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Yom Kippur
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Discovering the Holy Presence in Our Holy Land
כי ביום הזה יכפר עליכם
“HaShem, HaShem, benevolent God, Who is compassionate and gracious, slow to anger and abundant in loving kindness and truth, preserving lovingkindness for thousands, forgiving iniquity, rebellion and sin, and He pardons.”
The thirteen attributes of mercy represent the age-old prayer said by Moshe Rabeinu which is re-evoked constantly throughout the ages especially on Yom Kippur, when Moshe Rabeinu received the second tablets with mercy, compassion and forgiveness for the Sin of the Calf. In truth, these thirteen attributes of mercy represent thirteen higher levels of mercy, according to our Sages, which were spoken by the prophet Micah beginning with the words: “Who is a God like You…” According to the Ramak in Tomer Devora the highest levels of mercy peak at the last two attributes of mercy of Micah: ‘as You have sworn to our Patriarchs (twelve) as of yore (thirteen).’ The term ‘as You have sworn to the Patriarchs’ evokes a level of mercy by which no Jew, however wicked, can be excluded, for all are descendants of our holy Patriarchs with which God made a binding covenant. ‘As of yore’ calls HaShem to remember man’s prenatal state when he has never sinned, essentially cleansing all whatsoever from iniquity.
Hebron stands as a testament before HaShem to these two attributes. The connection between the Patriarchs and Hebron is obvious. The linkage between man’s original state before sin and Hebron is also clear through the fact that Adam and Hava, who are also buried in Hebron, are the only people on earth who ever lived in the original human state free of cosmic sin in the Garden of Eden before they sinned. This explains why on Yom Kippur the priests would ask if the dawn has reached Hebron, in order to recall the merit of the Patriarchs. By our explanation, this question not only evokes the human merit of the Patriarchs, but also evokes the highest Divine attributes of mercy associated with Hebron. Indeed, Hebron is also the resting place of Moshe Rabeinu to whom these attributes were first revealed.
The Tomer Devorah not only explains some of the great depth attached to these Divine attributes, but also calls us to emulate these attributes ourselves, as the Torah calls for in the verse, ‘and you shall follow His (God’s) ways’. The name Tomer Devora is taken from the name of the tree/palm where Devora the prophetess judged Israel. This is the famous tree known for justice, and indeed the book Tomer Devorah calls us to judge our ways so that the Divine Way works through us. However, there is also a famous tree known for kindness. This is the tree of Avraham under which he hosted the angels in Hebron. Legend has it that this same tree stood at a site in Hebron known today as ‘Elonei Mamreh’ (unfortunately today not accessible to Jews). This again highlights Hebron’s special connection to the attribute of kindness. May we internalize the message of Hebron, emulating HaShem’s kind and merciful ways, and by so doing also awaken the Divine attributes of kindness and mercy upon us and all Israel for a good year.
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Real Stories from the Holy Land #237
‘I grew up in Kiryat Arba, but my parents sold their house there and we moved to a different location. Many years later, I was dating a man from Kiryat Arba. ‘It turns out’ that he lived in the same house I did, for his parents bought the house from my parents! We married and live in Kiryat Arba today.’
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Parshat Nitzavim Vayelech
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Discovering the Holy Presence in Our Holy Land
חזק ואמץ כי אתה תביא את בני ישראל אל הארץ
'And I hereby raise my courage before You with brazenness like copper and iron, with extremely great stubbornness, to ask now before You that You raise me quickly to the Land of Israel, the Land of the Living, the Holy Land...' (Likutei Tfilot II 39)
The Talmud (Brachot 32) teaches that four matters require 'strengthening': Torah study, prayer, good deeds, and 'derech eretz.' Rashi explains the term 'derech eretz' to refer to the importance of performing one's profession well. Nevertheless, some interpret 'derech eretz' to refer to the 'way of the Land ('eretz') of Israel', i.e strengthening the settlement of the Land of Israel. This inference is made on the fact that the source in the Talmud for the importance of strengthening 'derech eretz' is taken from the General Yoav's words of encouragement on conquering the Land of Israel (Sam. II, 10, 12). In addition, the Yalkut HaReuveni also infers from another source, the verse 'and you shall be strong and take from the fruit of the Land' (p. Shlah), that 'the settlement of the Land of Israel requires strengthening'.
