Holidays: What Are We Counting?

by Rav Moshe Haviv, Yeshivat Beit El, yeshiva.org.il, translated by Hillel Fendel.

We are nearing the end of the Counting of the Omer period, which ends at the beginning of Shavuot [June 12, this year], the Festival of the Giving of the Torah. The 49 days of the Omer began on Passover, connecting between the Exodus from Egypt and the day we received the Torah.

The blessing we recite over the Torah also connects between these two: It begins with "He Who chose us from all the nations," referring to the Exodus when G-d plucked us out as a new nation from amidst another nation – and ends with "He gave us His Torah." In between them is the letter vuv, which means "and" – the special "connecting vuv" in which is hidden the light of the Counting of the Omer. How so?

The Torah tells us about Shavuot: "This day, you have become a nation to Hashem your G-d" (D'varim 27,9). But how could this be, if we actually became a free people seven weeks earlier when we left Egypt?! The answer is that the "becoming a nation" process may have begun at the Exodus, but ended only when we received the Torah.

To elaborate:

During the Counting of the Omer period, we reenact the process of the appearance of the Divine creation known as Israel: "This nation I have created for Myself; they will recount My praise" (Yeshayahu 43,21). The first part of the period is more connected to the physical part of the creation of Israel, i.e., to the creation of the national body. We then proceed, day after day, until we reach the spiritual part of Israel's formation. As we read in Tehillim (42,5):

 

אֶדַּדֵּם עַד בֵּית אֱ-לֹהִים בְּקוֹל רִנָּה וְתוֹדָה הָמוֹן חוֹגֵג׃

I walked slowly with the festive crowds to the House of G-d
with joyous shouts of praise.

 

The first word is spelled aleph-dalet-dalet-mem, which is equal to 49 in gematriya (numerology), It means that we walk slowly but purposefully, from the physical to the spiritual, until we reach 49; this is followed by Shavuot. The first day of the counting is more connected, and of course closer, to the physical, while the end brings us to the spiritual, to the appearance of the spiritual aspect of the nation, that which readies us to receive G-d's word at Mt. Sinai and forever after.

In our times, Divine Providence has merited us with Yom HaAtzma'ut, Israel Independence Day, which falls in the first half of the Omer period. It is an important, additional step, following our long centuries of exile, in the appearance of our physical, national revelation, and therefore is relevant to the "He Who chose us from all the nations" part of the blessing.

On the other hand, towards the end of the Omer period – next Wednesday, to be exact, on the 43rd day of the Omer – comes Yom Yerushalayim, Jerusalem Reunification Day, which relates to "from Zion shall come forth Torah, and G-d's word from Jerusalem (Micha 4,2)." This is of course the spiritual aspect of our national revival: "He Who gave us His Torah."

The sanctity of our national body, and the day on which we received the Torah – are two parts of one entity, connected by the bridge of the Counting of the Omer. Both are necessary: the physical formation of the nation, and its spiritual development and perfection as well. 

One who wants to observe the Jewish "religion," but without any connection to the fact that Jews are a nation, will never be able to truly reach the point of acceptance of the Torah, which is the true manifestation of: "I will take you for Me as a nation and I will be for you – G-d" (Sh'mot 6,7).  

The students of Rabbi Akiva – first the ill-fated 24,000 pairs, and then Rabbi Meir Baal HaNess and Rabbe Shimon bar Yochai on Lag BaOmer – are also part of this process, but this is not the place to elaborate. Let us just note that Rav Tzvi Yehuda Kook (1891-1982) noted in his work HaTorah HaGoelet another level of holiness concealed in this Exodus-to-Torah period. He said that the Counting of the Omer begins not only on Passover, but specifically on the day that the first barley crop was harvested; Omer literally means "sheaf," referring to this barley harvest. This means, he wrote, that it starts when we take a significant hold on the Land of Israel – yet another manifestation of our physical national identity.

Chag Same'ach!

Bechukotai: Reward and Punishment in the Headlines

by Rav Dov Lior, former Chief Rabbi of Kiryat Arba-Hevron, yeshiva.org.il, translated by Hillel Fendel.

This week's Torah portion of Bechukotai (Vayikra 26,3-27,34) – with which we conclude the Book of Vayikra – deals with one of the Thirteen Principles of Faith of the Nation of Israel, as enumerated by the Rambam in his commentary to the Mishna in Tractate Sanhedrin. The principle I am referring to is that G-d's supervision over the world includes reward and punishment for our actions. The Creator rewards our good deeds, and punishes those who disobey His word.

It was on this point that Moshe Rabbeinu forged a covenant between Hashem and our forefathers and representatives at Mt. Sinai. This is called the Sinai Covenant. Forty years later, on the eve of our entrance to the Land of Israel, Moshe again forged the same covenant with Israel.

