Torat Yisrael Issue 7

The Power of Teshuva and JobKatif Rav Yoseph Tzvi Rimon Shlit”a

Chief Rabbi of Alon Shvut and Founder and chairman of the board of JobKatif

At the beginning of each Jewish year, we try to improve our character traits and increase our mitzva observance, but the question arises: isn't this hypocritical? Isn't this dishonest? Aren't there things that we know, from the beginning, that we will never be able to maintain throughout the year? Nevertheless, we start the cycle again each Elul and each Rosh Ha-shana! We may suggest that the justification for this approach is that the High Holy Days are designed to reveal our true strengths and abilities; there is no falsehood in trying to realize our potential.

Indeed, the Ba'al Shem Tov cites a parable which expresses this idea and gives us meaningful direction in the area of teshuva, repentance. The parable tells of a magnificent, sparking palace, which attracts many people from far away. However, when the travelers approach the palace, they find many walls and many obstacles. Some are dissuaded, but those who press on, scaling the first wall, discover lions, bears, and other fear some creatures. At this stage, even more abandon their goal and turn around, but a select few continue their journey, avoiding the predators and climbing the second wall. On the other side, they are shocked to find

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IN THIS ISSUE Rav Asher Balanson Teshuva: GOING BACK TO OURSELVES English speaking sales respresentatives are available for home visits to give you the best prices possible. Both Kosher and regular phones are available.

Call Simcha 052-444-6022

Rav Yossie Bloch What is a modern Ger Toshav?

Goel Jasper Is There Reason to be Optimistic?

National and Individual Teshuva

Shmuel Sokol

Editor-In-Chief

“The source of the moral baseness which continues to darken the world stems from the lack of recognition regarding the value and wisdom of the Land of Israel. Thus the sin of the Spies, who spoke derogatorily about the pleasant Land, remains uncorrected. To rectify this, the Land’s praise, splendor, holiness, and honor must be declared to all of the world.” -Rav Kook (Letters, Vol. 1, pgs. 112-113) Rabbi Kook writes that the rebirth of the Jewish nation in Eretz Yisrael is the foundation for the ultimate t’shuva, both for the nation of Israel, and for the whole world. -Rav David Samson and Tzvi Fishman (The Art of T’shuva)

Given the season in which we find ourselves, and the political climate in which we are now thrust, it behooves us to examine our actions, not just as individuals, but as members of the Jewish nation as a whole. Normally, at least for a Jew is chutz la’aretz, Elul stands for a time of personal relection and repentance. However, a Jew is Eretz Hakodesh must attach himself to the larger national conciousness of which he is a part and prepare forthe repentence of the nation. We have just passed the third anniversary of the expulsion from Gaza, the government is transferring ownership of Jerusalem’s Russian Compound to the Russians and half of Jerusalem is on the table. At a time like this, it is impossible for any of us to think that repenting our own personal problems suffices while so many problems face us as a people. Until we can unite and stand up for ourselves as Jews -irregardless of political or ideological affiliationour teshuva is incomplete. How can we think that we can remain pure and holy while our brethren from Gush Katif still remain as jobless refugees? How can we feel satisfied at the end of this season when Jews are thrown off their property in Shuafat in favor of Arab squatters, in gross violation of court orders, by the Israeli police? How can we look ourselves in the mirror when the selfsame police allow Arabs to attack Jewish marchers in Samaria and the arrest the Jews who defend themselves? Finally, how can we live with ourselves when we pray for the rebuilding of the Temple while Har HaBayit is ignored? There must be a change! Wishing you all a happy and peace ful new year...

For years, I have been accused of wearing rose-colored glasses concerning Aliyah, Israel and our incredibly-holy Land. And for the most part, I have maintained my innocence, responding to the accusations by stating the irrefutable facts:

1. At no time since the days of Ezra and Nehemia has the Land of Israel been more welcoming to the Jewish people; 2. It has never been easier for a Jewish person to move to Eretz Yisrael; 3. The Torah is quite clear that it is our obligation to live here – whether life is easier here or not; 4. The Torah is also quite clear that, well, HaShem is not really such a big fan of people who have not-nice things to say about our Land; 5. The State of Israel, while not always run by those of purest heart and clearest thinking, is ours, the only Jewish country in the entire world. But recently it has been tough. Today is a day when even I had the thought creep into my mind: “What the heck is wrong with us?” And when I recently saw the two coffins appear on the television screen in my office, the first words out of my mouth were, “We are pathetic.”

How else could you explain a country that will give up a convicted murderer who has promised to murder again? How else could you explain a country that doesn’t even know for sure what it is receiving in exchange for that murderer until the public – including the families of Eldad Regev, HY”D, and Ehud Goldwasser, HY”D – see two coffins appear on the television screen? How else can you explain watching the two coffins sitting there, knowing that in the past Israel has been able to come up with the proverbial rabbit out of the hat, and waiting … waiting … and then, nothing. We are pathetic.

