Tisha Bav To-Go - 5777

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

®
August 2017 • Tisha B’av 5777

Dedicated in memory of Rabbi Meyer and Rose Kramer of Philadelphia PA
‫הרב מאיר בן הרב חיים מנחם ז"ל ורייזל בת יהודה לייב ע"ה‬
Featuring Divrei Torah from
Rabbi Benjamin Blech • Rebbetzin Meira Davis • Mrs. Bracha Rutner
Rabbi Hershel Schachter • Rabbi Dr. Moshe D. Tendler
PERSPECTIVES ON JEWISH LIFE IN DIASPORA COMMUNITIES

Rabbi Dr. Warren Goldstein (South Africa) • Rabbi Arie Folger (Austria) • Rabbi Dani Rockoff (USA)
Rabbi Dani Fabian (Germany) • Rabbi Saul Paves (Brazil) • Rabbi Daniel Korobkin (Canada)
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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5777
We thank the following synagogues which have pledged to
be Pillars of the Torah To-Go® project
Beth David Synagogue Green Road Synagogue Young Israel of
West Hartford, CT Beachwood, OH Century City
Los Angeles, CA
Beth Jacob Congregation The Jewish Center
Beverly Hills, CA New York, NY Young Israel of
Bnai Israel – Ohev Zedek Young Israel Beth El of New Hyde Park
New Hyde Park, NY
Philadelphia, PA Borough Park
Koenig Family Foundation Young Israel of
Congregation Brooklyn, NY
Ahavas Achim Toco Hills
Young Israel of Atlanta, GA
Highland Park, NJ
Lawrence-Cedarhurst Young Israel of
Congregation Cedarhurst, NY
Shaarei Tefillah West Hartford
West Hartford, CT
Newton Centre, MA
Rabbi Dr. Ari Berman, President, Yeshiva University

Rabbi Dr. Kenneth Brander, Vice President for University and Community Life, Yeshiva University
Rabbi Yaakov Glasser, David Mitzner Dean, Center for the Jewish Future
Rabbi Menachem Penner, Max and Marion Grill Dean, Rabbi Isaac Elchanan Theological Seminary
Rabbi Robert Shur, Series Editor Rabbi Joshua Flug, General Editor
Rabbi Michael Dubitsky, Content Editor Andrea Kahn, Copy Editor
Copyright © 2017 All rights reserved by Yeshiva University

Yeshiva University Center for the Jewish Future
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This publication contains words of Torah. Please treat it with appropriate respect.
For sponsorship opportunities, please contact Paul Glasser at 212.960.5852 or paul.glasser@yu.edu.
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Table of Contents
Tisha B’av 2017/5777
Dedicated in memory of Rabbi Meyer and
Rose Kramer of Philadelphia PA
‫הרב מאיר בן הרב חיים מנחם ז"ל ורייזל בת יהודה לייב ע"ה‬
Introduction
Rabbi Yaakov Glasser . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 4
The Three Weeks and The Penitential Season: A Dedication In Honor Of
My Parents
Rabbi Doniel Zvi Kramer . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 6
The Tragedy of Tisha B’av and the Redemption of Pesach
Rabbi Benjamin Blech . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 8
Making Tisha B’av More Meaningful
Rebbetzin Meira Davis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 11
Yosef and Rabbi Yishmael
Mrs. Bracha Rutner . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 15
Are Children Obligated in Observances that Commemorate the
Destruction of the Beis HaMikdash?
Rabbi Hershel Schachter . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 20
Shining the Light of Torah with Pride
Rabbi Dr. Moshe D. Tendler . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 23
S P E C I A L F E AT U R E
Perspectives on Jewish Life in Diaspora Communities
Rabbi Dr. Warren Goldstein (South Africa) • Rabbi Arie Folger (Austria)
Rabbi Dani Rockoff (USA) • Rabbi Dani Fabian (Germany)
Rabbi Saul Paves (Brazil) • Rabbi Daniel Korobkin (Canada) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 25
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Introduction
E ndowed with prophetic
abilities from a very young age,
Yirmiyahu Hanavi invests the
totality of his being into becoming
an elevated spiritual personality. Yet
Rabbi Yaakov Glasser
David Mitzner Dean, YU Center for the Jewish Future
Rabbi, Young Israel of Passaic-Clifton
his legacy was to be the one who
foretold the impending destruction refugee is unable to do. I forgot prosperity, and uproot the normality of everyday
of Yerushalayim. Hakadosh Baruch Rabbi Yirmeya said: That is the lack of life. Galus is manifest not only in
Hu chooses Yirmiyahu to serve as the opportunity to bathe in the bathhouse. the more fundamental elements of
conduit in relaying His discontent Rabbi Yochanan said: That is the lack Jewish exile, but also in the enduring
with Am Yisrael. Yirmiyahu becomes of opportunity to engage in washing day-to-day challenges that we face
the personification of pain, the bearer one’s hands and feet in hot water. Rabbi in an unredeemed world. It is the
of bad news, as he pleads with the Yitzchak Nappacha said: Prosperity is a accumulation of those challenges that
Jewish people to elevate their lives and pleasant bed and the pleasant bedclothes serve to pose the ongoing threat to
change their ways. that are on it, which are not available in our survival as a vibrant and elevated
Yirmiyahu’s emotional laments are exile. Rabbi Abba said: That is a made people. Yirmiyahu affirmed the notion
expressed in the verses of Megilas bed, and a wife adorned, i.e., worthy of that the larger moments of suffering
Eicha, and none more poignant than and suitable for Torah scholars. sometimes overshadow the more
the third chapter — beginning with the Shabbat 25b (Translation: The constant difficulties that characterize
words “Ani HaGever” — as Yirmiyahu William Davidson digital edition of the vicissitudes of our lives.
bears witness to the calamities that the Koren Noé Talmud) This is true of individual challenges
befell the Jewish people. This is a striking interpretation. The as well. So often, when someone
Megilas Eicha states: verses are depicting the trauma and in our community is suffering, we
devastation of Jerusalem’s destruction. imagine that it is the larger-than-life
‫טֹובה‬
ָ ‫ וַ ִתזְ נַ ח ִמ ָשלֹום נַ ְפ ִשי נָ ִש ִיתי‬And yet, the Gemara interprets dimensions of that experience that
And my soul is removed far off from the verses as portraying relatively make the challenge so unbearable.
peace, I forgot prosperity. common conveniences that have Devoid of a solution to mitigate that
Eicha 3:17 disappeared as a result of the churban. reality, we distance ourselves from
The Gemara comments: Lighting Shabbos candles, utilizing the those enduring the challenge, leaving
bathhouse, washing ones hands and them feeling desperate and alone.
‫מאי ותזנח משלום נפשי אמר ר’ אבהו זו‬
feet. Do these elements of life truly Often, engaging in the more detailed
‫הדלקת נר בשבת נשיתי טובה אמר רבי ירמיה‬
capture the anguish of Yirmiyahu? and smaller challenges of life can
‫זו בית המרחץ (אמר רבי יוחנן) זו רחיצת‬
alleviate a significant amount of pain,
‫ ידים ורגלים בחמין ר’ יצחק נפחא אמר זו‬The answer is that when reflecting
as so much of the challenge is indeed
‫ מטה נאה וכלים נאים שעליה ר’ אבא אמר‬upon churban, we often focus on
found in the upending of normalcy
‫ זו מטה מוצעת ואשה מקושטת לתלמידי‬the more extraordinary elements of
that comes with life’s greatest tests.
.‫ חכמים‬destruction — the loss of our Beis
Perhaps we lack the capacity to propel
“And my soul is removed far off from Hamikdash and its associated patterns
the larger messianic solutions to our
peace, I forgot prosperity” (Lamentations of Jewish life and the devastation
exile — but we can take hold of the
3:17). What is: And my soul is removed of our Torah leadership and their
smaller challenges of galus, and inch
far off from peace? Rabbi Abbahu said: legacy. However, the losses that are
by inch bring our world to a moment
That is the lack of opportunity to engage often most penetrating to the core
of redemption.
in kindling the Shabbat lights, which a of our people are those that disrupt
4
Rav Yehuda Amital z”tl would ‫רּושלָ‍ִם וְ ִאיׁש ִמ ְשעַ נְ ּתֹו ְביָ דֹו ֵמרֹב‬ָ ְ‫ִב ְרחֹבֹות י‬ Our dream is for our lives to return
point out that Rabbi Akiva’s famous ‫ ְּורחֹבֹות ָהעִ יר יִ ָמלְ אּו יְ לָ ִדים וִ ילָ דֹות‬.‫יָ ִמים‬ to normal. To walk the streets of
statement at the conclusion of .‫ְמ ַש ֲח ִקים ִב ְר ֹחב ֶֹת ָיה‬ Jerusalem without fear or trepidation.
Maseches Makkos, which depicts the So said the Lord of Hosts: Elderly men To raise our families, build our homes,
enduring hope of the Jewish people, and women will once again sit in the and grow our communities with a
employs a verse that speaks not of streets of Jerusalem, every man with his life devoted to avodas Hashem. May
larger cataclysmic and miraculous staff in his hand from old age. And the we merit to see this dream come to
messianic revelations but rather streets of the city shall be full of boys and fruition in our times.
something different: girls playing in those streets.
‫כֹה ָא ַמר ה’ צְ ָבאֹות עֹד יֵ ְשבּו זְ ֵקנִ ים ּוזְ ֵקנֹות‬ Zechariah 8:4-5
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5
The Three Weeks and The
Penitential Season:
A Dedication In Honor Of My Parents
I am honored to dedicate this issue

of the Benjamin and Rose Berger
Torah To-Go in memory of my
dear parents, Rabbi Meyer and Mrs.
Rose Kramer, z’l.
for which our People waited almost
2,000 years. Their involvement in
Hapoel Hamizrachi and religious
Zionism gave meaning to those years
of their lives and ensured that Israel
his rebbe, Rav Dr. Samuel Belkin, zt’l.
My father settled in Philadelphia to
attend law school, and there he met
my mother. Together they made the
decision to consecrate their lives
My father’s yahrzeit is on 7 Tammuz, would be one of their focal points. to the rabbinate in that city, where
How proud my father was when he Orthodoxy was especially abandoned
just ten days before the beginning
spoke at the brit milah in Israel of by many congregations. My
of The Three Weeks. The yahrzeit of
his first Sabra grandchild, noting father would go on to teach part time
my mother is on Tzom Gedalyah,
the restoration of the family to at the University of Pennsylvania Law
3 Tishrei, during the Ten Days of
Israel after 2,000 years. Whether School, but his full-time work would
Repentance. There is a chassidic saying
it be the heartfelt recitation of be to serve in congregations where the
that the Hebrew letters of “Av” are an
the Prayer for the State of Israel majority of congregants, like the city
acronym for “Elul ba” — Elul is coming.
or commemorating the wondrous itself, were not religiously observant,
With the approach of Av, we are already
days of Yom Haatzmaut and Yom and seek to bring them closer to the
on the threshold of the Penitential
Yerushalayim, we, the generation ideals of Yahadut. My mother was
season — the month of Elul with
living after these miracles, still need his full partner in these endeavors. In
its commitment to preparing for the
to constantly remember the words this vein, my father not only worked
Yamim Noraim, the Days of Awe.
of Isaiah 62:1: “For Zion’s sake I will with and related to his congregants,
During this season of spiritual not be silent, and for Jerusalem’s sake I but also with Jews of all backgrounds,
striving, growth and repentance, will not be still, until her righteousness and even with rabbis of other
there are many lessons that can be emanates like bright light, and her denominations, whom he treated
learned from my parents, who lived salvation blazes like a torch.” with respect — he always exemplified
extraordinary lives full of chessed and treating all human beings with respect.
devotion to Klal Yisrael. I recall one very prominent Reform
Kibbush Hakehillot and Kiruv
Rechokim: Reclaiming lost rabbi who would periodically call my
Yerushalayim and Israel communities and bringing father with religious questions when
near those who are distant that rabbi had a traditionally-raised
The Three Weeks commemorate congregant who had some concern
the destruction of the Holy Temples When my father learned in Yeshiva about proper Jewish practice, such
and the exile of the Jews from Israel, University, Yeshivat Rabbeinu as when one can conduct a wedding
and Yom Kippur concludes with the Yitzchok Elchanan (RIETS) after the conclusion of Shabbat or
prayer for our return to Yerushalayim. in the 1930s and 40s, Orthodoxy was when one may not marry during
My parents had the merit to see the in a steep decline and retreat around the days of the Omer and The Three
rebirth of the Jewish Nation in the the country. My father embraced Weeks. My father would explain to
Holy Land through the establishment Yeshiva’s commitment to kibbush me that these Reform rabbis may not
of the State of Israel. This was a miracle hakehillot at the encouragement of have had these religious concerns in
6
their own lives, but if a congregant of the freedom and liberty that the Hoshanah Rabbah to experience
theirs had a religious bent, and that United States offered his family. He the special flavor of davening among
rabbi sought to do the right thing had wanted to volunteer to be an the Chassidim. We should want
in such circumstances, that too was American military chaplain during our families and congregants to
a wonderful merit that these rabbis WWII, but was rejected for health experience the different kehillot in our
earned. reasons, and he afterwards embraced midst.
his civic responsibility by learning and
For my parents, kiruv rechokim had two I learned an important and impactful
teaching about American law and its
facets: One was reaching out to those lesson at the age of 5 in Philadelphia’s
relationship to Jewish law. May we
distant from Jewish observance and Congregation Mikveh Israel. I was
always remember the obligation
trying to bring them closer. The other was given a small tallit to wear, and in
to demonstrate and offer Hakarat
reaching out to them and befriending that awesome and majestic sanctuary
Hatov and be responsible and law-
them, even if they remained “rechokim” of marble and silver, draped in
abiding citizens.
— distant and removed from our black bunting for Tishah B’Av, I was
traditions! May we likewise have the escorted to the bimah to place the
fortitude and compassion to reach Experiencing Different Jewish rimonim upon the Torah. This made
out to all Jews and treat them with Communities and Styles of such an impression upon me at
dignity and respect. Education that young age, that when I became a
rav, I tried to find ways to invite all of
The Orthodox Jewish community the children in the congregation to
Civic Responsibility and is blessed with so many different actively participate in some aspect of
Hakarat Hatov “aydot” (groups) that span the globe the Torah service, usually by carrying
and centuries of religious expression, one of the Torah ornaments or yad
While my mother was born
i.e. Ashkenaz, Sepharad, Aydot from and to the aron hakodesh where
and raised in Philadelphia, my
hamizrach, Taymani, Nusach ha’Ari, they were placed upon the Torah.
father was born in Russia in the
and Chassidic. My father thought I encourage other rabbonim to do the
early days of Communism, and his
it was important to expose us to same. Another outreach opportunity
father and grandfathers, all rabbis,
these different “nuschaot” (liturgical for children that we instituted —
faced persecution and prison. My
variations) via music and prayer especially those from non-observant
father and his parents and sister were
experiences. Though his was a families where the father was not in
able to escape to the United States
typical Ashkenaz congregation, on shul or for those without fathers
when he was 7, and my grandfather
Tishah B’Av, my father often took — was for my shul president and me
then served as a rav in various small
congregants to pray in Philadelphia’s to unite our talittot to create enough
communities throughout the United
historic colonial Congregation Mikve space for the children to join us under
States. My father’s secular schooling
Israel with its Spanish-Portuguese the tallit for Birkat Kohanim and to
was in public schools through high
traditions. The chanting of every sing along with the kohanim and
school, while his father was his
kinah with a specific, dirgeful tune, respond Amen, together with me.
personal rebbe. After high school,
along with chapters of Aychah and
he left his parents’ home in Iowa,
Iyov recited with the Sepharadic
with very little resources, as the Chesed
cantillation, made Tishah B’Av
family was poor, to enroll in Yeshiva
there a very moving and meaningful
College and RIETS. Hakarat Hatov “Olam chesed yibaneh” — the world
experience. [For those in New York,
— being appreciative for the good is built on kindness. How fortunate I
the same uplifting service can be
rendered on one’s behalf — was a was to grow up in a home of chesed
— and should be — experienced
lifelong trait of my father’s, who was and gemilut chasadim. May that be a
in America’s first congregation,
indebted to Yeshiva University for privilege granted to us all. Amen.
Congregation Shearith Israel, The
his advanced education and personal
Spanish & Portuguese Synagogue.] Doniel Zvi Kramer
support, and for its commitment
Another time, my father took us
to the preservation of traditional
to Williamsburg (Brooklyn) for
Judaism. He also always remembered
7
The Tragedy of Tisha B’av and the
Redemption of Pesach
J ewish tradition recognizes that
God makes His voice heard in
many different ways. One of
them is by way of the connection
between events and the calendar, the
Rabbi Benjamin Blech
Faculty, IBC Jewish Studies Program, Yeshiva University
link between a particular date and a

