if a situation doesn’t
primarily used for hunting or if one guns are completely muktzah and they meet the criteria for pikuach nefesh,
assumes that killing for pikuach nefesh are under the category of muktzah the Shulchan Aruch permits violating
doesn’t change its muktzah status) is machmas chisaron kis.] a rabbinic prohibition to ensure
causing bleeding or death, which is that the public does not get harmed.
A related issue involves carrying
netilas neshama. However, one may However, we encourage downgrading
radios on Shabbos so that security
move a kli shemelachto le’issur under the severity of every transgression
team members can communicate
certain circumstances. The Gemara, whenever possible. There are two
with one another. The device is
Shabbos 124a, states that if the vessel ways to minimize the prohibition:
categorized as a kli shemelachto le’issur
is being moved letzorech gufo, which either by having a gentile turn it on,
because using it for communication
is for use of the kli in a permissible or when that option is not available,
is ordinarily prohibited. However,
manner, then it is permitted. The by activating the power button in
since the device is being carried for
classic example of a kli shemelachto an abnormal fashion (e.g., with the
a permitted usage to hear any urgent
le’issur moved letzorech gufo is using elbow), which is also rabbinic in
communication when necessary, it
a hammer to crack nuts. The Chazon
is considered letzorech gufo, which nature called k’l’achar yad. When a
Ish suggested soldiers employ this
is permitted. There should be no melacha is performed in an abnormal
idea if they need to carry a gun on manner, it is only considered a
difference between devices that are
Shabbos. He told them to carry nuts rabbinic violation. Couple that with
carried on a belt, like walkie talkies, or
in their pockets and use the gun to the fact that activating the device is
earpieces.
crack them. Rav Shlomo Zalman only rabbinic in nature and we are
Auerbach (cited in Shemiras Shabbos dealing with a double derabonon.
Kehilchasa 20:28) argued that this is Electricity Issues
Communication through the device
not necessary, because the gun is not a
The other issue with radios is usually requires pressing a button
kli shemelachto le’issur. He contended
activating the device prior to use. This to talk. Producing sound waves on
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https://www.yutorah.org/rabbi-eli-belizon
44
the device is similar to the question with a phone in an abnormal manner tzad (trapping) on Shabbos. The
of producing sound waves on a may be preferable to writing it down Ran disagrees with the Rashba and
telephone, which Rav Shlomo Zalman in an abnormal manner. argues since it is inevitable that the
considered to be molid, a rabbinic deer will be trapped when closing
Security Cameras
violation on Shabbos. Security teams the door to the house, this would
should be aware that unnecessary Many shuls have cameras around the be prohibited. The question is,
communication should be avoided. premises on Shabbos. Is there an issue how did the Rashba permit such
with walking in front of a camera that an activity? Isn’t the Rashba aware
Recording Information
will now cause the screen to change of the fundamental principle that
There are certain situations that images? As mentioned earlier, an when doing activity “A” that will
require the immediate collection of image on the screen may violate the inevitability cause melacha “B” that
information to send to the authorities. melacha of kosaiv. For writing to be is a transgression on Shabbos? Don’t
For instance, a security team member a biblical transgression it needs to all rishonim subscribe to the halachic
may witness some highly suspicious be permanent. In many situations principle of psik reisha (an unintended
activity or notice a car circling the this picture is temporary (kesiva but inevitable consequence of
shul, and there is a need to quickly she’aino shel kayama), and therefore one’s activity is prohibited)? Many
record a license plate or take a picture. is only considered rabbinic in nature. achronim including the Avnei Nezer,
Writing down the license plate on However, what if the shul is saving the OC 194, as well as the Oneg Yom
paper would be a potential biblical information and recording it? Would Tov OC 22, suggest that the Rashba
violation of kosaiv (writing). If the this be biblical in nature (koseiv, boneh is of the opinion that psik reisha is
writing is done with the weaker hand, or makeh b’patish)? Even if the picture only applicable when the inevitable
that would lower it to a rabbinic is saved and recorded, walking in front consequence was the result of a
violation, since it is k’l’achar yad. One of a camera is different than actively direct activity on that same item.
should opt to write with a weaker taking a photograph. The individual For instance, when dragging a bench
hand to lower the severity of the walking in front of the camera has on soft ground, it is inevitable that
transgression. no intention of being photographed. there will be a ditch created in that
What about taking a picture with a His only intention is to walk into the same spot. However, closing the door
phone? This might be considered shul. The Shevet Halevi, 10:60, is of indirectly creates a trap for the deer
kosaiv because a picture appears on the opinion that if an individual is and is not a classic psik reisha. The
the screen, which is a form of writing. merely walking and a camera catches act of closing the door only inhibits
It might also be considered boneh or his movement, this is not considered the exit of the deer in an indirect
makeh b’patish (fixing something), melacha. The operating term when manner. According to the Rashba,
since storing this information it comes to melacha on Shabbos is an indirect psik reisha (or psik reisha
constitutes a significant improvement meleches machsheves — a melacha must al yedei grama) is not a psik reisha
to the device it is stored on (See include planned and creative work. and therefore, walking in front of a
Shemiras Shabbos Kehilchasa 66: Walking into a shul and being caught camera, where the activity and the
note 211). Using one’s knuckle to by a monitor or camera would not be inevitable consequence are in two
press the button can minimize the meleches machsheves, and therefore he different places, would be permissible.
severity of the melacha to a rabbinic argues that it is permissible to walk Rabbi Akiva Eiger, in his Commentary
violation because it is being done in front of a camera on Shabbos. Rav to Shulchan Aruch, Magen Avraham
in an abnormal fashion. Another Hershel Schachter disagrees and 316:11, writes that the Rama, OC
consideration is the possibility that compares this issue to a discussion 316:3, follows the opinion of the
taking a picture with a phone is only between the Ran and the Rashba Ran. For this reason, Rav Schachter
rabbinic in nature because the image in Maseches Shabbos daf 94. The suggests avoiding cameras on Shabbos
on the screen is temporary, and the Rashba rules that an individual can when possible, since this would
stored information is not needed once close the door to his house knowing only be permissible according to the
it is submitted to the authorities. As that a deer is inside and need not opinion of the Rashba but prohibited
such, taking a picture of a license plate be concerned for the melacha of according to the Ran.
45
It is important to note that the above should try to attend, especially if Brura, Biur Halacha 38:8, follows
dispute about security cameras is multiple minyanim are available to the opinion of the Ran and is lenient
about cameras placed in areas where coordinate shifts. Certain tefilos can on this matter. Therefore, security
there is no concern for pikuach nefesh only be recited with a minyan, and for guards should not feel that they are
or public harm. In a shul security others a minyan is preferred. These not fulfilling their obligations and
setting there is more room to be include the silent Amidah, Kaddish, missing out on their mitzvos. They are
lenient, because at most it involves Kedusha and Kerias Hatorah. It is exempt from the services that they are
an indirect melacha, which is known important to emphasize that security unable to attend. I think that it is not
as grama. Grama is at most a rabbinic members who are needed outside advisable to try to accomplish both
issue and would be permissible in a of the shul are exempt from tefilla because it may jeopardize security,
case of pikuach nefesh or even to avoid betzibur (prayer with a minyan) which necessitates a clear and present
public harm (hezek rabim). under the halachic principle of osaik mind focusing only on security. If they
bemitzvah pattur min hamitzvah — an have an opportunity to attend services
Tefillah Issues individual involved in one mitzvah before or after their shift, they should
is exempt from performing another certainly do so because at those times
The security dilemma raises halachic they are not “osek bemitzvah.”
issues beyond Shabbos as well. Is it It is important for rabbonim to be
permissible to bring a weapon to shul involved with security teams and
and daven while holding or carrying A few years ago, the security protocols that are being
a weapon? The Shulchan Aruch, OC implemented in the shuls. The
151:6, quotes from the Maharam Jew in America would rabbonim should provide guidance
Mirutenberg that one should not
carry a sword to shul. This is based on never imagine having to ensure that security protocols
are within the confines of halacha.
the Torah’s prohibition against using to address these issues This should be in consultation with
a sword to construct the Mizbe’ach. security experts and lay leadership
Chazal teach us that the Mizbe’ach or have such emotions so that solutions can be found that
is a symbol of peace and there is no
place for a sword, which is a symbol when reciting Bechol address the sensitivities of halacha,
security and practicality.
of violence. Similarly, our shuls today dor vador at the Seder. It is a rapidly changing world with
represent the same idea, and it is
inappropriate to bring a weapon into many new issues that the Jewish
shul. nation faces on a day-to-day basis.
mitzvah. The security personnel A few years ago, the Jew in America
One may bring weapons into shul for would never imagine having to
are involved in the mitzvah of
the purpose of pikuach nefesh, and address these issues or have such
protecting the community and are
that is common practice in Israel. emotions when reciting Bechol
therefore exempt from other mitzvos.