In 1994, Nachshon Wachsman, HY”D, was kidnapped and it seemed the whole Jewish world was praying for his rescue. Ultimately, the news we received was the worst. He had been killed in a failed rescue attempt. Yes, the news was the worst. Or at least we thought it was …

Until today. Today, we really understand what the worst news is. Today, we are feeling the affects of

not even fighting. Today, we are the laughing stock of the Arab world, and even those around the world who love us – and yes, they do exist – are scratching their heads. This is the Israel of Entebbe? This is the Israel of the Iraqi nuclear reactor? This is the Israel of the Six-day War? Yes, this is that Israel.

These are dark days for the Jews of Israel and, as such, for the entire Jewish world. But we are still the Jewish people. We are still the nation that has survived – and thrived – throughout the centuries against all rational thought. We are the nation that won an un-winnable war in Six Days, and we are the nation that rescued the hostages from Entebbe and we are the nation that bombed Iraq’s nuclear reactor. We are also the nation that bombed Syria’s nuclear facility just a few months ago. We are also the nation that is the only nation to have thousands of people immigrate to its shores each year because of religious and philosophical destiny. We are also the nation that allows my sons to wear long side-curls and yarmulkes without question.

We are a nation that is far from perfect, but then again, our entire history is one lacking perfection, from the biblical episodes of the Golden Calf to the Sin of the Spies to Moshe hitting the rock to King Saul trying to kill soon-to-be King David to our Judge Samson marrying a Philistine woman and to the modern days of the Holocaust, and assimilation, and Moshe Dayan giving the Temple Mount keys to the Waqf leadership, and Sharon evicting 8,000 Jews from their homes. But we are also a nation with a future.

My wife and I are raising our kids here. We are raising them to be proud, honest, See Page 9

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a person is worth something not because of what he can produce, but because of what HE IS. The perWhen we talk about T'shuva, our natural reaction is to consider preparing long lists of Aveirus son's worth is an internal thing, not an external one. that we have to do T'shuva about. However, the word Each and every person has a tremendous potential to become an important person in his own right: He can T'shuva means to return, not to leave. This must tell be an honest person. A person who helps others. A us that it is not only a question of leaving our bad deeds, but rather a matter of returning. The question person who davens properly. A person who is at is, to whom are we returnpeace with himself - an inner ing? R' Yeruchu (from the peace - and at peace with “This is not a Torah attitude at all: The others. A person has to be Mir Yeshiva) writes that we Torah says that a person is worth able to connect up with his are returning to OURSELVES!! something not because of what he can inner self in order to properly produce, but because of what HE IS.” realize his potential. Unfortunately, most of us try to run Let's try to understand this away from our inner selves. We are afraid of whom a bit. In the secular world, we measure the worth of a we may find if we look too closely, so we ignore ourperson based upon what he can produce: What he is worth in the market: If he is capable of producing a lot selves completely. The first step in the T'shuva he is an important person. If not, he isn't. Once a per- process is for us to return to ourselves: To"find" ourselves again. To find out who we are and what we son is no longer producing, i. e. he has retired, we want. We must stop running away and start examing may tolerate him, but he really is no longer considered as being important. ourselves. Now, in Elul, we must begin to look for that inner self. We must realize our inner worth. We must find who we really are. This is not a Torah attitude at all: The Torah says that

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In this, our penultimate shiur on the laws of a ger toshav, a non-Jew who renounces idolatry and settles in Eretz Yisra'el, we turn to the question of: when? When do these laws apply? When can we accept a ger toshav, and what happens if we cannot?

Up to this point, we have spent most of our time examining the Rambam's approach to this issue. However, this leads us into a something of a Catch-22 when we consider two complementary rulings of the Rambam. No fewer than four times in Mishneh Torah (Hilkhot Avodat Kokhavim 6:10, Mila 1:6, Shabbat 20:14, Issurei Bia 14:8), the Rambam states, based on the Gemara on Arakhin 29a: "We do not accept a ger toshav except at a time that yovel is observed." Nevertheless, earlier in the first source, the Rambam rules that "even one who dwells temporarily, or one traveling from place to place on business, cannot pass through our land until he accepts the seven mitzvot which Benei Noach are commanded… this is a ger toshav." There is no question that we have not observed the yovel (jubilee) year for some centuries now, if not millennia. If so, there is no way that a nonJew can become a ger toshav nowadays; consequently, according to the Rambam, no non-Jew can even set foot in the Land of Israel!

Indeed, the Ra'avad contests vociferously the ruling against travelers (ibid.): "We have never heard or found any such thing! The verse which he brings refers to the seven [Canaanite] nations; even according to his view, the prohibition is dwelling, not passing through." Furthermore, in Hilkhot Issurei Bia (ibid.), he

argues that the Rambam fails to explain the laws of the ger toshav and their relationship to yovel. True, the full catalogue of laws relating to a ger toshav, including the requirement to actively support him and the prohibition to settle him inside a city (see our first shiur; the Ra'avad has a different reading of the Sifrei), apply only when yovel does, but the principle of allowing "strangers" to reside peacefully among us remains eternal.