divine message associated with it on a to befall the Jewish people. On the consternation that the Hebrew date
recurring basis. ninth of Av, the First Temple was was the ninth of Av. 10,000 Jews were
The calendar makes clear that destroyed by the Babylonians. That brutally slain in its first month and
history isn’t haphazard. It expresses alone would have been enough for it Jewish communities in France and the
divine order. It indicates God’s to become marked as a day of national Rhineland were decimated; a grand
involvement in the affairs of mankind. fasting and mourning. But history total of 1.2 million Jews were killed by
It demonstrates the seder of heavenly reconfirmed Tisha B’Av’s tragic reality this crusade that started on the ninth
curse or blessing. Two vivid examples five centuries later. When the Romans of Av.
stand out as prime illustrations: One approached the Second Temple and The Jews were expelled from England
speaks in the language of punishment put it to the torch, the Jews were on July 25, 1290 — the ninth day of
and retribution, the other via the shocked to realize that their Second Av. Similarly, the Jews were expelled
loving tone of reward and redemption. Temple was destroyed on exactly the from France on July 21, 1306 — the
same day as the first.
The first is the tragic day of the ninth ninth day of Av. In 1492, the Golden
of Av, the fast of Tisha B’Av. The A short time later, the Jews rebelled Age of Spain came to a close when
second is the 15th of Nissan, the day against Roman rule. They believed Queen Isabella and her husband
commemorating our liberation from that their leader, Simon bar Kochba, Ferdinand ordered that the Jews
the slavery of Egypt, celebrated ever would fulfill their messianic longings. be banished from the land “for the
since as the festival of Passover. But their hopes were cruelly dashed greater glory of the church and the
in 135 CE as the Jewish rebels were Christian religion.” The edict of
The ninth day of the month of Av has, brutally butchered in the final battle expulsion was signed on March 31,
for millennia, been identified with at Betar. The date of the massacre? Of 1492, and the Jews were given exactly
the most terrible tragedies of Jewish course — the ninth of Av! four months to put their affairs in
history. It is almost beyond belief — order and leave the country. The
and certainly far beyond statistical The First Crusade was declared
Hebrew date on which no Jews were
probability — that one and the same by Pope Urban II on July 20, 1095
allowed any longer to remain in the
day could have served as the identical — and when Jews looked at their
land where they had enjoyed welcome
date for the greatest catastrophes calendars they realized to their great
and prosperity for centuries? Of
Find more shiurim and articles from Rabbi Benjamin Blech at

http://www.yutorah.org/Rabbi-Benjamin-Blech
8
course you know it had to be — the 300 others, on Monday July 18, 1994. the pessimistic words, they wept. And
ninth of Av. On the Jewish calendar, the ninth of God was profoundly angered by their
Av, 5754. lack of trust and faith. It was then that
More recently: Historians agree that
He decreed that this generation was
World War II and the Holocaust These cannot all be meaningless
unworthy of seeing the fulfillment of
were actually the long drawn out coincidences. Indeed, Jewish scholars
the promise that they doubted. They
conclusion of World War I, which long ago linked them to a biblical
would need to spend forty more years
began in 1914. Barbara Tuchman incident. Tisha B’Av has a Torah
in the desert until the last remnant of
wrote a book about that first great source. The tragedies of the ninth day
these people with insufficient faith
World War, which she called The Guns of Av are all rooted in the same story
passed away. The day of that sin, when
of August. Had a Jewish scholar written responsible for the Jews being denied
the Jews wept for no reason, was the
the book, perhaps it would have been entering the promised land of Canaan
ninth day of Av. “You wept today for
titled with a more specific date than on their journey from Egypt. The trip
no reason,” God declared. “Whenever
just a month. Yes, amazingly enough, from Mount Sinai could have been
there will be occasion in the future
the First World War also began, on the a very short one. The wandering in
to weep, it will continue to be on this
Hebrew calendar, on the ninth day of the wilderness might have taken just
very day.” (Ta’anit 29a)
Av, on Tisha B’Av. weeks instead of forty years were it
not for the sin of the spies — a sin That edict was a powerful statement
And still more: On August 2nd,
which so greatly angered God that He about the concept of calendric linkage.
1941, on the ninth day of the Hebrew
decreed that entire generation needed God is not only the creator of the
month of Av, SS commander Heinrich
to die out before the Jews could enter universe. He continues to be involved
Himmler received approval from the
the holy land. with it. History is not a series of
Nazi party for “The Final Solution.”
coincidences or inexplicable fate. And
One year later, to the day, the plan The Torah tells us the story. God had
that truth is repeatedly demonstrated
was formally implemented, the plan assured the people of the blessings
by the remarkable correspondence
for the genocidal elimination of the of the Land and of their ability, with
between specific dates and their
entire Jewish people. On the ninth divine assistance, to readily conquer
significance for the Jewish people.
of Av 5702 ( July 23, 1942), the mass it. But the people doubted God’s
deportation of all the Jews from the word. They insisted on sending out Tisha B’Av is rooted in tragedy. Its
Warsaw Ghetto began, en route to the spies to verify for themselves the truth recurring message is the threat to
death camp of Treblinka. of God’s promise. Twelve spies, one Jewish survival. And yet remarkably
for each tribe, scoured the land; ten enough there is within it a message of
And yet still more: The Jewish
returned with a fearful and negative consolation and comfort. What is the
community center in Buenos Aires
report. When the Jewish people heard name of the month whose ninth day
was bombed, killing 86 and wounding
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9
has been so filled with misfortune? the Lord, to take them out of the a remarkable custom that seems very
It is Av — the Hebrew word for land of Egypt; this night is the strange — a custom that links the two
father. No matter what happens, our Lord’s, guarding all the children of days we have seen were decreed to
Father is still in heaven and we are Israel throughout their generations.” two such dissimilar and contrasting
still His children. God knows what is [Exodus 12:42] Because of the Jewish verdicts. On the very night we look
happening. God cares. He will never commitment to God on this night forward to redemption, we have a
forsake us. It is the message of the of the 15th of Nissan, this very day tradition of eating a hard-boiled egg,
calendar and its seemingly impossible will be blessed with similar moments which many commentators explain
coincidences that at the same time of joy and divine recompense in the is meant to commemorate the meal
reassures us of God’s presence in spite future, culminating with messianic of mourning immediately prior to
of all the calamities that befall us. redemption. It is the concept of beginning the fast of Tisha B’Av.
calendric linkage — but this time for
And that is how the tragedy of Tisha What is the meaning of this seemingly
positive purpose.
B’Av remarkably enough became bizarre connection?
linked with the joyous festival of The lack of faith of the Jews in the It is the same truth that is expressed
Passover. desert on the ninth day of Av a long in yet another amazing way. Tradition
time ago doomed it to perpetual
Just as the ninth of Av was destined teaches us that Messiah will be born on
mourning. The demonstration of faith
for sorrow, Passover was set aside for Tisha B’Av. What can the two possibly
by the Jews who observed the first
salvation. And just as Tisha B’Av has have in common? The answer is
Passover on the 15th of Nissan imbued
its list of horrible events throughout profound: From the tragedy of the one
that day with everlasting blessing.
history, the 15th of Nissan has its comes the redemption of the other.
moments of divine intervention for It is at the Seder that we open the By rectifying the sin of the lack of faith
blessing. The sorrows as well as the door for Elijah, the prophet appointed responsible for the divine decree of
joys of the Jewish people share divine to announce the Messiah’s imminent Tisha B’Av, we will be worthy of the
scrutiny and direction. arrival. It is at the Seder that we pour a blessing of redemption.
cup of wine for Elijah to demonstrate
It was on the 15th of Nissan that our What both of them, the 15th of
how confident we are we will surely
ancestors in Egypt had the courage Nissan and the ninth of Av, share is
be privileged to greet him. It is at
to take the blood of the lamb, the recognition of the Seder of history.
the Seder, on the very same night
national god of Egypt, and smear it To grasp the recurring message of
of the 15th of Nissan when our
on their door posts, the most public the calendar is to confirm God as
ancestors were first redeemed, that
demonstration of their rejection of the ultimate power behind human
we demonstrate our faith in a historic
Egyptian idolatry and their faith in events — and to believe with certainty
repetition of that moment.
God. As reward, God proclaimed, the fulfillment of our prophetically
“This is a night of anticipation for It is at the Seder as well that we have promised destiny.
No matter what happens, our

Father is still in heaven and we
are still His children. He will
never forsake us. It is the message
of the calendar and its seemingly
impossible coincidences that
at the same time reassures us of
God’s presence in spite of all the
calamities that befall us.
10
Making Tisha B’av More
Meaningful
T he tragedies of Tisha B’Av
began in the desert with
the episode of the spies
who were sent to scout the land of
Canaan. When Bnai Yisrael heard the
Rebbetzin Meira Davis
Director of Rebbetzins Programming,
Center for the Jewish Future, Yeshiva University
slanderous report of ten of the twelve
spies, the Torah records:
are still mourning and trying to keep
‫וַ ִת ָשא כָ ל ָה ֵע ָדה וַ יִ ְתנּו ֶאת קֹולָ ם וַ ְיִבּכּו ָהעָ ם‬ of the Bais Hamikdash, and finished
Tisha B’Av relevant for our families as
.‫ַבלַ יְ לָ ה ַההּוא‬ it by spray-painting the whole thing.
The whole community broke into loud we pray for the building of the Bais He then lit a match and the teens
cries, and the people wept that night. Hamikdash in our time. When my watched in disbelief as the project
Bamidbar 14:1 children were younger, they asked a in which they had invested so much
question that I am sure many other time and energy went up in flames. A
Our rabbis identify this day on the children (and adults) ask: “Why do meaningful discussion ensued about
calendar as Tisha B’Av, and teach us we need three weeks to mourn the what the Bais Hamikdash represented
that in response, Hashem said: destruction of the Temples? Isn’t that — and how great its loss was to the
‫ אתם בכיתם בכיה של חנם ואני קובע לכם‬a little much?” Perhaps the answer is Jewish nation.
.‫ בכיה לדורות‬that we have no firsthand memories When one of my daughters was
You cried for nothing, I’ll give you a of the destruction of the two Temples, a counselor in camp, she had her
reason to cry for generations. and therefore, it is necessary to have campers write down their hopes
Ta’anis 29a a prolonged mourning period to and dreams and talk about how
cultivate an emotional response to the
A story is told story that the French they would feel if all their hopes and
ancient tragedies.
leader, Napoleon Bonaparte, was dreams were destroyed. She tried
walking in Paris on Tisha B’Av. Here are some thoughts and to impress upon her campers that it
He passed a synagogue and heard suggestions on ways to make Tisha wasn’t just a building that was burned
the sounds of people weeping and B’Av a meaningful and valuable — it was the center of their lives.
lamenting in a foreign language. When experience to people of different ages Homes were destroyed and families
he inquired why the men inside were and at different stages. were torn apart, buried, and exiled far
sitting on the floor and mourning, he away. She created characters of similar
was told that they were Jews grieving Making it Real ages and personalities of the campers
for their Temple, which had been and used storylines from some of the
destroyed in Jerusalem almost 1,800 In my husband’s first years as rabbi midrashim as a means of telling stories
years earlier. Napoleon supposedly of the Young Israel of Hollywood, that her campers could relate to.
said, “If the Jews are still crying after Florida, he did a project with the Years later, she is now the mother
so many hundreds of years, then I am teenagers (not appropriate for every of four young children, and making
certain the Temple will one day be age group) on Tisha B’Av to create an Tisha B’Av real for her children takes
rebuilt!” understanding of the loss our nation on a different form. During the Nine
incurred. He spent hours with the Days, she designates a wall in their
It is now a few centuries later and we
teens constructing a miniature version
11
home on which to build the Bais shul. Rabbi Elazar HaKalir’s kinnah born in 1915 in Flieden, Germany, a
Hamikdash. She cuts out rectangles Eichah Yashvah Chavatzeles HaSharon small town close to Fulda. When my
from brown and beige paper that are identifies 24 kohanic cities. This is the husband asked him how many Jews
meant to look like bricks. On these only place in rabbinic literature where all lived there, Opa said that there were
bricks, the family writes various of these cities are identified. The above only 25 Jewish families in Flieden,
mitzvos that they perform to help mentioned halacha of a minyan of only and 23 of them were kohanim (Katz,
bring the Mashiach and rebuild the kohanim is not hypothetical. It played Katzenstein, Katzmann, et al). He
third Bais Hamikdash. out in these 24 cities. became a Bar Mitzvah on Parshas
Tzav, 1928, Shabbat HaGadol. He
When we sit in shul and read the This kinnah, which some might
remembered going up to duchan
kinnos, we can find ways to make the categorize as “dry,” came alive for
that Pesach with his father and older
story personal. My husband notes that my husband through the personal
brothers, and nobody was in the men’s
our family has a personal connection life story of my father, Mr. Erwin
section of the shul. Some women and
to Kinnah #10 — Eichah Yashvah Katz, z”l. Opa, as we called him, was
children were in the balcony women’s
Chavatzeles HaSharon.
A Talmudic passage is codified in the
How do we present a section. This kinnah now became
alive and real. When we think about
Shulchan Aruch, O.C. 128:25. In a positive attitude toward the destroyed cities mentioned in the
congregation that is made up entirely of our children while still kinnah, we can also reflect on the little
kohanim, if there are only ten present, towns throughout Europe that were
they all go up to duchan. But who are feeling the destruction of destroyed. Each had their own special
they blessing? Their fellow Jews, who are the Beis HaMikdash on character including Flieden, a town
all in the fields. Who responds “Amen”? that paralleled the cities destroyed in
The women and children who are in the inside? Eichah Yashvah Chavatzeles HaSharon.
JEWISH EDUCATION HAS