Furthermore, even if one were to dor vador at the Seder. The most
There is a disagreement among the
argue that carrying a weapon is not important measure and takeaway
rishonim whether one is obligated
pikuach nefesh, many poskim are from the chag of Pesach in a world
to perform both mitzvos if it is
lenient if the weapon is concealed. with growing anti-Semitism is the
possible to perform both. The Baalei
If a person was off-duty inside the need to strengthen one’s emunah and
Hatosfos, Sukkah 25a, argue that if
shul and wanted to daven, according dependency on the Lord above. It is
one is capable of accomplishing both
to many poskim he can conceal his important to recognize that beyond
mitzvos one is not exempt but rather
weapon and the issue is resolved. the security protocols and other
is required to do so. The Ran, Sukkah
Often security volunteers can join 11a, disagrees and argues that even human efforts, we exist today because
the tefilla at certain points. Security if one can figure a way to accomplish of the hand of God and we live into
personnel should discuss with their both one is not obligated to do so tomorrow depending on the hand of
rabbanim which parts of tefilla they if it will require effort. The Mishna God.
46
RESPONDING TO
Rabbi Etan Schnall
Maggid Shiur, Stone Beit Medrash Program
ANTI-SEMITISM Yeshiva University
DRESSING LIKE A JEW IN PUBLIC
B eyond historical narrative, the

Pesach Seder also looks toward
the ultimate Geula and the
coming of Moshiach.1 It is no surprise
that just after we open the Haggada
Our tradition teaches that one of
the key merits leading to yetziat
Mitzrayim was, “lo shinu et levusham”
— the fact that Jews maintained a
distinct form of dress throughout the
in an age of increased anti-Semitism,
Jews around the world are more wary
of risks involved in visibly identifying
as religious Jews. Indeed, there is
merit to this sentiment, especially in
to “Ha Lachma Ania,” we already look exile in Egypt.2 more hostile surroundings. Choosing
forward to “Next year in Eretz Yisrael.” to display or not to display one’s
Perhaps the most prominent and
Therefore, to create a portrait of how Jewish identity is a question that must
common form of Jewish apparel
the Jews survived in Egypt and were be evaluated based on individualized
today is the yarmulke. Not long ago,
then redeemed is to describe how circumstances. Using the yarmulke
many — perhaps most — Orthodox
the Jew of today can also help bring as our framework, we will attempt to
men in America, did not wear a
the future yeshua. To play on the present Torah attitudes and practical
yarmulke outside of the home or
words of the prophet Micha (7:15): perspectives that are pertinent to such
shul and certainly not at work,
kimei tzeitcha Me’Eretz Mitzrayim an assessment.
fearing discrimination or worse. In
arenu niflaot — Hashem will perform recent decades, trends have changed The notion of a Jewish male head
miracles for us in the future, when we
dramatically and the yarmulke is a covering, such as a yarmulke, can be
emulate the actions of our ancestors common site in academic, corporate found in several Talmudic sources.3
on the eve of the very first Pesach. and commercial settings. However, However, the nature and extent of the
47
obligation to cover the head is unclear. at least in the current era of Jewish open and accessible today to the
Indeed, wearing a yarmulke has been history. Most notably, Taz observes observant, yarmulke-wearing man,
the accepted hallmark of a Jewish male that a head covering became an and employment opportunities will
for generations. However, some of actual requirement as it became be reasonably available, even if one
these sources suggest that the practice standard practice for non-Jewish argues that discrimination still exists
was originally mandated or reserved men to appear bareheaded. In to some extent.
only for married men or only for other words, covering one’s head Nevertheless, here we find a paradigm
distinguished scholars. Some sources is a function of the prohibition of for practical limitations to the
indicate that a head covering is only chukot hagoyim, to avoid patently
obligation to wear a yarmulke. But
absolutely needed when pronouncing non-Jewish or idolatrous practices.9 what if an individual would not
words of Torah, prayer or the like. Still Conversely, others note that the lose his job, but might be subject to
other sources suggest that in a shul, a widespread custom — across the derision or anti-Semitic reactions
covered head is enforceable across the board in Ashkenazic communities if he appears in public wearing a
board.4 and beyond — to cover the head at yarmulke? In one teshuva, Rav Moshe
all times becomes normative by force
Regardless, the purpose is clear. A adds the following caveat to the above
of the concept of minhag Yisrael.10
head covering is meant to evoke leniency:
Either of these approaches give rise
a variety of pious behaviors and ‫אבל ודאי רק במקום עבודתו שעל זה הם‬
to the notion that the yarmulke is
emotions required of a Jew at all ‫ אבל כשיצא לחדר אחר‬,‫מקפידין יהיה רשאי‬
the “levusham” of today; a patently
times. Rav Huna Brei D’Rav Yehoshua ‫וכל שכן כשיצא לשוק יהיה אסור אף אם‬
Jewish mode of dress, akin to those
(Shabbos 118b) states that primarily, ‫ילעיגו עליו כיון שלא יפסיד משרתו ועבודתו‬
adhered to by those who merited the
it serves as a constant reminder that .‫בשביל זה‬
Exodus from Egypt. Rav Ovadia Yosef
Hashem’s presence is always above Certainly, it is only in his place of work
adds that one who fails to cover his
one’s head. Indeed, many associate the that he is permitted [to uncover his
head may also be suspected of non-
word “yarmulke” with the Aramaic head], for it is to this [his employer]
observance. This is a violation of the
term “yirah D’Malka” (fear of the objects. However, when he goes to a
command, v'hiyitem nikiim (Bamidbar,
King; though the etymology of the separate room and certainly when he
32:1) , requiring all Jews to remain
word is likely Polish). Chatam Sofer is walking in the street, it is prohibited,
above suspicion of any wrongdoing.11
adds that a head covering engenders even if they will ridicule him, for he will
humility,5 another dimension of the In several responsa, Rav Moshe
still not lose his position and his job as a
cognizance of Hashem’s presence.6 Feinstein surveys the earlier opinions
result.14
The Rambam also mentions a head on this matter, and concludes
covering as an expression of modesty, that the Vilna Gaon’s assessment Rav Moshe’s words echo Rema’s
similar to the tzniut inherent in is authoritative; in particular, he opening remarks to Shulchan Aruch
covering other parts of the body.7 questions the applicability of the Taz’s where he exhorts the reader never
statement in 20th-century America. to be ashamed of his performance of
The common thread linking these mitzvot, even in the face of ridicule.15
Rav Moshe describes the yarmulke
explanations provides the ethical Indeed, Rav Moshe’s words are
as a “good and holy custom.” As such,
value, but not an ironclad halachic likely instructive for very common
he rules that one need not sacrifice
obligation, to wear a yarmulke. settings that one encounters in today’s
his job prospects or livelihood if
Indeed, the Vilna Gaon and other corporate America. Of course, in
an employer will perhaps object to
poskim explain that all references in a scenario or environment where
his head covering and dismiss him
Chazal and Shulchan Aruch to the legitimate concerns for risk of life or
from work.12 Such a sacrifice would
notion of a head covering should significant injury exist, the obligation
be even greater than one must make
categorically be understood as midat would not apply.16
to fulfill an actual positive Torah
chassidut (a pious practice).8
commandment.13 It is important to However, under consideration in
Nonetheless, various Achronim consider that Rav Moshe’s decision the broader Jewish community
present arguments that deem the is almost 40 years old. Presumably, today is the question of whether one
yarmulke as mandated by halacha, the job market is much more should avoid religious identification
48
purely for the sake of “not standing different than his non-Jewish fellow
of Enlightenment.23 He personally
out.” Perhaps assuming a more and his identity is hidden. Rather,
lamented encountering individuals
homogenous role in our general it is in response to the particular
— otherwise observant and learned
surroundings would allow the flames “hakpada” of the employer or the — who nonetheless failed to display
of bias against Jews to more quickly work environment. their Judaism in an outward and
subside. recognizable fashion.24 Echoing
As such, other forms of reasonable
Beyond yarmulkes per se, extensive Jewish identification, besides wearing drashot of R. Yitzchak Yaakov Reiness
and R. Meir Shapiro, he explained that
Halachic literature exists surrounding a yarmulke, are appropriate and
the general permissibility of disguising required in a work environment the “havdala,” the distinction between
Jew and non-Jew, must be as stark and
one’s Jewish identity. Shulchan Aruch17 so as not to disguise one’s religion
self-evident as the difference, “bein or
clearly states that one may not state unnecessarily. For example, employer-
l’chosech,” between light and dark.25
that he is a non-Jew, even if his life is excused absences from the office
This imperative was communicated to
otherwise endangered.18 However, due to prayer or holiday observance
us through Hashem’s choice of giving
one may in fact alter his mode of should not be “covered up” with alibis
dress so that he does not appear to be to prevent coworkers from discovering the Torah initially in an obvious and
ostentatious display of Klal Yisrael’s
Jewish in order to save his life. one’s Jewish identity.
unique selection as His people.
