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Not so fast – hold off on that produce!

The penultimate portion in the lead up to Rosh Hashanah is Ki Tavo. We search for the essential message G-d is trying to convey to us through the “living Torah”, especially in these important days preceding the Days of Judgement.

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Religion

Rav Ilan Herrmann, Soul Workout & Community Centre

And, indeed, a profound instruction is conveyed in the opening words for navigating the days ahead.

The commandment is as follows: when the people arrive in the promised land, and will inherit it and settle in it, they must bring from the first of their produce (bikkurim) to the national place of worship, and in a state of abundant joy, proclaim their gratitude for bringing them to this time, moment, and blessed situation.

Now, we know that it took 14 years to settle the land – seven years of full conquest, and seven years of settling into all the territories designated for each tribe. Certain tribes settled far sooner, however, as their territories were first in line for conquest and settlement.

It poses an important question about the mitzvah (good deed) of bikkurim. The mitzvah of bikkurim is an individual obligation for each farmer and landowner to bring his first produce, and celebrate his success once settled. So why does the farmer who settled right away or soon after entry have to wait another ten to 12 years until the other tribes are settled, and only then bring his bikkurim? Should he not bring his first produce right away, and express his great joy and gratitude as soon as he can?

This last week we recalled and celebrated the birth of one of Jewish history’s most extraordinary and revolutionary figures, the Baal Shem Tov. At the core of the Baal Shem Tov’s legacy lies his exposition of the essence of the unity of the Jewish people. The Jewish nation, he says, is bound in soul on the deepest level and like the limbs of a body, we are only complete when we are united and not fractured. Divine blessing is primarily channelled when there is unity. Our challenge is to find and embrace unity in spite of individual differences.

The Baal Shem Tov’s message, and the timing of his birth corresponding to this week’s portion, answers the above question. Why aren’t the farmers who are already settled and are farming produce in the early stage of arriving in Israel obligated to bring their first fruits right away, especially as it’s an individual commandment? The profound answer is that even though the farmer has his portion of land and produce, and is probably happy and thankful, he cannot fully celebrate until his brothers are settled, and are able to bring their produce too.

This is the preparation for the lead up to the Days of Judgement. To recognise and embrace the unity of our people. To reach out and express love for our fellow Jew. This is the catalyst for the greatest blessings from above.

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Religion

Why we refuse to forget

Devarim is the parsha associated with Tisha B’Av, the Jewish national day of mourning. This Shabbos, we read the famous Haftarah of Chazon, the vision of Isaiah. And, next Thursday, we will recall the destruction of our holy temple nearly 2 000 years ago.

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Rabbi Yossy Goldman, Sydenham Shul

But why remember? The world cannot understand why we go on about the Holocaust, and that was only 75 years ago! For more than 19 centuries, we have been remembering and observing this event, and it has become the saddest day in our calendar. Why? Why not let bygones be bygones? It’s history. What was, was. Why keep revisiting old and painful visions?

They say that Napoleon was once passing through the Jewish ghetto in Paris, and heard sounds of crying and wailing emanating from a synagogue. He stopped to ask what the lament was about. He was told that the Jews were remembering the destruction of their Temple. “When did it happen?” asked the Emperor. “About 1 700 years ago,” was the answer. Whereupon Napoleon stated with conviction that a people who never forgot its past would be destined to forever have a future.

Elie Wiesel once said, “Jews never had history. We have memory.” History can become a book, a museum, and forgotten antiquities. Memory is alive, memories reverberate, and memory guarantees our future.

Even amidst the ruins, we refused to forget. The first temple was destroyed by the Babylonians. As they were led into captivity, the Jews sat down and wept. “By the rivers of Babylon, we sat and wept remembering Zion.” What did they cry for? Their lost wealth, homes, and businesses? No. They cried for Zion and Jerusalem. “If I forget thee, O Jerusalem, let my right hand lose its cunning.” They weren’t weeping for themselves or their lost liberties, but for the heavenly city and holy temple. Amidst the bondage, they aspired to rebuild, amidst the ruins, they dreamt of returning.

And, because we refused to forget Jerusalem, we did return. And, because we refused to accept defeat or accept our exile as a historical fait accompli, we have rebuilt proud Jewish communities the world over while our victors have been vanquished by time. The Babylonian and Roman destroyers of old are no more. Those nations became history while we, inspired by memory, emerged revitalised and regenerated, and forever it will be true that am Yisrael chai.