ALWAYS BEEN YOUR PRIORITY.
WHY STOP NOW?
12
Tisha B’Av for Those with One of my daughters achieves this as a family. When my children were
Younger Children balance by dedicating some of the younger, we would spend time in
night of Tisha B’Av, after the children Onset, Massachusetts. My children
For those with young children, it can are sleeping, to listening to a recording remember Tisha B’Av as a day when
be challenging to connect emotionally of the reading of Eicha to put herself my husband held a small yom iyun
with Tisha B’Av. We aren’t supposed to in the right frame of mind. She then (day of study) for the family, and we
express happy and positive emotions avails herself of other books and all participated in learning about Tisha
but our children need our warmth and online resources to take the time B’Av. The older children watched
smiles. How do we present a positive without her children around to Holocaust-related movies. They
attitude toward our children while connect to Tisha B’Av. Some years, if remember Tisha B’Av as a family day
still feeling the destruction of the Beis there was a time that all her children — not of fun, but of meaning.
HaMikdash on the inside? Another were occupied, she would partner Sometimes, a little creativity helps
challenge that my daughters (and up with a friend attending the Tisha too. One of my daughters pointed
many others with young children) B’Av videos. The friend would put out to me that if your children need
face is the inability to go to shul her phone near the speaker so my to watch videos to pass the day, have
because their children are not old daughter could listen in. Other years, them watch cooking videos or other
enough. When they were younger, she would plan to be with some food-related videos so that the adults
the emotions of Tisha B’Av were friends — the children could play and who are supervising them and the
stirred by hearing the reading of Eicha the adults could talk about Tisha B’av- older children can have a little more
or by attending the Kinnos. Those related topics to emote and inspire inui nefesh (affliction) while they are
opportunities are no longer available one another. fasting.
for them.
Tisha B’Av day can also be an
opportunity to connect to Tisha B’Av
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fully Jewish environment.
“Having attended YU and benefited from its education and

religious culture we felt confident that it would provide those
same opportunities for our children. With its balance of Limudei
Kodesh and challenging academics, we knew YU would provide
our children with the preparation needed for their careers as
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Today, our daughter is a sophomore at Yeshiva University.