The central point of the concept of "Covenant with G-d" is that every Jew must know that nothing that happens to him is happenstance; it must rather awaken him to take stock of his behavior. The Gemara in B'rachot (page 5a) teaches that if a person sees that he is undergoing unexplained suffering, he should review his deeds and try to understand where his behavior is errant. This will then arouse him to do teshuvah.

But if one has tribulations, yet still closes his eyes and does not do a self-reckoning, but continues to believe that everything going on around him is meaningless and mere coincidence – these thoughts themselves are sinful!

As the Torah states in our weekly portion: "If you are indifferent to Me and do not wish to obey Me… I too will be indifferent to you, and will increase the punishment…" (26,21-24). That is, if you think, Heaven forbid, that the punishment I am bringing upon you was not purposeful, I will punish you [even] for that thought as well, Heaven forbid.

We live in a period of incredibly critical events: On the one hand, our generation has merited, and is meriting, to return to our Land after so many centuries, while on the other hand, the threats to our country are growing even stronger. It is therefore our national and societal obligation, as a public that believes in Divine reward and punishment, to ask ourselves: "Why is this happening to us? Why have we not yet arrived at the promised salvation, in serenity and peace? There is no other country that finds itself in such an abnormal situation as ours!"

In my humble opinion, it all boils down to this: As long as our nation and government do not want to recognize the great value of Am Yisrael, and that our destiny and Divine mission is to bring faith in the Creator to the entire world, and to bring them the love of justice as well – our situation will continue to deteriorate, Heaven forbid.

We especially must internalize that there can be no separation between our Nation and our Land. Our entire Land belongs exclusively to the Nation of Israel; none of it must be given away. [Note: This was written not long after the unilateral withdrawal from Gush Katif, from which evolved the present war with Hamas.] The attempts to give parts of our Land to others are a continuation, no less, of the Sin of the Spies. It will be recalled that these spies were sent by Moshe Rabbeinu to evaluate how best to conquer the Land – and it was their sin in discouraging the nation regarding the Land that began the process of estrangement from Eretz Yisrael, leading to exile and destruction that has lasted until this very day.

The intensification of the hatred of the Gentile nations towards us is a result of our neglect of the Torah way of life. If we discount miracles and Divine supervision upon us, there is no way out of our present difficulties – other than to return to our eternal sources, not only in our individual lives, but also in turning Israel into a truly Jewish state, to the point that it will be clear to all that Israel is a state with the Torah values of the nation chosen by G-d to bring Him to the world.

With G-d's help, the day is not far off when Israel will do teshuvah, and we will all be connected to the G-d of Israel, His Nation, and His Land. May it be that we will all merit, very soon, to see the salvation of His nation and inheritance, with compassion and not in judgment!

Emuna: Rabbe Shimon bar Yochai, Lag BaOmer, and the Special Message

by Rav Netanel Yosifun, Rosh Yeshivat Orot Netanya, yeshiva.org.il, translated by Hillel Fendel.

This was written four years ago, but it is still perfectly timely… The main "minor" difference is that there were no Lag BaOmer bonfires on Mt. Meron that year because of Corona, while the reason there will be no bonfires there this year is because of Hizbullah missile threats.

Every year at this time, the holy nation of Israel is busy studying and engaging with the legacy of the holy Rabbe Shimon bar Yochai (Rashbi), master of the Zohar, whose yahrtzeit (date of passing) is on Lag BaOmer (the 33rd day of the Omer period). 

There are those who ascend on this date to Meron in the Galilee to study his teachings and dance and sing in his honor. Others sit around traditional bonfires near their homes and speak of his greatness and light. All recount the wondrous story of his salvation in the cave from his Roman pursuers, and how he cured the world when he came out.

This year, because of Corona, we cannot make the trip to Meron, nor can we even dance in large groups around the fires. Still and all, the beautiful light of Rabbe Shimon will ascend and shine with holy Divine spirituality, possibly helping us to discuss his stories and profound teachings in even more depth.

In fact, this is a good time to take a look at another story, slightly less familiar, which reveals another angle regarding what Rashbi learned when he came out of the cave. That is to say, while the Babylonian Talmud recounts that after 12 years of hiding in the cave, Rabbe Shimon was informed by the Prophet Elijah that the Roman decrees had been canceled – the Jerusalem Talmud has a slightly different account. As follows (in free translation): 

Rabbe Shimon said, "Let's go out and see what sound there is in the world." He went and sat at the entrance to the cave. He saw a hunter, laying traps for birds. R. Shimon then heard a Heavenly voice saying "acquitted," and the bird was saved. R. Shimon said to himself, "If a bird has Heavenly providence, how much more so do humans" – and he left the cave… and purified Tiberias.

