MIZRACHI MATTERS 5773-11-11a.pdf · Rabbi Meir Soloveichik is the Rabbi of Congregation Shearith Israel, America’s first Jewish congregation. A leading Jewish thinker, theologian

בס"ד

MIZRACHI MATTERS

SHABBAT NACHAMU – PARASHAT VA’ETCHANAN (Vol 7, No 43)

CALENDAR 20-26 July 2013 / 13-19 Av 5773

Friday, 19 July (12 Av) – Candle Lighting 5:05pm

Minchah at 5:10pm1, 3, 4

1. Beit Yehuda 2. Beit HaRoeh 3. Beit Midrash 4. Bnei Akiva 5. Elsternwick

6. Midrashah 7. Rabbi’s Home 8. Goldberger Hall 9. Nachalat David

Z’manim SHABBAT 20 JULY

13 AV

SUNDAY 21 JULY

14 AV

MONDAY 22 JULY

15 AV

TUESDAY 23 JULY

16 AV

WEDNESDAY 24 JULY

17 AV

THURSDAY 25 JULY

18 AV

FRIDAY 26 JULY

19 AV

Shacharit 7:30am1

9:30am1-4, 9 8:00am1 9:00am3

6:25am1 7:25am1

6:30am1 7:30am1

6:30am1 7:30am1

6:25am1 7:25am1

6:30am1 7:30am1

Dawn 6:18am 6:17am 6:17am 6:16am 6:15am 6:15am 6:14am

Tallit & Tefillin 6:35am 6:34am 6:34am 6:33am 6:32am 6:32am 6:31am

Sunrise 7:30am 7:29am 7:29am 7:28am 7:27am 7:27am 7:26am

Sh’ma (גר"א) 9:58am 9:58am 9:58am 9:57am 9:57am 9:57am 9:56am

Earliest Mincha 12:57pm 12:57pm 12:57pm 12:57pm 12:57pm 12:57pm 12:57pm

Candles 5:10pm

Minchah followed by Ma’ariv

4:55pm1, 3 5:15pm1 5:15pm1 5:15pm1 5:15pm1 5:15pm1 5:15pm1, 3, 4

Sunset 5:23pm 5:24pm 5:25pm 5:26pm 5:26pm 5:27pm 5:28pm

Night 6:05pm 6:06pm 6:07pm 6:08pm 6:08pm 6:09pm 6:10pm

Second Ma’ariv 9:30pm3 9:30pm3 9:30pm3 9:30pm3 9:30pm3

Shiurim

R’ Bert Mond 8:45am3

R’ Leor Broh 9:00am2

R’ James Kennard 9:30am6

Drashot R’ Sprung1

Informal Education R’ Soloveichik2

R’ Meir Soloveichik Margaret Thatcher and Chief Rabbi

Jakobovits: The Story of a Remarkable Friendship

4:00pm2

R’ James Kennard Parashat HaShavua

Not today

Daf Yomi 8:45am3

R’ Dudi Winkler Sefer HaKuzari

8:45am6

Daf Yomi 9:45pm3

Daf Yomi 8:15am3

R’ Dudi Winkler (for women)

9:30am3

R’ Dudi Winkler Dilemmas Shiur

Medical Negligence 8:30pm2

R’ Dovid Segal Gemara B’iyun

8:30pm2 Michal Kaufman (Lewis’ house)