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Michele & Jody Bardash

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13
Reflecting on the Galus desires, and different ways to reach and same theme runs within Tehillim 130
Experience fulfill them. (my favorite perek): ;‫ ִקּוְ ָתה נַ ְפ ִׁשי‬,’‫ִקּוִ ִיתי ה‬
‫הֹוחלְ ִּתי‬
ָ ‫וְ לִ ְד ָברֹו‬. — “I hope for Hashem,
I live in my own personal Galut. I
Tisha B’Av is not only about my soul hopes, and in His word, I hope
am alone, and most of the time I am
contemplating previous tragedies. It is (Tehillim 130:5).”
lucky not to be lonely. But where is my
a day to take inventory of our current
husband? Where are my children? I Somehow I hope. Whether it is my
situation in exile. Whether we live
feel barren inside sometimes. ,‫מֹוׁש ִיבי‬ ִ inconsistent faith in Hashem, my
in Eretz Yisrael or in the Diaspora,
‫ּה‬- ָ‫ ַהלְ לּוי‬:‫ה ָּבנִ ים ְׂש ֵמ ָחה‬-‫ם‬
ַ ‫עֲ ֶק ֶרת ַה ַּביִ ת ֵא‬. everlasting love for my family, or some
we all have our own personal galus-
He restores the barren woman to the unknown strength within me, I hope. On
related challenges and Tisha B’Av is
house, into a joyful mother of children. a day like today, I can think of the words
our opportunity to ponder them. I
Halleluy-ah (Tehillim 113:9).” from HaTikvah: ,‫עֹוד ל ֹא ָא ְב ָדה ִת ְקוָ ֵתנּו‬
would like to share a meaningful email
‫ה ִת ְקוָ ה ַבת ְשנֹות ַאלְ ַפיִ ם‬ …
ַ “Our hope is
that one of my daughters sent out Most days, it may not be appropriate
not yet lost, the hope of two thousand
right before Tisha B’Av reflecting on to express such strong feelings freely.
years.” I am blessed to see my own family
her sister making Aliyah and on the But today is the most dramatic day of
living in Eretz Yisrael, I am blessed that I
challenge of being single: mourning of the year in the history of
can be so close to my family, I am blessed,
the Jewish people. So let me be dramatic
I just finished my Seudah Hamafseket I am blessed, I am blessed. ’‫א ִׁשיב לַ ה‬-‫ה‬ ָ ‫ָמ‬
today. Let me bare my heart, my pain,
of bread and a hard-boiled egg dipped ‫מּולֹוהי עָ לָ י‬
ִ ְ‫ּכָ ל ַּתג‬. … “How can I repay
and my tears to you. And let me not be
in ashes and salt water. Well, the salt Hashem for all his kindness toward me?
ashamed. For maybe this too will help
water was from my tears — guess I (Tehillim 116:12)”
the Geulah come closer.
was in the moment. I decided to take a
Even though I cry and mourn, I am
few moments before I head over to shul So why am I baring my soul right now?
thankful.
to hear Eicha and share a few of my A verse in Eicha struck me in particular
thoughts with you. (1:20): -‫ ֵמעַ י ֳח ַמ ְר ָמרּו‬,‫לִ י‬-‫ְר ֵאה ה’ ּכִ י צַ ר‬
‫נֶ ְה ַּפך לִ ִּבי ְּב ִק ְר ִּבי‬- ... “See, Hashem, how Concluding Remarks
I’ve been dreading Tisha B’Av for a few
distressed I am, my insides churn; my
weeks now, ever since I realized that it is Now that my children are no longer
heart is turned over within me...” I need
the day I’ll say goodbye to my sister and at home, I don’t have the same
to say to my family, “See!” I’m burning
her family before they move to Israel. Of challenges that younger families face
inside, and my heart is turned over, and
course, this is not a tragedy, chas v’shalom, on Tisha B’Av. I am able to watch the
you are the people I love most in this
quite the opposite. Making Aliya, fulfilling broadcast of Rabbi Jacob J. Schacter’s
world, so I need you to hear me. Just
the dream of living life in Eretz Yisrael, Kinnos presentation and go to shul to
listen, nothing else. ‫מ ַּמעֲ ַמ ִּקים‬:‫לֹות‬ ִ ֲ‫ִׁשיר ַה ַּמע‬
where just the mere act of living daily life view inspiring videos. But this year,
,‫ ִּת ְיֶהינָ ה ָאזְ נֶ יָך‬:‫ ה’ ִׁש ְמעָ ה ְבקֹולִ י‬.’‫אתיָך ה‬ִ ‫ְק ָר‬
becomes intrinsically more meaningful — connecting to Tisha B’Av will present a
‫ ַּת ֲחנּונָ י‬,‫לְ קֹול‬--‫ק ֻּׁשבֹות‬. … ַ “A Song of
this is certainly the opposite of a tragedy. unique challenge for my husband and
Ascents. Out of the depths I cry to You,
But it is not the same, going from being me. Erev Tisha B’Av coincides with July
O Lord. Lord, listen to my voice; let
able to see someone frequently, to just 31st, the final day of my husband’s 45-
Your ears be attentive to the voice of my
once or twice a year. I’m trying my best year career as a pulpit rabbi and 36 years
supplications (Tehillim 130:1-2).”
not to complain, to lament every time I as rabbi of our shul. For some of our
talk to anyone about this, but my heart is Sometimes I feel like Hashem doesn’t congregants, it may add to the sadness
breaking inside me. hear me. How many times have I shed of the day and for others, it may have a
tears on Yom Kippur, praying for myself different effect. For us, it will be a novel
This is what Galut is — to feel my family
and for so many others? ‫ׁשֹוח‬ ַ ‫ וְ ָת‬,‫זָ כֹור ִּתזְ ּכֹור‬ way to spend his first day of retirement
apart with an ocean between us. This
‫עלַ י נַ ְפ ִׁשי‬ …
ָ “My soul remembers well, while suppressing the good feelings that
is not an oppression of the body, but an
and makes me despondent.” (Eicha should accompany it. Be’ezras Hashem,
oppression of the soul. We are a diverse
3:20) And yet… ‫ּכֵ ן‬-‫ עַ ל‬,‫לִ ִּבי‬-‫זֹאת ָא ִׁשיב ֶאל‬ the Mashiach should arrive so we can
family, and I am so proud of all that we
‫אֹוחיל‬.
ִ … “Yet, this I bear in my heart, all rejoice in the building of the Bais
represent and accomplish. But diversity
and I will still hope” (Eicha 3:21). This Hamikdash as Tisha B’Av becomes
means we have different goals, different
resonates so strongly within me, and the transformed into a yom tov.
14
Yosef and Rabbi Yishmael
O n the Ninth of Av, we read
the kinah Arzei Halevanon
(#21) about the Ten Martyrs
and their deaths at the hands of the
Romans. More detail is provided
Mrs. Bracha Rutner
Assistant Principal, Yeshiva University High School
for Girls
in the Eleh Ezkerah prayer recited
during the chazan’s repetition of
mussaf on Yom Kippur. Both Arzei the sacrifices in the Beit Hamikdash. Ten Martyrs? Let us first examine his
Halevanon and Eleh Ezkerah are based Tisha B’Av by contrast is not a day of history.
on versions of the “Asarah Harugei atonement, but a day of mourning. If The earliest story about Rabbi
Malkhut” (The Ten Martyrs) account the destruction of the Beit Hamikdash Yishmael is recounted in the
in Midrash Asarah Harugei Malkhut requires mourning, it is incumbent
Jerusalem Talmud, Horayot 3:4:
and other later midrashim.1 These upon the Jewish people to recount on
prayers provide detailed descriptions Tisha B’Av all the major catastrophes ‫מעשה בי רבי יהושע שעלה לרומי אמרו על‬
of the torture and martyrdom of and disasters that have befallen them.2 ‫תינוק אחד ירושלמי שהיה אדמוני עם יפה‬
the Ten Rabbis in the period after ‫עינים וטוב רואי וקצוותיו מסודרות לו תלתלים‬
Why do we read kinot? Kinot are a
the Second Temple’s destruction; ‫והוא עומד בקלון והלך רבי יהושע לבודקו‬
profound response to Jewish tragedy.
the rabbis include Raban Shimon ‫כיון שהגיע לפתחו נענה ר' יהושע ואמר לו‬
In the modern era, it is difficult for
b. Gamliel, R. Yishmael the Kohen ‫מי נתן למשימה יעקב וישראל לבודדים הלא‬
many to lament the loss of a building
Gadol, R. Haninah b. Teradion, R. ‫כד) נענה התינוק ואמר לו זו‬:‫ה' (ישעיהו מב‬
that we never utilized, of a lifestyle
Hutzpit the Meturgeman, R. Elazar ‫חטאנו לו ולא אבו בדרכיו הלוך ולא שמעו‬
that we never lived. The kinot are
b. Shamua, R. Hanina b. Hakinai, R. ‫בתורתו מיד זלגו עיניו דמעות ואמר מעיד אני‬
read to enable us feel the sadness,
Yesheivav the Scribe, R. Yehudah b. ‫עלי את השמים ואת הארץ שאיני זז מיכן עד‬
stir emotion in us and reflect on
Dama, and R. Yehudah b. Baba. They ‫שאפדנו ופדאו בממון הרבה ושילחו לארץ‬
our past.3 Reading about the galut,
are executed by the Roman emperor ‫ישראל וקרא עליו הפסוק הזה בני ציון היקרים‬
mothers eating their children and
as “punishment” for Joseph’s sale by .)‫ה‬:‫וגו' (איכה ד‬
gedolim having their skin flayed, may
his ten brothers (Genesis 37). An incident is told of Rabbi Yehoshua
help us focus on the tragedies of the who went to Rome. There he was told
The focus of the two tefillot is day. Each kinah has its own unique about a child from Jerusalem with a
different; the kinah is recited while we message; Eleh Ezkerah focuses on ruddy complexion, beautiful eyes, a
are sitting on the floor, lamenting the individuals who died for the sake of handsome face and curly locks of hair,
destruction of the Beit Hamikdash the community at large. who was imprisoned in a slave jail.
and the loss of our sages, while the
I believe that there may be another Rabbi Yehoshua went to examine him.
tefillah on Yom Kippur is said to
motivation for including the martyrs As he reached the entrance, he recited:
remind us about the essence of the
in the service of Tisha B’Av. One of “Who gave up Jacob to the spoiler, and
day, our request to God to forgive our
the Ten Martyrs was Rabbi Yishmael, Israel to the robbers? Surely the Lord?”
sins. In addition, the purposes and
Ishmael b. Elisha hakohen, a tannah (Isaiah 42:24). The child answered and
objectives for the recital of the story
who lived during the first and second said: “Against Him we have sinned, He
on Tisha B’Av and Yom Kippur are
centuries. He is known for his famous in whose ways they would not walk, and
different. On Yom Kippur, the story
thirteen hermeneutical principles that whose law they would not obey.” (Isaiah
of the Ten Martyrs is recited because
many recite before Pesukei D’Zimra 42:24). Thereupon Rabbi Yehoshua’s
our sages tell us (Moed Katan 18a)
each morning.4 Who was Rabbi eyes filled with tears, and he said: “I call
that the death of the righteous serves
Yishmael and why was he one of the heaven and earth as my witnesses that
as a kapara, an atonement, as did
15
I shall not budge from this spot until I Galilee (this does seem to contradict Why does he judge his family so
have redeemed this child!” He redeemed the Talmud in Horayot). However harshly? If they were in fact kohanim,
him for a prodigious sum of money prestigious his family was as kohanim, they would be the leaders of their
and sent him to the land of Israel. And he levels a harsh indictment against community. Leaders are held to a
concerning him, the Torah has said: “The them for their actions. higher standard because they are
precious sons of Zion, worth their weight supposed to set the example and
‫ מבעלי בתים שבגליל העליון‬:‫אמר ר' ישמעאל‬
in fine gold. How they are reckoned be the moral guides for the nation.
‫ ומפני מה חרבו? שהיו מרעין‬,‫היו בית אבא‬
as earthen pots, the work of a potter’s Rabbi Yishmael understood this and
‫ ואע"פ‬,‫ ודנין דיני ממונות ביחיד‬,‫בחורשין‬
hands.” (Lamentations 4:2). so recognized the leadership failings
‫ שדה קטנה‬,‫שהיו להם חורשים סמוך לבתיהם‬
The Talmud Bavli, Gittin 58a, has a of his family. And yet, he himself did
.‫היתה ומעבירין דרך עליה‬
more concise version of this story and not succumb to their failures and
Rabbi Yishmael said: My father’s house
specifically identifies the child as R. survived. But his survival mandated
in Galil was destroyed because they used
Yishmael. There are many details we time in jail.
to graze small animals in forests and
learn about Rabbi Yishmael from this judge monetary cases alone (without a Rabbi Yishmael had a deep affinity for
story. It is interesting to note that the Beit Din of three). Even though they had logic and for grounding every concept
Talmud describes in detail his beauty; forests near their houses, someone else and idea in the Written Torah. He
his complexion and his hair stand out owned a small field on the way to the believed that the Torah contains its
as unique. Not many sages have their forest. own logical underpinnings, and thus
looks described in detail in this way.
He blames their destruction on we must study it using our powers of
He is in jail in Rome as a child, for
their violation of halakha. In Baba reasoning. If it were possible to reach
what reason we are not told, although
Kamma 81, the Talmud describes the a particular conclusion by means of
we can assume he was imprisoned
institution of Yehoshua, who forbade human logic, then there would be no
because he was Jewish. We learn
the grazing of animals in the fields so reason for the Torah to bother stating
that from a young age, he was well
that the land would instead be built the law. He also was of the opinion
educated, knowledgeable and had
and settled. But for the purposes of that the Torah should be interpreted
incredible insight into the Torah.
animal husbandry, the grazing was using everyday language and that
Rabbi Yishmael is a kohen, clearly permitted. While Rabbi Yishmael’s Torah learning should be accessible
coming from a prestigious family. family observed this edict by taking to all.6 He had a deep understanding
According to the Gemara in Baba their animals to graze in the forest, of the Torah and a unique insight,
Kamma 80a, he was from the upper they earned Rabbi Yishmael’s censure which he wanted to make accessible to
for infringing on the rights of their all those who wanted to learn Torah.
neighbors by passing through the Logic, insight and understanding are
small field on their way to the forest.5 the traits attributed to him, and so
R. Akiva’s Insight
his death is peculiarly painful. It is
,‫וכשנהרגו רבי שמעון ורבי ישמעאל‬ In Sanhendrin 5a, the Talmud lists described in detail in Eleh Ezkerah:
‫ התקינו‬.‫אמר להם רבי עקיבא לתלמידיו‬ several cases in which a single
‫ שאלו טובה עתידה‬,‫עצמכם לפורענות‬ individual would be permitted to ‫בת ְבלִ יַ עַ ל לְ קֹול‬/‫ה‬
ַ ‫ַמה ְמאד ָבכָ ה עָ לָ יו ַב ֲח ָר ָד‬
‫ לא היו מקבלים אותה אלא‬,‫לבא בדורנו‬ rule on financial matters — if one ‫ּתאר יָ ְפיֹו ְבלִ ָבּה‬/‫ה‬
ַ ‫ְבכִ יָ תֹו ֶשל ַר ִבי יִ ְש ָמעֵ אל עָ ְמ ָד‬
.‫רבי שמעון ורבי ישמעאל‬ were an expert, or if one received /‫וְ ָש ֲאלָ ה ֵמ ֵאת ָא ִב ָיה ַחיָ תֹו לְ ַהעֲ ִמ ָידה‬/‫ָח ְמ ָדה‬
When R. Shimon and express permission from the exilarch. ‫לְ ַה ְפ ִשיט עֹורֹו‬/‫נִ ֵאץ ְבלִ יַ עַ ל ָד ָבר זֶ ה לַ עֲ ׂשֹותֹו‬
R. Yishmael were killed, Rabbi Yishmael blames his family ‫וְ לא עִ כֵ ב ָד ָבר זֶ ה‬/‫ֵמעַ ל ָפנָ יו ָש ֲאלָ ה ֵמ ִאּתֹו‬
R. Akiva said to his students, for adjudicating financial matters ‫ּוכְ ֶש ִהגִ יעַ לִ ְמקֹום ְת ִפלִ ין צָ ַרח ְבקֹול ַמר‬/‫לַ עֲ ׂשֹותֹו‬
“Prepare yourselves for suffering, independently without judicial .‫לְ יֹוצֵ ר נִ ְש ָמתֹו‬
because if our generation was license. This is not a clear biblical How very much he trembled as he wept!
meant to have positive experiences, prohibition, yet Rabbi Yishmael The daughter of the wicked one was
the beneficiaries would have been considers this to be one the reasons silenced by the voice of Rabbi Yishmael’s
R. Shimon and R. Yishmael. his family’s home was destroyed. crying. She coveted his physical beauty
Mechilta to Shemot 22:22 and begged her father to let him live. The
16
wicked one refused to grant her request! Yosef.7 How can we understand this to have the coat made for him, but
She then asked him to flay Rabbi connection? Yosef also does nothing to improve
Yishmael’s face and he did not refrain the situation or to improve the
We must first examine the history of
from doing so. When the executioner relationship with his family.
Yosef. When we first meet Yosef, we
reached the place of the tefillin, Rabbi are told in Parshat Vayeshev, (37:2), The Torah proceeds to tell us about
Yishmael yelled out a bitter scream to his that he is “ro’eh et echav” — a shepherd Yosef ’s dream. A dream he chooses
creator. of his brothers, and he is “na’ar et to share with his brothers, practically
While his beauty did not impact him bnei Bilha v’et bnei Zilpah” — a lad begging them to hear the dream
in life, it did play a significant role in of his brothers. He shared with his out — shimu na hachalom hazeh,
his death. There is another individual brothers a common profession, but please, listen to this dream (37:6).
in the Torah who was also known was separate from them as implied Many commentators say he shared
for his beauty: Yosef Hatzaddik. In by the use of the word “et” in place of this dream to show his brothers that
Sefer Breishit, chapter 39 verse 6 it is the classic word im — with. He spoke he wanted to rule over them, but it
written: negatively about his brothers to his is possible that this na’ar, this young
.‫ ויהי יוסף יפה תאר ויפה מראה‬... father and his brothers hate him, as we child, just wanted some attention and
… Behold Yosef was an attractive man. are told in verses that follow. wanted to know what his brothers
think. If we look at the details, we see
Rabbi Yishmael was martyred Why do they hate him so? The real
a boy desperate to have a closeness
because of the sale of Yosef reason is because he is beloved by his
to his brothers. According to Rav
Hatzaddik, and there seem to be father who shows his favoritism for
Shimshon Raphael Hirsch, Yosef was
many parallels between the two men. Yosef by bestowing upon him a special
saying that in his dream, he and his
In fact according to kabbalah, Rabbi coat (37:3). Yosef didn’t choose to
brothers are not divided but united
Yishmael is the reincarnation of be the beloved son, he didn’t choose
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17
When we think of a tzaddik we often think of Pharaoh declares that there is no man
with more binah or chachma than
a perfect person. Why did Yosef warrant to be Yosef (41:39).
called tzaddik? Because he was not perfect — What are binah and chachmah?
Chachmah is intelligence and
tzaddikim aren’t born, they develop over time. knowledge. Binah is insight and
intuition — the ability to assess a
situation in its entirety and deduce the
and work together. When he tried to they are troubled, Yosef asks: madua appropriate next steps. These are the
bring his sheaf to join the group, it p’neichem ra’im hayom — why are you traits that Yosef now embodies.
stood up by itself and then everyone’s sad? (40:7) His ability to read the It is interesting to note that in Sefer
sheaves bowed down to his.8 situation and appropriately respond Devarim, chapter 1, verse 13, when
to it is improving, as he is able to tease Moshe describes the traits of a judge,
Yosef may not have known what
out their dreams. he says the two most important
the dream meant, but the brothers
immediately viewed this as a threat What is interesting here is that traits are chachmah and bina. What
— their younger brother wanted to despite Yosef ’s assistance, the butler does a judge do? He ensures that
rule over them, to be their master. forgets about Yosef ’s request to help there is tzedek, righteousness, among
And his brothers hated him for that. him. Why? Because in the midst Am Yisrael. Only someone with
Seeing their disdain for him, Yosef of interpreting the dreams, Yosef chachmah and binah can truly be
had a choice: would he try to bridge specifically asks the butler to save him called a righteous person, a tzaddik.
this growing gap with them or push and voices a complaint that he had The Yosef we now know clearly
them further apart? Yosef makes a been wrongfully imprisoned and was embodies chachmah — this is the
choice and tells over his second dream completely innocent. This complaint trait that enabled him to interpret
to the brothers, again pushing the was ill timed and ill conceived, and, dreams. As for binah, the ability to
vision of him ruling over his family. most important, reflective of his old assess a situation and understand what
This cemented his brothers’ hatred tendency to be self-absorbed. was needed? It took him many trials
and jealousy of him (37:8). While his and tribulations but he eventually
In the final act of Yosef ’s redemption,
father rebuked Yosef, his brothers go achieved this state, which enabled him
we see the last stage of his evolution
their own way by moving to Shechem, to save Mitzrayim and reconcile with
and growth when Pharaoh summons
ironically the site of the last recorded his family.
him to interpret his dreams.10 Here,
dissension between the united This is the story of Yosef; the trials and
we see a deeply intuitive, empathetic
brothers and Yaakov. tribulations that he had to encounter
man emerge. The Torah painstakingly
Yosef ’s choice to alienate his brothers describes Yosef ’s preparation for this and endure in order to rise up and
and his failure to recognize their meeting — how he shaves, changes become Yosef the righteous.
antipathy led to his brothers selling his clothes and heads out to Pharaoh While there are many differences
him into slavery, and eventually, (41:14). Rav Hirsch explains that the between them, there are striking
taken to Egypt.9 At this juncture, a Torah goes into such detail to show similarities between Yosef and Rabbi
change comes over Yosef after he is us Yosef ’s understanding of what he Yishmael. They both came from
thrown in jail. There, he gains the was facing and what he needed to prominent families who had their
trust of the chieftain and is placed in do in order to properly approach the challenges. They had to separate from
charge of two prominent prisoners: situation.11 their families to become the leaders
Pharaoh’s prince of butlers, the sar they were destined to be. Both of them
After interpreting Pharaoh’s dreams,
hamashkim, and prince of bakers, sar were beautiful, although this beauty
Yosef tells him that he should
ha’ofim. The Torah, often devoid of impacted them in different ways. It
appoint an ish navon v’chacham —
expressions of emotions, tells us of a was their time in jail that enabled their
an individual with deep knowledge
conversation between Yosef and these rise to prominence: Yosef because
and understanding (41:33). At the
two prisoners. Sensing one day that of his understanding of dreams
conclusion of his interpretation,
18
and Rabbi Yishmael because of his The message to us, therefore, is that Endnotes
understanding of the Torah and its we can all strive to be tzaddikim
real-world applications. It is said that — people who have insight and 1 See Levine, Nachman “‘Eleh Ezkerah’:
Re-reading the Asarah Harugei Malkhut,”
Rabbi Yishmael too had chachmah and understanding of people, who develop available at http://www.hakirah.org/
binah and wanted to make the Torah over time as did Yosef Hatzaddik. Vol13Levine.pdf.
accessible to all, and that is what This is perhaps why Rabbi Yishmael
2 Soloveitchik, Rabbi JB., e. Posner, S. The
motivated his interpretations of the in particular is singled out as one of Koren Mesorat Harav Kinot: The Lookstein
Torah.12 Both men also had a strong the Ten Martyrs, and why we say the edition, OU Press, Koren Publishers,
sense of justice. Yosef knew that his kinah of Eleh Ezkerah. While the kinah Jerusalem. p. 418 – 423.
brothers had sinned by enabling him is a source of sadness, perhaps it can 3 ibid, p. xxx – xxxi.
to be sold into slavery, and that the also serve as a source of inspiration
4 Tosefta, Sanhedrin 7:5.
only way for them to really repent for and hope. Each of the individuals who
their sin was to experience a similar died had much to teach us about life, 5 Lau, B. The Sages: Character, Content &
Creativity. Maggid Books, Jerusalem. p.212,
situation and act differently. This was not only about death. As individuals v.2
accomplished when they refused to we can strive to be tzaddikim like
6 ibid, p.219.
let Yosef take Binyamin into custody Yosef and make the world a better
(40:18). Rabbi Yishmael had the same place through our deep love of and 7 R. Chaim Vital, Sha’ar Hagilgulim ch.
sense of justice.13 commitment to Torah, and our 34. English translation available at http://
www.chabad.org/kabbalah/article_cdo/
kindness to and understanding of
Are the parallels mere coincidence? aid/1722984/jewish/Rabbi-Yishmael-the-
those around us. And hopefully in that High-Priest-345c.htm.
Or could it be that the kinah is
merit, we will herald the coming of
reminding us of not just the story of 8 Hirsch, R. S.R. The Pentateuch, Isaac Levy
the Mashiach and the building of the Publishing, England 1959. vol. 1 p. 542.
Yosef, but of Yosef himself. When we
Beit Hamikdash and no longer sing
think of a tzaddik we often think of a 9 Breishit, chapters 37, 38.
the kinot out of sadness but only as a
perfect person. Why did Yosef warrant 10 Breishit 31:14.
source of inspiration.
to be called tzaddik? Because he was
11 Hirsch, R.S. The Pentateuch, Isaac Levy
not perfect — tzaddikim aren’t born, A thank you to Rabbi Elie Weissman for
Publishing, England 1959. vol 1. p. 576
they develop over time. inspiring this article.
12 Lau, B.
13 ibid.
19
Are Children Obligated in
Observances that Commemorate the
Destruction of the Beis HaMikdash?
T he Beraisa in Moed Katan 26a,
teaches us that the obligation
to tear one’s garments (keriah)
doesn’t only apply when experiencing
the loss of a relative. It applies when
Rabbi Hershel Schachter
Rosh Yeshiva and Rosh Kollel, RIETS
experiencing other tragic events
including seeing the cities of Yehuda,
Yerushalayim or the place where the Yehuda, Yerushalayim or the place about the death immediately after
Beis Hamikdash once stood. where the Beis HaMikdash once it takes place (sh’muah kerova) and
What is the nature of the obligation to stood? one who hears about it thirty days
tear keriah upon seeing these places? later (sh’muah rechokah). Regarding a
Perhaps we could suggest that the
Perhaps we can glean an insight from sh’muah rechokah, there is no inherent
nature of the obligation to tear
the comment of the Magen Avraham. obligation to tear keriah and the
keriah upon seeing these places is
The Magen Avraham (end of siman obligation only applies to the loss
fundamentally different than the
561) writes that a minor who sees of a parent in order to honor their
nature of the obligation to tear keriah
the cities of Yehuda does not tear death. This law is best explained by a
for a loss of a relative. The Shach
keriah, even if he has reached the (Nekudos HaKesef to Taz Y.D. 340:15) comment in the Gemara, Moed Katan
age of chinuch (training). This ruling writes that while chinuch does apply to 24a, that keriah should take place
seems to contradict an explicit law tearing keriah for the loss of a relative, at the she’as chimum — at the most
found in the Gemara, Moed Katan intense time of grief.
it does not apply to the observance
14b, that keriah should be performed of mourning. This is based on the The she’as chimum concept proves
on a child who loses a relative. The statement of the Gemara, Moed Katan that the obligation to tear keriah upon
Gemara states that the purpose of 26b, “aveilus lechud keriah lechud” seeing Yehuda, Yerushalayim or the
keriah is not for the child per se, but — the laws of aveilus and the laws of Beis HaMikdash is not a function of
so that those who see the child’s torn keriah are two separate domains. Just the formal obligation of keriah. Keriah
clothing will express sorrow (agmas because the laws of keriah apply to a only applies at a time of intense grief.
nefesh). R. Akiva Eger (comments to child, does not mean that the laws of The keriah that takes place upon
Taz, Y.D. 340:15), notes that if the aveilus apply as well. seeing Yehuda, Yerushalayim or the
child has reached the age of chinuch, Beis HaMikdash does not meet that
The Gemara, Yevamos 43b, categorizes
then there is an actual requirement criteria. We tear keriah even though
the mourning practices that we
of keriah. If the child has not reached the period of grief was thousands of
observe leading up to Tisha B’Av
the age of chinuch, then the keriah is years ago. One must conclude that the
as aveilus yeshana — mourning for
only because of agmas nefesh. If this is obligation to tear keriah upon seeing
events that happened a long time ago.
the case, why isn’t there an obligation these places is not a function of keriah
The Gemara, Moed Katan 20b, also
of keriah when a minor who reached but of aveilus for the destruction of
notes that regarding keriah, there is a
the age of chinuch sees the cities of the Beis HaMikdash. Since children
distinction between one who hears
20
child from keriah upon seeing Yehuda, This is evident from a ruling of the
Yerushalayim or the Beis HaMikdash Mishna Berurah 551:82, who writes
to the fact that this type of keriah is a that the prohibition against cutting
function of aveilus? Isn’t mourning the a child’s hair only applies during the
destruction of the Beis HaMikdash a week of Tisha B’Av and not the whole
form of public aveilus? Three Weeks. Ashkenazi practice is
to observe many of the Tisha B’Av
Perhaps the explanation of why it
mourning practices for the entire
is a prohibited to cut a child’s hair
Three Weeks between Shiva Asar
the week before Tisha B’Av is not
B’Tamuz and Tisha B’Av, including
based on chinuch. Ordinarily, it is
refraining from haircuts. Why doesn’t
prohibited for an adult to provide a
the restriction against adults cutting
child a prohibited item, whether that
the hair of children apply the entire
activity is prohibited on a biblical
do not observe aveilus, we can Three Weeks? If the restriction against
level or a rabbinic level (see Shulchan
understand why the Magen Avraham adults cutting the hair of children is
Aruch, O.C. 343 and Beiur Halacha).
exempted them from keriah upon based on the child’s inherent chinuch
However, that is only true when the
seeing these places. child is a bar chiyuva — he is obligated requirement to observe public forms
of aveilus, then the child should be
to observe that particular mitzvah.
trained to do what an adult would do
Chinuch for Aveilus of Tisha There is no problem to provide a
and refrain from haircuts the entire
B’Av child with an item that is prohibited
Three Weeks. However, based on our
to others but not that particular
The Mishna Berurah (Bei’ur Halacha explanation, the restriction against
child. [It is prohibited to take a kohen
550:1) writes that a child does not an adult cutting the hair of a child
child into a cemetery, but there is no
have to fast on Tisha B’Av or the is not based on chinuch but rather
prohibition to take a non-kohen child
other “minor” fasts. This seems to on the general prohibition against
into a cemetery because the non-
be because these fasts are a function an adult providing a child with a
kohen is not a bar chiyuva.] Therefore,
of mourning, and children — even prohibited item. While an adult is
the Magen Avraham was bothered by
if they reached the age of chinuch — prohibited from providing a child with
the following problem: if there is no
don’t observe mourning practices. an item that is prohibited on a Torah
chinuch for aveilus, then with regards
level or on a rabbinic level, he is not
However, the idea that children are to the prohibition against cutting one’s
prohibited from providing the child
not required to observe mourning hair, the child is not a bar chiyuva.
with an item that is prohibited based
practices related to the destruction Why then is it prohibited for an adult
on minhag. For adults, cutting one’s
of the Beis HaMikdash seems to be to cut the child’s hair? To this, the
hair during the week in which Tisha
contradicted by another halacha. The Magen Avraham answers that because
B’Av occurs is a rabbinic prohibition.
Shulchan Aruch, O.C. 551:14, writes we are dealing with public aveilus,
Refraining from cutting one’s hair
that an adult cannot give a haircut to a every member of the Jewish people
the whole Three Weeks is based on
child during the week in which Tisha is considered a bar chiyuva, whether
minhag. Therefore, the adult may not
B’Av occurs. The Magen Avraham or not they have an actual obligation
provide a child with a haircut during
551:38, asks: if there is no aveilus to observe those laws. As such, while
the week in which Tisha B’Av occurs,
for children, why is it prohibited to the child himself is personally exempt
but may provide a haircut during the
cut the child’s hair? He answers that from any aveilus practices related to
Three Weeks.
public aveilus is different. The Magen mourning the Beis HaMikdash, an
Avraham seems to be saying that while adult is prohibited from providing
a haircut to the child. The Magen Meat and Wine During the
aveilus generally doesn’t apply to
Avraham, in explaining why an adult Nine Days
children, it does apply to aveilus that
the entire tzibbur (i.e. all of the Jewish may not cut a child’s hair, never
intended to say that the child himself If children don’t observe the laws
people) participates in. How then of mourning, why does the Magen
can we attribute the exemption of a has any personal obligation of aveilus.
21
Avraham 551:31, write that children because bikkurim have ceased.” … He seek out and remember the Beis
should not eat meat or drink wine said to them, “My children, come and HaMikdash. Children have no
during the Nine Days? One must I will tell you: We can’t refrain from obligation to observe aveilus, but if
conclude that the practice of mourning altogether because there was a they have reached the age of chinuch
refraining from meat or wine during decree against us. We can’t have excessive they have an obligation to seek out
the Nine Days is not a function of mourning because one cannot impose and remember the Beis HaMikdash.
aveilus. A number of poskim (Maharil, a decree on the public unless most of Therefore, they must also refrain from
the Vilna Gaon, and the Aruch the public can keep it. … Rather, our eating meat and drinking wine during
HaShulchan, O.C. 551:9) note that the rabbis said that a person should plaster the Nine Days.
practice is based on a statement of the his house with plaster and leave a small In summary, we find three different
Gemara: part of it [without plaster].” … [The categories of halacha relating to
source for these practices is] as it states
‫ת”ר כשחרב הבית בשניה רבו פרושין‬ tragedy and loss. Children are not
“If I forget Jerusalem, let my right hand
‫בישראל שלא לאכול בשר ושלא לשתות יין‬ obligated to observe aveilus, whether
be forgotten. Let my tongue cleave to my
‫נטפל להן ר’ יהושע אמר להן בני מפני מה אי‬ it applies to mourning the loss of a
pallet, etc.”
‫אתם אוכלין בשר ואין אתם שותין יין אמרו‬ relative or mourning the destruction
Bava Basra 60b
‫לו נאכל בשר שממנו מקריבין על גבי מזבח‬ of the Beis HaMikdash. They are
‫ועכשיו בטל נשתה יין שמנסכין על גבי המזבח‬ R. Yehoshua’s primary objection exempt from practices during the
‫ועכשיו בטל אמר להם א”כ לחם לא נאכל‬ to refraining from eating meat and Three Weeks that are strictly a
‫ פירות לא נאכל שכבר‬... ‫שכבר בטלו מנחות‬ drinking wine was that it was not a function of aveilus. Keriah that takes
‫ אמר להן בני בואו ואומר‬... ‫בטלו בכורים‬ reasonable response to the destruction place at the time of a loss applies
‫לכם שלא להתאבל כל עיקר אי אפשר שכבר‬ of the Beis HaMikdash. It is not to children. If it is in response to
‫נגזרה גזרה ולהתאבל יותר מדאי אי אפשר‬ something that can be observed by a tragedy or loss that took place
‫שאין גוזרין גזירה על הצבור אא”כ רוב צבור‬ most people. However, refraining from previously, such as keriah upon seeing
‫ אלא כך אמרו חכמים סד‬... ‫יכולין לעמוד בה‬ meat and wine during the Nine Days Yehuda, Yerushalayim or the Beis
... ‫אדם את ביתו בסיד ומשייר בו דבר מועט‬ is reasonable and that is why we have HaMikdash, then the obligation is
‫מאי היא שנאמר אם אשכחך ירושלים תשכח‬ the practice to do so. Yet the Gemara rooted in aveilus and children are
.’‫ימיני תדבק לשוני לחכי וגו‬ notes that the source for the practices exempt. Practices that are rooted in
Our rabbis taught: when the Second that are meant to commemorate the seeking out the Beis HaMikdash and
Temple was destroyed, there were many destruction of the Beis HaMikdrash remembering its destruction are not a
ascetics among the Jewish people who is “im eshkachech Yerushalayim” — if function of aveilus and are applicable
refrained from eating meat or drinking I forget Jerusalem etc. This is similar to children. Therefore, they cannot eat
wine. R. Yehoshua approached them and to the comment of the Gemara, meat or drink wine during the Nine
said to them, “My children, why are you Rosh HaShanah 30a, that the reason Days.
refraining from eating meat and drinking why we have certain mitzvos that May it be His will that we will
wine?” They said, “We should eat meat are performed zecher LaMikdash merit seeing the rebuilding of the
from which sacrifices are offered on the (in remembrance of the Temple) is Beis HaMikdash when all of these
Altar and has now ceased? We should because we have an obligation to seek discussions will be hypothetical rather
drink wine which was used for libations out and remember Yerushalayim. than practical, and the fast of Tisha
on the Altar and has now ceased?” [R. As such, one can suggest that the B’Av will be transformed into a yom
Yehoshua] said to them, “If so, we should practices that R. Yehoshua was tov.
not eat bread because the flour offerings discussing are not a function of aveilus
have ceased … We shouldn’t eat fruit but a function of our obligation to
Find more shiurim and articles from Rabbi Hershel Schachter at

