Syria briefing comes to Hanassi

One of the most popular and best-attended events at Beit Knesset Hanassi is the monthly meeting of the men’s Rosh Chodesh club, which meets to hear specially selected speaker on a matter of contemporary Israeli political, religious or cultural interest. Our member and regular Hanassi Blog contributor Paul Bloom, who was at the club’s most recent event, sent us the following report.

This past Thursday, the Rosh Chodesh group had the privilege of hosting Dr Jonathan Spyer, a distinguished British-Israeli analyst, journalist, and writer specializing in Middle Eastern affairs. His presentation focused primarily on the evolving situation in Syria.

Dr Spyer began by outlining the background of the recent Syrian President Bashar al-Assad’s tenuous grip on power. Despite over a decade of weakness and instability, Assad managed to remain in control largely due to the backing of Russia and Iran. However, this support has been significantly undermined in recent times: Russia is now fully preoccupied with the war in Ukraine, and Hezbollah—Iran’s proxy in the region—has been seriously weakened.

Sensing an opportunity, the opposition forces led by Ahmed Hussein al-Sharaa, better known by his nom de guerre Abu Mohammad al-Julani, have reasserted themselves. Al-Julani, once a known terrorist figure, has rebranded himself in a Western-friendly image—donning a suit and speaking the language of diplomacy in an effort to gain international legitimacy. However, Israel remains deeply skeptical of his transformation and intentions. This is reflected in Israel’s ongoing and often forceful responses to any developments in Syria that could impact Israeli security, even indirectly.

One notable shift in Syrian policy has been its effort to halt the flow of Iranian weapons and drugs into Lebanon. Syria appears to be positioning itself for eventual sanctions relief, with the hope of establishing a more stable and functional government. However, the current leadership lacks the institutional experience to carry this out. Turkey has stepped in to offer assistance in this rebuilding process, which raises additional concerns for Israel. Turkey remains a strong supporter of the Muslim Brotherhood and is not considered a reliable ally by Israel. The possibility that Turkey could use Syria as a strategic proxy is viewed as a potential threat.

Dr Spyer also highlighted the unique roles of the Kurdish and Druze communities within Syria. These groups have shown consistent support for Israel and, in many ways, function autonomously within Syria. Whether their pro-Israel stance can be maintained, and whether this region could become another active front, remains an open question.

In the latter part of his presentation, Dr Spyer addressed concerns regarding U.S. policy toward Israel, particularly under the second Trump administration. He acknowledged that President Trump’s first term was historic in its support for Israel—relocating the U.S. Embassy to Jerusalem, brokering the Abraham Accords, recognizing Israeli sovereignty over the Golan Heights and all of Jerusalem, and endorsing Israeli communities in Yehuda and Shomron. Nevertheless, Dr Spyer expressed serious concerns about the current direction of Trump’s political circle. He pointed to the growing influence of the MAGA wing of the Republican Party, particularly Vice President pick J.D. Vance and Donald Trump Jr., both strong proponents of the “America First” agenda. Their foreign policy stance may not align with Israel’s interests. Even long-time Israel supporter Senator Marco Rubio, who may have presidential ambitions, could be swayed by these shifting currents.

Dr Spyer also warned that President Trump lacks the diplomatic experience required for the complexities of Middle East negotiations. Real estate deals in New York do not equate to successful foreign policy in a volatile region. Of particular concern are Trump’s approaches to the Gaza conflict, the Iran nuclear issue, and the continued American military presence in Syria—all of which could pose serious risks to Israel if mishandled.

As always, we pray that Hashem will guide the leadership of the United States to maintain a steadfast, pro-Israel stance, and that Israel’s own leaders will continue to act wisely and courageously, prioritizing the nation’s best interests, regardless of external pressures.

Shame, self-respect and self-control: Naso 5785

The words of the rabbis that “One who sees the shame of the woman who was unfaithful should immediately abstain from consuming wine” are well known and oft-repeated. Their meaning is obvious: in life everyone must drive defensively. Let no one allow oneself to be found in compromising circumstances and to imagine that one is somehow immune from its consequences. 

In the world today there are numerous sad examples of people in high office and of great achievement who have been humiliated and brought to grief by the revelations of their indiscretions. The rabbis in Avot stated that there is “an eye that sees us”—a constantly recording surveillance camera, if you will, that captures our movements and behavior. The public revelation of another’s sin should serve as a reminder to all the consequences of that sin. The Torah that ordinarily is very protective of one’s right to privacy, even the rights of a sinner, chose to publicize the fate of the unfaithful woman in order to impress upon others the need for care and probity in all matters of life. One should never say: ‘This can never happen to me.’ When it comes to human desires there are no automatic safeguards. Rather, only care, vigilance, and the avoidance of risk and compromising situations are the tools at hand for preventing disgrace.