9:00pm Daf Yomi 9:45pm3

Daf Yomi 8:15am3

R’ Yaakov Sprung Chumash Shiur

for women 10:00am6

R’ Dudi Winkler Rav Kook Shiur Insights into the Laws of Kashrut

8:30pm6

Daf Yomi 9:45pm3

Daf Yomi 8:15am3

Weekly Parashah Shiur for ladies & girls

R’ Yonason Johnson 7 Morrice Street

Caulfield 11:00am

Ari Morris Sefer Chofetz Chaim

1:00pm6 R’ Yaakov Sprung Masechet Brachot

8:00pm6 Chani Winkler (for women) Not this week

Daf Yomi 9:45pm3

Daf Yomi 8:15am3

R’ Yaakov Sprung Gemara B’iyun

7:00pm6 R’ Dudi Winkler

Gemara Shiur 8:00pm3

R’ Yaakov Sprung Shiur for men

8:30pm7

R’ Dudi Winkler Parashat HaShavua

in easy Hebrew 8:45pm3

Daf Yomi 8:45pm3

Daf Yomi 8:15am3

Halachah Yomit Not today Between Minchah

and Ma’ariv1 Between Minchah

and Ma’ariv1 Between Minchah

and Ma’ariv1 Between Minchah

and Ma’ariv1 Between Minchah

and Ma’ariv1 Not today

Mishnah Yomit Sanhedrin 7:10-11 Sanhedrin 8:1-2 Sanhedrin 8:3-4 Sanhedrin 8:5-6 Sanhedrin 8:7-9:1 Sanhedrin 9:2-3 Sanhedrin 9:4-5

4:45pm1 After Ma’ariv1 5:05pm1

Events

Aufruf 1 Yaakov Waller

Children’s Tefillah Groups

10:15am – 11:30am Bnei Akiva

3:30pm Seudah Shlishit

R’ Meir Soloveichik & Dr Allan Garfield

Avot U’Banim 6:50pm3

The Holy Bagel 9:00am3

In Recess

Leil Limmud In memory of Rabbi Boruch Abaranok ז"ל

9:45pm3

Yahrtzeits

John Steiner (Father)

Ann White (Father)

Ben Gershov (Mother)

Alex Mihalovich (Father)

Rabbi Boruch Abaranok ז"ל

David Slonim (Father)

Jack Goldberg (Father)

Michael Kraus (Father)

This week’s newsletter is sponsored by Eva and Jack Goldberg in memory of Jack’s father,

Melech ben Ya’akov Moshe, whose Yahrtzeit is 19 Av.

To sponsor the newsletter please call Rae on 8317 2555

Birth

Daughter, Eliana Sarah Ruth, to Kate & Aaron Weinstock

Grandparents: Miriam & Zenon Weinstock and Judith & Seamus Gallagher

Engagement

Laura Rubin to Jonathan Posniak

Parents: Roslyn & Brian Rubin and Melanie & Derek Posniak

Grandparents: Irene Rubin, Sonia & Reuben Mond and Paula Posniak

Marriage

Leah Gordon to Ya’akov Waller

Parents: Vicki Gordon, Moishe Gordon and Adina & Ian Waller

Grandparents: Mary Herzog, Elka Balbin and Wendy & Louis Waller

YAVNEH PARENTS’ ORGANISATION ISRAEL RAFFLE As you may be aware the YPO is running its very successful Israel raffle again. Up for grabs are 4 return economy airfares to Israel including taxes. Only 300 Raffle tickets are being sold. That means your odds are great with a 1 in 300 chance to win. Tickets cost $100 and all proceeds go to the school. The Raffle will be drawn at Speech Night. The raffle is going to be advertised widely so get in quick to purchase the limited tickets available. To purchase tickets please contact Sharona on 0408 381 100 or Aviva on 0438 440 430 or buy online at www.trybooking.com/52546.

HOSPITALITY

Mizrachi’s active Hospitality Network, which is run by the Culture and Events Committee, ensures that visitors and others are hosted for meals on Shabbatot and Yamim Tovim.

We are currently trying to coordinate a hospitality roster to ensure that this service is available every week. It is hoped that a number of Mizrachi families across the various age groups will volunteer to be part of the roster, so that visitors of every age will be able to be hosted by a suitable family.

If you would like to be included as part of our hospitality roster, please contact Rae Bower in the Mizrachi office.

Thank you in anticipation!

Culture and Events Committee

ז"ל

Click here to view a video interview of

Rabbi Abaranok recorded in 1998.

Chofetz Chaim Shiur

Our Sages teach that a major reason for the destruction of the Holy Temples was sinat chinam and lashon hara. As we emerge from the period of the ‘Three Weeks’ which culminated in the Fast of Tishah B’Av, there is no better time than now to resolve to refrain from lashon hara.

Many misconceptions abound about the definition of lashon hara. For example, a common excuse heard by those who have been alerted to the fact that they engaged in lashon hara, is that “what I said was true!”. In actual fact, lashon hara applies to true statements as well as those which are false. Accordingly, in order to effectively confront this malady, regular study of the laws related to lashon hara is vital. Mizrachi is therefore pleased to announce a new shiur on Sefer Chofetz Chaim to be held, bli neder, in the Midrashah every Wednesday at 1:00pm. As an added incentive, if we reach a critical mass of people attending, we plan to make this a ‘lunch and learn’ session, to nourish both the soul and the body! For any queries about this shiur (including joining in via Skype for those who are unable to attend in person), please call Ari Morris on 8317-2525.