Only if we refuse to forget can we hope to rebuild one day. If we are to make our return to Zion successful and permanent, if our people are to harbour the hope of being restored and revived internationally, then we dare not forget. We need to observe our national day of mourning next Wednesday night and Thursday. Forego whatever entertainment options your COVID-19 lockdown allows. Sit down on a low seat to mourn with your people, and perhaps even more importantly, to remember. And, please G-d, He will restore those glorious days, and rebuild His own everlasting house. May it be speedily in our day.

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Religion

Strength in diversity

The double portion of Matos/Massei deals with Moshe divvying up the land for the Twelve Tribes of Israel.

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Rabbi Ryan Goldstein, West Street Shul

Moshe didn’t choose land based on population size, demographics, or even agricultural usefulness, it was all decided through the casting of lots. Leaving such an arduous task in the capable hands of Hashem was the best way to dodge any farribles.

The Twelve Tribes, once settled in the Holy Land, could finally bring to fruition the mammoth task of being a light to the rest of humanity. As the prophet Isaiah foretells, “Ki mitZiyon tetzei Torah [Torah will come forth out of Zion].”

The harmonious unity of the Twelve Tribes in one centralised place was very much like an orchestra, with multiple sounds coming together to form a beautiful symphony.

In fact, that’s how Hashem prefers things. He displays this to us through the diversity of nature. If Hashem wanted only one way of doing things, then nature would have sufficed with one type of fauna. For example, there would be only penguins around or zebras. Forget about the beautiful and intricate multitudes of glorious beasts, big and small, that inhabit our earth and deep seas. Hashem makes it obvious that He wants unity to thrive out of diversity.

The same is true of the tribes of Israel. Hashem wasn’t happy with Israel being represented by an Avraham figure, an Isaac, or even a Jacob alone. And even though Jacob was called Israel, that wasn’t our legacy until we became bnei Yisrael (the children of Israel). Why? Harmony through diversity. The tribe of Yehuda was earmarked for kingship, Yosef were to be the politicians, Issachar could sit and learn Torah all day, Zevulun were the sea-faring merchants, Shimon were the educators, and Levi were the priests and temple workers. One man/identity couldn’t be all things.

And so it should be today. Our job is not to judge, and to be tolerant of the paths and journeys each person has in trying to make their legacy within the realm of Judaism and Torah.

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Religion

Visiting the sick good for our spiritual health

There is a fundamental mitzvah that is alluded to in this week’s parsha. When Moshe addresses the Jewish people in the stand-off against the rebel faction led by Korach, he says the following, “If these die like the death of all men, and the visiting of all men is visited upon them, then it is not Hashem Who has sent me.” (Numbers 16:29)

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Rabbi Yonatan Landau, Ohr Somayach Savoy

The Talmud in Nedarim 39B discusses these mysterious words. What is Moshe referring to when he says, “the visiting of all men is visited upon them”?

The Talmud explains that this alludes to the mitzvah of bikkur cholim – visiting the sick.

What exactly does this mitzvah entail, and what are some of the benefits we reap from it?

Torah authorities tell us that there are two main components of this mitzvah. First, we must take care of the needs of the ill person. This entails making sure that their health is looked after, and that they have adequate food and clothing. The Talmud recounts a story of the great Rabbi Akiva, who visited a sick student and took care to clean the room of its dust. This helped the student to recover. Furthermore, often the extra effort can make a difference to a person’s recovery.

Second, we must daven for the ill person. When we plead with Hashem, he recognises that the fate of the ill person is in divine hands, and thereby invokes divine compassion. Our rabbis teach us that as Hashem, so-to-speak, visits the sick, the divine presence is more concentrated above the bed of the ill person, and therefore it’s particularly powerful to daven in their room.

Those who perform this mitzvah acquire four main benefits.

In Parshas Vayeira, our rabbis teach that Hashem visited Abraham after his bris. This means that one who practices bikkur cholim is in fact acting like Hashem, who is the epitome of kindness and love. This is a fulfilment of the mitzvah of walking in Hashem’s way.

Performance of this mitzvah on a regular basis also helps you to become a kinder and more considerate person as the classic work, the Sefer ha-Chinuch, explains it – a person is influenced by the activities he involves himself in.

The commentator, Kli Yakar, adds that visiting the sick reminds us of our mortality, which serves as a stimulus to improve our ways.

Rav Avigdor Miller says that when we see others with an illness absent in ourselves, we acquire an appreciation for the myriad kindnesses that Hashem performs daily with our bodies.

Hashem should bless us with health especially in these difficult times, and let us try, albeit from a distance, to fulfil this vital mitzvah.

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