The rabbis make a clear connection between witnessing sin and imbibing too much wine. Just as driving an automobile under the influence of alcohol and drugs is forbidden by law, life itself should generally be lived free of influences of that nature. Addiction to alcohol has been a rare occurrence in Jewish society over the ages. However, acculturation and assimilation over the past century have made alcohol a problem in Jewish circles today. The idea of abstinence from wine as described in the parsha regarding the regimen of the nazir is meant to be taken as a message of moderation and good sense. Like many other things in life, a little alcohol can be pleasurable and beneficial—but in large quantities it can be harmful and even lethal. The Torah holds up the faithless woman and the nazir as examples of the dangers that lurk in everyday life. It is essentially foolish for any human being to ignore these omnipresent temptations and dangers. 

Again, we read in Avot that one should not trust oneself until the final moment of life. An abundance of over-confidence in one’s ability to withstand temptations will always lead to unforeseen problems and sad consequences. All human experience testifies to this conclusion. Much of the modern world, Jewish and non-Jewish alike, mocks and derides any type of defensive driving in personal life matters. The concept of personal freedom has morphed into a lifestyle where any restraints on behavior, reasonable as they may be, are attacked and ridiculed. Fashions and mores may change with the times but human behavior does not, and the moral restraints the Torah imposes on us remain eternally valid and cogent. 

Shabbat shalom, Rabbi Berel Wein

You can read "Gregarious monasticism", Rabbi Wein's devar Torah on this parashah for last year, here.

Uniformity and self-expression

Here's an original take on the longest parashah in the Torah, brought to you by our member Rabbi Steven Ettinger. 

The United States, as represented most recently in the persona of its current President, can be characterized as a consumer culture. There is intense focus on advertising and marketing:  selling a dream, creating a demand, and making people believe that they cannot live without the latest and greatest. The hucksters and shillers create slogans, and jingles, burn images in our minds and even create fake holidays to promote a culture of buy, buy, buy. One such gimmick to boost sales during the dog days of summer was “Christmas in July.”

                                

Reading Parshat Naso provides an echo of that last slogan.  During the redundancy as the ba’al keriah cantillates the offerings of the nesi’im which are essentially the same six verses repeated over and over twelve times, some might actually be meditating on sufganiot and chanukiot rather than keeping the section in context – since this is also the reading for Chanukah. In other words, we have Chanukah in June!

Monotonous repetition, mantra-like, can be a trigger for meditation. Or it can lull you to sleep. This parsha of the nesi’im is repetitive and it seems to serve little purpose (yes, the commentators provide a variety of explanations why the Torah sets aside such valuable real estate for this). However, there is, in fact, a significant difference in the offerings for each day – the name of the nasi!

Nachshon ben Aminadav of the Tribe of Yehudah brought his offering on the first day. Regardless of what he brought; it was his offering. The pasuk does not say that he brought it on behalf of the tribe, simply that he was of the tribe (Rashi makes this point explicitly quoting the Sifri), it is an identifier. He brought one of each possible type of offering: olah, mincha, chatat/asham, shelamim. ketoret (see Sforno). Thus, each korban was imprinted with his individuality – his awe, his excitement, his passion, his insecurity, his faith, his creativity, his self-sacrifice – everything that made him Nachshon ben Aminadav.

This was true for Netanel ben Tzu’ar and every nasi through Achirah ben Enan. There was no discretion regarding what to bring, just as we have no choice as to which 613 mitzvot to observe. However, each nasi approached the Mishkan and the mizbe’ach on his day in his own unique way.

This inner self-expression amidst such an outward display of uniformity was the culmination of Hashem’s vision for the Mishkan. “Va’asu li Mikdash, veshachanti betocham” – “Construct a Tabernacle for me so that I may dwell in their midst.” Chazal have famously interpreted “betocham” in a completely literal manner – “within them” – not within the Mishkan --  not even within the camp, but within each and every Jew.

The nesi’im may have each brought physical offerings, in fact, the exact same grouping of offerings. However, and more importantly, they infused those offerings with every facet of their internal selves. By doing this, they effectively created internal space – a space that could be filled with the Shechinah, as the outward Mishkan itself was at that very moment. Their gifts allowed Hashem to fulfill veshachanti be’tocham.