The traditional story is that Rabbe Shimon was encouraged from Above to exit the cave, while in the Jerusalem Talmud, he takes his own initiative to get up and go out to see what's happening in the world, to see what "voice" he can hear. 

This is a profound allusion to the "esoteric Torah" that Rasbhi brought to the world from his cave. He listens for the sound. A spiritual voice is hiding in the physical world, and we have to listen to the world's deep spiritual quality, as in "from my flesh I will see G-d" (Iyov (Job) 19,26). The entire physical creation sings spiritual praise to G-d, and He speaks through it – and it is this that Rabbe Shimon and the Zohar come to reveal. Hashem speaks to us via our reality! In this context the Kabbalists are the students and the successors to our Prophets, in that they are attentive to G-d's voice that continues to echo throughout the expanse of the world. (And the Kabbalists' tradition is that the Kabbalah they received dates all the way back to Elijah the Prophet.)

It is intriguing to note that R. Shimon said here that he will go out to "see" the "voice in the world." Voices are heard, not seen! But this is precisely the crux of the matter: Just as at Mt. Sinai, where "the nation heard the sounds" (Sh'mot 20,15) - they heard sounds of spirituality with their physical ears - R. Shimon constantly reveals to us the special nature of the Stand at Mt. Sinai also in our own physical reality. He helps us see the spiritual voices as if they are a physical reality. 

And behold, Rabbe Shimon bar Yochai comes out and sees a hunter placing traps, but when a voice sounds in the skies that the bird must be free, it is saved – and from this he learns about G-d's supervision and concern for the world, and that on Him everything is dependent.

But this is quite strange. After all, every Jew knows there is Divine Providence and that everything depends on G-d's will – so what was the great message inherent in the story of the bird that R. Shimon did not know before?

The answer could be a simple one: What Rashbi learned from the bird was that G-d was signaling to him that the danger from the Romans had passed for him. 

But possibly the Gemara is teaching us something deeper. In fact, that which is generally accepted in Jewish thought today, and appears to be simple to every Jew, was not always that simple. Even the Rambam holds that Divine Providence is not specific for each individual, but instead is general. That is, G-d ensures that there are and will be sheep, birds, etc., but not what will happen to each one of them. 

Actually, the ones who taught and imbued in Israel the idea that G-d watches over and controls every single detail and individual, no matter how small, were those great Torah giants who were steeped in Kabbalah and the teachings of R. Shimon bar Yochai. And this is what the Jerusalem Talmud comes to teach us: "When Rabbe Shimon came out of the cave, he came out to teach us that Hashem watches over us in every detail, up to the very last one."

The fact that so many people already know this idea shows us just how prevalent Torat HaSod, the Torah of Kabbalah, has become. Of course, in every pure dispute among Torah scholars, both positions are "the word of the living G-d" – but still, the fact that the idea of personal Providence has come to be so accepted is remarkable; in a certain respect, it is one of those important concepts that are already like a Halakhic norm. It is something that gives us comfort and support, and causes us to embrace God's care and providence, as a son embraces his father.

And during this difficult period of Corona, when we see how a tiny little virus can have such a revolutionary effect on the entire world, our faith that G-d watches over us down to the last detail is only strengthened! Even the wizards of Pharoah's Egypt, when they saw the plague of lice come upon them, understood the situation: "This is the finger of G-d!" (Sh'mot 8,15)

Behar: Easy Money?

by Rav Haggai Londin, Rosh Yeshivat Hesder Holon, yeshiva.org.il, translated by Hillel Fendel.

What do we learn from the prohibition on paying and taking interest? 

This week's Torah portion of Behar (Vayikra 25,1-26,2) deals with several societal mitzvot, such as the Shmittah (the seventh-year fallow) and Yovel (Jubilee) years, the redemption of lands, and the ban on taking or paying interest. One of the words for interest is neshekh, from the same root as neshikha, bite. One who takes interest takes a "bite" from the live flesh of his borrower. 

The Torah's prohibition on interest stems from a spiritual principle: One must not make easy profits at the expense of the weakness of the other. When a person lends money and charges interest, he is taking advantage of the borrower's neediness in order to make money off him. The profit here is not from creative work, but only on the "time" that the money is in the hands of the borrower. 

Our Sages teach us here an important principle: The equation Time is Money is wrong; the correct one is Work equals Money! When one works and makes a profit, the work itself is productive, and the money is just a result – as opposed to one who lends money, where there is no productivity.

