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Parshat Pinchas
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Discovering the Holy Presence in Our Holy Land
לרב תרבה נחלתו
“And to Jerusalem Your City may You return with compassion and may You dwell within it as You have spoken... Blessed are You HaShem Who builds Jerusalem.”
The building of Jerusalem can connote the building of the Land of Israel in general which is all tied to Jerusalem. There is also a clear link between the building of Jerusalem and the in-gathering of exiles as the verse says, ‘Hashem builds Jerusalem, the dispersed of Israel He shall gather.’ One of the meanings we see from this is that there is a reciprocal effect between the in-gathering of exiles and the building of Jerusalem. In other words, the building of Jerusalem, and the Land of Israel at large, bring about the in-gathering of exiles and vice versa. Indeed this parsha describes this reciprocal relationship, tying the numbers of a specific tribe in the Land to the amount of this Land that they deserve, as can be seen in our title quote.
One of the locations in Hebron today that reflects this deep connection between Israel and the building of Zion is Beit HaShisha - House of the Six. This ‘House’ or building is named after the six men who sacrificed their lives after the following events about forty years ago:
“A week and a half after Pesach 5739 (1979) a group of 10 women and 40 children left Kiryat Arba in the middle of the night. They entered the abandoned Beit Hadassah building, originally built in the 1870s as a medical clinic for Jews and Arabs in Hebron, abandoned since the 1929 riots.
Originally, in response to this entrance, Prime Minister Menachem Begin ordered that the building be surrounded by police and soldiers, and decreed that nothing, including food and water, be allowed into the building. However, Rabbi Moshe Levinger, convinced him to allow the women and children, food and water. The women and children lived like this, under siege, for two months. No one was allowed in and anyone leaving would not be allowed to return.
After over two months the women and children were allowed to leave and return, but no one else was allowed in. They lived this way for a year.
On Friday nights, following Shabbat prayers at Ma'arat HaMachpela, the worshipers, including students from the Kiryat Arba Nir Yeshiva, would dance to Beit Hadassah, sing and dance in front of the building, recite Kiddush for the women, and then return to Kiryat Arba. A day before Lag BaOmer 5740 (1980), a year after the women first arrived at Beit Hadassah, the group of men was attacked by terrorists stationed on the roof of a building across from Beit Hadassah. The Arab terrorists, shooting and throwing hand grenades killed six men and wounded twenty. Later that week the Israeli government finally issued official authorization for the renewal of a Jewish community in Hebron. Nevertheless, it took another twenty years till a building was allowed to be built and dedicated in memory of these six men.”
Commentators note that the number six reappears in both censuses at the beginning of the book of Bamidbar and at its end in this week’s parsha, i.e 600,000 in both total censuses when rounded. Both of these censuses essentially express the numbers of Israel journeying towards the Holy Land. The Kabbalists note that this number six corresponds to the letter ‘vav’ in the Tetragammaton, which signifies the People of Israel, while the last ‘heh’ signifies the Holy Land. By contemplating this we may also realize the significance of the name the 'House of Six' as signifying the return of the Jewish People to the heart of Hebron, Beacon of the Holy Land.