We all must be a part of the community. Wwe cannot separate from it and cannot stray too far from its norms and standards: “al tifrosh min hatzibur.” However, we also must find ways to express our belief and to define our relationship with HKB”H as individuals so that we give Him room to dwell within us.

Dealing with our closest neighbour

Now that Shavuot has passed and, with it, the first cycle of summer readings of lessons from Pirkei Avot, we return to Perek 1.

There’s a curious mishnah near the beginning of Avot, at 1:7, which has something to say about the company we keep. Taught by Nittai HaArbeli, it opens like this:

הַרְחֵק מִשָּׁכֵן רָע, וְאַל תִּתְחַבֵּר לָרָשָׁע

Distance yourself from an evil neighbour, and don’t be a friend to a wicked person…

Most commentators not unreasonably take this advice literally, for there is much to discuss on that basis. Issues regularly pondered include how to tell whether a neighbour is bad or not, what’s the difference between “bad neighbour” and “wicked person”, how far to distance or disassociate oneself, and how in practice does one achieve these ends, particularly if one is expected to judge all people favourably unless it is impossible to do so (Avot 1:6). Additionally, in contemporary Jewish society, despite its affluence, the costs associated with moving home are seen as a deterrent—and, even when one moves away from an evil neighbour, there is no guarantee that one’s new neighbours will be any better.

There is an approach to this teaching which not resolve these issues but seeks to divert it from interpersonal relationships to the zone of introspection. In the writings of the Kozhnitzer Maggid and R’ Ovadyah Hedayah we are encouraged to view the “bad neighbour” as our own yetzer hara (“evil inclination”) which competes for our attention with our yetzer tov (“good inclination”).

According to the Vilna Gaon (on Ruth 1:18) the yetzer hara is compared to a fly which sits between the two openings of the heart, buzzing between them. The yetzer hara’s task is to entice us sin. If it fails to achieve this task by direct means, it tries another way: by encouraging us to perform mitzvot that are really only a disguise for an underlying sin—for example short-changing a customer in a shop in order to donate the “profit” to charity.

If the yetzer tov and yetzer hara are both locked inside us, there are plainly limits as to how far we might distance ourselves from our own worse selves. Here there are no easy answers. Keeping away from obvious temptations (bars, fashionable clothing shops, gambling dens, nightclubs, confectionery stores or whatever else takes one’s fancy)—these practical steps can help up to a point. Our sages, quoting God’s own words as it were, go further: barati yetzer hara, barati Torah tavlin (“I created the evil inclination, and I created Torah as its antidote”: Kiddushin 30b). But ultimately we still have to take the antidote. In other words we have no choice other than to cultivate and build up enough self-discipline so that we can effectively put our yetzer hara into a sort of internal exile.

The Radiance of Divine Favor: Unpacking the Priestly Blessing

 Our member Rabbi Paul Bloom, being a Kohen, takes a particular interest in penetrating the depths of the Birkat Kohanim, which those of us who daven at Hanassi are privileged to hear every day.  He recently wrote about the Priestly Blessing in his devar Torah for parashat Shemini ("A Hidden Gem", here) but he has plenty more to say on this crucial link between God and Man, as you will discover for yourself below.

One of the most cherished and frequently recited blessings in the Jewish tradition is the Priestly Blessing, known in Hebrew as Birkat Kohanim. Found in our Parsha, at Bamidbar 6:24-26, it reads:

יְבָרֶכְךָ ה׳ וְיִשְׁמְרֶך ("May Hashem bless you and safeguard you”)
 יָאֵר ה׳ פָּנָיו אֵלֶיךָ וִיחֻנֶּך (ָּ"May Hashem shine His face toward you and be gracious to  you).
 יִשָּׂא ה׳ פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹםvM (!May Hashem lift His face toward you and grant you peace”)

At first glance, these verses appear to be a simple three-part benediction. However, upon deeper examination—drawing from Torah commentators, Midrashim, and timeless insights—we uncover a profound spiritual roadmap for personal and national blessing, perception, and unity.

1. Material Blessing as a Foundation for Spiritual Insight

The verse "יְבָרֶכְךָ ה׳ וְיִשְׁמְרֶךָ" is often understood as a blessing for physical well-being and material abundance. But what purpose does material comfort serve in our spiritual journey? The Netziv of Volozhin (Rav Naftali Zvi Yehuda Berlin) suggests a two-tiered approach to Divine blessing. First, Hashem ensures our material needs—health, sustenance, safety—are provided. Only then are we free, both in time and mental space, to access a deeper level of blessing: the enlightenment of Torah.