We did not come into this world in order to make easy money. Rather, we are here to create. We are here to form relationships with each other, where no one takes advantage of anyone else – and thus we constructively build the reality around us, for ourselves and others. This is also the reason why we have the mitzvot of Shmittah and Yovel: so that we can press restart on our social frameworks, and ensure that the gaps between people are not too large. If we succeed, the opportunities for one to take advantage of others are limited. 

These are important principles to remember all year round, but they are all the more critical especially now, during the Counting of the Omer! This period is a time in which historically, R. Akiva's students were not sufficiently sensitive of their colleagues – and so we must make doubly sure not to repeat those mistakes today. It is therefore customary to study Pirkei Avot during these weeks, because the Mishnayot of Avot serve as an introduction to the laws of monetary matters, teaching us how to behave properly in our dealings with our fellow man.

Emuna: What Would Have Happened Had Rabbi Akiva's Students not Died?

by Rav Dov Lior, former Chief Rabbi of Kiryat Arba/Hevron, yeshiva.org.il, translated by Hillel Fendel.

We are in the midst of the Omer period, during which we mourn for Rabbi Akiva's 24,000 students who died during the short period from right after Passover up until Lag BaOmer, the 33rd day of the Omer. This coming Shabbat is the last one this year on which we practice customs of mourning, because next Shabbat is already the eve of Lag BaOmer and therefore we are permitted to shave and the like in honor of the Sabbath.

The Talmud tells us the reason for the deaths of R. Akiva's students: "Because they did not behave with respect towards each other." This can only be understood in the framework of their great stature, just like in the case of the deaths of the two sons of Aharon HaCohen, Nadav and Avihu. The Torah states that the latter were felled "when they came close to G-d" (Vayikra 16,1), and the 19th-century Netziv of Volozhin explains in his classic HaAmek Davar commentary as follows (paraphrased): 

"They sinned when they came close to G-d" – and a sin in G-d's palace is much worse than one who sins outside the palace. That is, they were on a very high level and their sin was similarly on a high level, in that it was 'close to G-d,' and therefore their punishment was immediate and severe." 

The same is true for the students of R. Akiva: There is no doubt that it was only because of their great stature and intense closeness to G-d that their sin was punished so quickly, practically in one fell swoop.  

Why do we continue to mourn over an event that took place so many generations ago? There are plenty of people who have died tragically over these past 2,000 years ago whom we do not mourn today! Why are R. Akiva's students different? 

The answer involves something that is relevant to all generations, including ours. The Gemara says (Yevamot 62): 

"During the time that Rabbi Akiva's students died, the world was spiritually desolate - until Rabbi Akiva came and taught his five students in the south, namely: Rabbi Meir, Rabbi Yehuda, Rabbi Shimon bar Yochai, Rabbi Yossi and Rabbi Nechemiah. These students [who were later ordained and authorized to teach Torah after all the other Sages were executed by the Romans] became the pillars through which the Torah was handed down to future generations – to the extent that until the Sages said that a Mishnaic ruling without the name of a Sage attached to it is from the words of Rabbi Meir. The other students were equally praised – and all of them perpetuated their teacher R. Akiva's teachings."

Let us try to imagine that R. Akiva was not left with only these five students, but also with the thousands who died within one period. Picture to yourself that they would have merited to continue studying and teaching Torah on their very high level! It could very well have been that they would have perpetuated such an amazing legacy of Torah, that the Torah level in our own generation would have been like that of the Baalei HaTosafot [renowned medieval-age scholars of the Talmud]!

As such, when we still mourn their demise today, it is not just for them that we mourn, but for the loss that the honor and study of Torah suffered over the ages, and is still suffering from today! We mourn and express our sorrow regarding the decline suffered by the world of Torah.

As such, from an ethical standpoint, it is particularly incumbent upon those who have the wherewithal and ability to study Torah, to do so with great alacrity and dedication. We must feel the responsibility to increase Torah study and the number of Torah students in every place - in Israel as well as abroad. And in the merit of the resulting increase in Torah, we pray that we will merit, all of us together, to see G-d's salvation upon His nation and His inheritance.

Emor: To Give One's Soul – and Live

by Rav Yisrael Ariel, Head of the Temple Institute, Jerusalem, yeshiva.org.il, translated by Hillel Fendel.

This week's Torah portion of Emor – Vayikra 21-24 – mentions one of the cardinal concepts of Judaism: the Sanctification of G-d's Name. Regarding this the Rambam writes in his Laws of Torah Fundamentals (5,1): "The entire House of Israel is commanded to sanctify G-d's great name, as is written: 'I will be sanctified among the Children of Israel.'"

