Rabbi Ari Berman shares his thoughts on the weekly Torah portion, "Lech Lecha"

Rabbi Ari Berman, formerly the Rabbi of The Jewish Center, lectures widely throughout Israel and the United States and is currently completing his doctoral dissertation on the Philosophy of Halakhah at Hebrew University. He and his family made Aliyah with Nefesh B'Nefesh in 2008.

An inspirational video for Tisha B'Av and the rest of the year about the value of living in Israel and making Aliyah, featuring Rabbi Berel Wein, Rabbi Zev Leff, and Rabbi Sholom Gold.

As Rosh Hashana approaches, and a period of reflection, renewal, and hope once again descends upon Am Yisrael across the world, I would like to take this opportunity to wish you and your loved ones a Shana Tova –and a ketiva vechatima Tova.

It is worth taking a moment from the busy preparations for the Chag, to contemplate the significance of celebrating the Yamim Nora’im as new Olim. A central theme of our Tefillot, during the Chagim, is of our two thousand year Galut and our yearning to return to Eretz Yisrael. Each and every one of us is truly fortunate to have been blessed with the opportunity to realize this dream and experience not just this Rosh Hashana but the rest of our lives in our land. May Am Yisrael be blessed with a full Geulah speedily in our day.

May all of your Tefillot be answered and may this year bring you blessings and success, in your personal and professional lives, and may Israel continue to grow in strength and prosperity.

כתיבה וחתימה טובה

Rabbi Yehoshua Fass

By Vered Hollander-Goldfarb

The story of Esther presents a situation previously unknown in the biblical period. Never before had an independent community of Jews existed, willingly, outside the Land of Israel, at the time that there was a formal Jewish community there. What sources could such a community draw on to give its existence a positive and legitimate image? Not surprisingly, the Megilah story shows many similarities to the story of Joseph, the catalyst of the events that led to the first exile, in Egypt.

The prophet Zehkarya (8:19), in response to a query regarding the Jewish people's transition from exile to the period of the Second Temple, mentions the four fasts (not including Tisha B'Av), describing them as "the fast of the fourth, fifth, seventh, and tenth months." These four fasts commemorate the events leading to and following the destruction of the First Temple.

The parshiyot of Vayeshev and Miketz always come out the Shabbat before or during Chanukah; these are the main parshiyot that deal with Yosef. Here was a kid who at 17 was busy curling his hair and putting on eye make-up (Rashi). How does his father, the religious leader of the tribe, the one who teaches G-dly values to his family, show his affection for this child? By giving him a 'Gucci' coat! He is the only male in the Book of Bereshit who is described as being physically attractive, with the same verbiage as used for women.

One of my newly found pleasures in life since moving to Israel, is my new morning ritual. In the States our mornings were always kind of hectic. Rush everyone out of bed, quickly throw on clothing, Uh Oh Mommy where’s my socks? Daddy you have to sign this homework where did you put it? Quickly! Carpools coming. What should I take for Lunch? Hurry up they’re waiting outside…I still can’t find my socks. I don’t like tuna fish again. What should I have for snack? How come we never have good snacks? They’re honking already! Get Out, Get out.. whew… they’re gone. I don’t miss carpool.

by Rabbi Reuven Spolter
Lech Lecha is obviously the call to come. Can any Jew living in the Diaspora today not hear the words of God's call to Avram to come to the Holy Land as anything less than a personal invitation? (I know, they can, but I can dream, can't I?)

For a good few years I heard the call, personally. It was a challenge - daunting and frightening. I knew the words. I knew the commandment. I knew what I was supposed to do. And yet I stayed, mostly because I was afraid.

Living most of my life in the United States, I knew Israel’s independence was not something to take for granted, and indeed to be celebrated at every opportunity.  Nevertheless, with the pace of life there not focused of Israeli holidays, the ability to celebrate and commemorate Israel’s independence sometimes conflicted with business meetings, kids’ activities and other day to day challenges.

I remember my rabbi imploring us to attend annual community-wide Yom Haatzmaut celebrations, but also remember that even in the community in which I lived – one rich in opportunities to live a full Jewish life – the attendance at these events struck me as being far too low for a community of its size and commitment.

It's Parshat Chaya Sarah - Shabbat Hebron. Jews are coming from all over the world, literally, are on their way to Kiryat Arba/Hebron, the city where are forefathers are buried, in Me'Arat Hamachpeila, for the very Shabbat that the story of Avraham's purchase of the Me'Ara and burial of Sarah there is read aloud in the Torah portion. (I know a group from NY that comes each year just for this weekend.)