http://www.yutorah.org/Rabbi-Hershel-Schachter
22
Shining the Light of
Torah with Pride
‫ותשא כל העדה ויתנו את קולם ויבכו העם‬
‫בלילה ההוא אמר רבה אמר ר’ יוחנן תשעה‬
‫באב היה אמר להם הקב”ה אתם בכיתם בכיה‬
Rabbi Dr. Moshe D. Tendler
.‫של חנם ואני קובע לכם בכיה לדורות‬ Rosh Yeshiva, RIETS
[And it is further written:] “And all the Rabbi, Community Synagogue of Monsey, NY
congregation lifted up their voice and
cried and the people wept that night”
(Numbers 14:1). Rabba said that Rabbi The Midrash Rabbah calls attention They had a perception that they
Yochanan said: That night was the to a personality flaw that led the spies appeared inferior and they didn’t
night of the Ninth of Av. The Holy One, astray. When the spies offered their believe that Hashem would help
Blessed be He, said to them: You wept report, they said: overcome that perception. This flaw
needlessly that night, and I will therefore .‫ וַ נְ ִהי ְבעֵ ינֵ ינּו כַ ֲחגָ ִבים וְ כֵ ן ָהיִ ינּו ְבעֵ ינֵ ֶיהם‬continues to plague us today. We have
establish for you a true tragedy over We looked like grasshoppers to ourselves, a Torah overflowing with wisdom and
which there will be weeping in future an ability to bring people closer to
and so we must have looked to them.
generations. Hashem. But we are afraid to promote
Bamidbar 13:33
Taanit 29a (Translation: The it. We could see ourselves as angels
William Davidson digital edition of The Midrash comments: of Hashem but instead we consider
the Koren Noé Talmud) ‫ אמרו ונהי בעינינו כחגבים אמר הקב”ה‬ourselves to be grasshoppers in the
W hen the spies returned ‫ ויתרתי עליהם אלא וכן היינו בעיניהם יודעים‬eyes of others.
from their survey of the ‫ הייתם מה עשיתי אתכם לעיניהם מי יאמר‬One of the biggest challenges of
land Hashem promised .‫ שלא הייתם בעיניהם כמלאכים‬our times is intermarriage. Recent
to nation Israel, they reported that the They said, “We looked like grasshoppers surveys have shown that among non-
nations who are settled there were too to ourselves,” The Holy One, Blessed Orthodox Jews, 80 percent of those
powerful to be conquered. That night, be He said, “I forgave them for that.” aged 25–54 are either intermarried or
the ninth of Av, the people cried and Rather [what did they say that was so not married at all. If nothing is done,
proposed returning to Egypt. Hashem offensive?] “and so we must have looked we will lose millions of Jews from
responded, “You cried for no valid to them.” [Hashem said] “You knew nation Israel.
reason, I will therefore designate this what I did to you in their eyes? Who is to
We are not grasshoppers. We are the
date for mourning the destruction of say that you didn’t appear before them
mamleches kohanim v’goy kadosh — a
both Temples.” like angels?”
kingdom of priests and a holy nation.
Bamidbar Rabbah 16:11
Lack of faith in Hashem’s We have the ability to shine the light
omnipotence and lack of trust in How do you know what they of Torah on those who have not yet
the leadership of Moshe Rabbeinu thought of you, of nation Israel that I felt it and we should be confident that
sealed the doom of the generation redeemed from Egyptian bondage and our message will have an impact.
that Hashem freed from Egyptian took care of in the desert? Maybe they
In the past, we have been silent. We
bondage. Nobody except Yehoshua thought of you as angels of Hashem!
should have asked the leadership
and Calev would settle in the Land of The spies had a fundamental flaw. of the broader Jewish community,
Israel.
23
“Where are your grandchildren and Isn’t this the same as “they didn’t listen discriminatory. We have to take pride
great-grandchildren headed? We to My voice and they didn’t follow it”? in the fact that we are the chosen
cannot survive as a nation with such R. Yehuda said in the name of Rav, they nation of Hashem. He chose us to
a high intermarriage rate.” We were didn’t recite a blessing on the Torah first. receive His Torah and to be a “light
too focused on ourselves and our own Nedarim 81a unto the nations of the world.” It is our
communities. We became apathetic assignment to cry out in the name of
Which blessing did they omit? The
and we lacked the confidence to share Hashem, creator of heaven and earth.
Bach, Orach Chaim no. 47, suggests
this message with the Jews of America. that it was the beracha that states: ‫כִ י ְש ַתיִ ם ָרעֹות עָ ָשה עַ ִמי א ִֹתי עָ זְבּו ְמקֹור ַמיִ ם‬
We have to find a way for Jews of all ‫ַחיִ ים לַ ְחצֹב לָ ֶהם בֹארֹות בֹארֹת נִ ְש ָב ִרים ֲא ֶשר‬
walks of life to appreciate the beauty ‫אשר בחר בנו מכל העמים ונתן לנו את‬
.‫ל ֹא יָ כִ לּו ַה ָמיִ ם‬
of Torah and its system of laws that .‫תורתו‬
Two evils did My nation commit. They
greatly enhances our lives. He who has chosen us from among the
rejected Me, their source of life-giving
nations and gave us the Torah.
’‫ִמי ָה ִאיׁש ֶה ָחכָ ם וְ ֵיָבן ֶאת זֹאת וַ ֲא ֶשר ִד ֶבר ִפי ה‬ waters, to dig wells that cannot provide
‫ֵאלָ יו וְ יַ גִ ָדּה ַעל ָמה ָא ְב ָדה ָה ָא ֶרץ נִ צְ ָתה כַ ִמ ְד ָבר‬ any water.
‫ּתֹור ִתי ֲא ֶשר‬
ָ ‫ֹאמר ה’ ַעל ָע ָזְבם ֶאת‬ ֶ ‫ וַ י‬.‫ִמ ְבלִ י ע ֵֹבר‬ We have to take pride Yirmiyahu 2:13
.‫נָ ַת ִתי לִ ְפנֵ ֶיהם וְ ל ֹא ָש ְמעּו ְבקֹולִ י וְ ל ֹא ָהלְ כּו ָבּה‬
Who is the wise person that can
in the fact that we are We can’t allow Torah Judaism to be
replaced by the social philosophy
understand this? Who does God speak the chosen nation of of today. The solution to declining
to that can tell? Why was the land lost,
[why has it] become parched like a Hashem. He chose us to membership is not to rethink our
position on intermarriage or to erode
desert with no passersby? God said, it is receive His Torah and the appropriate halachic obligations
because they abandoned My Torah that I
gave before them and they didn’t listen to to be a “light unto the relating to conversion. The Torah is
not a social philosophy. It is a set of
My voice and they didn’t follow it.
Yirmiyahu 9:11-12
nations of the world. ” laws that instructs us how to raise
families, establish communities and
The Talmud has an enigmatic
It is our assignment conduct the affairs of nations.
comment on these verses: to cry out in the name It is our job to teach that message.
‫אמר רב יהודה אמר רב מאי דכתיב מי האיש‬ of Hashem, creator of We have the ability to shine the light
‫החכם ויבן את זאת דבר זה נשאל לחכמים‬ of Torah on our brothers and sisters
‫ולנביאים ולא פירשוהו עד שפירשו הקב“ה‬ heaven and earth. who struggle to see it. We should be
‫בעצמו דכתיב ויאמר ה‘ על עזבם את תורתי‬ proud of what we have to offer and we
‫וגו‘ היינו לא שמעו בקולי היינו לא הלכו בה‬ It is the “grasshopper mentality” that should feel confident when sharing it
‫אמר רב יהודה אמר רב שאין מברכין בתורה‬ causes us to omit this beracha. The with others.
.‫תחלה‬ social philosophy that dominates
‫כִ י ִהנֵ ה ַהח ֶֹשְך יְ כַ ֶסה ֶא ֶרץ וַ עֲ ָר ֶפל לְ ֻא ִמים וְ עָ לַ יִ ְך‬
R. Yehuda said in the name of Rav, current thinking says, “How can
‫יִ זְ ַרח ה’ ּוכְ בֹודֹו עָ לַ יִ ְך יֵ ָר ֶאה‬
What is meant by the verse, “Who is the you be so discriminatory to think
Darkness may cover the earth, and
wise person that can understand this?” you are the chosen nation?” This
clouds may darken the lives of nations,
This question was posed to the scholars mentality contributes to the growing
but the light and glory of Hashem shall
and to the prophets and they couldn’t intermarriage rate. People have
shine on nation Israel.
give an answer until God himself gave the attitude that when looking for
Yeshayahu 60:2
an answer as it states, “God said, it is a spouse, limiting one’s options
because they abandoned My Torah etc.” to Jewish spouses is somehow
Find more shiurim and articles from Rabbi Dr. Moshe Tendler at
http://www.yutorah.org/Rabbi-Moshe-D-Tendler
24
Perspectives on Jewish Life in
Diaspora Communities
Tisha B’Av is an opportune time to reflect on galut (exile) and what it means for the Jewish people. Different communities
experience galut in different ways. We are honored to share the perspectives of a number of rabbis throughout the world
as they reflect on galut in general, the specific challenges in their region and how they address them, and the relationship
of their communities to Israel and Aliyah.
Introduction of one entity called Klal Yisrael,