The typical example of this commandment is where a non-Jew holds a sword over a Jew's head and issues a simple threat: "Bow down to this idol, or else I will kill you!" The Jew must then sanctify G-d's name by refusing to do so, and allow himself to be killed instead. This appears to be the traditional division of labor, wherein the Gentile seeks to convert Jews to his religion or kill them, while the Jew's job is to extend his neck and be slaughtered. The Rambam, in his famous Epistle of Kiddush Hashem, admiringly applies to this situation the verse, "We have been slain for You all the time" (Psalms 44,23). 

The Sages also lavished great praise upon those who give their lives for G-d, saying, for instance, "Those who were killed by the regime rather than betray G-d – no one can stand in their vicinity… such as Rabbi Akiva and his colleague" (Pesachim 50a). 

This type of Kiddush Hashem is for times of emergency. But there is another type which is even more exalted and desirable to G-d, and that is the level of he who lives for the Sanctification of G-d's Name. This refers to one who sanctifies His name while living and breathing, not in his death. For example, Mattathias of the Chanukah story was given an ultimatum to bring a sacrifice to pagan gods ,or else – and instead of refusing and then being killed, he arose and killed the Greek who dared to threaten him! It is precisely this type of Kiddush Hashem that the Nation of Israel has been singing about and praising for over 2,000 years! For "it is not the dead who will praise You," we say in Hallel, Nor does G-d want His nation of Israel when they are dead, Heaven forbid – but rather when they are sanctifying His name through life! This is the main charge of the Torah, as it states: "These are the mitzvot that a person must do and live through them" (Vayikra 18,5) – and the Sages derived: "live through them, and not die by them."

Another example of one who sanctified G-d via life is cited in the Talmud (Sotah 37a): "When Israel stood by the Red Sea with the Egyptians chasing them, Nachshon ben Aminadav of the Tribe of Judah was the first to enter the water [thus meriting this tribe, via its descendant David, with the kingdom of Israel]… At that time, Moshe was busy praying, and G-d said: 'My beloved people are [about to] drown in the Sea, and you extend your prayers before Me?!... 'Tell the Israelites to go!' 

Our Sages praise Nachshon's act profusely, saying that this is precisely the type of Kiddush Hashem that G-d loves! It was an act of total trust in G-d, and it brought about life and Redemption to Israel. Nachshon ben Aminadav became the prototype of what "Kiddush Hashem through life" is all about, and it is a part of the song of Hallel sung by Israel throughout the generations [in the paragraph of B'tzet Yisrael… Hay'ta Yehuda l'kodsho, Yisrael mamshelotav].  

R. Akiva is remembered in the Talmud as he whose flesh was plowed with combs of iron until his soul left him as he recited Shma Yisrael. However, he is also remembered, inter alia, from another very important side, one that manifests the spirit of vitality that pulsed within him. It was R. Akiva who stood with his colleagues at the ruins of the Holy Temple and while they cried, he chuckled. Why so? He explained that the fulfillment of the prophecies of desolation meant that the other prophecies, those of Redemption, would surely also be fulfilled. He saw in his mind's eye Israel being redeemed! This is how he lived: by sanctifying G-d's name and bringing Redemption to the world! 

The Nation of Israel has had no shortage of heroes who died for G-d's name, whether under the Roman regime, during the Crusades, in the Inquisition, during the recent Holocaust, and much more – such as the victims of Hamas 2023. Such self-sacrifice has no parallel in any nation or tongue. Nevertheless, the Holy One, blessed be He, expects to see sanctification of His name especially in life, by those who bring the people of Israel from destruction to building-up.

In our generation, there are plenty of us who bring light to Israel, who are pioneers in both the physical and spiritual planes, who build the Land in the face of those who come to destroy it, both from within and without, and who build Yeshivot and Torah centers, in the face of those who would promote foreign culture.  It is these who bear the Redemption of Israel on their shoulders: "Israel, in whom I take pride" (Yeshayahu 49,3).

Emuna: Working Thoroughly – and Naturally – Like an Ox

by Rav Haggai Londin, Rosh Yeshivat Holon, yeshiva.org.il, translated by Hillel Fendel.

The special traits of the month of Iyar, which began today.

As is known, the Jewish months of the year are not just a technical means for determining the passage of time. A month – ḥodesh, from the same root as ḥadash, "new" – has its own unique spiritual essence; every month has its own method of Divine service that suits it. 

In Sefer Yetzirah, o-ne of our ancient texts, attributed to Avraham Avinu, each month of the calendar is assigned, inter alia, a letter of the alphabet, a body part, and a soul attribute, i.e., a trait that one should work on and improve. The letter assigned to the month of Iyar is vuv; the body part is the kidneys; and the attribute is hirhur, which can be translated as "thoughts," often sinful ones, but which can also often be used for positive action.