FRIDAY 12 JULY ( אב' ה )

SHABBAT CHAZON 13 JULY ( אב' ו )

MONDAY 15 JULY

ליל תשעה באב

TUESDAY 16 JULY

תשעה באב

Kabbalat Shabbat Beit Midrash Minyan Dvar Torah

11:00am (approximately) Beit Yehuda ‘To Bee or Not To Bee: A Reflection On Devarim, Devorim And Honey’ 5:15pm Seudah Shlishit ‘Yiddish: Metaphysics of a Mameloshen’ 8:00pm Emunah Education Evening ‘The Talmudic Marriage of Henry VIII’

7:00pm Beit HaRoeh ‘The Temple And The Colosseum’

Following 8:00am Shacharit Naftali Herc Beit Midrash Kinot Recital & Explanation 5:15pm Beit Yehuda ‘The Discovery of David’s Palace’

FRIDAY 19 JULY ( אב י"ב )

SHABBAT NACHAMU 20 JULY

י"ד אב

From 9:30pm Bnei Akiva Oneg Shabbat

11:00am (approximately) Beit HaRoeh Drashah 4:00pm Beit Yehuda ‘Margaret Thatcher and Chief Rabbi Jakobovits: The Story of a Remarkable Friendship’

Rabbi Meir Soloveichik is the Rabbi of Congregation

Shearith Israel, America’s first Jewish congregation.

A leading Jewish thinker, theologian and public

intellectual, Rabbi Soloveichik obtained his Rabbinic

ordination from Rabbi Isaac Elchanan Theological

Seminary of Yeshiva University and holds a Ph.D.

from Princeton in Religion. He is also currently the

Director of the Straus Center for Torah and Western

Thought at Yeshiva University.

You are invited to come and join

Rabbi Ben and Sharona Hassan,

as we bid them farewell and

wish them 'Hatzlacha Raba'

on their journey in Seattle.

Motzei Shabbat Nachamu

20th July 2013

16 Otira Rd. North Caulfield

8:00pm-10:00pm

Sunday 28th July 2013 2pm-4pm

Beth Haroeh Shule 81 Balaclava Road Balaclava

We are seeking a part time melodious chazzan who can daven with tunes we can sing along to, and add

to the spirituality of our davening, especially on Yamim Noraim.

Remuneration given to suitable candidate.

If you feel you have the:

“ FACTOR”

…register for an audition, click: www.tinyurl.com/chazzan

Invite the community to a Melave Malka Dinner with the acclaimed

For over 25 years, Rabbi Berel Wein has been identified with the popularisation of Jewish history through worldwide lectures, 15 books, history courses, educational tours, and film documentaries. Executive Vice President, Union Orthodox Organizations America

1993 Educator of the Year Award and Torah Prize Award from Machon Harav Frank Jerusalem for his achievements in teaching Torah and spreading Judaism around the world

Where: Mizrachi Centre, Goldberger Hall, 81 Balaclava Rd

When: Saturday Night 3rd August 2013 Time: 7.30pm

Bookings Essential: http://www.trybooking.com/DDFR

With

Caulfield Hebrew Congregation Scholars-in-residence:

Rabbi Ronen and Dr Pnina Neuwirth Co-founders of the Innovative Modern

Orthodox Beth Hillel organisation

Topic: Israel today – a spiritual perspective: Arab-

Israel conflict and elections in Israel;

religious challenges

Date: Monday 5th August 2013, 8pm

Cost: $10 p/p

Venue: Private Home, details upon registration

RSVP: CHC office tel:95259492 or [email protected]

CURRENT ISSUES IN SOCIETY AND RELIGION IN POST-ELECTION ISRAEL

Mugs can be bought at HaMakom, by the Jewish Life and Zionism captains or via email:

[email protected]

“Pina Chama” is a unique place in Gush Etzion were soldiers can come to rest and have a free hot drink & cake. The place is run by volunteers, residents of the area, who would like to express their appreciation to the soldiers serving in the region. “Pina Chama” was established in memory of Dr. Shmuel Gillis and Tzachi Sasson, residents of Gush Etzion, who were killed in terror attacks.