How do we rule in this dispute? In Shulchan Arukh, which deals only with contemporary Halakha, we encounter the term "ger toshav" nine times, but the Kesef Mishneh in Hilkhot Avodat Kokhavim (ibid.) argues that the Ra'avad's argument is a logical one, accepted even by the Rambam: even in an era when yovel is not observed, what problem could there be with settling in Israel a non-Jew who has accepted the seven Noahide commandments? He can never cause us to sin, as he is living an exemplary life. Instead, he maintains, the Rambam merely means to tell us that no Jewish court can formally accept him; however, if a non-Jew accepts the Noahide laws on his own, that is sufficient. According to this, even the Rambam could envision a ger toshav today.

Still, as the Tzitz Eli'ezer (16:60) points out, this tack is not particularly convincing. The Ra'avad does not seem to offer a merely pragmatic argument; there are real halakhic ramifications for a ger toshav in non-yovel times, kulot (leniencies) as well as See chumrot (stringencies). If so, it may be that Page 9

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Thirteen years ago, at the height of the Rabin-Peres regime, I started “Zo Artzeinu”, together with my dear friend Moshe Feiglin. The purpose of this movement was to protest the Olso Accords in a way that had not been done before. Up until that point, the demonstrations against Rabin-Peres had been orderly, quiet and 100% legal. They had drawn hundreds of thousands of protestors yet accomplished little, if anything at all. Prime Minister Yitzchak Rabin called the protesters “propellers” and paid no attention to them. Busses continued blowing up, suicide bombers were everywhere and the land was given away to the enemy more and more each day… I schlepped my family to dozens of these demonstrations. We stood in the rain, held signs and heard speeches by eloquent right wing politicians. When the Olso terror-process started we immediately jumped into the “protest mode” and made these demonstrations priority #1. Trust me when I say that there wasn’t an anti-Oslo rally my family didn’t attend…. but the busses continued blowing up and holy Jews were dying by the hour…

In August 1995, Moshe Feiglin and I decided that more had to be done. These “nice” rallies were getting us nowhere so we put our heads together and started a movement called “Zo Artzeinu” (This Is Our Land). The decision made was that we would “up the ante” a bit by introducing the concept of non-violent civil disobedience to the streets of Israel. Our first rally was held 3 days after Tisha B’av – the 12th of Av 5755 (August 8, ’95) – and, Baruch Hashem, it was an outstanding success. Over 100,000 protestors took to the streets and blocked 80 intersections across the country. Hundreds of these protestors were arrested! The media – generally silent up until this point - covered the event like never before. Even though all protestors were completely passive in their resistance and there was absolutely no violence (something the media usually hates) the event was blanketed by Israeli tv, radio and newspapers. In the next morning’s Yediot newspaper, seven of the first nine pages dealt with the na-

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tionwide roadblock.

I remember being live on Kol Yisrael radio that night. The massive roadblock had already been in effect for two hours and the radio interviewer asked that I call it off. “You are endangering lives”, the interviewer said, “call off the roadblock.” I insisted that we were actually saving lives! “How can that be?” asked the interviewer. “Simple”, I said. “Since no Israeli was able to drive for the last two hours, do you know how many lives we just saved?”

Moshe and I organized many more rallies during that time and the government responded by charging us with sedition and 11 counts of incitement. Even though every one of our protests was completely non-violent, the Rabin-Peres regime was embarrassed by the effectiveness and magnitude of these demonstrations. They ordered the police to search our homes at 5:00 in the morning, made sure we were physically assaulted and “threw the book” at us. Our trial lasted 18 months which cost us both our jobs and tons of money for legal expenses. In the end, Moshe and I were found innocent of all incitement charges yet guilty for the sedition charge. Moshe was sentenced to 16 months in prison and I received 12 months. We both became convicted felons. After serving our time, mostly via community service, we re-entered the “normal” world. Our life of crime was behind us and - thanks to the Israeli prison service - we were fully rehabilitated ex-cons. We took a look at what was happening in the Israeli political scene and found out that while the Prime Ministers had changed (several times), the direction the country was headed did not! The “peace” process continued, land betrayals were being signed with Arafat and busses, coffee shops and Pesach seders in Netanya were still being blown up… That is when we realized that we made a big mistake in Zo Artzeinu. Our goal at the time was to scream, “kvetch” and protest against something and while it worked – in the short term – it failed miserably in the long term. No changes were made and no alternatives were offered. All we did was yell at what was wrong… we didn’t provide the people of Israel with what was right.

And so, on Rosh Ha’Shanah 5761, Moshe Feiglin and I decided to correct our mistake – and make a real difference in Israel. We stopped See Page 9

I am a sinner and I can't figure out how to genuinely do Teshuva. What do I do?