However, lesser considerations, such R. Yonah of Gerona exhorts that one Though the second Luchot — given
as financial, would not give one the should never alter his style of speech without fanfare — ultimately endured,
right to hide his Judaism. Rosh states in order to go undetected among overt identification of the Jews was
that dressing like a non-Jew to hide non-Jews.21 Furthermore, if he is necessary first and foremost.26
one’s religious identity is prohibited mistaken as a non-Jew, he should
Besides the ideological implications
even if one is doing so merely to avoid be careful to correct the error by
of minimizing Jewish visibility, there
excessive taxes levied specifically identifying as a Jew. Sefer Chasidim
are also practical considerations. To
upon Jews.19 Walking bareheaded identifies a midrash as a source for
would certainly fall in this category, communicate this lesson, Chazal
this. Chazal explain that Yosef ’s
relate a story about an individual who
as it is a distinctly non-Jewish mode remains were ultimately brought to
was mistaken for a non-Jew because
of appearance. Moreover, Ridvaz is Israel because he allowed his Jewish
concerned that an individual who he did not wash his hands for bread
identity to be known, even in the
in a public setting. Though he was
appears as a non-Jew may ultimately hostile environment of Egypt. Moshe,
be recognized as a Jew at some later on the other hand, was described as an otherwise kashrut observant, he was
point. This would constitute a chilul Egyptian by the daughters of Yitro, yet served neveila (unslaughtered meat)
by the proprietor of a restaurant who
Hashem (desecration of G-d’s name), he did not correct their mistake. As a
assumed, because he did not identify
for onlookers may perceive the result, his bones were not allowed to
non-Jewish style of dress as a laxity with patently Jewish practices, that
enter Israel after his death.22
he was in fact a gentile.27 When one
in Torah observance for the sake of
In a public address in honor of upholds his religious standards to
some material gain, for example.20 The Yom Ha’atzmaut (5718/1958),
notion of adopting a secular style of the utmost, those in his environs are
Rav Soloveitchik zt”l extolled signaled and perhaps encouraged to
dress, such as removing one’s head the privileges gained through the support his behavior. If his identity is
covering, will not necessarily violate establishment of the State of Israel. In obscured, others will neither be aware
chukot hagoyim, but would still risk a particular, he noted a shift among Jews nor enabled to facilitate. Many people
chilul Hashem. worldwide to feel more comfortable find themselves in work environments
Essentially, this approach underlies identifying publicly as Jews with commonly graced by inappropriate
Rav Moshe Feinstein’s opinion loyalty to Eretz Yisrael, our national speech or immoral discussion.
quoted above. Permission to remove homeland. It marked a trend toward Anecdotes abound of individuals
one’s head covering at work is not returning to the characteristic Jewish who distinguish themselves by
predicated on creating circumstances visibility that was unfortunately their scrupulous religious standards
whereby the Jewish employee is no abandoned by many during the Age and inspire coworkers to keep
49
negative influences away from their men to remove their yarmulkes another form of head covering. Even
Orthodox peers. Not only is this a for the sake of “shlom malchut,” to when the safety and welfare of Jews is
kiddush Hashem, it also assists Jewish maintain favorable rapport with the at stake, individual situations require a
employees in further preserving their officials. Nonetheless, he suggests that balanced approach to evaluate if these
observance.28 it is an opportunity to educate the risks justify abandoning this time-
gentiles of the gravity of the tradition; honored tradition and its meaning.
Furthermore, the aforementioned
this endeavor might breed greater
responsum of Ridvaz cautions the In the 1986 United States Supreme
understanding and respect for Jews
individual himself against disguising Court case Goldman v. Weinberger,
as a gentile. He cites popularly and Judaism.33 the majority opinion ruled that Air
familiar experiences that demonstrate The question at hand potentially Force Capt. Rabbi Simcha Goldman
the deleterious religious effects of carries implications beyond Jewish could not wear a yarmulke inside the
eliminating one’s Jewish appearance law and thought. Less than a year military hospital in which he served
when among non-Jews (contemporary ago, in response to increased anti- as a psychologist. On the other hand,
poskim attest to this danger as Semitic attacks in Europe, Felix Justice William Brennan argued in
well29). Distinct Jewish practices Klein, Germany’s ombudsman in favor of Rabbi Goldman’s right to wear
and dress remind one of his values the country’s effort against anti- a yarmulke as part of the minority.
and morals, should he otherwise be Semitism, publicly discouraged the The religious and socio-political
tempted to sin.30 If one decides to Jewish population from wearing considerations that have informed our
remove symbols that help maintain yarmulkes by stating, “I cannot discussion are largely paraphrased in
religious standards, the challenge of recommend to Jews that they wear the words of his dissent:
being swayed by one’s surroundings the skullcap at all times everywhere
Simcha Goldman invokes this Court's
is greatly amplified. On the other in Germany.” Klein was censured by
protection of his First Amendment
hand, if one comports himself from political figures around the world,
right to fulfill one of the traditional
the beginning as an observant Jew, including Israeli President Reuven
religious obligations of a male Orthodox
he may not have to navigate halachic Rivlin, who responded, "We will never
Jew — to cover his head before an
obstacles later. Employer expectations submit, will never lower our gaze
omnipresent G-d… In addition to its
appropriate to his beliefs and practices and will never react to anti-Semitism
religious significance for the wearer,
will have already been established. with defeatism — and expect and
the yarmulke may evoke the deepest
Indeed, Rashbam comments that the demand our allies act in the same
respect and admiration – the symbol of a
Jews’ style of dress in Egypt remained way.” The German public took action,
distinguished tradition and an eloquent
unique precisely to assure that the with many cities holding marches
rebuke to the ugliness of antisemitism.36
Jews themselves would not blend in and rallies where individuals of all
with their neighbors.31 faiths wore yarmulkes in solidarity Endnotes
with the Jews. Bavarian Interior
Additionally, in the absence of
Minister Joachim Herrmann urged 1. See Rav Saadia Gaon, Emunot V’Deot 8;
danger, wearing a yarmulke presents Sefer Mitzvot Katan, Mitzva 1, Ba’al HaTurim,
Jews to ignore Klein’s statement; the
an opportunity for educating the Shemot 12:42 (Torah Temima, ibid.).
alternative would be giving in to the
non-Jews we interact with. In a 2. See Psikta Zutreta (Lekach Tov) Vaera 6:6.
far-right political influence. “If we
classic teshuva, R. Yaakov Reicher32 (See also Ki Tavo 46a). See also Ha’amek
cave in to hatred towards Jews, we are
addresses a community that was Davar, Shemot 2:19. Netziv explains that
to be visited by a nobleman at the doing nothing other than handing the Chazal derived this from the fact that Yitro’s
local shul. The expectation, given playing field to rightwing ideology,” daughters identified Moshe as an Egyptian.
gentile cultural norms of etiquette, Hermann said.34 "Everyone can and He spoke and dressed as a member of the
should wear his skullcap wherever and royal family, while all other Jews spoke Lashon
was for all present to bare their heads HaKodesh and dressed in their traditional
whenever he wants."35
when greeting the nobleman — garb.
particularly problematic in the Beit As we have seen, there are 3. See Brachot 60b, Shabbat 118a and 156b,
HaKnesset. Ultimately, R. Reicher circumstances that force a Jew to Kiddushin 31a.
concludes that it is permissible for remove his yarmulke or replace it with 4. See Shulchan Aruch O.C. 91:3.
50
5. Shut Chatam Sofer vol. 6, Likutim 2. 18. See Chashukei Chemed, Avoda Zara 19a. HaZechira chap. 12.
6. Sefer Hamanhig, Tefilla 87. 19. Avoda Zara 2:4. 29. See, for example, Shut Be’er Moshe, vol. 8,
7. Mishna Torah, Hilchot Deot 5:6. 20. Shut Ridvaz, 4:65. 44.
8. Beiur HaGra, O.C. 8:2. 21. Sefer HaYirah, 82 30. See Menachot 54a.
9. Vayikra 18:3. 22. Sefer Chasidim 117, based on Bereishit 31. Rashbam, commentary to the Haggada,
Rabba 2:8. Vayehi Sham L’Goy.
10. Shut Yabia Omer vol. 9 (1:7). See Nefesh
HaRav, pg. 150. See also Chafetz Chaim Al 23. See MiPninei HaRav, pp. 386-388. 32. Shut Shvut Yaakov, vol. 3, 5.
HaTorah, pg. 197. 24. Personal conversation with Rav Hershel 33. See also Shut Terumat Hadeshen, Siman
11. Shut Afarsika D’Ania, vol. 4, 362. Schachter Shlit”a. 197.
12. See Igrot Moshe, O.C. 4:2 and Y.D. 4:11 25. See Divrei HaRav pg. 143 regarding asking 34. https://www.theguardian.com/
where he suggests that wearing a hat, if a non-Jewish teacher in a Jewish school to world/2019/may/31/germans-urged-wear-
possible, is preferable. Cf. Beit Yitzchak vol. wear a yarmulke when teaching. Rav Moshe kippah-protest-antisemitism.