http://www.pinahama.co.il/

1 IN 300 CHANCE TO WINFOUR RETURN ECONOMY AIRFARES INCL. TAXES FROM MELBOURNE TO TEL AVIV*To purchase tickets, at $100 each, go to www.trybooking.com/52546and pay by credit card online or call Sharona 0408 381 100 or Aviva 0438 440 430. Raffle drawn on December 9, 2013For full terms and conditions please see www.yavneh.vic.edu.au

Minor Gaming Permit Holder: Yavneh College Nominees Pty Ltd trading as Leibler Yavneh College; Permit Number: 10649/13

Take your family to Israel for $100*

Bs”d Page

Accordingly, the first paragraph of the Shma might be understood as fol lows: Be loyal to the Lord your God with all your resources, to the point of self-sacrifice, and with all your armies. You should internalize this contract which I command you today. Make sure your children continue the contract. You should talk about it wherever you go. Wear a sign of allegiance on your arm and where you can see it. Display a copy of the contract by your front door.

Along these lines, the late Prof. Moshe Weinfeld (1925-2009) suggested that the tefillah of Emet VeYatziv, which we say right after the Shma in Shacharit, contains expressions that are direct parallels to the loyalty oaths which started in the ANE and continued in Greek and Roman times (when the tefillah was composed).

It seems that Chazal understood the Shma to be the conditions of Hashem‟s contract, so they created Emet VeYatziv to be our acceptance of those conditions (“The Loyalty Oath in the Ancient Near East,” Ugarit-Forschungen 8 (1976), pp. 379-414).

Approach Two: Being Lovesick A second possibility is to read the Shma in romantic terms. The Rambam declares that the ideal fulfillment of the mitzvah to love Hashem is by being in love with God: What is that proper love [which a person is to love God]? A great, exceedingly intense love, until his soul is bound up with love of God and he finds himself immersed within it. It is as if he is lovesick, when a man‟s mind is never free of the thought of that woman, and he thinks of her perpetually – whether sitting, standing, eating or drinking.

Greater than this should be the love of God in

Continued on page #2

Familiarity may not breed contempt of the tefillot (prayers) we say every day, but it certainly makes us feel overconfident about how much we understand. After all, isn‟t knowing the words by heart the same as knowing their meaning? If only!

Before we look at two ways to understand the first paragraph of the Shma (Devarim 6:4–9), let‟s do a quick review of how it‟s usually understood.

H e r e ‟ s a g o o d t r a n s l a t i o n : Love the Lord your God with all your heart, with all your soul, and with all your might. These words which I command you today shall be on your heart. Teach them repeatedly to your children, speaking of them when you sit at home and when you travel on the way, when you lie down and when you rise. Bind them as a sign on your hand, and they shall be an emblem between your eyes. Write them on the doorposts of your house and gates (translated by Rabbi Sir Jonathan Sacks, The Koren Siddur, p. 98).

If you asked the average person what‟s involved in love, they might say it‟s doing nice things for the one you love, showing that you care, and so on. But that‟s not what the Shma says. What‟s love got to do with the detailed actions describe here?

A p p r o a c h O n e : B e i n g L o y a l One possibility is to read the Shma in political terms that could have been familiar to Bnei Yisrael or anybody else living in the Ancient Near East (ANE). In ANE loyalty oaths or treaties, between a suzerain (ruler) and a vassal (subject), the word “love” appears. For example, in the El Amarna letters, the king of Byblos (in present-day Lebanon) writes to Pharaoh, “Behold the city! Half of it loves the sons of „Abd-Asir-ta [who rebelled against Pharaoh], and half of it loves my lord” (cited by Prof. Joshua Berman, “God‟s Alliance with Man,” Azure 25 (Summer 2006), http://www.azure.org.il/download/magazine/1721az25_Berman.pdf). In this context, “love” doesn‟t mean affection but rather loyalty.

Love in the Shma: Two Radically Different Approaches Rav Uri C. Cohen Former Shaliach in Syracuse, currently teaching at Midreshet HaRova, Midreshet Moriah, and Yesodei HaTorah.