Shalom My Pupil, in Tel Aviv. I am a good Jewish boy. I don't have fun." Rambam says that Teshuva (repentance, as if the But are you sure you did not kill? Did you not play on translation helps - maybe look it up in the dictionary your Sony Playstation this year? It is not by coinciinstead of asking me everything) is based on vidui dence that the vidui says "we sinned…we were disconfession - of the sin and saying you are "not going honest…" Accept that you were part of the "we" and to do it again." I don't know about you, but I am not you will start to genuinely regret much more than honthat good at lying. As if I am not going to do it again? I oring your parents, you selfish pig (not kosher and did it this year, after I did it last year, again. In a way, I you probably ate some - like you trust the rabbanut kind of like the as if that was sin. It gives me a shwarma?!? - you “I know many of you are thinking of confessing to are shameful- hope reason to go to shul on Yom Kip- your rabbis. However, we are Jewish and rabbis won't this helps). To do pur. Now I have genuine Teshuva take confession; not for anything less than 200 to say that I revoice it out, "I did shekels. “ gret it and I won't steal. We all stole. do it again?! Do you honestly think you will be better Please, don’t behead me. Let 10 hours in shul be my this year at honoring your parents? Do you hear your- punishment. I won’t support the municipality ever self saying, "I will never talk back to my parents again." That last part is for my parking ticket. again. They told me I am wasting my life away. Next time I will sit there and say thank you, because I am I know you are thinking, "Why can’t I confess an embarrassment. This year, I will make sure that to my rabbi?" That is because we are Jewish and rabmom's room at the Geriatric Hostile Home For The bis don't take confession; not for anything less than Children Impaired has a window- because I love her." 300 shekels. By that time, you won’t have the money to pay for a window. I know feeling regret for past sins can be difficult. That is why I prefer to visualize the punishments David Kilimnick is available for private parties & as stated in the vidui section of the prayers. If you en- groups and can be seen performing at the Off The vision yourself severely maimed for your sins, you Wall Comedy Basement, in Jerusalem , every won’t want to do them again. Slap your chest and Thursday Night at 8:30pm See www.israelcomask: "Am I going to be stoned?" You may be edy.com thinking, "I didn't even do half these sins? I don't live

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A Day in the Life, Otherwise Known As Seventh Heaven in the Seventh Year So we recently had this very interesting guest over, who was trying to get away from some issues in the US by finding himself in Israel for a week. When our guest arrived, fresh from the Crowne Plaza in Tel Aviv courtesy of an old school Israeli cab driver, we pulled a few chairs out of the house, plopped them down in the road, served up some steaming joe, and gave our guests a few minutes to soak up the oxygen-rich, vanilla puddingy delicious air that we so habitually breathe up on our mountaintop every day. They checked out the view, eyed a few twitting sparrows, and sipped their piping hot Turkish coffee, with a few fresh figs our friend picked for us from her tree the night before (incidentally, she said I could pick as many as I want for myself - yesh!). After a few minutes and some enthusiasting licking from Pilpel, our driver drove away, Yishai put the baby in a backpack, unleashed the dog, and took our guest on a hike all over our mountain while I recorded the Eyshet Chayil Show, assuredly showing him the Jewish burial sites, pointing out some frolick-

ing gazelles, and telling the story of Jacob's dream, which happened here in holy Beit El. That night, we fed him meat and vegetables from a cauldron we and our friends/neighbors boiled around a campfire (say it with me: Poika!), as we talked about issues surrounding the Holy Temple, Jewish interrelations, and building on the mountain.

The next day, after a big breakfast of organic eggs that are free-range raised by Avri Ran near Itamar and a big glass of fresh, 7th year-fallow-grapes grape juice squeezed by Hillel Mann from the vineyards of the Beit El Winery, we took our increasingly spiritually-inspired guest to buy brand new Tefillin from the world-famous Beit El Tefillin factory. After an hour tour (FASCINATING!), our guest was fitted for his tefillin, bought a mezuzah, was blessed by a Tefillin-making Cohen, and sent on his merry way. We dropped him off in next-door Ofra, where he rented a car to continue his adventures in the north.

Now I pose a question: was our guest on the best vacation ever.... or am I?

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protesting and started leading. We stopped screaming from the outside and started making our voices heard from the inside. How did we do this? We entered the only playing field in this country where decisions are made. We entered the world of Israeli politics.

Yes, politics is a dirty game… and Israeli politics is even dirtier but if you want to actually accomplish something that is where you must be. I must add one more important point. Unlike every other “right wing” activist up until this point who enters politics by starting his/her own political party (as if we don’t have more than enough already!), Moshe and I entered politics by joining the Likud. It is now almost eight years since that decision has been made and we are convinced – more than ever – that it was the right choice! My advice to you is since you made aliyah to make a difference in this country, you too must join Likud. That is where the leadership comes from. That is where decisions are made! Up until now, many of those decisions have been the wrong ones so it is up to you – and me – to change the direction the country

caring, Torah-observant Jews. And this Friday night, when I go around the dinner table and give each of the children the three-faceted blessing, I will have another prayer in mind as well: “May HaShem help us to raise you in our Land in a way that you will help the Jewish people to maximize our potential.”

the Rambam's view is as it appears—but we reject it in the final halakhic analysis. This has important con-

is headed and start making the right decisions!

You can continue your protests, if you like. You can hold signs, bang pots, fax the Prime Minister and even hunger strike. You can also join one of the new right wing parties that are sure to spring up, or join the new-united-right-wing that is being formed after the old-united-right-wing-party did nothing (except split into several non-united-right-wing-parties). Or you can join the party that leads, the party that decides and the party that sets policy. I urge you to follow Moshe Feiglin and myself into Likud and become active members. That way, you will truly make a difference.