“After I bless you with health and wealth,” Hashem seems to say, “you will finally have the capacity to receive the true light—the light of Torah.”

Torah is often referred to as light:

כִּי נֵר מִצְוָה וְתוֹרָה אוֹר ("For a mitzvah is a lamp and
Torah is light”, Mishlei 6:23).

The Divine light in Torah isn’t merely intellectual—it’s transformative. But to perceive this light, we must be free from the burdens that cloud our vision. This is the hidden kindness in Hashem’s material blessings: they are not ends in themselves but tools to reveal the inner, eternal light.

2. Visibility of Divine Favor

The second verse of the Priestly Blessing reads:

יָאֵר ה׳ פָּנָיו אֵלֶיךָ ("May Hashem shine His face toward you…)

The Hebrew word "יָאֵר" (He will enlighten) is striking. Throughout Jewish tradition, light is associated with Torah, clarity, and spiritual awakening. But how does Hashem “shine His face” if He has no face? The Ibn Ezra and other commentators explain that "face" here symbolizes Hashgachah pratit, Divine providence. When Hashem “shines His face,” it means His presence and guidance are felt clearly in one’s life.

The Netziv again offers a remarkable insight: this blessing is not just that one receives God's favor—but that others can see it. Divine favor becomes visible. It’s not mere luck or circumstance; the blessing radiates with a clarity that even bystanders recognize as holy.

This idea echoes God’s promise to Avraham:

וְאֶהְיֶה בְּרָכָה... וְנִבְרְכוּ בְךָ כָּל מִשְׁפְּחֹת הָאֲדָמָה ("You shall be a blessing… and all the families of the earth shall be blessed through you”: Bereishit 12:2–3).

When others see the glow of God’s favor on someone, they are drawn toward it. They ask: “What is your secret?” And the answer often leads back to Torah, mitzvot, kindness, and faith.

3. Divine Vision: Seeing With “Einayim Shel Maalah”

The Midrash in Midrash Tanchuma interprets “יָאֵר ה׳ פָּנָיו אֵלֶיךָ” as: He will give you eyes—that is, spiritual vision. Not the physical ability to see, but the deeper capacity to see what truly matters, to see the good, to perceive the Divine in the mundane.

Consider the episode at the Akeidah, where Avraham saw the Divine presence:

וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא ( "And Avraham lifted his eyes and saw...": Bereishit 22:4)

He turned to Yitzchak and asked if he too could see. Yitzchak saw. But Eliezer and Yishmael could not. What did they see? All saw the same cloud. But only Avraham and Yitzchak recognized the Divine within it. Our worldview shapes what we perceive.

Hashem’s blessing, then, is not just to see, but to see clearly, spiritually, and compassionately. As the blessing in the Amidah says:

אַתָּה חוֹנֵן לְאָדָם דַּעַת... חָנֵּנוּ מֵאִתְּךָ דֵּעָה בִּינָה וְהַשְׂכֵּל "You graciously endow man with knowledge… grant us understanding, insight, and discernment."

This Divine illumination is what enables us to see light even in darkness, to judge others favorably, to seek the good in ourselves and in others, and to rise above cynicism or despair.

4. Grace and Exoneration

The verse continues:

וִיחֻנֶּךָּ “And be gracious to you.”

The Hebrew word "חן" (chen, grace) is difficult to define. It is a beauty that transcends reason. As in the story of Esther:

וַתִּשָּׂא אֵסְתֵּר חֵן בְּעֵינֵי כָּל רֹאֶיהָ  "And Esther found favor in the eyes of all who saw her” Esther 2:15.

Grace is not superficial charm—it is Divine favor, where others are inclined toward kindness and compassion on your behalf, often beyond your merits.

According to the Talmud (Berachot 20b), the word “ויחנך” can also mean to exonerate. Sometimes, despite our flaws, Hashem’s radiance obscures our failings. Just as intense light can blur what lies beneath, God's shining face helps diminish our spiritual blemishes—provided we sincerely strive toward Teshuvah.

5. The Culmination: Peace as the Ultimate Vessel

The final verse is:

יִשָּׂא ה׳ פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם "May Hashem lift His face toward you and grant you peace."

The Mishnah (Uktzin 3:12) famously teaches:

לֹא מָצָא הַקָּדוֹשׁ בָּרוּךְ הוּא כְּלִי מַחֲזִיק בְּרָכָה לְיִשְׂרָאֵל אֶלָּא הַשָּׁלוֹם  "The Holy One, Blessed be He, found no vessel that could hold blessing for Israel except for peace."