ד“בס 13 Av 5773, 20 July 2013 Issue 488

Shabbat Times

Jerusalem

Begin 19:08

End 20:24

Va’etchanan 5773

www.torahmitzion.org

Another great event

of 'Brotherz in the

Beis'. Chevruta

learning for Tisha

B”Av in Torah

MiTzion-Melbourne

שבת מציוןThis week’s Shabbat MiTzion is dedicated

to the speedy Refua Shelema of Zeev Ben Gila.

Daniel Moatti

Matan Tur-paz

Amir Cohen

Rav Dudi Winkler

Rosh Kollel

Bs”d Page 2

in Egypt under their Egyptian slave masters it tells us how the

people suffered. "In those many days, the king of Egypt died

and the children of Israel moaned due to the work and they

cried and their pleas ascended to God from the work. God

heard their cries and God remember His covenant, Abraham,

Isaac and Jacob. God saw the children of Israel and God

knew." (Shemot 2:23-25) The same word "vayeda" is used to

describe God's reaction to the suffering of His children, the

Jewish people. Knowing is more than just having a relationship

and must be more than just engaging in sexual activity, since

the word cannot possibly be translated that way in this verse

dealing with God and the children of Israel. Rather, knowing

implies a sense of listening, of close feeling, of feeling the

other's pain and discomfort, in other words knowing means

empathy. When God heard their cry, His heart went out to

them. He felt their pain. We note that it does not say in the

verse that they cried to God, because they did not need to. It

was enough that they cried and God could not ignore their cry.

Therefore, knowing means to be connected in a deep sense to

the other person, to hear what they say, to empathize. This

feeling made man and his wife like God. This brought them

closely together and was an expression of their Divine image.

They both understood the other's pain at the ejection from the

Garden and without words were able to comfort each other. I,

man, have acquired God. I express my godliness by being

deeply connected with another human being, especially by

developing the relationship between husband and wife. So too,

it is only when this exists that life can be formed and man and

woman become partners with God.

We wish to express our appreciation to Rav Gideon

Weizman for his important contribution to Shabbat

MiTzion

As this is my final week presenting here, I would like to return

to our starting point, namely the creation of man and the

beginning of all human relationships.

Chapter 3 of the Book of BeReishit records how Adam and Eve

went against God's instructions and ate from the forbidden

fruit. They are both punished, along with the snake and the

land itself. They are banished from the Garden of Eden and sent

to sit just outside of the Garden within view of the paradise that

they had and lost. If this was not enough, the entrance to the

Garden was guarded by two cherubs holding fiery swords.

We would assume that man and his wife would be despondent

and depressed, that they would forever mourn what they could

have had but rejected for a moment of culinary pleasure, that

this would determine their behavior and maybe the behavior of

all of their descendants.

However, the very next verse presents a distinctly different

story; and Adam knew Eve his wife and she became pregnant

and gave birth to Cain, and she said "I, man, have acquired

God." (BeReishit 4:1)

The last phrase is somewhat difficult to translate and to

explain: what does Eve want to express after the birth of her

first child? Rashi explains that in this act of procreating and

creating life Adam and Eve believe they have become partners

with God and in some sense god-like, exactly as the snake

promised would happen if they ate the fruit. Despite their

ejection from the Garden of Eden, they still became divine and

were able to generate and produce life. I would like to offer an

alternative explanation based on the opening words of the

sentence. Adam knew Eve is usually understood as a

euphemism for having sexual relations. However, the word

"yada", "he knew" means more than just having a physical

relationship as can be seen from another verse. When the Torah

describes the terrible hardship that the Jewish people endured

Va’etchanan 5773

Knowing me, Knowing you?

the hearts of His lovers, pondering upon Him perpetually, as we have been commanded: “with all your heart and all your soul.” It is of this that King Shlomo allegorically has said: “I am lovesick,” and all of Shir HaShirim is an allegory for this (Hilkhot Teshuvah 10:5, translated by Rav Reuven Ziegler, “Teshuva: Repentance and Return,” http://www.vbm-torah.org/roshandyk/yk62ral.htm).