Shmuel Sackett is the co-founder of both Zo Artzeinu and Manhigut Yehudit. Together with Moshe Feiglin, he is spearheading a campaign to rise to the leadership of Israel with an ideology based on Jewish identity and values. He has spoken in 500 USA cities and universities in the last 5 years. His website is: www.JewishIsrael.org His email is: [email protected]

And I will look into each of their eyes and see the holiness – and the potential – that HaShem has placed within them and within all Jewish children. And that is why I – and why we – have reason to be optimistic.

sequences: if we take the explanation of the Kesef Mishneh, we would be left saying that the only nonJew who could come into Israel—even on a connecting flight!—is one who has, of his own accord, accepted all the Noahide laws. It is difficult to know how we might put this into practice, to say the least. On the other hand, if we accept the Ra'avad's positions, the issue of the Noahide code would only be relevant for granting permanent residence or citizenship to nonJews. However, for tourists and travelers, we would have no such requirement, as they are not considered to be "dwelling" in Eretz Yisra'el. Having defined a modern ger toshav, it remains for us in our final shiur to ask the millionshekel question: who, in today's world, fits the bill?

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creatures that are even more terrifying and an even higher wall. The process continues, until one searcher is left. Defying death on all sides, he makes his way over the final wall and finds himself at doors of the palace. Once inside, he sees that all of the walls and predators were hallucinatory, virtual, illusory: he sees that in truth there had been no walls, lions or bears— just gardens and orchards. What does this parable mean? The Ba'al Shem Tov is making the point that man is afraid to change, afraid to repent. Teshuva seems so distant from him! It is scary, perhaps even dangerous, to try

the palace which appeared so distant is in truth close to him and the only place where he belongs.

Three years ago, I saw the depressing reality of the residents of Gush Katif. I saw the tremendous problem: for so many of them, there was no work. Initially, it seemed that I had no ability to affect the matter. I was busy with my community, South Alon Shevut; I was busy teaching in Yeshivat Har Etzion; I was busy writing books. I had no knowledge of job placement or the like. However, I saw that I had no choice. I saw the wonderful people of Gush Katif withering away. People who were accustomed to work were suddenly left with no livelihood.

I thank Hashem that He has allowed me to discover new abilities; it is He Who gives us the strength to do things which we think we are not capable of doing. Thank Hashem we have found jobs for nine hundred former residents of Gush Katif, we have helped one hundred and thirty businesses, and we have assisted many others from Gush Katif. We have received great help from Heaven, and at the same time, the volunteers and staff of JobKatif have worked diligently. to return to Hashem's palace. However, once a person succeeds in passing over the walls and obstacles, he can look back and realize that the palace is where he really belongs. Suddenly he sees that the obstacles which had seemed so great are only "illusions." Suddenly, he sees that his previous state was not appropriate for him at all; it is specifically his current state which is so good, so appropriate, so fitting for him.

It may very well be that at the beginning of the year, a person tries everything; he tries to fix everything, to improve himself in everything, to raise himself up in everything. While he is involved in this endeavor, it may seem nigh impossible and ultimately futile. However, after a person succeeds in passing over the walls and the obstacles, he suddenly sees how his present status is indeed the only one which can be right for him. He suddenly sees that the previous state in which he found himself was not fitting for him at all; on the contrary, it is his current status which is so good, so fitting, so appropriate for him; he discovers that

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To our sorrow, we still have seven hundred people unemployed. We thank Hashem that we have the knowledge and will to return them to employment, but we need you as partners, so that, with Hashem's help, we will be able to give them professional courses, help them open businesses, and give them assistance so that they will not fail—so that they will be able to support their families with dignity. With Hashem's help and with true partnership, may we act and succeed.

On the scenic hilltops of the Shomron, young men like Ariel Ben-Shitrit of Yitzhar and Nir Lavi of Har Bracha are producing prize wining boutique wines. Their vineyards produce fine Cabernet Sauvignon and Marlo grapes that enjoy the unique natural atmosphere set by the height (Yitzhar is over 700 meters above sea level, and Har Bracha towers over 800). Ariel Ben-Shitrit like many in Yitzhar is a student of Rabbi Yitzchak Ginsburg and studied in the Od' Yosef Chai yeshiva in nearby Shechem in his earlier years. He runs a construction company to supplement his income and to build up the reserves needed for planting vines and building his own winery. All of his farm and work team are Jewish laborers and he is unbending in strict observance to the laws of Shemita. He tells a most astonishing account about observing the laws of the Sabbatical year. One of the rules of the Shemita is that it forbidden to prune the branches of the trees and vines, a chore that is considered most important for grape producing vines. The grape vine advisors of the ministry of agriculture informed Ariel that if he didn't find a way around this, he could expect a yield of no grapes this season. In a normal year, his crop is about 4.5 ton per dunam. Ariel was not worried because he quotes the Torah's promise that the observers of the Shemita will see a blessing for their Sabbatical of the land in the Seventh year. Ariel reports that not only did his crop not suffer due to the neglect of not being pruned this year, but, to the contrary, each dunam gives nearly two and half times the amount of grapes that it does in normal circumstances. In Yitzhar, Ariel has built and runs the country's only fully approved 100% organic winery called Harari Kedem, run by expert wine maker Dr. Elan Abutbul who completed his education in the field of boutique wines in France. In neighboring Har Bracha, overlooking the tomb of Yosef haTzaddik, Nir Lavi has a similar enterprise growing his own grapes and running a prize win