According to the simple meaning of our title quote of this parsha Joshua is commanded to 'be strong' in regard to bringing the People to the Land of Israel to settle it. Interestingly, the source in the Talmud for the need of strengthening Torah study and good deeds is also based on a command on Joshua by God in the book of Joshua which uses the exact same terminology used here 'hazak ve'ematz'. This matter ties the strengthening of Torah and prayer to the strengthening of the settlement of the Land of Israel and vice versa. Even more interesting is the fact that even the proof-text for strengthening prayer, 'hope unto HaShem, be strong and encourage your heart', is said throughout the month of Elul and the beginning of the new year which coincides with this week's parsha, always read at the advent of the new year. In this way, all four categories of 'strengthening' are tied together as we approach the new year, which shows the special importance of strengthening ourselves in these matters at the advent of the new year.
By this inference we may also say that each category is tied to the other categories and has dependency on them. Thus, Torah study needs the settlement of the Land as the Talmud in Hagiga (5b) states: 'once they were exiled from the Land there is no such greater nullification of Torah study.' Of course the settlement of the Land is also dependent on Torah study, prayer and good deeds, as can be seen in many verses of the Torah talking about keeping the covenant of the Torah in order to be able to remain settled in this Land. Also, Torah and prayer and good deeds are dependent on each other, as without Torah study one's prayer is scorned (Shabbat 9b) and one does not know how to do good deeds properly (Kidushin 40b). Without prayer, one is lacking the Divine insight Torah study calls for (see what we wrote on Shoftim three weeks ago), and without good deeds one's Torah study is easily uprooted (Avot 3, 9).
One of the places in Hebron today which illustrates 'stubbornness and strength' in regard to the settlement of the Land of Israel is the Synagogue Hazon David, named after David Cohen and Yehezkel Mualam z"l hy"d who were murdered at this site. This synagogue has been built, destroyed and rebuilt about 40 times over 16 years (!). There is no doubt that it is the spirit of Hebron, which was imbibed in Kaleb and is today still instilled in the hearts of the Jews of Hebron which brings the perseverance on this endeavor despite all odds.
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Real Stories from the Holy Land #235
'One Shabbat night, I fell asleep on the sofa, and I woke up there at about 2 am. I was startled that the lights of the house were still on, for the Shabbat timer was supposed to turn off at midnight. Instead of being angry at this, I decided to thank HaShem for this situation, and I began to wash dishes by the lights of the house. Immediately when I finished washing the dishes, the Shabbat timer suddenly turned off all the lights in the house...' H.G
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Parshat Ki Teitzi
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Discovering the Holy Presence in Our Holy Land
כי יקרא קן ציפור לפניך בדרך
“Blessed are You HaShem our God Who has sanctified us with His commandments and commanded us on the deliverance of the nest [‘shiluah haken’].” The Kabbalists teach that one should seek to commit the mitzvah of sending off the mother bird from her nest, because one should strive to commit in practice as much of the 613 commandments as possible in order to complete one's soul, except for mitzvoth that are not under initial human volition (such as pidyon haben, halitza, etc.) or preferably not done (such as divorce by get). The Kabbalists, based on Tikunei Zohar 23a, have a fascinating explanation of the mitzvah of "sending of the mother bird" in which the mother bird represents the Holy Presence and "her children" represent the People of Israel. According to the Tikunei Zohar, when one commits the commandment of releasing the mother bird, the mother birds cries out in compassion for her children, and the children in turn cry out longing for their mother. This action serves as a "reminder" or medium of compassion before HaShem about the state of Israel in Exile, in which the Holy Presence is apart from the People, and both the Holy Presence and the People "cry" out in longing for each other. "At that time (when committing this mitzvah) HaShem cries out and says, 'for My sake, for My sake I will do, and I will do for the sake of my Name', and with this (action) compassion will be aroused on the Holy Presence and upon His 'children' in Exile" (ibid).
We should note that the Torah describes the mother’s nest to be ‘on the way’ – ‘baderech’. Indeed, when the mother bird represents the Holy Presence in exile in the fore-mentioned analogy, then this Presence is described to be ‘on the way’, i.e in flux, and not in its proper place, the Holy Temple. For this reason we find that some of the righteous wished to connect to the Holy Presence by self-inducing exile upon themselves, to so-to-speak ‘participate in the ‘pain’ of the Holy Presence’. Nevertheless, we may say that even the common Jew who makes effort and ‘takes pain’ so-to-speak to go to a set location where the Holy Presence rests is also part of joining with and ‘aiding’, so-to speak, the Holy Presence in Her journey to the Temple. This matter can be accomplished in many ways, such as going from home to the synagogue, going from Diaspora to the Holy Land, going to holy locations within the Holy Land such as Hebron and Maarat HaMachpela, or going towards Jerusalem and the Temple Mount.