Notice that the Rambam refers explicitly to the Shma’s words (bekhol levavkha uvekhol nafshekha). Accordingly, the first paragraph of the Shma might be understood as follows:

Be in love with the Lord your God with the most love that‟s

humanly possible, to the point of self-sacrifice, and wanting to give more even after giving everything. These words which I command you today should be heartfelt. Tell them to your children over and over. These words should be all you talk about, wherever you go, morning and evening. Wear a symbol of them on your finger, and tack the words up by the door.

What a contrast in approaches! Is it the legal or the emotional? Is it being loyal or being lovesick? The beauty of the Shma is that both are possible. These and those are the words of the living, loving God.

Rav Gideon Weitzman, Former TMT Shaliach Kansas City, Staff of Puah Organization

If you would like to sponsor a parsha sheet please email [email protected]

Bs”d Page 3 Va’etchanan 5773

To love God is not just a philosophical idea in Judaism, it is a

mitzvah that every Jew is required to fulfill. The Rambam

who structured his Sefer Hamitzvot thematically includes the

mitzvah to love God as the third Mitzvah. It follows the

mitzvot to believe in God and to believe there is but one God.

Clearly, the Rambam used this structure to convey his view

as to the centrality of this mitzvah. The Sefer Hachinuch

whose structure follows the order of the pesukim in the

Torah, includes this mitzvah in parashat Va'etchanan

(mitzvah 418). The mitzvah is learned from the pasuk

"Ve'ahavta et Hashem elokecha bechol levavcha uvechol

nafshecha uvechol meodecha (Devarim 6/5)" - “You shall

love God your lord with all your heart and all your soul and

with all your resources.”

However, as this mitzvah requires not a physical

action but rather a commitment of the heart, how is one to

achieve a love of God? The Rambam, and the Sefer

Hachinuch in his footsteps, suggest that we are commanded

to study and comprehend His commandments and deeds.

Through this study, we are meant to reach a level of personal

comprehension and appreciation of God. The pleasure of this

understanding and the aspiration for further comprehension

is the true expression of the love of God. While in the Sefer

Hamitzvot the focus is on the study of the commandments,

in his Mishneh Torah, the Rambam stresses the observation

of the actions of God. In Hilchot Yesodei Hatorah (ch2,

halacha2), the Rambam writes: When man observes his

(God's) wonderful and great deeds and creations he will then

see the immeasurable and unlimited wisdom. Immediately

he loves, praises, glorifies and desires, a great desire, to know

the great God. The stress here is on the deeds and creations

of God as a means to appreciating God's greatness, not upon

his commandments.

The breadth and depth of the love expected of a Jew

is expressed in the wording of the pasuk. "Ve'ahavta et

Hashem elokecha bechol levavcha uvchol nafshecha uvecho

meodecha", love God with all your heart and all your soul

and with all your resources. “All your heart and soul”

expresses the depth of love expected. "With all your heart",

states the Gemarah (Berachot 54a), even your Yetzer hara,

your evil drives, should be forced into the love of God. "With

all your resources" teaches that one must be willing to

sacrifice for the love of God. On this point, the Gemarah in

several places (see Berachot 54a, 61b, pesachim 25a, Yuma

82a, Sanhedrin 74a) notes that the pasuk uses both all your

soul and all your resources. The purpose of this duality is to

teach that if one cherishes his life more than his property he

must be willing to sacrifice his life for the love of God. If one

should cherish his property more than life then he must be

willing to give that property for the love of God.

Our rabbis have taken the idea of the love of God one

step further. Our love of God must be projected to others. The

Gemarah in Yumah (86a) speaks of making God loved by

virtue of our behavior. Our deeds should reflect our love

enhancing the love others feel for him. The midrash (Sifrei

Devarim, Parashat Va'etchanan sec 32) reads the words

"ve'ahavta et Hashem" as make Hashem beloved. It calls for

us to take our passive love of God and proactively take

measures to make God loved by others just as Avraham Avinu

did.

Rav Perla (1855 – 1937), in his masterwork on Rav

Seadya Gaon's Sefer Hamitzvot (aseh 19), takes the idea of

actively making God beloved one step further. Rav Perla sees

the proactive attitude of making God beloved by others as an

integral part of the biblical command to love God. He goes

even further with this position stating that it is this aspect of

the mitzvah which is the basis of the mitzvah to accept

converts into the Jewish nation.

“For the Love of God”

Rav Moshe Aberman, Former Rosh Kollel, Chicago and Rosh Kollelim, Torah Mitzion

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