36, pg. 320. Feinstein ruled that the teacher should be 35. https://www.nbcnews.com/news/world/
13. On the other hand, negative mitzvot must asked to do so. Rav Soloveitchik held it was german-official-advises-jews-avoid-wearing-
be observed even if all of one’s assets must not necessary, while Rav Aharon Kotler felt traditional-yarmulkes-amid-rising-n1010381.
be sacrificed to avoid the prohibition. See that he should specifically not be asked to 36. https://www.loc.gov/item/
Shulchan Aruch, O.C. 651:1. wear a yarmulke so that a clear delineation usrep475503/.
would be made between the Jewish and non-
14. Igrot Moshe, C.M. 1:93. Jewish faculty.
15. O.C. 1:1. 26. See Imrei Da’at vol. 1, pg. 179.
16. For a discussion of the use of a hairpiece 27. See Chulin 106a and Rashi ibid., s.v
by a man in place of a yarmulke, see Otzar He’achilo.
HaKippa vol. 1, pg. 426.
28. See Shmirat HaLashon, vol. 1 Sha’ar
17. Y.D. 157:2.
51
TORAH FOR THE TIMES
Eli Weinstein
OF THE REDEMPTION Kollel Fellow, RIETS Israel Kollel
THE TORAH OF REDEMPTION
A s the Jewish people grow and

evolve throughout history,
the Torah follows a similar
pattern. Just as new attributes of our
national character are realized and
divide them up. The first pillar is the
increased focus on the hidden side of
Torah, known as penimiyus Hatorah.
The main feature of penimiyus Hatorah
is its fixation on Hashem’s presence.
Rav Kook explains:
‫ כשהתשוקה‬,‫מתי הוא טוב ללמוד סתרי תורה‬
‫ מתעלה‬,‫הפנימית של קרבת ד' היא חזקה‬
‫ ואינה‬,‫ עד שלא תתן מנוח לנפש‬,‫ומתגברת‬
‫משביעה את חפצה בשום תכן רוחני וקדוש‬
developed over time, so too Torah Instead of speaking about the halacha
‫ כי אם עם ההגיון הפנימי המדבר‬,‫שבעולם‬
study grows, and new facets of Torah itself for example, it focuses on
.‫ברזי עולם‬
are revealed with each day. And so, Hashem’s divine wisdom that went When is it good to learn the secrets of
alongside the dramatic changes that into commanding the law. Whereas the Torah? When the inner desire for
our people undergo as we return the halachic side of Torah may closeness to Hashem is strong, ascending
to our homeland, the Torah, too, is focus on practical behaviors in the and increasing until it does not give
evolving with us. The flowering of the workplace, penimiyus Hatorah focuses rest to the soul and does not satiate its
Torah in the time of redemption is on looking deeper and seeing Hashem desire except through the most spiritual
termed “Toras hageula,” and it has a in every business deal. In the past, and holiest content in the world, except
unique character that is directly tied such study was limited to only a few through the inner logic that speaks of the
to the times during which it is being unique people, but the soil of Eretz secrets of the world.2
revealed. In the upcoming essay, we Yisrael is rich with the right nutrients Oros Hatorah 10:1
will both attempt to define Toras to foster its spread to the masses. The
hageulah as well as understand some Land of Israel is the land of prophecy, The return to the land of prophecy has
of its impact on klal Yisrael. the land of interaction with Hashem, sparked this desire in our people to be
and that is what makes it spiritually close to Hashem,3 and thus not only
Toras hageulah can be described with
ripe for Torah study that is entirely is the soil ripe for penimiyus Hatorah,
three main pillars, and though they all the people, too, are primed to engage
focused on seeing and interacting with
flow from the same source, it helps to
Him.1 in it in a real and broad way.4 [The
52
unity of the people is also a major in all places, Hashem can be accessed throughout the exilic distance. Toras
theme in penimiyus Hatorah, and klal and appreciated in what was once off hageulah speaks to the Jewish heart
Yisrael is seen as one body, with each limits because it was deemed unholy. and enhances that relationship with
individual acting as a unique cell Hashem.
The third pillar is the expansion of
with a unique purpose. In this way,
avoda shebilev, the service of the The evolution of Torah study in the
klal Yisrael acts as single chariot for
heart. Tefila has extended beyond times of redemption is just getting off
materializing Hashem’s presence in
the borders of the synagogue and has the ground. Already, its impact has
this world.]
become a mode of existence. Tefila dramatically affected the experience
The second pillar of Toras hageulah does not occur only in three specific of Jews in the Land of Israel and it
flows directly from the first, and that meetings of the day, but rather is a is beginning to spread its influence
is the expansiveness of the Torah. yearning for connection with Hashem in the Diaspora. The outcome of
Toras hageulah is not limited to any that is constant. As Rav Dov Singer these developments include greater
sphere, and in fact covers all bases of terms man the “homo mispalelus” connection to Hashem, greater
life. Whereas in the past, the enemy (Tikon Tefilati, intro), we are naturally connection to each other, and a
of the Jewish people may have been pray-ers and tefila is our frame of tangible march toward the days of
the Greeks, and their evil activities life. Thus tefila has grown to more of prophecy. Toras hageulah is deep and
included influencing the Jewish exhilarating, and is worth engaging
people to be involved in sports, art with on a deeper level no matter
and music (the Yefes of the universe), where it is studied. The more Toras
in the days of geulah, those activities The return to the hageulah spreads to the Diaspora, the
play a big part in avodas Hashem. Exile more those in the Diaspora will realize
has forced our people to put up walls Land of Israel the importance of returning home —
from the beauty of the material world provides an the place where these ideas are most
and separate from it in the safety of relevant and most potent — and the
batei medrash and shuls, but on the opportunity to more unified our people will be.
soil of Eretz Yisrael, the mundane can heal pain that we
be holy and need not be shunned. Art,
music and athletics all have a place in have experienced Endnotes
the Torah, and there can be healthy throughout the 1. This is not a coincidental phenomenon.
engagement in the holiest of contexts Rebbe Shimon Bar Yochai wrote in the Zohar,
without fear of being dirtied by exilic distance. Ra’aya Mehemna, Naso 124b, the foundational
text of penimiyus Hatorah, that the study of his
ulterior un-Jewish motives. Hashem sefer will bring the Jewish people out of exile.
is everywhere and is the life force of
2. Translation by R’ Yosef Bronstein shlita.
everything, and therefore He can be a natural state of dveykus, no matter
accessed in all corners of existence. In what activity is going on. 3. This thirst is a direct fulfillment of a
prophecy in Amos:
fact, this was an ideal since the earliest
This also includes a deepening of ‫לקים וְ ִה ְשלַ ְח ִתי ָרעָ ב ָב ָא ֶרץ‬-‫ִהנֵ ה יָ ִמים ָב ִאים נְ ֻאם ה' א‬
days of mankind when the Torah tells
the Torah’s view on the human ‫ל ֹא ָרעָ ב לַ לֶ ֶחם וְ ל ֹא צָ ָמא לַ ַמיִ ם כִ י ִאם לִ ְשמֹעַ ֵאת ִד ְב ֵרי‬
us:
experience, which encapsulates both .'‫ה‬
...‫ֹלהים לְ יֶ ֶפת וְ יִ ְשכֹן ְב ָא ֳהלֵ י ֵשם‬
ִ ‫יַ ְפ ְת ֱא‬ the emotional and psychological A time is coming — declares my Lord Hashem
May Hashem grant beauty to Yefes, and realms of ideas and activities. The — when I will send a famine upon the land: not
he shall dwell in the tents of Shem. Jewish heart is developing and a hunger for bread or a thirst for water, but for
hearing the words of Hashem. (Amos 8:11)
Bereishis 9:27 our relationship with Hashem is
deepening. The return to the Land 4. See “Ma’amar Hador” from Rav Kook for
This means that the kingdom of Yefes, his understanding that the core of the nation
the glory of Greece, will one day find of Israel means a return to the place
— both observant and not yet observant
its place in the tents of Shem, the where Hashem’s presence is most Jews — have this same yearning for penimiyus
ancestor of the Jewish people. Due to potent, and it provides an opportunity Hatorah.
the spreading of awareness of Hashem to heal pain that we have experienced
53
TORAH FOR THE TIMES
Tzvi Goldstein
CONTEMPORARY KORBANOS: ISSUES AND

OPPORTUNITIES
I magine it is right after Purim. The

pile of mishloach manos has begun
to shrink to a manageable size,
the costumes have returned to the
box in the basement, and you start to
Kedushas Har HaBayis
Does Har HaBayis (The Temple

Mount) retain its kedusha even
after the Beis HaMikdash was
though, that everyone agrees bamos
are no longer an option. Our only
chance at offering korbanos nowadays
would be on Har HaBayis, and only
according to the opinion that Har
come to grips with the fact that Pesach destroyed? The Gemara in Megilla Habayis retains its kedusha.
cleaning is on the horizon. Then, (9b-10a) compares the period of the
Which opinion do we follow? The
someone posts in your neighborhood Mishkan at Shilo and the Mikdash
Rambam (Beis HaBechira 6:14-16)
WhatsApp group: “Looking for a in Yerushalayim. One difference,
holds that it does retain kedusha.
family of 4-6 to join our KP. Anyone it writes, is that there was a period
He explains that the kedusha of
interested?” You read it again; are of heter bamos, personal altars, that
Yerushalayim and Har HaBayis comes
they really looking for someone to were allowed after the destruction
from the presence of the Shechina,
join their korban Pesach? Was the of Mishkan Shilo. However, after
which descended when King Shlomo
Beis HaMikdash rebuilt, and you King Shlomo built the Mikdash in
built the first Beis HaMikdash.
just somehow missed it? You reply Yerushalayim, that was the end of the
Nothing, not even total destruction,
privately to your neighbor, and she “Bamos era”; personal altars were no
can remove the presence of the
explains that this year, they’re planning longer allowed. What is the law after
Shechina; Har HaBayis remains holy.
on bringing a korban Pesach even the Beis HaMikdash was destroyed?