In order to examine one aspect of the religious significance of the establishment of a Jewish State in our generation, and of the festival marking this event - Yom Haatzmaut, I would like to assess it through the prism of Chanuka and Purim. These festivals were likewise established in response to historic events that occurred to the Jewish people, and understanding their inner nature will help us comprehend the meaning of Yom Ha-atzmaut.

Those of us who experienced the reunification of Yerushalayim on 28 Iyyar, 5727 (7 June, 1967) find it difficult to describe.  It was one of the greatest experiences of my life.  I was at home; I had been exempted from fighting because I was above forty.  I tried to help the elderly, to make myself useful during those difficult days, days of trembling and fear. Suddenly, on 28 Iyyar, we heard the Kol Yisrael radio station: they were playing "Yerushalayim shel Zahav," "Jerusalem of Gold," in the middle of the war.  A little while later, not at the regular time, there was a newsflash: "Jerusalem has been liberated!"

Every year at the beginning of the month of Iyar, we experience Yom Ha-Zikaron (Memorial Day for fallen soldiers) and Yom Ha-Atzmaut (Independence Day) one right after the other.  It is usually quite difficult to celebrate joyous occasions so soon after commemorating mournful ones, but Rashi teaches us a profound lesson in this regard in his commentary to Bereishit (6:6): "In a time of joy – there shall be joy, and in a time of grief – there shall be grief."

Two basic attitudes towards the religious significance of the State of Israel are prevalent within the contemporary Orthodox community. The "charedi" (ultra-Orthodox) position contends that we can grant no religious significance to the State, and some even view the State as a negative phenomenon. The second position is the "messianic" approach, which applies to the Jewish State all the epithets with which Rav Kook zt"l described the State well before its establishment:

"The foundation of God's Throne in the world, whose entire desire is that God shall be One and His Name shall be One."

The first question that arises in any discussion regarding the mitzva of settling the Land of Israel is whether or not such a mitzva exists? The Rambam, as is well known, did not include the mitzva of settling the Land of Israel in his count of the 613 biblical mitzvot. The Ramban, in his criticisms of the Rambam's Sefer ha-Mitzvot, adds the mitzva of settling the Land of Israel as one of the commandments unjustly omitted by the Rambam: We were commanded to take possession of the land that God, blessed and exalted be He, gave our forefathers, Avraham, Yitzchak, and Ya'akov, and not leave it in the hands of other nations or in desolation.

This Day God Has Made - Let Us Rejoice and Be Glad in It" "Thus says the Lord of hosts: Old men and old women shall yet again dwell in the streets of Jerusalem, and every man with his staff in his hand because of his old age. And the streets of the city shall be full of boys and girls playing in its streets. Thus says the Lord of hosts: If it will be wondrous in the eyes of the remnant of this nation in those days, it will also be wondrous in my eyes, says the Lord of hosts." [Zekharia 8:4-6] In this description by the prophet Zekharia, no exceptional or supernatural phenomenon is mentioned. There is no unique event, nor any description of awesome strength. All we have here, in effect, is a simple, pastoral description of normal life. The grandfather and grandmother are sitting in Jerusalem, walking-sticks in hand, and the grandchildren are playing in the streets. Can it be that it is this very scene that, according to the prophet, will be "wondrous in the eyes of the remnant of this nation?" Is it possible that such a natural scene prompts God to add, "it will also be wondrous in my eyes?" Zekharia prophesied great and inspiring events, but it is specifically here that "wondrousness" is mentioned. Moreover, Rabbi Akiva, the great Tanna, was able to look clearly, to smile and to laugh at the very destruction of the Temple when he was reminded of this prophecy.

by Rav Aharon Lichtenstein

Why Yaakov Settled in Eretz Yisrael Parashat Vayeshev begins: “Yaakov settled in the land of his father’s dwelling, in the land of Canaan” (Bereishit 37:1). What need is there for the seeming repetition about where he dwelt? The commentators offer several explanations; I believe the simplest is a combination of those suggested by Rashbam and Ibn Ezra.

The verse sets forth two separate reasons for Yaakov’s choice of where to settle. One is the fact that it was “the land of his father’s dwelling,” his family home. The other is that it was “the land of Canaan,” as the Ibn Ezra explains, “the chosen land.” What is significant about the fact that it was “the land of his father’s dwelling?”