The month of Iyar comes between Nisan and Sivan, and between Pesach and Shavuot. After the Jews became the Nation of Israel upon leaving Egypt, they began a long trek of 49 days between the Exodus and their receipt of the Torah at Sinai. However, before they received the Torah and its teachings that connect Israel with G-d, they were required to undergo a period of preparation for mundane and secular matters – i.e., simple and straight nature, that which is built up in Iyar.

Let us begin with the kidneys. There is a Hebrew phrase that speaks of the "morals of the kidneys" – mussar klayot – and represents simple morality and pangs of conscience. One who requires an external punishment in order not to murder or steal, definitely has a problem. A normal person can be expected to have natural human morality; the "derekh eretz [that] preceded Torah," as the Medrash teaches. The Sages also said about Avraham Avinu that he learned the Torah from "his two kidneys [that] were like two jugs of water spouting forth Torah" to him - a continuous and abundant outpouring of Torah knowledge from his innermost being. Avraham developed a consciousness of his natural "kidney" ethics to the extent that he succeeded in fulfilling some of the Torah's mitzvot even before they were commanded. 

This is why we must be careful during the days of Iyar, more than during the rest of the year, not to lose our natural, inborn morality. During the days of Iyar, 24,000 students of Rabbi Akiva died, for "not behaving with respect towards each other" (Yevamot 62b). During the days between Pesach and Shavuot – most of which are in the month of Iyar – the custom developed to study Pirkei Avot, i.e., the Mishnayot known as the Ethics of the Fathers. These chapters come to build up our heart, our natural traits, and the proper approach to receiving the Torah.

Hirhur precedes action. Action is basically that which comes at the end of the process, while hirhur accompanies a person all the time, even when he is not conscious of it. Hirhur is the natural state of thought. The Sage R. Amram is cited in the Talmud (Bava Batra 164b) as saying that there are three sins from which, every single day, no one is free of – and one of them is hirhur of sin. In Iyar, we work on being aware of our thoughts. We count the 49 days of the Omer, which prepare our thoughts little by little so that we can receive the Torah on Shavuot.

The letter vuv, as its name implies (comprising two letters vuv, meaning "and"), connects things. The letter vuv starts from the top and descends straight down, connecting between heaven and earth, and between worlds. Iyar is the month that connects so naturally between the Exodus from Egypt and the Stand at Mt. Sinai seven weeks later; between the appearance in the world of Israelite nationhood and the giving of the Torah; between Yom HaAtzma'ut (Israel Independence Day) and Yom Yerushalayim (Jerusalem Reunification Day). The month of Iyar is the natural link between the mundane and that of sanctity. 

The astrological sign of Iyar is the ox, the classic work animal. The ox plows the hard soil, breaking the clods of earth with slow, difficult, unyielding efforts. The Hebrew word for "ox" is shor, which stems from the same root as shurah, meaning line or row. The ox's job is to plow straight rows in the field – thorough and long-term work, step by step, row by row. In these days of the month of Iyar, one should adopt qualities of a Taurus: stubbornness, sticking with unpleasant work, being a work horse. We must plow our heart towards the Giving of the Torah; and we must build a country using physical tools, trusting that the holy seeds will grow between the furrows.

The simple nature of Iyar is manifest in yet another plane. It was in Iyar that the modern Nation of Israel merited two new holidays: Yom HaAtzma'ut and Yom Yerushalayim. These are festive days that commemorate our return to our natural state, that of a nation in its land. We have become a normal country with a capital city. Yet, these two events – the formation of Israel and the full liberation of Jerusalem – are not yet the end of the story. We must yet build the Beit HaMikdash! But still, "the State of Israel is the foundation of G-d's throne in the world" (Rav Kook, in Orot). This is the natural base and infrastructure on which the holiness will then reside.

The month of Iyar is the month in which we work on the simple and natural things, in which we work stubbornly like an ox, in which we develop our ability to work hard. During these days, we must be more careful with our interpersonal relationships. We must plow thoroughly the land of the State of Israel, open our hearts, listen to others, listen to ourselves. We must build the natural, physical world – individually and nationally – in purity. Upon that, we will then be able to receive the Torah. Amen!

Kedoshim: The Pluses and Minuses of Speech

by Rav Ariel Farajun, Rabbi in Yeshivat Torat HaChaim, Yad Binyamin , yeshiva.org.il, translated by Hillel Fendel.

This week's Torah portion of Kedoshim (Vayikra 19-20) features the following well-known verse: "Do not hate your brother in your heart; you shall certainly reprove your colleague and do not bear sin upon him" (19,17).