R’ Ishtori HaParchi, author of the
though the Beis HaMikdash hasn’t The Gemara quotes a dispute about
Kaftor VaFerach, brings a number of
been rebuilt yet. You send a question the status of Har HaBayis after the
other sources that also indicate that
in to your “Shailos U’Teshuvos” group churban: one opinion holds that it
Har HaBayis still has kedusha, even
chat, asking if that’s at all allowed. And retains its kedusha, while the other
though the Beis HaMikdash was
the answer, surprisingly, isn’t as clear as holds that the kedusha left when the
destroyed (Chapter 6). Therefore, we
you might expect. building was burned. Tosfos holds,
can bring korbanos even without the
54
Beis HaMikdash being rebuilt. Altar for the service to be valid? The (ritual impurity) is not a problem;
The Raavad stridently disagrees. He Gemara in Zevachim 62a, records when most of the nation is tamei,
brings a number of sources indicating that Chagai, Zecharia, and Malachi we can ignore the problems that
that Yerushalayim and Har HaBayis no returned with the Jews from exile in tuma causes for offering korbanos.
longer have kedusha. In fact, he suggests Bavel. One testified as to the proper However, many (including the
that this was by design: when Ezra placement of the Mizbei’ach, another Chasam Sofer, Shu’t Yoreh Deah 236)
returned to Israel and rebuilt the Beis testified as to its measurements, and suggest that the chinuch, the initiation
HaMikdash, he knew that the third the third testified that korbanos can of a new vessel, requires complete
Mikdash would be drastically different, be brought even before the Beis holiness. Is that attainable to initiate
as described at the end of Sefer HaMikdash was rebuilt. This implies our Mizbei’ach? Everyone is assumed
Yechezkel. Therefore, he only planned that there was a need to identify to be tamei meis nowadays, and we
on infusing temporary kedusha. exactly where the Mizbei’ach was don’t have ashes of a parah aduma
meant to stand; it wouldn’t have to purify ourselves. Rav Shternbuch
sufficed to guess or choose a new suggests that this may not be an
Korbanos Without a Beis place for bringing korbanos. What issue. According to the opinion that
HaMikdash could we do now that we don’t have a the original kedusha of Har HaBayis
prophet showing us the proper place is everlasting, that means that the
Assuming Har HaBayis retains
and measurements for the Mizbei’ach? chinuch of the first Mizbei’ach is still
kedusha, are we allowed to bring
While we could try to measure using extant. Even though that original
korbanos without a Beis HaMikdash?
descriptions found in various sources, structure is no longer standing, a new
While the Gemara seems to say that Mizbei’ach would be considered a
another problem becomes immediately
if there is kedusha, a Beis HaMikdash “tikkun,” a rebuilding or fixing, rather
clear: we don’t know how long an amah
is not necessary to offer korbanos than a new vessel, obviating the need
is! How can we use measurements
(makrivin af al pi she’ain bayis), the for initiation with complete purity.
to determine the location of the
Chofetz Chaim, Likutei Halachos,
Mizbei’ach? Furthermore, the Let us assume that we can resolve these
Zevachim 66b, raised a technical
Mizbei’ach is supposed to 32 X 32 X issues: Har HaBayis still has kedusha,
issue. One of the requirements for
10 amos. If we don’t know the exact there’s no need for pesach Ohel Moed,
most korbanos is that they need to
measurement of an amah, how can and we can at least approximate the
be brought lifnei pesach Ohel Moed
we build the Mizbei’ach? Fortunately, place of the Mizbe’iach. Who will
— at the entrance to the Ohel Moed,
the Rambam in the same perek perform the service? We need two
a phrase that shows up a number
(halacha 17) provides a solution. The things: 1) a Kohen, who is 2) tahor
of times in the pesukim. Even if Har
Rambam writes that the exact size of from all different strains of tuma. Do
HaBayis retains its kedusha, is the
the Mizbei’ach is not critical. In fact, it we have either of these?
lack of a pesach Ohel Moed a problem?
can be as small as 1 X 1 X 3! As long as
Rav Moshe Shternbuch (Moadim
we can figure out the approximate area Status of the Kohanim
U’Zemanim 4:351) suggests several
where the Altar used to stand, we can
answers. For example, that may only
build a tiny replica anywhere in that While we have many Kohanim, it’s
apply as long as the structure exists.
original square and the Mizbei’ach will not clear how confident we are in their
While we have a Beis HaMikdash,
be valid. yichus (lineage). A Kohen is entitled
korbanos need to be brought at the
entrance of the Beis HaMikdash, as to teruma from produce grown in
opposed to anywhere else. However, Inauguration in a State of Israel, charged with nesias kapayim
once the structure has been destroyed, Purity and delivering Birkas Kohanim
that requirement is no longer relevant. (duchening), and instructed to carry
Even if we manage to build a out the service in the Beis HaMikdash.
Mizbei’ach, we have another problem. Of those, serving in the Mikdash
Placement of the Altar Every vessel in the Beis HaMikdash carries the most severe punishment
needs to be initiated before use. When if done improperly. Chazal were
Do we need to build our Mizbei’ach
it comes to using the vessel, tuma willing to settle on lower standards
in the exact same place as the original
55
for teruma d’rabanan (terumah that is which we don’t have. Other forms (Rambam Klei HaMikdash 8:7). When
only rabbinic in nature) and Birkas of tuma need only immersion in a we had the Beis HaMikdash, every
Kohanim. Anyone who has a chazaka mikveh or flowing spring. member of the nation donated a half
that he is a Kohen — born to a father shekel each year. This money was used
Of course, avoda can’t be done in
who was a Kohen — can eat teruma for korbanos of the nation, as well as
a context of tuma. However, when
d’rabanan and do Birkas Kohanim. for the clothing of the Kohanim and
most of the tzibbur is tamei, tuma is
However, they insisted that only upkeep of the vessels. There is only one
temporarily ignored (tuma dechuya
verified Kohanim serve in the Mikdash. korban that is an exception to this rule:
b’tzibur). This leniency applies only to
A Kohen needs more than just chazaka the korban Pesach. (While each family
tumas meis. Therefore, the tuma issue
to serve; he needs to prove his lineage. or group pays for their own korban, it
can be avoided: the Kohen would
The Rambam (Isurei Biah 20:1-2) is still treated as a public offering, and
immerse in a flowing spring.
writes that he needs two witnesses is still subject to the leniency of tuma
who can verify that his lineage goes dechuya b’tzibur.) The Rambam (ibid)
back to a Kohen who actually served Bigdei Kehuna suggests a workaround that will solve
on the Mizbei’ach. No one has such the problem for other korbanos: an
Assuming we have a Kohen who
a strong yichus nowadays; this would individual can donate something to
is able to serve, he also needs to be
seem to be a major problem. However, the Mikdash on behalf of the tzibbur.
wearing the uniform. Every regular
Chasam Sofer argues that the issue As long as he really has in mind to give
Kohen had to wear four special pieces
is not as overwhelming as we might the donation on behalf of the entire
of white linen clothing while he was
have thought. The only concern of a nation, it would be considered public
serving in the Mikdash: pants, a tunic,
Kohen without yichus is that at some funds and usable.
a hat or turban, and a belt or sash
point, someone in the family married a
(Rambam, Klei HaMikdash 8:1).
chalalah, a woman who isn’t allowed to Conclusion
Without this uniform, a Kohen is like
marry a Kohen. Her children no longer
a non-Kohen and is not allowed to
have the status of Kohanim. However, This only scratches the surface of
do the avoda. Unfortunately, we have
the Gemara, Kiddushin 66b, says that the issues to be dealt with. There are
many questions about how to make
the service of chalal (the son of a more that we didn’t even mention,
these special clothing; for example,
chalalah) who serves and then finds and each one we did mention could
we don’t even know what the regular
out that he is a chalal is still valid after be significantly expanded. Even if we
Kohen’s headwear is meant to look like
the fact. Rav Shternbuch dismisses solved all the halachic issues, there
(See Tosfos, Sukka 5a-b and Rambam/
this rationalization, pointing out that are obvious practical impediments
Raavad Klei HaMikdash 8:2). There
being a chalal is not the only concern. to building a Mizbei’ach and offering
is also a sha’atnez issue to deal with:
The fourth perek of Kiddushin relates korbanos on the Har HaBayis.
the belt was interwoven with wool
that the family of the Chashmonaim Nevertheless, learning the sources and
and linen. As long as the clothing is
lost their yichus when women from that working through each potential issue
made properly, we can apply the rule
family had relations with non-Jewish gives practical expression to our desire
of asei doche lo saasei — a positive
servants. Those children are not simply for the Beis HaMikdash to be rebuilt.
commandment can override a negative
chalalim — they have no connection Across the generations, different
commandment. However, if anything
to the Kehuna! The lack of verified personalities have tried to find ways
was made improperly, the mitzva is
Kohanim is a significant problem. to bring back the service of korbanos.
not fulfilled by wearing the priestly
garments, in which case there is no We look forward to the opportunity
Dealing with Impurity permissibility to wear the sha’atnez. to present ourselves to Hashem and
dedicate everything we have to His
Tuma is less of a problem. The only service, and to bring that Mikdash-
tuma we can’t fix nowadays is tumas Need for Public Funds infused perspective back into our
meis, tuma incurred from contact with everyday lives (see Rav SR Hirsch’s
Every aspect of the Beis HaMikdash
or proximity to a dead body. That commentary on the beginning of Sefer
needs to come from public funds
requires ashes from a parah aduma, Vayikra).