Yom HaAtzmaut has been integrated into the calendrical cycle of the Jewish people and of the State of Israel.  It is therefore fitting to compare and contrast it with other festivals, especially Pesach, which is the holiday most connected to the history of the Jewish people.

By examining three levels of our observance of festivals, we may learn about the nature of Yom Ha-atzma'ut. We observe every festival in accordance with its inherent nature, and in accordance with our current situation.  Clearly, there are specific

The last two pesukim of Parshat Vayetseh state: “And Yaakov went on his way, and angels of G-d encountered him. And Yaakov said when he saw them, “This is a G-dly camp [Machaneh].” And he called the name of that place Machanayim. (32:2-3).” An obvious, linguistic problem in the second passuk is pointed out by Rashi: Why would Yaakov call the place “Machanayim” ( “Camps”) in the plural tense, rather than “Machaneh” in the single tense?

The single tense is used by Yaakov in the first Passuk when he says, “This is a G-dly camp [Machaneh].” Why the discrepancy?

Parshat Pinchas includes several “hidden” verses which are rarely discussed, because they are buried in the middle of a lengthy and tedious description of census taking and land allocation:

לאלה תחלק הארץ בנחלה למספר שמות לרב תרבה נחלתו ולמעט תמעיט נחלתו איש לפי פקדיו יתן נחלתו אך בגורל יחלק את הארץ לשמות מטות אבותם ינחלו

“To these, the Land should be divided for an inheritance, according to the number of names. To the numerous you shall give more, and to the fewer you shall give less. Nevertheless the Land shall be divided by lot; according to the names of the tribes of their fathers, they shall inherit.” The last phrase of this commandment, which provides guidance regarding land allotment, is particularly puzzling:

Throughout the Torah, Hashem promises rewards for keeping Mitzvot – promises of peace, long life, territory and wealth. This Parsha, however, offers a different type of reward: the gift of fertility: “This shall be the reward when [Ekev] you hearken to these ordinances and you observe and perform them… Hashem will love you, bless you and multiply you, and bless the fruit of your womb... there will be no barren men or women amongst you…” (Devarim 7:12-14)

Why is fertility mentioned here? And why is it necessary, after stating that Hashem will “bless the fruit of your womb,” to repeat “there will be no barren men and women”?

The primary narrative of Parshat Shelach involves Chet Ha’Meraglim, the sin of the spies. This story is the last in a series of sins, complaints and rebellions which take place while Bnei Yisrael are traveling in the desert. It is this last episode, however -- and not the earlier ones -- which results in the greatest of punishments for the emergent nation: the Divine decree that they remain in the desert for another generation. In comparing Chet Ha’Mergalim to the earlier stories, primarily Chet Ha’Egel (the sin of the golden calf), one might assume that Chet Ha’Egel is the more severe, or problematic, of the two.

How could the Jewish nation worship a calf, so soon after experiencing the miracles of Egypt? How could the people turn to idol worship, so soon after proclaiming Na’aseh V’Nishmeh – “We will do and we will hear!” – at Mount Sinai?

This week’s portion, Parshat Miketz, is packed with action: It includes Yosef’s interpretation of Pharaoh’s dreams, his subsequent career as Viceroy of Egypt, the development of the famine, the visit of Yosef’s brothers and the arrest of Binyamin. Hidden among these dramatic events is an innocuous episode that receives little attention – the naming of Yosef’s sons, Menashe and Efraim.

Parshat Bereishit bursts with colorful narratives and fantastic scenes such as Creation, Gan Eden, the Etz Hada’at, and Kayin and Hevel, all of which portray the earliest history and birth of humankind. It is the last of these stories, Kayin and Hevel, which is usually portrayed as the most negative – a first, sad introduction to murder and subsequent punishment. Is this perception correct?

In an initial statement about Kayin, the Passuk states: “And it was at the end of days and Kayin brought of the fruit of the land as a gift to G-d.” (Breishit 4:3) Kayin created the concept of “giving back” to G-d. He harvested his fields and wanted to bring Bikurim, his first fruits.

This week’s sedra describes the carefully structured encampment of the Jewish people around the Mishkan: ‘Every man of the Children of Israel shall pitch by his own banner, according to the insignia of his father’s household.’ (Bamidbar 2:2) Each fami ly had its own prescribed location within the national unit, which was maintained while the people marched and camped. The orchestration of this tribal structure was impressive enough to inspire the blessing of the prophet Bilaam. We read his poetic description in our daily prayers: ‘How goodly are your tents, O, Yaakov, and your tabernacles, O Israel!’ (Bamidbar 24:5) What is peculiar, though, is that the tribal -based encampment was established in the second year of the nation’s desert travels. Why? Should it not have been established at the beginning?