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Real Stories from the Holy Land #226
‘Once I discussed the importance of peace and cessation of conflict in a certain community. That week, which was parshat Korah, which also talks about cessation of conflict, I was called up to the Torah (Aliya) three times at different synagogues.' A.I
Sources: Quote of the House of Six story is taken from the Hebron Fund site with slight variations
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Parshat Balak
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Discovering the Holy Presence in Our Holy Land
שלוש רגלים
‘Our Father, our King! Reveal the honor of Your Majesty speedily... and ingather our exiles among the nations... and bring us to Zion Your city with rejoice...’ (Musaf of 3 festivals)
The element of pilgrimage to Jerusalem on the three festivals is so dominant that these three festivals are called the ‘three legs’ - ‘shalosh regalim’, hinting to this element of walking by foot to the Temple on these occasions. Even today, in absence of the Temple there is a custom to ascend to the Old City of Jerusalem in conjunction with the three festivals, as is Biblically obligated when the Temple is standing. In a similar manner, the Sages instituted that one ascend to one’s Torah Master/Rabbi in conjunction with each festival. This teaching fits perfectly with the commandment of ‘cleaving to God’. Just as one is meant to cleave to the Holy Presence through pilgrimage on the three festivals, so too one is meant to connect to the Holy Presence that rests with the Godly righteous.[1] Our Sages ask: how can we be commanded to cleave to the Holy Presence, on which it is said ‘He is a Consuming Fire’? They answer: one can cleave to the Godly righteous and thereby cleave to the Holy Presence.[2] Indeed, our Sages taught that ‘the awe of your Master/Rabbi should be like the awe of Heaven’ (Avot 4, 12).
These teachings may shed light on the widespread custom today of myriads of Jews visiting Maarat HaMachpela on the festivals. Maarat HaMachpela of Hebron is the originating point of all the Godly righteous and visiting this spot means cleaving to the Holy Presence which rests with these righteous. Also, according to the Midrash Moshe Rabeinu was taken from Mount Nevo to rest with our Patriarchs at Maarat HaMachpela. In this way, visiting Maarat HaMachpela also means visiting our greatest Torah Master, Moshe Rabeinu, to whom the entire Torah was revealed, ‘even what a future student will discover in his Torah study’. Today, one can connect to the ancient path our ancestors took in Hebron via the ‘Biblical pathway’ in Hebron, which passes by ancient archaeological findings and more. Following this path we continue the same route of our countless ancestors who made pilgrimage to our holy Patriarchs, of whom Kaleb, David, and Maimonides are just a few.
This parsha uses the term ‘Shalosh Regalim’ in context of Bilam’s journey to bring a curse upon Israel, which was turned, by the grace of God, into a blessing. The ‘three legs’ concept in this parsha refers to the three times Bilam was detained from continuing on his journey by his donkey, or more exactly, by the angel that frightened this donkey. Our Sages explain the usage of ‘three legs’ in this context to hint to the merit of the three festivals of pilgrimage in saving Israel from Bilam’s curse. Interestingly, in the Talmud we find the term ‘three legs’ used in yet another context, Moshe Rabeinu’s implore to save Israel and not place himself in their stead. Our Sages explain that Moshe pleaded that he not be taken to replace the People of Israel as the People of God by the claim that if the merit of ‘three legs of a chair’, i.e the three Patriarchs, is not sufficient to withstand God’s wrath, even more so Moshe as an individual, ‘one leg’, will not be sufficient to withstand. By this teaching we gain an added level of meaning in the ‘three legs’ terminology used in context of Bilam. ‘Three legs’ not only connote the three festivals of pilgrimage, but they also connote the three Patriarchs, as we have also shown parallels between the three Patriarchs and the three festivals in the past. In addition, we learn that these three festivals and Patriarchs also represent the stability of Israel and their connection to the Holy Temple and Land.
The stability of Israel by these three is explicit in the fore-mentioned teachings of the Sages, and the stability of Israel’s connection to the Land is mentioned in the Torah which says that ‘no one will covet your Land when you arise to appear before HaShem your God (pilgrimage to the Temple) three times a year’. In Hebron all these ideas come together, for this is Hebron, City of the three Patriarchs and Moshe Rabeinu, to which Israel make pilgrimage and connect to the Godly righteous, also standing as our Ancient Stronghold in the Land of Israel.