56
TORAH FOR THE TIMES
Jacob Lazaros
STORIES OF RETURN
I n July 2014, during Operation

Protective Edge, Max Steinberg,
an American-born IDF lone
soldier, was killed in Gaza. He, like
many others, was inspired by a
to leave their homes and families
behind to support their Jewish state.
But how exactly do we explain this
phenomenon?
‫ההתעוררות לאדם פתאום לילך לארץ הקודש‬
.‫הוא מנסיון לך לך‬
There are many great levels that a
tzaddik works and toils to achieve, to
In his commentary to Pirkei Avos, whose descendants after him they are
Birthright trip to make aliyah and R’ Chaim of Volozhin, the foremost naturally inborn. And with only a little
join Israel’s army. The night before his effort, he (the descendant) will reach
student of the Vilna Gaon, provides
funeral, however, a disturbing article us with an answer. The Mishnah [this high level], as we see with our own
was published. Allison Benedikt, the senses that many simple Jews give their
in Avos (5:3) praises Avraham for
current executive editor of Slate, wrote withstanding the ten trials posed lives for the sanctification of God’s name.
an article on the online magazine to him. But whereas the preceding And this is our nature from Avraham
partly blaming Birthright for his mishnah refers to him simply as our forefather…And so too the sudden
death. Needless to say, the brash Avraham, our mishnah refers to him inspiration to travel to Eretz Yisrael, this
statement crossed many lines. But is from the test of “lech lecha.”
as Avraham Avinu, Avraham our
one of her questions remains valid: forefather. Noting the subtle lingual Every nisayon, every trial that
“What makes an American kid with difference, R’ Chaim remarks: Avraham Avinu withstood, was
shaky Hebrew and no ties to the state
,‫כי כמה מדות שהצדיק טרח ויגע להשיגם‬ not merely a personal spiritual
of Israel suddenly decide he is ready to
‫לבניו אחריו המה כטבע מוטבע ובקצת יגיעה‬ achievement by the individual
make this sacrifice?”1 And Max is not
‫יגיעו לזה כמו שנראה בחוש שרבים מעמי‬ Avraham; it was an experience and
alone; hundreds, even thousands like
‫ארץ מהיהודים מוסרים את עצמם על קידוש‬ essential quality that Avraham Avinu,
him have made the courageous move
‫ וכן‬... ‫השם והוא מוטבע בנו מאבינו אברהם‬ the father of a nation, would bequeath
57
to all of his descendants. The spiritual may, the call of “lech lecha” never desolate? But the principal of the
and mental courage that Avraham left the Jewish consciousness. And matter is: the more sacred, the greater
(then Avram) displayed in response to so there were always those great the destruction. And Jerusalem is more
the call of “lech lecha” would be built individuals, those courageous sons of destroyed than all…but despite its
into the fabric of the Jewish soul for all Avraham Avinu, who left behind “their destruction, it is very good.
time. land, their birthplace and their father’s Kitvei Ramban, Vol. 1, pg. 368
house” headed for “the land that I will
We can understand this idea further He turned a dilapidated old house into
show you.”
based on a comment by Rabbeinu the city shul, taught Torah, composed
Nissim (the Ran), the great Spanish One of the first “stories of return” we his classic commentary on Chumash
Talmudist. In his philosophical work, have on record of belongs to R’ Achai and helped rebuild and restore a
Derashos HaRan (8th derasha), the Gaon, the author of the halachic- Jewish community in the Jewish city.
Ran notes: aggadic work the Sheiltot, one of the And ever since, Jerusalem has been
first post-Talmudic works published. home to a community of Jews.
‫ גם כי תסתלק‬,‫שהענין כאשר קבל צורה אחת‬
In around the year 750 C.E. he left
‫ שיקבל הדבר‬,‫הצורה ההיא מן הדבר ההוא‬ Skip forward about 200 years. In
Babylonia, the center of Jewish
‫ההוא הצורה ההיא שנית יותר בקלות במעט‬ 1488, R’ Ovadiah of Bartenura, the
learning at the time, and settled in
.‫פעולה‬ author of the famous commentary on
Israel, where he remained until his last
When something once acquired a certain the Mishnah, set out for Jerusalem
day.3
form, even if the form subsequently and quickly became the spiritual
departed from it, it will be easier for that Most famous, however, was the aliyah leader of a community in need. The
thing to acquire that form once again.2 of the Ramban. The great Talmudic famed Kabbalist, R’ Yeshaya HaLevi
Once Avraham Avinu made the scholar and Kabbalist famously Horowitz (the Shelah), left the post
sacrifice and carried out the charge of disagreed with the Rambam (Mitzvos
of Chief Rabbi of Prague and moved
“lech lecha,” it subsequently became omitted by the Rambam, positive, no. to Israel in 1621. Some seventy years
easier for every Jew after him to follow 4) and argued forcefully that living in
later, R’ Yehuda Hachassid (not to be
suit. Eretz Yisrael is one of the 613 mitzvos. confused with the medieval scholar)
Moreover, this one mitzvah is equal took with him a small following and
And so it was throughout Jewish to all the mitzvos in the Torah and settled in Jerusalem at the turn of
history that Jews around the world one about which Chazal expanded the 18th century. The Ohr Hachaim
left everything behind and responded greatly. The Ramban, however, didn’t too followed suit in 1740, settling
to this inner calling with an almost just talk the talk; he, quite literally, in the Holy Land. And in 1789,
absurd passion. Absurd in the sense walked the walk. In the year 1267, at Rebbe Nachman of Breslov, almost
that it was not because of greater the age of 72(!) the Ramban left his impulsively, set out for the Holy Land.
financial opportunity or stronger family and the world he knew behind, Although he remained there for six
familial ties — historically, it was set out for the land of Israel, and on months, upon walking daled amot on
usually the opposite — but by an the 9th of Elul arrived home at last in the holy ground, he remarked that he
inner yearning ingrained in our the port of Acco. Shortly thereafter, he could return. And there were many,
spiritual DNA from the time of traveled to Jerusalem where he found many more who risked everything to
Avraham Avinu. poverty, ruins, and hardly any Jews at return home.
Although, as the Rambam tells us all. Though he found destruction, he One aliyah trip, however, taken by an
in his Sefer Hamitzvos (Positive saw hope: unparalleled scholar, was especially
Commandment, 153), the Jews will ‫ומה אגיד לכם בענין הארץ כי רבה העזובה‬ mysterious:
always maintain some presence in ‫וגדל השממון וכללו של דבר כל המקודש‬ ‫הנה אנשים נוסעים על כמה שנים בשביל‬
our homeland, this did not preclude ‫מחבירו חרב יותר מחבירו ירושלים יותר‬ ‫ל‬-‫ ואני תודה לא‬... ‫ממון מניחים נשותיהם‬
the historical reality that after the ‫ ועם כל חרבנה היא טובה‬... ‫הרבה מן הכל‬ ‫נוסע לארץ הקדושה שהכל מצפים לראותה‬
destruction of the Second Beis .‫מאד‬ .‫חמדת כל ישראל‬
Hamikdash (70 CE) most Jews were What can I tell you about the land, It is common for men to leave their wives
living in the Diaspora. Be that as it greatly forsaken and significantly for years traveling for business…But
58
I, thank God, am traveling to the Holy ‫ וסדר את ישראל במקום‬,‫במקומה הראוי לה‬ ‫וכבר הבטיחה תורה שסוף ישראל לעשות‬
Land, about which everyone longs to see, ‫ והגלות מן‬.‫ שהוא ארץ ישראל‬,‫הראוי להם‬ .‫תשובה בסוף גלותן ומיד הן נגאלין‬
our people’s most Beloved ‫ וכל הדברים‬.‫מקומם הוא שינוי ויציאה לגמרי‬ The Torah already promised that
Iggeres HaGra, Alim L’terufah ‫ והם חוץ‬,‫כאשר הם יוצאים ממקום הטבעי‬ ultimately, Israel will repent at the end
It is unclear what year exactly the ‫ אין להם עמידה במקום הבלתי טבעי‬,‫למקומם‬ of her exile and, immediately, she will be
Vilna Gaon set out for Eretz Yisrael, ‫ רק הם חוזרים למקומם הטבעי…שאין‬,‫להם‬ redeemed.