One of the common explanations is that we are commanded to reprove our fellow Jew if we see him sinning, and when we do so, we must be careful not to shame him in the process, and thus we will be saved from bearing a sin because of him. 

But according to this explanation, what is the connection between this and the beginning of the verse, which warns us against hating our brother in our heart?

The Rambam, in his Book of Mitzvot (Positive Commandment #205), writes that this mitzvah of giving reproof also includes the obligation to rebuke someone who has wronged you, as opposed to silently harboring a grudge against him and regarding him as a sinner. This means that the Rambam explains the above verse to mean: "If you have a complaint or anger against your friend, rebuke him! Do not retain the feeling that he has sinned; do not bear his sin in your heart."

In light of this explanation, it is clear why the verse began with the command not to hate our comrade – for this is precisely the recipe for cleaning one's heart of enmity: Do not keep a grudge in your heart; rather, work it out with him, discussing with him what you feel he did wrong. [Of course, sometimes people "discuss" things with anger, and then instead of calming down, they actually fan their own flames and become even more angry, without being able to calm down. Clearly, this is not the intended approach. One should rather bring himself to a state where he can talk about bothersome matters calmly and with an open heart.]

Thus, talking with someone about a source of tension, even if with a measure of accusation, can dissolve tensions in the soul and expel them to the external plane.

This principle of "breaking things down via speech" can also work in the opposite direction. In Chapter 1 of Pirkei Avot (Ethics of the Fathers), we are taught: "Speak little, do much." This appears to mean that one should focus his efforts on actions, not on empty talk. However, it can also be understood as saying that if one wants to accomplish things, a good way to do this is by speaking sparingly. Why is this so? 

This might be explained in a Kabbalistic vein that one who declares boastfully that he plans to do a particular good deed, the "Other Side" forces then come and seek to prevent him from following up. This is why one who wishes to accomplish his goals would be well-advised to keep his intentions to himself, and then he will be able to succeed.

In light of this insight into the power of speech, we can explain the above Mishna from Pirkei Avot on the simple psychological level: Speaking about something releases the pressure from the internal levels, and prevents internalization of the matter, decreasing the likelihood that it can be practically carried out. As such, decreasing one's speech helps to internalize the mitzvah and its implementation.

In light of this fundamental, we see that it is a matter of great wisdom to be able to discern when one must talk, and when, alternatively, he must choose the path of silence. For instance, publicizing one's good deeds makes it very hard to actually internalize them, as he is more focused on the impression his deeds make on other people. On the other hand, to discuss one's concerns can help to relieve the pressure of his worries.

May G-d grant that we merit to utilize the wondrous power of speech for proper service of the blessed G-d.

Emuna: Level-Headed Jewish Morality

by Rav Azriel Ariel, head of the Society and Family Department in the Torah and State Institute and Rabbi of the town of Ateret, yeshiva.org.il, translated by Hillel Fendel.

Israel has the most moral army in the world – but what does this mean? What are the principles of Jewish ethics by which the IDF must act and defeat its enemies? They are neither the corrupted morals of the Western world, nor do they approach the cruel norms of Hamas. 

But to accurately answer this question, let us consult a recently-published work entitled "Master of Wars, Grower of Salvations" (Baal Milchamot, Matzmiach Yeshuot), by my father and teacher Rabbi Yaakov Ariel, Chief Rabbi of Ramat Gan. It provides a Halakhic-Jewish outlook on war in general and on the current war in Gaza in particular. 

ETHICAL CONSIDERATIONS

The Torah sets certain ethical ground rules for war: The king can lead Israel into an optional war only if the Sanhedrin approves of it and determines that it is justified. Even a mitzvah war, such as a war of defense or other obligatory war such as against the Seven Nations, is waged only under certain conditions: We must first offer peace; we must leave open a corridor for retreat; and even fruit trees must not be destroyed. In addition, the encampment must be "sanctified" via the specific mandated manner in which the soldiers may relieve themselves. 

The Torah thus emphasizes that war does not allow us to break through our ethical boundaries; these must rather be defined. The difficulty in making clear ethical decisions during wartime was expressed by our Patriarch Yaakov, who, in the words of Rashi to B'reshit 32,8, "was afraid that he might be killed, and was troubled that he might have to kill others."

This responsibility for retaining our moral restrictions requires clear and level thinking. Therefore, even though vengeance is essentially a positive emotion, in that it expresses our sense of obligation to justice and tikkun olam (rectification of the world), it must be actualized only for the sake of Heaven, based on solid legal principles, and certainly not with abandon. See, for instance, Psalms 149: "Lofty praises of G-d are in their throats, and a double-edged sword is in their hands, to execute vengeance among the nations… to execute upon them written judgement – that will be the splendor of all His pious ones."