One of the locations within Hebron that represents this journey in a poignant way is the ‘Worshipers Way’ – ‘Tzir Hamitpalalim’. In the midst of this path to Maarat HaMachpela is the Simtat HaGiborim – ‘Heroes’ Alley’ where twelve courageous men sacrificed their lives to protect the Kiryat Arba - Hebron community and the worshipers on this path. This site awakens our spirits to contemplate and appreciate the path to Maarat HaMachpela and the Holy Land in general. Let us appreciate and give honor to these men and also to the myriads of people who took pains and/or sacrificed their lives to come and/or let others come to the Holy Land.
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Real Stories from the Holy Land #233
"I had failed a number of driving tests over a period of many months, so I decided to try changing my driving-teacher and location of practice-driving. The very same day I decided to do so, my mother suddenly recommended to me in a phone conversation to learn driving in the very same location I decided to relocate my driving-practice (she had not been updated on my driving problems, and it was the first time she recommended me anything about driving). Shortly after, I passed the first driving test with the new teacher and location." Y.G
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Parshat Ki Tavo
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Discovering the Holy Presence in Our Holy Land
והיה כי תבוא אל הארץ
'And grant me to come to the Land of Israel, Land of the Living, the Holy Land, speedily. To roll in its dust, to kiss its rubble, to inhale its holy air, and to sit in its shade. Have mercy and compassion on me to come in peace to the Land of Israel, the land You have chosen from all other lands, the Land sanctified with ten sanctifications...' (Likutei Tfilot I, 47)
Rabbi A.I Kook (Orot, Eretz Yisrael 1) writes that realizing the true value of the Holy Land comes only by study of the more esoteric parts of the Torah. This can be explained in lieu of what we have been addressing constantly: seeking the Holy Presence in our Holy Land. To appreciate the Holy Land more fully one needs to appreciate the Holy Presence therein, and, by definition, the Holy Presence is an esoteric matter, not tangible or even rational on a regular human level. One of the primary ways every Jew can reach this esoteric connection is through prayer, when every Jew is obligated to direct his/her prayers towards the Holy Land, before the Holy Presence. Nevertheless, it is through the study of the esoteric Torah, the Kabbalah, that one can truly appreciate the value of this Land and the Holy Presence therein on a much deeper level. As is with all Kabbalistic and esoteric study of the Torah, one must build a solid basis of halachic and talmudic knowledge and understanding in the 'Revealed Torah', and of course its observance, in order to be able to 'tap into' the supernal light of the secrets of the Torah. Therefore, studying the value of the Land of Israel as well halachic/talmudic study, also plays an important role.
According to the Kabbalists, the husband and wife in the Song of Songs can be paralleled to the People of Israel and the Holy Land. The verse in the Song of Songs (8, 6), 'for love is strong as death the flashes thereof are flashes of fire, the very flame of God,' can describe the deep level of love a Jew should ideally have towards the Holy Land and the Holy Presence therein. 'The 'very flame of God' in Hebrew is 'Shalhevet-Yah'.
In Hebron today, in the Avraham Avinu neighborhood, there is a Kollel which studies both Talmud and Kabbalah, called 'Shalhevet Tehiyat HaAretz'. This Kollel is named after the baby Shalhevet Pass z"l hy"d who was murdered by gunshot in Hebron. We may also tie significance to this name in regard to the flame of love, 'Shalhevet', towards the Holy Land and its revivification, 'Tehiyat HaAretz' that burns in our People's hearts especially with the study of the secrets of the Torah.
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Real Stories from the Holy Land #234
'On my way to Kiryat Arba, I was waiting quite a while to hitch a ride from Jerusalem to the 'tunnel road' leading to Kiryat Arba, but nobody stopped. Even after praying for a ride, nobody stopped. Then I remembered that hazal say that prayer without Torah learning is not received, so I started to discuss Torah with another person also waiting. Immediately, a car stopped and took me just where I needed to go...'