but it is clear that he never made …‫עומד בתמידות רק הדברים הטבעיים‬ Whether it is a return to his Creator or
it. For reasons unknown to us, he It is clear that exile is a divergence from to his homeland, the Jew will return,
turned back in the middle. When the natural order. For God, Blessed be He almost compulsively, as if steered by
pressed by his sons as to his motives delineated each nation in its proper place an inner, constant voice, whispering
for returning, his response was: and the Jewish people in their proper “lech lecha, go, go to yourself, to your
“Heaven did not grant me permission” place, namely, Eretz Yisrael. And exile Creator, to your homeland.” So when
(Introduction to Biur HaGra; from their place is a total divergence. we hear of a seemingly unaffiliated
Shulchan Aruch, Orach Chaim). And all things that are moved from their Jew suddenly seek out his Creator
Though the Vilna Gaon himself did natural place cannot persist in a place or abruptly decide to give his life for
not complete the journey, his students that is unnatural for them; rather they his people and we are asked, “What
did for him. In 1808 a close disciple must return to their natural place… makes an American kid with shaky
of the Vilna Gaon, R’ Menachem Only things that are natural persist…” Hebrew and no ties to the state of
Mendel of Shklov, headed for Eretz When a Jew speaks of “return” he can Israel suddenly decide he is ready to
Yisrael only to begin what would refer to either the return to his Creator make this sacrifice?,” we know very
later be known as the aliyah of the (teshuvah) or the return to his Land. well. Because it comes naturally.
Perushim, the community founded by As the Sefer Chareidim (chapter 59)
students of the Vilna Gaon. Soon after, writes, “Just as Hashem chose the Endnotes
R’ Yisrael of Shklov, another close Jewish people, so did He choose Eretz
student of the Vilna Gaon’s, followed. Yisrael.” The natural state for a Jew is 1. https://slate.com/news-and-
In 1816, R’ Menachem Mendel moved in the Presence of God and the natural politics/2014/07/max-steinberg-death-
how-birthright-convinces-american-jews-to-
to Jerusalem and established the place for a Jew is in the land of God. A embrace-israel.html..
Ashkenazi community of Jerusalem. lacking of either is unnatural and, says
The “Shklovs,” along with fellow the Maharal, bound to end. Hence the 2. Translation from Sefaria.org.
students of the Gra and their families, Rambam writes in his Hilchos Teshuva 3. See R’ Zechariah Fendel’s Legacy of Sinai
were responsible for setting in motion (7:5): pg. 248.
a revival of the Holy Land. Their
impact is felt to this very day.
Any student of the Talmud knows
that when encountering a halacha
two questions must be asked: What
is the makor, the source for the law,
and what is the sevara, the logical
reasoning behind the law? If R’ Chaim
of Volozhin has provided us with the
makor for the “aliyah phenomenon,” it
is the Maharal who provides us with
the sevara. In the first chapter of his
philosophical work, Netzach Yisrael,
he writes the following:
‫…וזה כי אין ספק כי הגלות הוא שינוי ויציאה‬
‫ שהשם יתברך סדר כל אומה‬,‫מן הסדר‬
59
TORAH FOR THE TIMES
Eitan Rozenberg
GISHMEI BRACHA
U mbrellas and raincoats have

been a necessity for those
fortunate to have spent
this year in the Holy Land. Over
the winter, Israel was blessed with
Geshem, we welcome the summer with
Pesach’s Tefilat Tal, and signifying
their importance, the chazzan dons
a kittel. Inside the Holy of Holies
on Yom Kippur, the Kohen Gadol
The list goes on… Why does the rain
of Israel play such a central role?
We could ask a more fundamental
question: For a nation of farmers
who have an entire order of Mishna,
the most rainfall in over 50 years! would pray for the upcoming year’s Seder Zeraim, dedicated to their
The seasons are now transitioning rainfall (Seder Ha’Avodah, Nusach agricultural endeavors, a desert land
from choref to aviv, from winter to Sefard). A large portion of Mesechet with little access to water seems to be
spring. And while the contrast in Ta’anit is involved with the additional a poor choice of location. Why in fact
the Diaspora may be limited to a prayers and fasts established in did G-d choose Israel? The answer
difference in temperature, the Jews of order to supplicate G-d for rain, and to this question might be hidden in
Israel experience a dramatic change the Amoraim (Ta’anit 7a,7b) make the pesukim of Parshat Eikev (Deut.
in weather patterns, where stormy statements as remarkable as: 11:11-12):
rain clouds are replaced by bountiful ‫אמר רב יהודה גדול יום הגשמים כיום שניתנה‬
sunshine. This transition is most --‫ ֲא ֶׁשר ַא ֶּתם ע ְֹב ִרים ָׁש ָּמה לְ ִר ְׁש ָּתּה‬,‫וְ ָה ָא ֶרץ‬
.‫בו תורה‬
poignantly expressed in the change -‫ ִּת ְׁש ֶּתה‬,‫ ְּוב ָקעֹת; לִ ְמ ַטר ַה ָּׁש ַמיִ ם‬,‫ֶא ֶרץ ָה ִרים‬
R. Yehuda said: the day that it rains is ,‫ ָּת ִמיד‬ :‫ֹלקיָך ּד ֵֹרׁש א ָֹתּה‬ ֶ ‫ה' ֱא‬-‫ ֲא ֶׁשר‬,‫א ֶרץ‬ .‫ם‬ ֶ ִ‫ָּמי‬
of our nusach hatfillot, removing as great as the day that the Torah was
mashiv haruach and altering the vten ‫ וְ עַ ד ַא ֲח ִרית‬,‫מ ֵר ִׁשית ַה ָּׁשנָ ה‬--‫ּה‬
ֵ ‫ֹלקיָך ָּב‬ ֶ ‫עֵ ינֵ י ה' ֱא‬
given. .‫ָׁשנָ ה‬
tal u’matar in our Shmone Esrei. By ‫אמר רבי חמא בר' חנינא גדול יום הגשמים‬
reading our texts carefully, we will But the land you are about to cross into
.‫כיום שנבראו שמים וארץ‬ and possess, a land of hills and valleys,
notice that these are not the only R. Chama b. R. Chanina said: the day
references to the rain of Israel in our soaks up its water from the rains of
that it rains is as great as the day that
prayers and literature. We embrace the heaven. It is a land which the Lord your
the heavens and the earth were created. God looks after, on which the Lord your
winter with Shimini Atzeret’s Tefilat
60
God always keeps His eye, from year’s Although for thousands of years Jews in every Israeli household, multiple
beginning to year’s end. in the Diaspora prayed for rain in swimming pools per hotel, and drip
We see that it was no unfortunate Israel, the true feeling of dependency irrigation across every farm in Israel
coincidence that the Jewish people on Israel’s rain had not been on the — the Land of Israel is more hydrated
landed in the desert land of Israel. Jews’ consciousness until the recent today than many western countries.
G-d tells us that is specifically because resettlement of the Land in the past What reason is there to continue
He cherishes Bnei Yisrael that He puts hundred years. The Jews of Israel are praying for rain?
them in a desert land. People with an once again blessed to live with an active
While this may seem true, and
unlimited water source will never turn feeling of dependency on G-d’s rain.
our dependency on rainfall has
to G-d for help, will never look to the The special nuschaot in the tefillot of
diminished, the Land of Israel does
skies for rain; their life resources are Eretz Yisrael that address the need for
not allow its inhabitants to merely
streaming by their feet. In contrast, sit back and enjoy the Land. She
says G-d, settling Bnei Yisrael in a challenges her people. She challenges
desert region will allow them to turn them so they turn to G-d. Whether
to the One above for its sustenance, Although Jews this challenge is manifest in rain,
pray to G-d for rain, and always know security concerns, or the difficulty of
from where their livelihood stems. in the Diaspora making a living, the Land will forever
In these few pesukim, G-d reveals an always prayed force its people to look to G-d for
help. The very fabric of the Land of
important message. Our dependency for rain in Israel, Israel is imbued with a connection to
on Him is not an inadvertent
arrangement, nor a happenstance the true feeling its Creator, and she expects no less of
her people.
coincidence. Rather it is a conduit of dependency
that affords us the opportunity to ‫אשא עיני אל ההרים מאין יבוא עזרי עזרי‬
turn, beseech, and ultimately connect on Israel’s rain .‫מעם ה' עושה שמיים וארץ‬
with G-d. Behind every challenge had not been I will lift up my eyes to the mountains.
is a blessing. A blessing from the From where does my help come? My help
One above, reminding us that He is on the Jews’ comes from the Lord, who made heaven
present and readily available. Earlier in consciousness and earth.