which transcends the location,
State of Israel and to the events and
pressures that accompany anything to
Chief Rabbi Dr. culture, language and history of any do with it. Every Jewish community
Warren Goldstein one country. Our identity cannot around the world has been thrust to
Chief Rabbi, South be defined by the nationality of a the frontlines, facing the anti-Israel
Africa particular Jewish community in onslaught, which, in its milder form,
which we happen to live. Our identity can mean being denigrated and
Every Diaspora community faces
transcends circumstances, and is isolated, and in its most virulent form
unique challenges and opportunities,
instead defined by the bonds that can actually pose a serious threat to
which are deeply rooted in the
bind every Jew in the world to each life and limb.
particular circumstances and history
other. These bonds do not emerge
of the country in which it lives. The Rav Soloveitchik explained that the
from mere narrow Jewish ethnicity
South African Jewish community lives covenant of fate binds us and imposes
and culture — they are created by our
in the context of a young democracy on us a moral responsibility towards
covenant with G-d.
born in the aftermath of the evil one another’s welfare. Every Jew
and the suffering of apartheid. As Rav Yosef Dov Soloveitchik, in his must stand in solidarity with — and
each Diaspora community seeks to foundational essay, “Kol Dodi Dofek,” help, support and protect — every
navigate its unique circumstances, identified two distinct covenants Jew unconditionally, irrespective
we should all do so using the Torah between G-d and the Jewish people: of political affiliation, religious
as our compass, as the Mishna states the “covenant of fate” and the observance, or any other criteria. The
(Avot ch. 5), “Turn it over and over “covenant of destiny.” G-d entered into all-encompassing covenant of fate
for everything is in it [Torah].” So in the covenant of fate with us while we connects us all, giving expression
South Africa we are guided by the were still subject to Egyptian slavery to the very concept of Jewish
Torah values of the equality of all when He said, “I will take you to be peoplehood and unity.
human beings, as the Mishna (Avot a nation.” Through this covenant, The covenant of destiny goes beyond
ch. 3) says, “Beloved is the human we became a separate people with the covenant of fate, which simply
being created in G-d’s image”; the a shared and supernatural fate for binds us as a nation through force of
imperative of alleviating human all time, and from which there is no external circumstances. The covenant
suffering, as the verse (Tehillim escape. of destiny — known also as the
145:9) states, “And His compassion In the last 80 years, for example, “covenant of Sinai” because it was
extends to all His creatures”; and the we have seen the irresistible power entered into at Mount Sinai when
mitzvah of kiddush Hashem, among of this covenantal shared fate as G-d gave us the Torah — is about our
many others. Nazi Germany sought to annihilate shared values, moral vision and the
While every community finds itself assimilated and religious Jews alike. Divine mission of the Jewish people.
in very unique conditions, it is vital And today, the covenant of fate binds It comprises the Torah’s principles and
for all of us to feel that we are part all Jews, willingly or unwillingly, to the values and calls us to a higher destiny,
25
one that transcends mere survival. It
is about why we want to survive, and
she and her family were the only Jews
in the town, only to discover seven
Communal
what our purpose and moral calling is. other families. Challenges and
It gives us our mission, articulating the
raison d’etre of the Jewish people.
It is the calling of all Jewish leadership
to nurture and to strengthen, in all our
Solutions
These two covenants bind Jewish Diaspora communities and in Israel, Rabbi Arie Folger ’02R
communities throughout the world, the idea of Jewish peoplehood, of the Chief Rabbi, Vienna,
scattered throughout the Diaspora, fact that we are a part of the broader Austria
and of course, with Jews at the centre Klal Yisrael, and that we are connected
Before World War II, Vienna had
of the Jewish world — the State of to our fellow Jews through these two
some 200,000 Jews which comprised
Israel. We have all felt the pull of both great covenants.
most of Austria‘s Jewish population of
of these covenants. Sometimes it is The bonds between Diaspora Jewry 245,000. Of those, about 65,000 were
the pull of the covenant of fate, such and Israeli Jewry are important murdered by the Nazis, while most
as when Naftali Frankel, Gilad Shaer for both. One factor in the warm of the rest fled. After the war, Austria
and Eyal Yifrach were kidnapped, or reception that The Shabbat Project took a long time to come to terms
during one of the Gaza wars, or in the has received in Israel — where it with its culpability in the Holocaust.
aftermath of any terror attack in Israel. has been active in more than 100 Jews settled in the initially small
We also feel the pull of the covenant towns and cities across the length reconstructed community despite
of destiny. I have seen this in such a and breadth of the country, uniting not being welcome. Under such
powerful and positive way through the religious and secular around our circumstances, it was hard to develop
experience of The Shabbat Project, shared heritage of Shabbat — is the the community.
which began in South Africa in 2013, fact that it is a project that connects
All that changed over time, as on the
and which last year reached Jewish with Jews throughout the world. It has
one hand, many Jews from southern
communities in 1,152 cities in 95 resonated with Israelis’ deep desire
Soviet republics, mostly Uzbekistan
countries. During the course of this to feel part of a global community,
(Bukhara, Samarkan), Georgia
project, I have seen the spiritually which is Klal Yisrael. This explains the
(Gruzia) and Kazakhstan settled in
magnetic connection between one unprecedented embrace of the project
Vienna. On the other hand, Austria
Jew and another, and between all by even the IDF, which sees itself not
came to terms with its role in the
of us and our national mission and only as the defence force of Israel, but
Holocaust and our community’s
destiny, symbolised by Shabbat. The indeed of all Jews, wherever they may
president managed, through tough
Shabbat Project has seen major Jewish be.
negotiations, to obtain funding
communities across the world — During the three weeks of mourning guarantees that allowed Jews to
from Sydney and Los Angeles to Paris in the lead-up to Tisha b’Av, we are develop the community and build,
and Buenos Aires — moved on a large reminded that galut has its roots among other things, a state-of-the-art
scale. But it has also seen Jews in far- in the fragmentation of the Jewish K-12 Jewish school, an old-age home
flung corners of the world reconnect people, the shattering of unity and and a sports center.
with what it means to be a Jew, shared brotherhood and sisterhood.
because Shabbat pulled on their souls. It is now much easier to lead the
Therefore, geulah has its roots in
Whether it was Abir Schweizer from community into the future, but we do
restoring Jewish peoplehood, unity
Conway, Arkansas, who wrote that face some very specific challenges. We
and cohesion. Let us do everything we
when you keep Shabbat — even if you owe a debt to the prewar community,
can to bring Jews together, through
are the only Jew in the town — you but we must beware of becoming stuck
our two covenants with G-d, so that
are never alone in the world; or Faisel in the past. We could run all day from
we can truly become one united
Benkhald, from Karachi, Pakistan, one Holocaust remembrance event to
Klal Yisrael, who can merit the Final
who connected with the project alone another, but that would irresponsibly
Redemption coming to our world —
in a hostile environment; or Keli Rae sacrifice our present and future to the
may it came soon, please G-d.
from Fernley, Nevada, who thought past. However, we clearly owe that debt
to the past. We must thus carefully
26
balance Holocaust remembrance grades of our community’s school.
and preservation of historic sites Vienna and Israel
In parallel, we run other events
with our responsibility to be part of Our community is strongly
specifically targeting kids outside
and contribute to the Jewish future. connected to Israel, and many
the community’s formal educational
Which brings us to the next set of students decide, upon graduating
programs, such as Friday evening
challenges: presently, about 60 percent high school or university, to either
programs that target the Jewish
of Jewish kids avail themselves of the spend a gap year in Israel, study
students of the French Lycée, where
Jewish educational institutions. That there, or make Aliya. Even those
we also offer two weekly periods of
is comparatively very high, but not yet who come back will maintain a
limudei kodesh, a highly unusual
enough; every Jewish child deserves to strong connection to Israel, which
achievement at French schools, where
discover and study Torah and become is only a three-hour flight from
laïcité (French secularism) usually
inspired to be part of the Jewish future, Vienna. We have close ties with the
requires a much greater separation of
but not every child has that exposure at Israeli embassy, attend each other’s
church and state. Austrian education
present. programs and participate actively.
law made this possible.
Furthermore, since our community We run a program with Birthright,
However, we are aware that too many
is an amalgam of the descendants advertise some programs in Israel,
kids fall through the cracks, and we
of Viennese Yekkes, Hungarian and and I regularly mention in my
expect to begin analyzing why some
Polish Holocaust survivors, as well speeches that Israel is where we
kids leave our Jewish high school —
as the above-mentioned later Asian ought to be. We do not run any
which provides a very good secular
Sefardi immigrants, we still have much formal program to promote Aliya.
education too — and in which schools
work to do to strengthen Jewish unity We should also note that there is a
they end up. Our goals are twofold: we
and inclusion. sizeable Israeli expat community
want to prevent kids from dropping
To address these challenges, our out, and we want to reach out to those in Vienna. One of our challenges is
school has both Ashkenazi and Sefardi who did drop out. to attract that demographic, which
teachers, and the other Jewish schools isn’t used to affiliating with a Jewish
In addition, we are also spearheading
also make an effort to integrate children community, and parts of which
programs on the university level:
of all families. Through positive even see itself in starkly secular
courses in Jewish education for people
programming we try to give the kids a terms. This is a work in progress.
studying education are being launched
decent Jewish education and we hope to There is a special kind of Aliya
as we speak, and we intend to do more
increase the offering of additional hours that our members participate
for students in other departments.
of religious instruction. We also run in disproportionately: many
We are also involved with the Jewish
programs to strengthen our bond with Viennese Jews, obviously
students’ union, and there are a few
the students who are already receiving provided they can afford it, own
additional initiatives in town, including
Jewish education, such as a Friday a second home in Israel, which
a yeshiva for young men studying at
evening davening and dinner event is used for vacation, or is rented
university. I also detect a gap in our
we recently held for the three upper out, contributing to yishuv Eretz
offering for young women and hope
to find partners with whom to address Yisrael by increasing the available
this need. housing units. On Yom Tov, many
of our synagogues empty out, and
Finally, we also run some important
congregants spend the holidays in
programs for adults, including some
Israel. It definitely beats spending
for people who are not strongly
Pesach in Cancun, all the more
connected to the community. One
so does it beat spending Pesach
leading program bringing those who
holidays in a non-kosher hotel,
are very active together with those who
which, as I had to learn over the
are quite less active to the same table is
years, is unfortunately not so
the Shabbos Project, which in Vienna is
uncommon.
The Synagogue in Vienna now entering its fourth year.
27
Planting the Light experience the “rivers of Babylon”
galut. We are a relatively established
in our area by devoting communal
efforts to our shul, day school, kollel,
of Torah in the Jewish area outside of Israel. kashrut, and many other Judaic
programs to strengthen ourselves and
Heartland In other ways, we have a unique galut
experience in that we still “feel” what it to provide a strong foundation for the
Rabbi Dani Rockoff means to live in galut. We do not have next generation.
Rabbi, Cong BIAV, the full array of Jewish resources that We are also in the unique position
Overland Park, KS are available in Israel, or even those of, hopefully, being a “light unto the
available in larger Jewish metropolitan nations” in the galut by acting in a
The galut challenges in our area of
areas. There is not the abundance manner that is a Kiddush Hashem.
Kansas City are in some ways similar
of kosher restaurants, yeshivot and Our community is very hospitable
to any place outside of Israel. We
kollelim. We have the basic resources to travelers from around the world
live in a very comfortable suburban
but there is still the sense that we are who come here for work or travel. We
American neighborhood, with nice
far away from the Jewish centers of are frequented regularly by kashrut
houses and lawns, courteous locals,
the world. Even with today’s air travel, professionals and a surprising number
and little traffic and congestion. We
the distance to Israel on a plane is still of business professionals from
have a very nice shul and community,
just one leg longer when it requires a Chicago, New York, and Israel.
and families can raise their children
stopover.
very comfortably. In this sense, we Another unique opportunity we
We address the challenge of galut have living in our region is to provide
Kansas City and Israel - A Historic Connection