ing winery. Nir's wines beare the label Mount Blessing. Named with pride for its location, Har Gerizim, the biblical place of the blessing of the Jewish people on their entry into the land with Yehosuha Bin-Nun (as described in the book of Joshua). Nir is also a tour guide and is extremely knowledgeable about the history of the area, including the neighboring Shomroni (Samaritan) community who hold beliefs and rituals based on ancient Israelite customs. The Shomronim, or kutim as they are described in the Mishna, were brought here by Sancheriv as part of a population exchange policy that he held for lands that he conquered. They believe that Har Gerizim is the place of the Temple, and there they hold ceremonies like the Korban Pesach (Paschal Sacrifice). Nir runs a restaurant and visitor's center in a windy wooden cabin between the Jewish town Har Bracha (where he lives with his family) and the Shomroni neighborhood. Nir takes his guests to see the Shomronim and Yehoshua's altar on the other side of the mountain, and to the Yosef's Gravesit lookout point, where one can almost reach out and touch Joseph's tomb with out entering Shechem.

Both operations set in this scenic and historic backdrop, and run by such interesting men, are a must for anyone visiting the area. If you hadn't planned to tour the Shomron, you should start thinking about it now. To visit the wineries or for information on purchasing their wines, contact Harari Kedem: [email protected]. See Nir Lavi's Grizim tourism and agriculture website: www.grizimtour.com

David Ha'ivri heads the America Desk of The Shomron International Liaison Office. He lives in Kfar Tapuach with his wife Mollie and their 7 children, where he also serves as a Youth Director and is a strategic advisor of Shomron Mayor Gershon Mesika. He can be contacted at [email protected]

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THE MONTH OF ELUL

Elul is the month of repentance. With the end of the year fast approaching, the time to make a personal accounting has arrived. It is time to cast off all those bad habits we have become accustomed to over the course of the year and to make a new start. On Rosh Hashana God sits on His Throne of Justice and considers all of the actions, words, and thoughts of the entire year. According to this He dispenses life to the entire human race, and determines what sort of year it will be - a year of blessing, or, heaven forbid, the opposite. All of the prayers and acts of repentance performed in month of Elul are intended to serve as a sort of preventative measure - a "medicine before the illness." For, so long as a Divine judgment has not yet been decreed, one still has the ability to nullify it very easily; yet, after the decree has been established, it is much more difficult to annul. Therefore, the entire month of Elul, because it precedes the judgment of Rosh HaShana, is set aside for the purpose of improvement in Torah and faith, prayer and charity. Such preparation allows us to come before God for judgment in a state of purity and cleanliness. This results in His blessing us and the entire world with a good New Year.

That these days are capable of bringing Divine forgiveness and pardon is also evidenced by the atonement granted the Jewish people after the Sin of the Golden Calf. For forty days after this transgression Moses and the Jews were rejected by God and their prayers went unanswered, yet, when the first of Elul arrived, God's compassion poured forth and forty days of pardon began. This lasted until Yom Kippur, when God said to Moses: "I forgive according to your request."

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Therefore, the Shulchan Arukh writes that from the first of Elul until Yom Kippur it is customary

to recite Selichot (penitential prayers) and Tachanunim (supplications), and this, in fact, is the practice of Sephardic Jewry. According to Ashkenazi tradition, though, the custom is to recite Selichot from about the week before Rosh HaShannah. The Shofar, because it stirs people to repentance, is blown already from the beginning of Elul after each Morning Prayer service. After the blowing of the Shofar, Psalm 27 is read by the congregation. Sephardic Jews are not accustomed to blowing the Shofar after Morning Prayers; rather, they blow it during the Selichot. In this manner, all traditions blow the Shofar during the month of Elul. AT WHAT POINT DO WE BEGIN RECITING SELICHOT?

There are two customs when it comes to reciting Selichot. According to Rabbi Yosef Karo, Jews begin reciting Selichot from the second day of Elul. Sephardic Jewry follows this custom. Rabbi Moshe Isserles, the "Rema," writes that the custom of the Ashkenazi Jews is to begin reciting them from the Sunday before Rosh HaShannah, on the condition that there remain at least four days of Selichot before Rosh Hashana. In any case, we begin reciting the Selichot on Sunday, or, more correctly, on Saturday night: If there remain more than four days between Saturday night and Rosh HaShana - for example, where Rosh HaShana falls on a Thursday or Sabbath - we begin reciting Selichot on the Saturday night closest to Rosh HaShana; but, if there are fewer than four days separating Saturday night and Rosh HaShana - for example, where Rosh HaShana falls on a Monday or Tuesday - then we begin reciting Selichot on the preceding Saturday night.