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Parshat Shoftim
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Discovering the Holy Presence in Our Holy Land
על פי התורה אשר יורוך
‘Blessed are You HaShem… Who has chosen us from all the nations and has given us His Torah. Blessed are You HaShem Who gives the Torah.’ This blessing is one of the primary rectifications of the sources of Israel’s exile, explained by our Sages to have transpired due to the lack of blessing HaShem for the Torah before its study. This teaching is extrapolated from the verse talking about this exile, ‘why is this Land barren, scorched with no passer? For they have left the Torah that I have put before them… and have not walked in its ways (Jer. 9, 11).’ Our Sages interpret the words ‘before them’ to mean that ‘they have not recited a blessing upon Torah before its study.’
Interestingly, however, we find that this teaching appears in the Talmud, both in tractates Nedarim (81a) and Baba Metzia (85b), in context of the importance of disseminating Torah and causing its continued study onto one’s offspring or students, who are considered like offspring according to the Sages (see Rambam Talmud Torah ch. 1). It can be inferred from the common context of these sources that the Sages wish to teach us an added level of depth, tied to the continuation of Torah study onto the next generation, in understanding the meaning of why the lack of blessing before Torah study caused exile from the Land.
Commentators, such as Rashi, Rabeinu Yona and the Ran, all explain the severity of the absence of blessing before Torah study as being indicative of a faulty mindset in regard to Torah Study. This faulty mindset does not properly see the Torah as an ‘important gift’ originating from Heaven to the Jewish People that one must bless God for, but rather sees Torah study as a more human/personal endeavor.
This faulty mindset also explains why the Torah is not continued properly to the next generation, as we extrapulated from the contexts of the Talmudic passages above. When one sees that the Torah one has received is a Divine gift from Heaven, it is more than natural that this Divine gift will be continued for numbers of reasons. One, the teacher/parent realizes that just as he received Torah as a Divine gift he must by the same token ‘pass the favor onwards’, so-to-speak. Two, the receiver, the offspring or students, realizes the great importance of continuing on this teaching, for it is clear that this teaching is a gift of the Divine, the ‘Word of God’. Thirdly, both the teacher and student are given special Divine aid in continuing the Torah, for both are truly continuing it with proper intentions.
All this said, it still needs to be explained why this faulty mindset is so tied to the exile from the Holy Land. What ‘measure for measure’ can we find here? Carefully examining the verses in Jeremiah above we find that a common concept that is repeated both in the prophet’s question and answer is the concept of movement [‘no passer’, ‘left the Torah’, ‘walked in its ways’]. This means that the fact that there is ‘no passer’ in the Land, i.e Exile, is in turn due to a lack of ‘walking in its [the Torah’s] ways’. This lack of ‘movement’ is just what we described in the faulty mindset before Torah study which causes the Torah not to be ‘moved on’ to the following generation. Also, it is this very ‘lack of movement’ which yields to negative ‘movement’ in the prophet’s next verse, ‘and they have walked after their own hearts and the Baalim [idolatry] etc.’
The primary topic of Torah which is described as a ‘movement’ is Halacha, which literally means to walk. Indeed, when one learns Halacha properly one must always have in mind ‘the moving’ and the impact of this Divine gift and teaching upon others, and the People at large. This explains why our Sages taught that since the Destruction of the Temple and the Exile of the Holy Presence from it, the Holy Presence rests in the ‘four cubits of halachic study’, for this is a rectification of the sources of the exile as we just explained.
Hebron is the City of the Patriarchs, where the message of continuing the Divine tradition of our holy ancestors flows so naturally in this city’s inspiring air. Also, within Hebron can be found an excellent Torah institution dedicated to halachic study, Kollel Or Shlomo, named in memory of the great rabbi and tzadik, Rabbi [Eliyahu] Shlomo Raanan zt”l hy”d, who was murdered in his home in Hebron on the 29th of Av 5758. This Kollel, by its Torah study and also its location, rectifies the sources of exile from the Land at the Beacon of the Holy Land, the holy city of Hebron.
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Real Stories from the Holy Land #232
Real Stories from the Holy Land: ‘It was close to midnight when I finally reached the wedding I had travelled to for numbers of hours. I also needed to return home, several hours away, that night, but I had no car with me. Just as I arrived at the wedding hall, the first person I met was my friend from my home town who offered me a ride towards home. I briefly delivered my wishes for mazal tov at the wedding, and then took the ride with my friend, which brought me towards home quicker than ever imagined.’ A.Y
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