Our community has always been that reflects not just the culture robust religious environment,
very supportive of Israel, especially of modern-day Israel but that Israel should be the top option.
political action. Ranging from highlights the religious experience Ki miTziyon teitzei Torah, “from
Rabbi Simon Glazer’s role in and what it means to us today. Zion, the Torah comes forth,”
advocating for President Harding is an increasingly relevant term
to support the Palestine Resolution in the practical sense beyond an
in 1921 (upholding the Balfour aspirational prayer. In addition,
Declaration), to Eddie Jacobson moving to Israel is the singular
interceding with President Truman opportunity to realize the dream
to have the United States recognize of generations of Jews who lived in
the State of Israel, to today’s very the galut: to return to our people’s
active AIPAC efforts, our region homeland.
has been an important juggernaut For those who are not able to make
in pro-Israel advocacy. This is Aliyah, our community provides a
especially important as there is a Aliyah is an important value in our
unique opportunity for individuals
disproportionate impact that Jews community. Over the years, several
and families to contribute as Jews
in regions such as ours can have in families have made Aliyah, including
in the Diaspora. There are not
supporting Israel, compared with a few former rabbis of our shul. We
an overabundance of committed
more populous Jewish areas. have hired shlichim to teach in the day
Jews and resources, and therefore
school, and, for a number of years,
Beyond political activity, we everyone’s contributions count.
there was a Torah Mitzion Kollel.
currently make sure that there On the other hand, there is much
are religious celebrations and In terms of Aliyah as a priority, I great work that can be done to
recognitions of modern-day Israel. have shared with the community be mekadesh shem shamayim and
We hold a tefillah chagigit for Yom that moving to Israel should be cultivate the next generation of Jews,
Haatzmaut and Yom Yerushalayim. seriously considered. If an individual until the coming of Mashiach, may
We also have special programming or family wishes to have a more he come speedily in our day.
28
a portal of entry for converts to our area. Many of these sincere
Judaism. The Gemara in Pesachim individuals and their families have
(87b) teaches: made this inspiring commitment to
‫ אמר ר’ אלעזר לא הגלה הקב”ה את‬convert. Several are among the most
‫ ישראל לבין האומות אלא כדי שיתוספו‬committed and active members
.‫ עליהם גרים‬of our community, and others
continue to raise their families and
R’ Elazar says: The Jewish people
were exiled among the nations to add contribute to the Jewish people in
Israel or other communities. This is
converts to their ranks.
a very important role we play as a
There are many non-Jews who
community in the Diaspora.
The German Community
seek to join the Jewish people in and Israel
The German Jewish community in
Rebuilding a Community from the general has very strong ties to the
Land of Israel. Many Jews in Germany
Ashes feel, even now, living in the country
Rabbi Dani Fabian that initiated and executed the
Director of Youth Programs, Lauder Yeshurun, Germany murder of 6 million Jews, that Israel is
necessary as a place of refuge if things
Approximately 200,000 Jews, most resulted in Jewish communities in get dangerous again. German Jews of
of whom were from Eastern Europe, which the majority of the members Eastern European background who
lived in German DP camps after were non-observant Jews, praying lived in Germany for two or more
World War II ended in 1945. The together in a shul with an Orthodox generations therefore support the
majority of them could not imagine liturgy. In the following decades, Land of Israel financially, feel strong
staying permanently in Germany or the Jewish communities were not solidarity with the State of Israel,
Eastern Europe and rebuild what thriving. Assimilation was taking and stand up to protect its political
the Nazi regime had destroyed. its toll and many young Jews were interests. Most Jews who immigrated
When opportunities opened up, finding suitable marriage partners to Germany from the former Soviet
those who could, left for the United outside of the community. Even Union feel less connected to the Land
States, and the vast majority in with the immigration of Romanian, of Israel, having consciously decided
1948 for the State of Israel. Of the Hungarian and Czechoslovak not to settle in Israel when the iron
200,000 survivors only 15,000 Jews in the 1950s and 60s, Jewish curtain fell.
remained in Germany. In the life never recovered to anywhere Given Germany’s leading role in
following years, around 15 Jewish near its former state, leaving the today’s world economy and the high
communities were refounded in Jewish population in the late 80’s at quality of life, most Jews have settled
the major German cities, including around 30,000 in around 20 Jewish in Germany without plans to leave.
Berlin, Frankfurt, and Munich, as communities. Also, the government’s strong support
well as a few smaller cities. Given not only for Israel but for Jewish life
With the beginning of the fall of the
the fact that those who stayed in Germany makes it possible for
Soviet Union in 1989, the Jewish
were few in number, the question Jews to stay, imagining, and living a
landscape in Germany changed
of religious denomination was Jewish life in Germany. As a result,
dramatically. It was the German
solved by instituting the concept Aliyah rates are low in comparison
government’s policy to spread
of the so-called “Einheitsgemeinde” with other European countries. If the
the new immigrants to cities and
— a unified, non-denominational political situation in Germany should
villages throughout all of Germany,
community and shul that enables change, most Jews would consider
and also to confine them to these
all community members to be Israel their primary choice as a
cities by limiting the eligibility of
part of the same community and permanent residence.
social welfare to those staying in
to daven in the same shul. This
29
the designated places. With virtually
none of the academic degrees of the
their role models? The Jewish
Today, most of these communities
former Soviet Union being recognized have been reduced in membership; Community of
by German academic standards,
and with a foreign language to be
integration of the children of
immigrants into secular German life
Brazil
learned, the immigrants could not find — with all its opportunities — has Rabbi Saul Paves
suitable employment for many years. succeeded, and assimilation is taking Headmaster, Colégio
Additionally, decades of socialism its toll. Iavne and Community
had done its part to destroy most of Rabbi, Kehillat Mizrachi
the Jewish knowledge and traditions Our contribution to the specific São Paulo, Brazil
of an entire generation. So while challenges of the German Jewish
more than 100,000 Jews from the community is to provide authentic Sao Paulo’s Jewish community, far
former Soviet Union immigrated and inspiring Jewish experiences as away in Brazil, is facing challenges
to Germany and registered in the well as Jewish education through and dilemmas similar to those faced
existing communities, or founded new suitable role models. by many small communities around
communities in their respective new For more than seventeen years, the America.
home towns, the Jewish population Ronald S. Lauder Foundation and Chazara biTshuva and Kiruv
in Germany was faced not only with its partner organization, Lauder
an opportunity but also with various Yeshurun, have run a large variety of In the last two-to-three decades, we
challenges. How to build a Jewish educational and experiential formal saw a growing movement of kiruv
identity and how to educate Jews who and informal initiatives in Germany. and chazara bitshuva. This movement,
had experienced decades of social Based in Berlin, the formation of a headed mainly by Chabad and Haredi
exclusion and disadvantages because Jewish kindergarten, a yeshiva, a girls rabbis, has had a strong impact in terms
of being Jewish? How to promote seminary and a Jewish school have of stopping the increase of assimilation
Jewish life in a country with now more had a positive impact on the Jewish rates, and has succeeded in bringing
than 80 Jewish communities, where population of Berlin and beyond many Jews back to Torah and tradition.
more than two-thirds of the members for many years. Today’s outreach In these movements, the main agenda
were older than 50 and very few initiatives such as JCommunity, is Torah learning and keeping mitzvot.
started new families? And who of the Morasha and the Lauder E-Learning This focus strongly impacts how
existing Jewish population would be school enable children, teenagers and the community relates to Medinat
students, who often don’t have any Israel. In some cases, it involves the
access to Jewish learning in their home omission of talking about the State
Today, most of these towns, to participate in live online of Israel as a principle component of
classes every week. Programs include our geulah, or as the central aspect of
communities have weekend seminars, summer and Jewish life after the Shoah. In other
been reduced in winter Machanot, and trips to Israel cases, the community is exposed to an
and America to connect to other Jews open policy against the establishment
membership; integration worldwide and experience Jewish life. of Medinat Israel, with its secular
of the children of Over the years, all of these initiatives leadership, a society that is not built
have enabled hundreds of Jews to and guided by Torah. The Haredi
immigrants into secular embrace a traditional Jewish lifestyle, and Chabad rabbis consider Eretz
German life — with settling in various major communities Israel a holy place, a Torah place for
worldwide as well as founding a its yeshivot, and the place where our
all its opportunities traditional Jewish community in gedolim, the great rabbanim, live and
— has succeeded, and Berlin with more than 75 families and lead our people, and for the religious
more than 300 members. life that is possible there. At the same
assimilation is taking its time, their relationship to the State of
toll. Israel is often neutral, at best.
30
High rates of Assimilation; ignorance about our history, tradition Fighting the Anti-Israel
Apathy and illiteracy about and values. Campaign in Brazil
Judaism In the last 25 years, we are facing For many secular Jews of past
a decrease of almost 50 percent in generations, the State of Israel
Another main issue that we face
the total number of Jews attending played a central role in their identity
in the Brazilian community is
day schools. These children and connected them to the Jewish
Jewish illiteracy. The high rates of
are growing up in a completely people. Leaders spoke about Israel
assimilation and the exit from the
assimilated atmosphere, with almost with pride, as a model and example
Jewish community by many of our
no knowledge about Judaism. of achievement and the ability to
brothers and sisters indicate, at some
Assimilation is a natural result for overcome adversity. These speeches
level, apathy toward Judaism and
these children. inspired Jews who felt a deep and
strong connection to Israel, even
without religious ties.
The latest military campaigns and the
Palestinian propaganda have fostered a
strong anti-Israel feeling in the media
and public opinion. Although our
leadership continues to promote the
State, the ongoing media bias against
Israel and popular empathy toward
the Palestinian people has harmed the
relationship between many Jews and
the State of Israel.
The Increase of Aliyah from Brazil These examples offer a general
National political scandals and an of the fulfillment of Ezekiel’s picture of our community. Like many
economic crisis strongly affected prophecy: other small communities, we lack
our community. In the last three a strong, organized and proactive
‫אתי ֶא ְתכֶ ם ִמן ָהעַ ִמים וְ ִק ַבצְ ִתי ֶא ְתכֶ ם‬ִ ֵ‫וְ הֹוצ‬
years, dozens of families made Religious Zionist Modern Orthodox
‫ִמן ָה ֲא ָרצֹות ֲא ֶשר נְ פֹוצ ֶֹתם ָבם ְביָ ד ֲחזָ ָקה‬
Aliyah. The numbers are very high community. This type of community
.‫ִּובזְ רֹועַ נְ טּויָ ה ְּוב ֵח ָמה ְשפּוכָ ה‬
(an increase of almost 90 percent would be a strong representative of
With a strong hand and outstretched
in 2016) and this new trend forced Medinat Israel, providing perspective
arm and overflowing fury I will bring
the Jewish Agency to reorganize the and meaning as a historical,
you out from the people and gather
process regarding Brazilian Jewish prophetical and national place for our
you from the lands where you are
Aliyah. People and our future.
scattered”
Many of these families were Yechezkel 20:34. A Religious Zionist Modern
motivated by practical reasons. Jews Orthodox community could operate
At certain crossroads of history,
from different backgrounds and as a bridge between different sectors
Hashem makes us leave behind all
affiliations find their way to Israel as in the community, strengthening
theoretical and ideological debates
their first choice when they decide Jewish feeling and giving Jews
and sharply takes us from galut,
that they have to leave Brazil. They the sense of belonging to a broad
bringing back His people to the
choose to live there regardless of entity of Am Israel. The lack of this
Land of Israel. G-d awakens us from
their ideological position on Israel kind of community intensifies the
our apathy and reminds us to direct
or level of participation in Jewish polarization between Jews and Israel,
our views and dreams to Jerusalem.
community. as described above.
His “strong hand” quickly overturns
This new trend gives us the feeling the lasting status quo of galut.
31
The Aliyah Challenge We annually host a group of bar and
bat mitzvah children brought to us
Rabbi Daniel Korobkin by the organization IDF Widows
Senior Rabbi, Beth Avraham Yoseph of Toronto and Orphans. On the Shabbat that
they’re with us to celebrate their
How is one supposed to know when his children to remember Eretz Israel Bnei Mitzvah, we have them all
it’s time to make Aliyah? There will daily; all they needed to do was to look stand on the bimah as we recite
always be a loose end here or there, in their backyards and see the cedars of the MiSheberach for the chayalim,
whether it be a familial duty or a Israel growing tall. This would remind remembering that these children have
job-related challenge that keeps us in them that no matter how settled they lost a parent to the scourge of war and
galut. If there never is a perfect time, felt in Goshen, their destiny and terrorism in Israel. There’s not a dry
how are we to know when it’s the homeland lay elsewhere. eye in the house.
“right” time? This should, perhaps, be This is the question that our Every year in December, my wife and
one of the most important existential congregation and congregations all I lead a mission to Israel, not to do the
questions that Diaspora Jews asks over North America must ask: Where “touristy” stuff, but to deliver thick
themselves on a regular basis. are our cedar trees? What elements Canadian winter coats to gemachs
A beautiful midrash tells us that in our daily lives remind us regularly around the country, to see the
when Yaakov first came to Egypt, that our destiny and homeland is in latest advancements in our “startup
he brought cedar saplings with the modern State of Israel? When nation,” and to give chizuk to soldiers
him from Eretz Israel and planted those cedar trees are clearly visible, and those living in the shetachim.
them in the Diaspora community the question of when is the right time We come back strengthened and
of Goshen. These trees would grow to make Aliyah will become easier to revitalized and with even greater
thick and tall over the decades, and answer. resolve to connect to the people and
would eventually be used to build the Land of Israel.
Although every individual must
Mishkan once the Jews left Egypt. But answer these questions for themselves, Challenges abound today for the
why was it necessary to schlepp trees I am proud to be living and serving Jewish youth of the Diaspora. Once
with us out of Egypt? Why couldn’t the Thornhill, Ontario Jewish they leave for university, so many of
the Jews have purchased cedar lumber community, which has one of the them are being taught to distance
from itinerant peddlers in the desert, highest Aliyah rates per capita in all themselves from Zionism and
just as they procured so many of the the world. I am happy to report that Israel. Fortunately, our community
other materials for the Mishkan? our children are our most visible cedar and especially the youth of our
Yaakov wanted his children and trees. Our youth study in yeshivot community are bucking that trend.
grandchildren to grow up seeing the and seminaries in Israel, and a high
cedars of Eretz Israel in their backyards. percentage of them serve in the IDF As I’ve told my congregants many
He wanted them to see cedars swaying or do Sherut Leumi. Many of our times, my job is to turn off the lights
in the wind, buckling under the stress families own second homes in Israel, after you’ve all made Aliyah. I’m
and burden of the elements, yet never and are spending more and more time looking forward to saving on that
giving up and always returning to their there, as their financial and social electric bill.
proud and tall state. He also wanted conditions permit.
The Thornhill, Ontario Jewish community has one of the highest