The reason that Ashkenazi Jews recite Selichot for at least four days before Rosh HaShana is that there is a custom to observe ten days of fasting before Yom Kippur for the purpose of repentance. And since during the Ten Days of Repentance between Rosh HaShana and Yom Kippur there are four days on which it is impossible to fast - i.e., the two days of Rosh HaShana, one Sabbath, and Yom Kippur eve on which one is obliged to eat - four days are set aside before Rosh HaShana for fasting. This being the case, Selichot are recited on these days. And even though today most people do not actually fast on these ten days, it none the less remains customary to get up early for Selichot for at least ten Next Page

days - i.e., the four days before Rosh HaShana, and six days during the Ten Days of Repentance. An additional reason for this practice is that on Rosh HaShana a person must "sacrifice himself" before God, and since we find that sacrifices had to be prepared and checked for blemishes four days before being offered up, it was decided that Selichot be recited four days before Rosh HaShana. In order that people not become confused, it was established that the first reading of Selichot take place on Saturday night. Furthermore, it is only fitting that an individual begin to request God's mercy from the first day of the week. THE TIME FOR SELICHOT

The best time for reciting Selichot is at "Ashmoret HaBoker" - i.e., the very end of the nighttime. At this time people are still asleep, and the world is peaceful and uncontaminated by evil thoughts and deeds. At this hour prayer issues from the depths of the heart, shatters all barriers, and is received in Heaven.

Most people, though, find it difficult to get up at such an early hour. The normal time today for waking up in the morning is six o'clock, and "Ashmoret HaBoker" is about two hours before this. Rising two hours earlier than normal results in drowsiness and can effect a person's entire day. Therefore, the accepted practice has become to rise for Selichot about an hour or a half-hour before morning prayers. Though it is no longer dark outside it is still permissible to recite Selichot. Hence, if a person feels that by rising early his work will suffer, it is preferable that he

rise for Selichot a half-hour before the normal time.

According to Rabbi Moshe Feinstein, in a situation where one has no alternative, it is even possible to recite Selichot before midnight. If a community is unable to manage getting up early in the morning for Selichot, its members are permitted, as an emergence measure, to gather for Selichot at ten o'clock in the evening. By arranging Selichot at such an hour, everybody is able to come, and their sleep hours remain unaffected. Yet, according to many Kabbalists and authorities in Jewish law, such practice is completely unacceptable. According to them, the time for reciting Selichot is only after midnight, for this is the time of Divine mercy. Before midnight the world is still infested by evil thoughts and actions, and God's attribute of judgment remains present. Therefore, this is not a fitting time for Selichot. Rabbi Eliezer Melamed is the Dean of Yeshiva Har Bracha and a prolific author on Jewish Law. Rabbi Melamed is one of the most active leaders amongst the religious-Zionist public. Parts of this article were translated either from his highly acclaimed series on Jewish law "Pininei Halacha" or from his popular weekly column "Revivim" which appears in the Basheva newspaper. Rabbi Melamed’s books "The Laws of Prayer" "The Laws of Passover" and "Nation, Land, Army" are presently being translated into English, and are due to be printed, please God, in the near future. Other interesting and informative articles by Rabbi Melamed can be viewed at: www.yhb.org.il/1 This article also appears at: www.Yeshiva.org.il

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You are the sons of Hashem your God; you shall not cut yourselves, nor create baldness between your eyes for the dead. For you are a holy nation to Hashem your God, and Hashem has chosen you, from all nations on the face of the earth, to be His own special nation. (Devarim 14:1-2)

In explaining the prohibition of cutting oneself or making oneself bald for the dead, we have found two main explanations among the commentators. The first is based on our faith in Hashem that all is for the good, even what we perceive as tragedy. Thus, Rav Avraham ibn Ezra writes:

ing for any dead person to the extreme.

Whether the philosophical underpinning is Hashem's plan, the eternal soul, or our closeness to Hashem, these three commentators agree that selfmutilation over the dead undermines it. However, Rashi propounds a far more direct reason: "Do not cut or gash your flesh for the dead the way that the Amorites do, because you are Hashem's children, and it is fitting for you to be attractive, not cut and shaved bald." This means that it is appropriate to honor the human body because people were created "be-tzelem Elokim," in God's image. The Midrash (Vayikra Rabba 34:3) tells of a fascinating dialogue between Hillel the Elder and his students:

Once you know that you are Hashem's children, and He loves you more than any father, you "Rabbi, where are you going? have no reason to cut yourselves [in grief] over any"To do a mitzva." thing He has done. "Which mitzva is that?" Whatever He does is for "To bathe in the bathhouse." “ If every person must guard his honor "And is this a mitzva?" the good, even if you do as tzelem Elokim, all the more so the "Consider this: there is a not understand. Young children may not underJewish people must guard their honor, worker appointed just to stand what their father and clean the royal for we are called Hashem's children.” wash does, but they rely on statues set up in every thehim; so too, you must ater and circus; this custo[trust your Heavenly Father], "For you are a holy nadian not only makes a living, he is honored among the tion." great men of the empire. Now, I was born in the Image and Form—as it says, 'For in God's image, He Similarly, the Ramban explains: made man' (Bereshit 9:6)—all the more so [is washing my body a mitzva]!" Since you are a holy nation and Hashem's treasure, "God does not take away life, but devises If every person must guard his honor as means, that he who is banished not be an outcast tzelem Elokim, all the more so the Jewish people from Him" (II Shemu'el 14:14). [Since there is an afmust guard their honor, for we are called Hashem's terlife,] you have no reason to cut yourself or to make children. Each individual must respect his or her stayourself bald over the dead, even if someone dies tus. Indeed, the Gemara says (Sanhedrin 92b), "A young. Now, the verse does not forbid crying, for naperson should never compromise his position," even ture arouses one to cry over the separation of loved in a time of peril; instead, we must learn from ones and their wandering even in life! From here, our Chananya, Misha'el, and Azarya, who, at the time rabbis find support to the prohibitions to mourn overthey were thrown into the fiery furnace, remained in much (Mo'ed Katan 27b). their garments of office (Daniyyel 3:21). Similarly, the Midrash (Mekhilta Bo 5, et al.) says that the Jews The Seforno explains this issue in this manwere redeemed from Egypt in the merit of not changner: ing their names and language; they kept their uniqueness and quality. This echoes what we have said It is not appropriate to demonstrate the exabove: a Jew must never forget his humanity or his tremity of concern and pain over a dead relative, if office, lest he lose his very identity. there is another, more honored relative close by and Rabbi Yoel Shwartz is the founder of the Nahal in a good state; therefore, as you are children of Hareidi combat g’dud and RaM at Yeshivat Dvar Hashem, Who is your Father and omnipresent, it is inYerushalayim. appropriate for you to take your concern and mourn-

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Our Parsha has two passages that teach us about a reciprocal relationship (kivyachol) between the Jewish people and Hashem! The passage says: ‫( את ה' האמרת היום‬26; 17), and it says ‫וה' האמירך היום‬ (26; 18) – you were “maamir” Hashem and Hashem is “maamir” you. Rashi comments that this form “heemircha” is singular in the Torah! Unkelos translates it “chatavt”. Netziv explains that he is referring to the Gemara in Brachos (6) that states that Hashem says to the Jewish people: ‘You made me into a single entity in the world and in return I will make you into a single entity in the world’. Indeed, Rashi explains that this word “heemarta” means to separate, to rise up. It can coincide with the above. When we raise something above all else we are making it one, as it stands alone compared to everything else.

of evil.

This is our “Avodath Hashem” on Rosh

Hashana the day Hashem created the world. We “crown” Hashem as King of the world and therefore “deserve” to be crown by Hashem as the one nation on the earth. This is the combination of “Kingship, Memory, Shofar”. We anoint Hashem as King of the world. Hashem remembers the Jewish people as the main perpetuators of Hashem’s Kingship. He than blows the Shofar of Mashiach and redeems the Jewish people from their troubles.

Elul is the initials of “I am for my Beloved and my Beloved is for me”. Hashem is close to us in Elul. Elul is the manifestation of the reciprocal relationship between Hashem and the Jewish people. This is a time that we have the We learn from “Let us grab at these special days to speak ability to get close to this that the great Hashem. He is close to praise Hashem is giving and do only positive things. To feel we are us and “waiting” for us. It getting close to Hashem. To experience the is indeed a big responsithe Jewish people is that they have made light of Hashem’s presence in the world.” bility but also a big Hashem into the only source of joy. This is the G-d. We do this every day twice when we say the joy of one who has found what he is looking for – Shma: Hear O Israel Hashem is our G-d Hashem is what his inner self is yearning for. He is yearning for a one. This is the reason that when we say the Shma relationship with Hashem. We say in the 32nd psalm before praying in the context of the morning benedicof Tehilim all the month of Elul that our request is only tions we say as an introduction “we are lucky, our poto sit in the house of Hashem all our lives to see the tion is good, our lot is pleasant. Lucky we are that we “noam” (grace) of Hashem and to visit his temple. The wake up in the morning, go to sleep at night and say Noam of Hashem is the opening of the prayer “Viyhi twice a day the Shma. Noam” that we say on Motzei Shabat. When the grace of Hashem is on us and we feel we are baking According to this, the great contribution that in his light we also feel joyful and fulfilled and looking the Jewish people have given to the world is forward to the New Year. Elul is Teshuva and Cheshmonotheism. Why is this a great contribution? First bon Hanefesh but it is also closeness to Hashem, and foremost, because it is the truth. Hashem created basking in his grace and visiting his temple. the world because there is no such thing as being a King if the King is not recognized by servants. Let us grab at these special days to speak Hashem wants the world to recognize his oneness as and do only positive things. To feel we are getting we say in “Aleinu Leshabeach”. However, this maniclose to Hashem. To experience the light of Hashem’s fests itself also in the way we perceive the conduct of presence in the world. the world and the way we behave. Hashem being one created everything and rules everything good or evil. If we will make Hashem one by behaving He therefore has the authority to demand that people with the knowledge that there is nothing significant not do evil. However, people that do not accept one other than him, Hashem will make the Jewish people G-d perceive the world as divided into many different one and call a stop to all our troubles. departments. These departments include deities reRabbi Haim Perlmutter is the author of Tools for sponsible for evil. I may need to serve the deity of evil Tosafos and Grow with Gemara and the director of just like I must serve the good! Therefore idol worship the Rinat HaTorah smicha program. itself is evil because it inevitably promotes the doing

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