Parshat Eikev, G-d cautions about the Psalm 121:1-2
challenges of wealth. All too often does until the recent The Jews of Israel endure struggles
the wealthy man forget Who provided resettlement of the and challenges, but it is for this exact
his wealth, while the destitute fellow
is in constant connection with G-d, Land in the past reason that Jews choose to live there.
The flip side of every challenge is a
always requesting His basic needs. hundred years. blessing — the opportunity to look
G-d’s settling His agricultural nation to G-d for assistance. While the Land
in a desert land was the best way of Israel may not have an elaborate
to guarantee the nation’s constant highway system nor many rushing
beseeching of His heavens for rain. rain, such as the addition of “g’shamim rivers, her humble roads whisper to
Rain does not merely sustain our b’itam” (rains in their proper time) G-d as they traverse the Jerusalem
physical survival in Israel, it is at the in Birkas Hachodesh and the distinct hills, and her rivers rush not with
core of our spiritual existence. The “Aneinu” in Shmone Esrei, highlight water but with the heartfelt prayers of
rain of Israel is hand-delivered by G-d the unique connection with G-d only every Jew in Israel. May we all be zoche
in response to the tefillot of klal Yisrael, the Jew living in Israel can experience. to internalize that the greatest blessing
and each drop penetrates the soil and Today in 2020, the advent of modern in life is not to receive rain, but to
imbues the land with kedushah. The technologies and desalination plants need rain — gishmei bracha.
Land of Israel is no desert — it is a has seemingly reduced Israel’s reliance
flowing oasis of prayer. on G-d’s rain. An endless water tap
61
TORAH FOR THE TIMES
Effie Wagner
THE POWERS OF A JEWISH KING
J ewish history certainly seems to

be on a positive trajectory. After
2,000 years, millions of Jews
have returned home to a
burgeoning and bustling country.
virtually all modern democracies
seems almost axiomatic. Monarchy
seems outdated, inefficient and
unideal. But this is a flawed
perspective that stems from a
of the king. What follows is a brief
discussion of sources suggesting that
aspects of malchus in various forms
have, in fact, traveled alongside us
throughout our exile, to this very day.
Israel is growing, making strides misunderstanding of the role played The first extension of Jewish
geopolitically, economically and by the Jewish king. In reality, Jewish monarchy outside of the prototypical
spiritually. However, with all the monarchy is part of a greater system king on the throne in Israel was the
developments, advancements and with its own separation of powers. office of Reish Galusa, or Exilarch.
religious progress, we must remind The Ran, in his Derashos no. 11, The Reish Galusa was the leader of
ourselves of a critical missing link in explains that while the role of the the Jewish community in Babylonia.
the actualization of the ideal Jewish rabbis and judges of the Sanhedrin This institution was established
society. Contrary to the appreciation is to institute and apply halacha, the concurrent with the exile of King
of democracy no doubt embedded king’s responsibility and authority lies Yechonia and his court at the end
in our DNA, we are still waiting for in maintaining and developing the of the First Temple, and was more
the reestablishment of Malchus Beis nation in areas outside the realm of or less an active position in Jewish
David (the Davidic Kingdom); we are what halacha directly relates to, what exile for over 1,000 years. Tracing
waiting for our king. halachic literature has deemed “tikkun his lineage to the royal Davidic line,
medina,” or modifications of the the Reish Galusa exercised political
We may wonder what positive role
state. Anything necessary for societal
the Jewish king plays. After all, the power over his constituents with tax
function, not explicitly addressed
separation of powers enjoyed by collecting and judicial authority. This
by halacha, falls under the purview
62
power was recognized by Chazal. As The truth is, the Torah did not intend for short-term and long-term needs of the
the Rambam, Hilchos Sanhedrin 4:13 people to judge without semicha. Only in nation.
explains: extenuating circumstances, in common
We cannot overstate the significance
,‫ראשי גליות שבבבל במקום מלך הן עומדים‬ enough situations which would cause
of this approach. Every election
‫ויש להן לרדות את ישראל בכל מקום ולדון‬ financial loss, to maintain order. In this
(even three in a year!) takes on the
‫עליהן בין רצו בין לא רצו שנאמר לא יסור‬ regard, he (the rabbi) is comparable to a
significance of a coronation ceremony.
.‫שבט מיהודה אלו ראשי גליות שבבבל‬ king, literally, maintaining order in the
What a privilege for those living
The exilarchs in Bavel stand in place of land, in which case the position should
in Israel, that they can participate
the king, and they have the authority pass through inheritance.
actively in the crowning of the chief
to impose their will on the nation at Finally, and perhaps most significantly representative of the Jewish state,
any time and to judge them whether or for the time we live in, some argue the himself (to a certain extent) the
not they consent, as the verse states “the modern government of Israel with embodiment of royalty.
staff shall not leave Judah,” these are the the prime minister at its helm has the
We have seen that the position of
exilarchs in Bavel. status of the kingdom of the Jewish
king was historically not limited
Note that the Rambam brings the people. This is based on an oft quoted
to a monarch in Israel. In addition,
verse “lo yasur shevet M'Yehuda” in comment of the Radvaz, Melachim
throughout this long and often dark
sourcing the authority of the Reish 3:8, where he maintains that the king
exile our rabbinic leaders may well
Galusa. This is based on the Gemara, of Israel is crowned by a prophet, or
have taken on regal roles. Finally,
Sanhedrin 5a. This verse is the source with the consent of all of Israel:
perhaps the office can be assumed by
that the Jewish king is generally ‫והאי מלך היינו שהומלך על פי נביא או‬ one who has no royal or prophetic
supposed to be from Shevet Yehuda. .‫שהסכימו עליו כל ישראל‬ or religious claim to the throne, but
Here we see the first departure of The king is crowned by a prophet or with rather by a consensus of the people.
the classic application of Jewish the consent of all of Israel.
Ultimately though, until the full
monarchy. Apparently, this authority
This second tract, consent of the realization of Malchus Beis David, with
can be manifested in a king in exile of
people, is novel, and its implications the coming of Mashiach, we should
sorts, outside the Land of Israel. It is
are profound. Rav Kook, Mishpat remind ourselves of the kingly portion
striking that with the onset of galus
Kohen no. 144, based on this within all of us. We are all the children
efforts were made to establish and
comment, maintains that any leader of the ultimate King, Hashem. As
maintain a seat of rule for the Jewish
recognized by the Jewish nation Chazal, Bava Metzia 113b, state,
community. However, today, without
takes on the role of king, with all the “kol Yisrael bnei melachim,” the entire
a Reish Galusa, are we fully devoid
stringencies and honor afforded to nation are the children of kings. The
of any semblance of monarchy? The
him: Sefer HaChinuch, no. 16, commenting
Avnei Nezer, Yoreh Deah no. 312, in
‫ כיון שמשפטי המלוכה‬,‫שבזמן שאין מלך‬ on the prohibition of breaking the
a broader discussion about whether
,‫הם ג"כ מה שנוגע למצב הכללי של האומה‬ bones of the korban Pesach, explains
a position of town rabbi should pass
‫חוזרים אלה הזכיות של המשפטים ליד‬ that such behavior is unbecoming of
through inheritance to the deceased’s
‫האומה בכללה…אבל למה שנוגע להנהגת‬ royalty. Every year, on Seder night we
son, maintains that modern rabbis,
‫ כל שמנהיג את האומה דן הוא‬,‫הכלל‬ remind ourselves of our monarchical
lacking the authentic semicha
‫ שהם כלל צרכי האומה‬,‫במשפטי המלוכה‬ ties by assuming kingly behavior. In
originating from Moshe, do not hold
.‫הדרושים לשעתם ולמעמד העולם‬ anticipation of the ultimate fulfillment
the position of the shoftim, the judges
In a time without a king, since the of the geulah unfolding before our
of old. Rather, they are acting as
rules of the monarchy are relevant to very eyes, it would do us well to
“kings”:
the general national condition, these remember that, in addition to our
‫רק באמת אין כוונת התורה לדון כשאין‬ religious and political leaders, we are
rights return to the nation as a whole…
‫ רק שההכרח לדון במידי דשכיח‬.‫סמוכין‬ all members of the mamleches kohanim
However, in regard to leading the nation,
‫ והוא‬.‫ואית ביה חסרון כיס שלא יחרב העולם‬ v’goy kadosh — a kingdom of priests
any (modern) leader governs with the
‫דומיא דמלך ממש שבמשפט יעמיד ארץ וא"כ‬ and holy nation.
rules of the monarchy that includes the
.‫הרי הוא בירושה כמו מלך ממש‬
63
Understanding Freedom • Medications on Pesach
Children at the Seder • How to clean a Kitchen the Right Way
The Lessons of the Four Cups • The Exodus and Archaeology
Yom Tov Sheni • The Laws of Matza Baking
The Ideal Vegetable for Marror • How Much Matza do you need to eat?
Haggadah Insights • Customs at the Seder • The Tefillot of Pesach
Pesach and Sefira • Appreciating Jewish History • Acharon shel Pesach
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