Balak relates the unusually colorful drama of Bilaam the prophet and his multiple attempts to curse the Jewish nation. The entire storyline is somewhat perplexing; as readers, we receive contradictory messages as to whether Hashem gives Bilaam permission to join Balak’s poisonous journey. If we look at the text, we are confronted with a dizzying back and forth narrative: First, Hashem warns Bilaam: ‘You shall not go with them [imahem].’ (22:12) Then, Hashem seems to retract His warning: ‘Get up and go with them [itam]; but only that which I instruct you to say, that you shall do.’ (22:20) Bilaam joins the Moavite messengers, and Hashem responds angrily: ‘And G-d’s anger was kindled because he [Bilaam] went.’ (22:22) But then again, Bilaam receives permission to go with Balak’s contingent: ‘Go with the men, but only that which I tell you, you should speak.’ (22:35)

During the first week that we were here in Israel, my 9-year-old daughter started her endearing friendship with a girl upstairs in our building.  The girl invited her along with her family to the gravesite of Rebbe Meir Bal Ha Nes. Being from Seattle, where there are no holy gravesites people are just not so tuned into open miracles and the concept of what it means to pray at the grave of a righteous person. It is true that we know about it, but in reality we don't get to see miracles as everyday occurrences.

The narrative of the Exodus, at its climax, makes use of a very unusual word to describe the course of events. The pasuk states:

“Vaiyhi b’etzem hayom hazeh, hotzi Hashem et B’nei Yisra’eil mei’eretz Mitzraiyim al tziv’otam.”
“And it was, on that very day, God took the children of Israel out of Egypt, on their legions.” (Sh’mot 12:51)

To quote Abe Lincoln In his Gettysburg Address About "Bringing forth A new nation" Lest we forget How, why and when We were brought Home to Am Yisrael It was made quite clear By the NBN team Who arranged for The 2004 Olim To celebrate at a dinner In a Beit Shemesh Hall Everyone would agree They sure had a ball. The feeling of comraderie Was quite wonderful to see. Almost daily one can meet New NBN arrivals. It sure is a treat!! Ray Walker ('04)

This past spring I was in the Makolet next to my office. The produce guy came out with a tray of sliced watermelon. He brought it over to the cashier and offered us some. At first I said "No thanks" but he insisted.

"Pa'amayim KiTov! (it was Tuesday) Its really good, have some!" Here was a guy who "appeared" to have little Jewish learning and outward trappings of Judaism who was so in touch with Jewish life! Wow!

Josh Mark ‘03

It's rare to be presented with conclusive evidence of G-d's existence, rarer when two pieces of evidence present themselves on the same day. Every Sunday night for the past ten months we've been hosting three American students from a local post high school yeshiva.  The come over for some home baked goodies, informal Jewish learning and "anything goes" conversations.  With the year coming to a close and the trio returning to America, I thought it would be nice to end our time together with an overnight camping trip at the Dead Sea.  Naturally they all readily agreed to the idea. Heading out two hours later than we were supposed to, we got to Jerusalem from Beit Shemesh, drove past the growing city of Ma'aleh Adumim and found ourselves on the winding, single lane road that leads to the Dead Sea beach area. 

On Monday of Pesach, My wife and I loaded kids, carriages and matzo into the van and headed to Jerusalem.  We were planning on stopping to visit with some relatives who were staying in a hotel and were having dinner over at our cousins.  In between we were going to visit the Kotel. There is a mitzvah to visit the site of the Temple in Jerusalem on the three major Jewish holidays, Pesach, Shavuot and Sukkot.  I'd always wondered what Jerusalem looked like all those all those years ago as thousands of people thronged the city with a menagerie of animals and children.  I think we got a taste of it in modern terms that day.

Fifty years ago, on the morning of January 25th 1949, my grandfather, Shimon Leib Alpert, made his way out to the polling booth, on the very first election day in the country's history.  His brother, Moshe Alpert, accompanied him, and on that festive day - as he did every day - he recorded his experiences in his journal.  With his usual precision he detailed the most technical aspects of the voting process, along with the deep religious and national excitement of the day.

Moshe Alpert, who left a journal of 1,200 pages, was a man of the old settlement (yishuv hayashan), third generation in the country, and a teacher at the Talmud Torah Eitz Chaim.  But those titles do not encapsulate the man.