Aliyah rates per capita in all the world. Our youth study in yeshivot
and seminaries in Israel, and a high percentage of them serve in the
IDF or do Sherut Leumi. Many of our families own second homes
in Israel, and are spending more and more time there, as their
financial and social conditions permit.
32
Rabbi David Aaron, Rabbi Elie Abadie, Yehuda Leib Abberbock, Rafi Abraham, Professor Abraham S. Abraham, Jed H. Abraham, Aaron Abramson, Rabbi David Abuchatzeira, Nina J. Ackerman, Ms. Malka Adatto, Rabbi Elchanan Adler, Rabbi Yosef Adler, Rabbi Moshe Adler, Rabbi
Aharon Adler, Dana Adler, Rabbi Yitzchok Adlerstein, AlHaTorah.org, Judy Alkoby, Rabbi Jason Allen, Rabbi Nisson Lippa Alpert, Shiri Alpert, Rabbi William Altshul, Alon Amar, Rabbi Shlomo Amar, Professor Zohar Amar, Joshua Amaru, Claudia Esther Amzallag, Rabbi Hayyim Angel,
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Yisrael Balsim, Rabbi Moshe Bamberger, Rabbi Natan Bar-Haim, Yonah Bardos, Dalia Barenboim, Rabbi Noah Baron, Dr. Sara Barris, Rabbi Simon Basalely, Rabbi Tzvi Basch, Rabbi Shalom Baum, Dr. Steven Bayme, Rabbi Mordechai Becher, Rabbi Yosef Gavriel Bechhofer, Katie Becker,
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Berko, Dr. Jay R. Berkovitz, Rachel Berley, Cantor Moshe Berlove, Rabbi Todd Berman, Rabbi Etan Moshe Berman, Rabbi Ari Berman, Rabbi Saul Berman, Reuven Berman, Rabbi Dr. Joshua Berman, Rabbi Julius Berman, Sara Bermish, Dr. Moshe Bernstein, Ayelet Bersson, Rabbi Yedidya
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Gewirtz, Rabbi Baruch Gigi, Rabbi Yehuda Gilad, Mr. Alan Gindi, Rabbi Yosef Ginsberg, Rabbi Ari Ginsberg, Rabbi Beinish Ginsburg, Ms. Leslie Ginsparg, Rabbi Daniel Glanz, Debra Glasberg, Shifra Glasner, David Glassberg, Mrs. Chana Glatt, Rabbi Dr Aaron Glatt, Rabbi Ephraim
Glatt, Rabbi Ozer Glickman, Arielle Glueck, Cantor Sherwood Goffin, Rabbi Zev Gold, Ronit Gold, Michal Gold, Rabbi Yoni Gold, Rabbi Zalman Nechemia Goldberg, Rabbi Efrem Goldberg, Mrs. Basheva Goldberg, Noah Goldberg, Rabbi Nosson Goldberg, Rabbi Dr. Judah Goldberg,
Rabbi Zev Goldberg, Rabbi Chaim Goldberg, Rebbetzin Yocheved Goldberg, Michelle Goldberg, Mrs. Shayna Goldberg, Rabbi Shraga Goldenhersh, Mrs. Yael Goldfischer, Stephanie Goldglantz, Rabbi Yechiel Goldhaber, Rabbi Shmuel Goldin, Joshua L. Golding, Yedida Goldman, Rabbi
Eric Goldman, Dr. Dan Goldschlag, Estee Goldschmidt, Rabbi Yehuda Goldschmidt, Judah Goldschmiedt, Ezra Goldschmiedt, Rabbi Yamin Goldsmith, Ariella Goldstein, Adeena Goldstein, Rabbi Noah Goldstein, Shira Goldstein, Noach Goldstein, Rabbi Shmuel Goldstein, Pearl Chana
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Chananel Herbsman, Rabbi Yisrael Herczeg, Marc Herman, Rabbi Zvi Herman, Dr. Ernest Herman, Rabbi William Herskovitz, Mrs. Leah Herzog, Rabbi Isaac Herzog, Rabbi Dr. Richard Hidary, Rabbi Moshe Hilman, Nathalie Hirsch, Rabbi David Hirsch, Rabbi Robert Hirt, Nechama
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Beit Chaverim Ezra Bessaroth
Synagogue Beth Shalom Cong. Aitz Chaim Cong. Ezras Israel Cong. Shaarei Tefillah Seattle , WA
Westport, CT Rochester, NY West Palm Beach, FL Chicago, IL Newton Centre, MA
Fifth Avenue Synagogue
Beit David Highland Beth Shalom Cong. Anshe Sfard Cong. Israel of Cong. Sha’arei Tzedek New York, NY
Lakes Synagogue Congregation Kehillat Torah Springfield Mishkan Yair
Fleetwood Synagogue
Aventura, FL Scranton, PA Glendale, WI Springfield, NJ Chicago, IL
Mount Vernon, NY
34
Forest Hill Jewish Centre Kew Gardens Synagogue Ohab Zedek South Fallsburg Hebrew YU Torah Mitzion Kollel Young Israel of North
Toronto, ON Kew Gardens, NY Belle Harbor, NY Association of Chicago Woodmere
South Fallsburg, NY North Woodmere, NY
Golf Manor Synagogue Kingsway Jewish Center Oheb Zedek Cedar Sinai Young Israel of Aventura
Cincinnati, OH Brooklyn, NY Synagogue Spanish & Portuguese Miami, FL Young Israel of
Lyndhurst, OH Synagogue Of Montreal Northridge
Great Neck Synagogue Knesset Beth Israel Young Israel Of
Montréal, QC Northridge, CA
Great Neck, NY Richmond, VA Ohev Sholom Cong. Baychester
Williamsport, PA Suburban Orthodox Bronx, NY Young Israel of Oak Park
Green Road Synagogue Knesseth Israel Cong.
Synagogue Toras Chaim Oak Park, MI
Beachwood, OH Birmingham, AL Ohr Shalom Young Israel of Brookline
Baltimore, MD
Bet Shemesh , Israel Brookline, MA Young Israel of
HAFTR Kohelet Yeshiva High
Synagogue of the Oceanside
Lawrence, NY School Or Chaim Young Israel of Canarsie
Suburban Torah Center Oceanside, NY
Bala Cynwyd, PA Toronto, ON Brooklyn, NY
Hebrew Institute of Livingston, NJ
Young Israel Of Orange
Riverdale - The Bayit Koschitzky Minyan Orot Hacarmel Young Israel of Century
The Beachwood Kehillah County
Bronx, NY North York, ON San Diego, CA City
Beachwood, OH Irvine, CA
Los Angeles, CA
Hebrew Institute of KSY Orthodox Union
The Frisch School Young Israel Of Ottawa
White Plains Beit Shemesh, Israel New York, NY Young Israel Of Chomedy
Paramus, NJ Ottawa, ON
White Plains, NY Chomedy, QC
Lechu Neranana Petah Tikva
The Jewish Center Young Israel Of Passaic-
Heichal Shiloh Ra’anana, Israel Toronto, ON Young Israel of Deerfield
New York, NY Clifton
Rosh Ha’Ayin, Israel Beach
Lido Beach Synagogue Queens Jewish Center Passaic, NJ
The Jewish Center of Deerfield Beach, FL
Heichal Shlomo Lido Beach, NY Forest Hills, NY
Atlantic Beach Young Israel of Plainview
Jerusalem , Israel Young Israel of Fair Lawn
Lincoln Square Rambam Mesivta Atlantic Beach, NY Plainview, NY
Fair Lawn, NJ
Herzlia - Adas Yeshurun Synagogue Lawrence, NY
The Jewish Learning Young Israel of Potomac
Winnipeg, MB New York, NY Young Israel of Flatbush
Rambam Shul Initiative On Campus Potomac, MD
Brooklyn, NY
Hildesheimer Shul Lower Merion Synagogue Be’er Sheva, Israel Toronto, ON
Young Israel of Queens
Jerusalem , Israel Bala Cynwyd, PA Young Israel of Forest
Riverdale Jewish Center The Kipa Valley
Hills
Hillel at Brandeis Ma’ayanot Yeshiva High Riverdale, NY Be’er Sheva, Israel Flushing, NY
Forest Hills, NY
Waltham, MA School for Girls
SAR High School The Roslyn Synagogue Young Israel of Riverdale
Teaneck, NJ Young Israel of Fort Lee
Hoshen Modiin Riverdale, NY Roslyn Heights, NY Bronx, NY
Fort Lee, NJ
Modiin , Israel Magen David Sephardic
SCY High The Village Shul Young Israel of Scarsdale
Wykagyl, NY Young Israel of Greater
The Jewish Educational San Diego, CA Toronto, ON Scarsdale, NY
Cleveland
Center Margolin Hebrew
Sephardic Bikur Holim Thornhill Community Shul Beachwood, OH Young Israel of Sharon
Elizabeth, NJ Academy
Seattle, WA Thornhill, ON Sharon , MA
Memphis, TN Young Israel of Hewlett
JLIC - The Johns Hopkins
Sephardic Congregation Tiferet Israel Hewlett, NY Young Israel of Skokie
University Marlee Shul
of Long Beach Toronto, ON Skokie, IL
Baltimore, MD Toronto, ON Young Israel of Hillcrest
Long Beach, NY
Torat Emet Flushing, NY Young Israel of Southfield
JLIC at Queens College Meitar Merkazi
Sephardic Institute Columbus, OH Southfield, MI
Hillel Be’er Sheva, Israel Young Israel of
Synagogue
Queens, NY Touro Synagogue Holliswood Young Israel of St. Louis
Menorat Hamaor Brooklyn, NY
Newport , RI Jamaica, NY St Louis, MO
Joint Distibution Ramat Beit Shemesh, Israel
Sephardic Kehila Centre
Committee Ulpanat Orot Young Israel of Young Israel of Staten
Merkaz Modiin Synagogue
Jerusalem, Israel Downsview, ON Hollywood Island
Modiin , Israel Thornhill, ON
Fort Lauderdale, FL Staten Island, NY
Kehilat Zichron Yosef United Orthodox
Mevaser Zion Sha’arei Israel
Jerusalem, Israel Synagogues Young Israel of Houston Young Israel of Toco Hills
Tel Mond, Israel Raleigh, NC
Houston, TX Houston, TX Atlanta, GA
Kehillas Bais Yehudah Tzvi
Mishkan Shilo Shaare Zedek Cong.
Cedarhurst, NY University of Young Israel of Jamaica Young Israel of West
Beit Shemesh , Israel Winnipeg, MB
Massachusets JLIC Hillel Estates Hartford
Kehillat Ahavat Tzion
Mizrachi Bayit Shaarei Shomayim Amherst, MA Jamaica, NY West Hartford, CT
Ramat Beit Shemesh, Israel
Toronto, ON Toronto, ON
University of Young Israel of Las Vegas Young Israel of West
Kehilat Chovevei Tzion
MJE Shaarei Tefilla Pennsylvania Hillel Las Vegas, NV Hempstead
Skokie, IL
New York, NY Las Vegas, NV Philadelphia, PA West Hempstead, NY
Young Israel of
Kehillat New Hemsptead
Moledet Shaarei Tefillah Cong. Viewmount Lawrence-Cedarhurst Young Israel of West
Spring Valley, NY
Be’er Sheva, Israel Toronto, ON Toronto, ON Cedarhurst, NY Rogers Park
Kehillat Ohel Ephraim Chicago, IL
Moriah Shul Shaarei Torah Orthodox West Coast Torah Center Young Israel of Long
Ariel, Israel
Ra’anana, Israel Cong. of Syracuse Los Angeles, CA Beach Young Israel Ohab Zedek
Kehillat Shaareei Torah Dewitt, NY Long Beach, NY of North Riverdale
Moses Montefiore Anshe Westville Synagogue
Of Toronto Yonkers, NY
Emunah Shaarey Yerushalayim New Haven, CT Young Israel of Memphis
Toronto, ON
Baltimore, MD Valley Village, CA Memphis, TN Young Israel Shomrei
Woodside Synagogue
Kehillat Shaarei Yonah Emunah
Ner Tamid Cong. Shaarey Zedek Ahavas Torah Young Israel Of Montreal
Menachem Silver Spring, MD
Baltimore, MD Valley Village, CA Silver Spring, MD Montréal, QC
Modiin , Israel
New Toco Shul Shalhevet High School YU High School for Girls
Yagdil Torah Young Israel of Neve
Kemp Mill Synagogue Hollis, NY
Atlanta, GA Los Angeles, CA Boca Raton, FL Aliza
Silver Spring, MD
North Shore University Shivtei Yisrael Karnei Shomron, Israel YULA Boys High School
Yavneh Academy
Kenesseth Israel Cong. Los Angeles, CA
Hospital Ra’anana, Israel Paramus, NJ Young Israel of New Hyde
St Louis Park, MN
Manhasset, NY Park
Shomrai Shabbos JLIC at Yale University
Kesher Israel Cong. New Hyde Park, NY
Nusach Hari Bnai Zion Toronto, ON Hillel
Harrisburg, PA
St Louis, MO New Haven, CT Young Israel of New
SKA High School for Girls
Kesher Israel Rochelle
NY Hospital - Queens Hewlett Bay Park, NY Yeshiva of Flatbush
Washington, DC New Rochelle, NY
Flushing, NY Brooklyn, NY
35
YESHIVA UNIVERSITY’S CENTER FOR THE JEWISH FUTURE
AND CONGREGATION KETER TORAH PRESENT
Mourning for
Jerusalem in 2017
‫כל המתאבל על ירושלים זוכה ורואה בשמחתה‬
Tisha B’Av Live Webcast • Tuesday, August 1, 2017
www.YUTorah.org/TishaBav
8:30am Shacharit
9:15am Opening shiur
11:00am Kinot recital and discussion

5:00pm Mincha
Sponsored in appreciation of Rabbi Dr. Jacob J.
Schacter & Yeshiva University and in commemoration
of the 39th Yahrzeit for Helen Friedman Kuflik,
Hodel Ruchama bat Avraham Shlomo v’Etta Malka,
by Dr. Alan and Shuli Rockoff of Boston.
with Rabbi Dr. Jacob J. Schacter

Congregation
Senior Scholar, Center for the Jewish Future and
Keter Torah
University Professor of Jewish History and
Jewish Thought, Yeshiva University
Congregation Keter Torah, 600 Roemer Avenue, Teaneck, NJ

For more information, please call 212.960.5400 x 6078
36

Tisha Bav To-Go - 5777

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Rabbi Isaac Elchanan Theological Seminary

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THE BENJAMIN AND ROSE BERGER

TORAH TO-GO Established by Rabbi Hyman and Ann Arbesfeld

August 2017 • Tisha B’av 5777

PERSPECTIVES ON JEWISH LIFE IN DIASPORA COMMUNITIES

Rabbi Dr. Ari Berman, President, Yeshiva University

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