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Real Stories from the Holy Land #225
‘During the nine days before Tisha Bav I was supposed to move my possessions to a house with my family so that this house would not be demolished by the Minhal Haezrachi - ‘the Civil Administration’. I asked a Rabbi if this is possible, since generally speaking one is not to move to a new apartment during the ‘nine days’. The Rabbi permitted this, since for the sake of settlement of the Land of Israel one may move even during the ‘nine days’. However, when we moved the electricity in the house did not work at all. After a number of efforts, I decided to declare in the house: ‘we are not planning to move in here right now, we just brought our possessions so that this house not be demolished.’ Immediately, the electricity in the house began working...’ A.Y.K
[1]Rambam Deot 6, 1
[2]Ketubot 111b
Sources: Brachot 32a, Suka 26a, Rambam Talmud Torah 5, 7
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Parshat Korach
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Discovering the Holy Presence in Our Holy Land
בכורי כל אשר בארצם
"Blessed are You HaShem our God King of the Universe Who has sanctified us with His commandments and commanded us to take trumot and maasrot."
The end of this parsha contains numerous verses about the manner of taking truma and maser, and more specifically trumat maser. Trumat Maser highlights the hierarchy of the Kohanic rite over the Levite rite, for trumat maser involves giving truma to the Kohen even from the maser given to the Levite. Thus, we can see how this portion at the end of the parsha is a direct continuation from its beginning which deals with the conflict of Korach who wished to obliterate this hierarchy that puts the Kohanim at a higher status than the Levites.
One of the primary differences between the gift given to the Levites and the gift given to the Kohanim is that the gift given to the Levites is called 'a tithe' while the gift given to the Kohanim is called 'the first (gift)' - 'reshit', i.e truma, bikurim, or halla. Aside from the practical ramifications of this term, which means that one must first give the truma given to the Kohen before the maser given to the Levite, there are also spiritual implications to this terminology. It seems that the Torah wishes to teach us that we need to first address the 'first' aspect of things, i.e their origin or source, before we deal with their results or the various branches that stem from this source.
Ultimately, the search for the source of matters, brings one to search for HaShem the Source of All. By placing 'the origin' at the head of one's endeavors one also comes to put God at the head of one's consciousness. Indeed, the Kohanim are the class of Israel closest to the 'origin', i.e the Holy Presence of the Temple, in their unique service in the holiest parts of the Temple. In turn, the holiest gift given from the produce that grew in the Land of the Holy Presence is given to these Kohanim.
There is no doubt that Hebron and Maarat HaMachpela stand as the origins of our People's connection to this Land of the Holy Presence. Indeed, Hebron was a city designated for the Kohanim in the book of Joshua. Hebron is also unique by the fact that it is the only Kohanic city also designated as a Refuge City. The power of the Refuge Cities is linked to the life of the Kohen Gadol. In this way, the negligent murderer, is given aid to correct his ill behavior. The negligent murderer failed to truly realize the Godly origin of life, and therefore he did not take enough caution in protecting life. Therefore, this negligent murderer's cure lies through connecting to the origins of our People and our Land, the Kohen Gadol and the Refuge Cities, which stem from Hebron, the City of Patriarchal Clemency (see Vayakhel 5015 on this at length).
One of the locations in Hebron which seems to reflect the connection of the masses, coming from the 'four corners of the earth', to their origins, is the Field of Machpela. The Field of Machpela is a unique spot in Hebron where one can site the masses of Israel together, undivided by any walls or partitions, at our Unifying Roots of Hebron, City of our Common Origin.
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Real Stories from the Holy Land #224
"One day I lent 200 NIS to one friend. That very same day I received 200 NIS back on a loan I had given to another friend which had not been paid for numerous months (I don't usually merit to give loans to people, and I also don't have gemach for such a purpose)."