For this reason, and without offering final judgement on whether Shimon and Levi did the wrong thing in Sh'chem, their father Yaakov sharply reprimanded them specifically for their hot-headedness (B'reshit 49,10) that did not allow for appropriate assessment of what they had set out to do. 

INDIVIDUAL VS. COLLECTIVE

An altercation between two individuals has rules of what may and may not be done, but a war between two collectives is not governed the same way. A body is made up of individual organs, yet is treated as one entity, and the same is true for an enemy nation: Just like an enemy's right leg is fair game for his rival even though the latter was kicked with the former's left leg, we also do not seek to ascertain exactly what role the enemy's individuals played in their national war effort against us. Rather, when a national entity or body stands against us in war, we view each individual as a partner in the war effort against us, and we may target him (though see below). 

Conversely, each of our soldiers must see himself and his comrades as inseparable parts of our national organism that is defending itself, to the point where he must sacrifice his life for the victory, and even, under certain circumstances, to save another soldier.

This does not mean that indiscriminate killing of the enemy is blanketly permitted. Striking the enemy is necessary for victory, and if non-combatants are incidentally hurt or killed, this is the enemy's responsibility. However, in general, striking non-combatants is not necessary for victory; harming non-combatants under such circumstances is not permitted. This is why King Sha'ul called upon the elders to stay away from the battlefield, so that they would not be hurt in the war against Amalek. Sometimes extraordinary means must be taken, not only for a short-term battle victory, but also to ensure the achievements for the long-range. Rav Kook writes (Letters I, 89) that there are times when extreme measures are needed to "instill fear in the wild enemy, even via cruel measures." 

On the other hand, when King Amatzia of Judea fought against Edom (Chronicles II 25,12) and captured 10,000 enemy fighters and threw them off a cliff, this led to further ethical deterioration, and he was severely censured. That which is necessary is a mitzvah, and pointless persecution is a sin. 

THE SOCIETAL NATURE

One is permitted to strike at enemy forces only if he is acting as an appointed representative of his country. But if one acts on his own volition, without official public authorization, he does not receive the same "dispensations" that a wartime soldier receives. This is because the ethical basis for his actions has disappeared. On the contrary; if he kills an enemy soldier against the army's rules, this could be considered an act of murder. There are also situations where individuals taking the law into their own hands endanger the entire nation. The collective is an organized group, not a vigilante mob.

BOOTY

The basic law is that all private property that remains in conquered territory is ownerless and may be taken (D'varim 20,14). This rule, too, is rooted in the communal, national nature of war. However, IDF regulations forbid taking booty. This raises the question of whether one who does take booty is in violation only of army rules, and/or of stealing from a non-Jew, and/or of stealing from the State. In any event, it is forbidden to do so even if there are open questions that have not yet been resolved.

THE HOSTAGES

The issue of our hostages in Gaza must also be addressed in terms of the public-national nature of war. 

When hostages are taken by criminals for ransom, Jewish Law famously states that "captives are not redeemed for more than they are worth." This is so that the community not be impoverished, and so not to encourage further kidnappings. However, when we are dealing with captives who were essentially sent by the nation – as is the case with soldiers, and even settlers of the western and southern Negev – the State has an extra responsibility towards them that must be taken into account. This is true even if it means the State must pay a high price. 

And on the third hand, in wartime, there are even more considerations to consider: What will contribute more to a lasting victory – the soldiers' and settlers' knowledge that the State will rescue them under any and all circumstances? Or will refraining from surrendering to the terrorists' dictates contribute more? The answer to this question, obviously, is not simple – but formulating the dilemma in this manner gives the decision-makers clear lines and a solid scale of values by which to approach it. 

THE SIGNIFICANCE OF OUR WARS

Israel does not fight only for its own existence, and certainly not for territory and resources, which have been the goals of most wars in history. The State of Israel, even if it is not consciously aware of it, represents not only its own citizens, but the entire Nation of Israel throughout all its generations. It also stands for the faith of Israel and the G-d of Israel. No one can ignore the religious dimension of our wars of the past 76 years since Israel was established – and certainly not regarding the current war which began when we were cruelly attacked by an extremist Islamist organization. This war is a fight between two clear ideologies: Jewish morals and Islamic murderousness. Our end-goal, even if not all of us are regularly conscious of it, is the Sanctification of G-d's Name and the rectification of the world in the Kingdom of G-d. 

As such, let us adopt the call of King David (Shmuel II 22): "I pursued my enemies and destroyed them, and did not return until I had consumed them… Exalted is the Rock of my salvation, the G-d Who avenges me… saves me from men of violence."