Sources: Duties of the Heart - Shaar Habitachon, Shabat 31a and Smag's interpretation, See Igeret Habitachon
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Parshat Chukat
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Discovering the Holy Presence in Our Holy Land
באר חפרוה שרים
“When Israel left Egypt, the house of Jacob [left] a people of a strange tongue...What frightens you, O sea, that you flee? O Jordan, that you turn backward?.. From before the Master, Who created the earth, from before the God of Jacob. Who transforms the rock into a pond of water, the flint into a fountain of water.” (Tehilim from Hallel prayer)
The parallelism here between the splitting of the Sea and the splitting of the Jordan evokes the fact that just as the splitting of the Sea was a key event in the Exodus from Egypt towards the Land of Israel, so too the splitting of the Jordan was a key event in the realization of the Exodus’ goal, the entrance into the Land of Israel. Similarly, just as a rock gave forth water just after the Exodus in the book of Shemot - “Who transforms the rock into a pond of water”, so too a rock gives forth water just before the entrance into the Land of Israel in the book of Bamidbar - “the flint into a fountain of water.”
We should also contemplate that these two/four events are opposites. Splitting water involves liquid giving way to solid (earth), while a rock giving forth water involves solid giving way to liquid. It seems that these verses wish to show us HaShem’s full mastery over the natural world, being able to transform elements in every direction.
The fact that these miracles occurred in conjunction with processes of exodus from exile and entrance to the promised Land, the goal of the exodus, shows the level of Divine involvement with exodus from the exile and entrance into the Holy Land. This and more. The very relationship between Israel and the Land can be compared according to the Kabbalists to the relationship between water and earth. Explained very simply, water or liquid is considered ‘in motion’ in comparison to the solid earth. Similarly, the People of Israel are considered ‘in flux’ in comparison to the Land of Israel, ‘for the earth always stands’ (Eccl. 1, 4). Therefore, it is not surprising that, the transference and connection between solid and liquid, and vice versa, are highlighted at the episodes of exodus towards the Holy Land and the actual entrance into this Land. This matter also explains why the decree upon Moshe and Aharon not to enter this Land is tied specifically to a failure in the methods of this miracle of transformation between earth and water.
As we have shown many times, Hebron is the city that unites our People with our Holy Land (hebron means unity), compared to water and earth respectively in our previous analogy. One of the images that connects water and earth is a water pool, as mentioned in our quote above, ‘the rock into a pond of water.’ Within Hebron there are a number of very interesting water pools (however, some do not have water today). According to some, the pool between the Avraham Avinu Neighborhood and the main road of Hebron today is none other than ‘the pool in Hebron’ mentioned in context of the end of the civil war between the sides of King David and Abner [and Ish Boshet] in the book of Samuel II 4, 12.
Another pool in Hebron to be noted is the ‘Spring/Pool of Sara’ (according to the ‘Hebron Accords’ Jews are supposed to be given access to this pool - however, the Palestinian Police has not kept this obligation, and it is off limits to Jews today). According to some, this pool was the same pool used by Sarah our Matriarch for purification purposes (see quote from tourist Yisrael HaLevy Horowitz about this in Wikipedia).
In any case, Hebron is definitely a spiritual pool of ‘living waters’, purifying our lives with its inspiration and its timeless ‘springs of stimulation’. Instilled with Hebron’s message, we see how the Holy Land is an inevitable part of our lives and how it is also the promise of the future. Based on our analogy here comparing Israel to water and the Land to the earth we gain greater meaning in Isaiah’s future prophecy, which may show the magnificent level of our People’s spiritual inspiration that will be manifest through the deep connection to the Holy Presence of this Land: ‘for the land shall be full of knowledge of the HaShem as water covers the sea bed.’ (Isaiah 11, 9)
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Real Stories from the Holy Land #224
‘One time I dreamt that someone was drowning in our water pool. Therefore, I told the life-guards to take extra precaution. Indeed, soon after one child almost drowned, but was saved by the life-guard, thank God.’ M.B
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Parshat Shlach
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Discovering the Holy Presence in Our Holy Land
ויבא עד חברון
"Trust in HaShem forever, for in Yah the Lord, is the Rock of eternity." (Isaiah 26, 4)
HaShem is Eternal and His Name is sanctified when His eternal covenant with our forefathers is realized through the settlement of their descendants in the Holy Land promised to them forever. The term in Hebrew for 'forever' in the fore-mentioned quote is 'Adei Ad', which is linked to the verb root 'ad' - 'everlasting'. In this parsha we find the term 'ad' used in the context of Kaleb's arrival to Hebron. The Torah could have more simply said that Kaleb arrived 'at Hebron' - ויבא לחברון, however, the Torah uses a more peculiar way of describing Kaleb's arrival at Hebron - 'Ad Hebron', which literally means he reached 'up until Hebron.'
There are various explanations of this peculiar usage of 'ad', but we would like to homiletically interpret this term, 'ad', to refer to the 'eternal-everlasting' aspect of Hebron which is so essential to this city. This city is the Jewish People's first possession of the Holy Land promised to us by God forever. This city is the City of the Patriarchs, the origins of our People, who lived and were buried here, and this city is also the source of miracles of the Redemption at the End of Days (see Tikunei Zohar tikun 21). This city is both the location of the living and the gateway to the afterlife (at Maarat HaMachpela). This city also expresses our People's consistent attachment to our Holy Land by our People's insistence to come back to this city, despite all the odds and despite all periods of exile. Indeed, this is the only city mentioned in the Torah re-visited by our people after periods of exile. Where did Yakov return after years of exile at Laban's house? Where did the tribes return to bury Yakov after their initial stage of exile in Egypt? Where did Kaleb, as the representative of Israel, return after the Exile of Egypt in this parsha? And where did Kaleb return after the forty years in the wilderness to settle permanently? Yes. this is Hebron the Eternal City, the City of Return, the City of Redemption, reminding us always of our real and eternal homeland.
Indeed, by our homiletic interpretation of our title quote we may say 'Kaleb entered the eternity of Hebron'. It is also by this interpretation that we may understand the secret of Kaleb's courage and endurance of spirit despite the plots of the other spies. By tapping into the eternity of Hebron, Kaleb gained the aid of the Eternal One in saving him and imbibing him with such spirit of courage. We find in many verses of the Tanach that the attribute of trust in God in directly linked to the 'Eternal' aspect of God. This can simply be explained by noticing how trust is built upon the feeling of good and calming confidence in the past by which one has continued hope and optimism towards the future ad infinitum (see 'Duties of the Heart' - 'Bitachon').
One of the locations within Hebron that touches on in this dominant theme of Hebron as our eternal homeland is the museum located in the 'Beit Hadassa' neighborhood, called 'Touching Eternity' - 'Lagaat Banetzach'. This museum takes the visitor through a journey of time, describing the various periods of Hebron's history, which also sheds light on our history at large. This multi-media adventure through time provides all visitors to Hebron a glimpse into the everlasting power of Hebron.
As we mentioned, contemplating the eternal ways of God is key to trusting God. Our Sages teach that in the afterlife one is asked 'Did you hope for salvation?' Commentators explain that 'hoping for salvation' is an essential part of one's faith 'in the God Who took us out of Egypt' - the first of the ten commandments, which means that God will ultimately redeem us and not leave us anymore in exile, in Egypt or any other exile. Our Sages also teach that 'hoping and having trust in God for salvation' is not only necessary, but it is also a conduit towards the redemption itself. Indeed, this is Hebron, the City of Unity, where past, present and future are united in one continuous whole, uncovering the Redemption of eternity.
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Real Stories from the Holy Land #223
'During one Torah class I was studying one [unrelated] Torah text at the same time I listened to the Rabbi delivering the Torah class... As I read the text and listened simultaneously I suddenly noticed that what I was reading was identical to what I was listening to - the idea that some of the righteous are able to transcend this world in their lifetime and experience in this world the same spiritual state of the World to Come as one with this world...' I.G
Sources:Duties of the Heart - Shaar Habitachon, Shabat 31a and Smag's interpretation, See Igeret Habitachon
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THE HEBRON FUND
1760 Ocean Avenue
Brooklyn, NY 11230
P: 718.677.6886
F: 718.677.6883
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