The word Shalom shares a root with Shalem—wholeness. Peace is not the absence of conflict, but the integration of all parts into a greater unity. It is the harmony that results when each tribe, each person, contributes their unique light to the national tapestry.

As the verse in Psalms teaches:

ה׳ עֹז לְעַמּוֹ יִתֵּן, ה׳ יְבָרֵךְ אֶת עַמּוֹ בַּשָּׁלוֹם  "Hashem will give strength to His people; Hashem will bless His people with peace”: Tehillim 29:11.

Peace is both the result and the prerequisite of Divine blessing. Without it, blessings dissipate. With it, they endure.

Conclusion: Becoming a Vessel of Light

The Priestly Blessing is not just a wish—it is a call to action. God blesses us with physical needs so that we may pursue Torah. He enlightens us so we may see goodness and emulate Him. He shines His face upon us so that we may reflect His light in our lives and inspire others. And He grants us peace—not as a passive gift, but as a challenge to unify, to respect, and to love.

May we merit the fulfillment of these blessings—personally, communally, and nationally:

וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרְכֵם "And they shall place My Name upon the Children of Israel, and I shall bless them”: Bamidbar 6:27.

Hanassi on song!

For many members who were fortunate enough to attend, the stand-out feature of this year’s celebratory Yom Yerushalayim lunch was a stirring performance by The Rinat Jerusalem Men’s Choir, which treated us to a rousing selection of Jerusalem-themed songs. Some offered thrilling harmonies. Others gave us the chance to sing along. Some folk were genuinely and deeply moved; and the length and breadth of the applause at the close of the performance was a telling indication of the depth of our appreciation.

It will not have escaped the notice of the audience that, among the ranks of white-shirted, blue kippotted choristers with smiling faces, there were some of our very own. This is no cause for surprise. Our lady members already furnish the core of two other local choirs—the intergenerational Dorot choir and Hava Nashira—so why shouldn’t their menfolk do likewise? 

We asked Michael Brody, who handles the choir’s admin aspects, if he could let us have some background. This is what we learned:

The Rinat Jerusalem Men’s Choir was launched in the summer of 2021 by a group of like-minded members who aim to showcase their love of Jewish music to the general public. Among the works that are sung are the songs of the Land of Israel as well as cantorial excerpts. In the current challenging time, we also sing ‘Vehi She'amda’ and ‘Acheinu Kol Bet Yisrael’.

Jason Rosenblatt, the choir’s musical director since 2021, immigrated to Israel from Montreal and has been involved in musical performances for many years. In addition to conducting the choir, he is a talented musician, singer and accomplished player of a number of different musical instruments.

Rinat Jerusalem is always on the lookout for fresh talent. If you would like to be considered for admission to its serried ranks, you can contact Michael Brody by phone (054-461-5014) or by email at michaelbrody46@gmail.com.

Shavuot Night at Beit Knesset Hanassi: A Celebration for the Whole Family

This year, in addition to the usual all-night fare, we were treated to a delightful innovation which, we hope, we will be able to repeat in the future. Rabbi Kenigsberg writes:

This Shavuot night, the halls of Beit Knesset Hanassi were filled with the sounds of Torah, laughter, and community spirit, as several young families gathered for a festive dinner and learning program geared especially for children and parents.

Hosted together with Rabbi and Rebbetzin Kenigsberg and their family, the meal brought together the families who regularly attend our weekly children’s service, creating a sense of connection and belonging as we welcomed the chag together. The atmosphere was lively and warm, with delicious food, engaging conversation, and divrei Torah delivered by two of our young stars, who shared thoughtful insights on Matan Torah.

Following the meal, families moved into a specially prepared “Tikkun Leil" — a night of learning designed for children and their parents. Each family received a guided source sheet with age-appropriate materials for learning together, sparking meaningful discussions and questions. The learning session concluded with a story and an interactive quiz led by Rabbi Kenigsberg, creating an exciting and memorable lead-in to the main Shavuot learning program later that evening.

We’re so proud of the children who participated with such enthusiasm and curiosity, and deeply grateful to all the parents who made the effort to join. Moments like these remind us that Torah is truly morasha kehilat Yaakov — an inheritance passed down through the generations.

The Kotel is in our hands!

Our member Dr Pessy Krausz first came to Israel in 1958, making Aliyah in 1975. In this post she reminisces about her visits to Jerusalem over the decades.

Our nascent State had not even reached its first decade when an excited groom, Neville/Yaacov, flew his bride (me!) on a visit – my first, his one of several – to Israel.  Hiring a small car, we drove to Jerusalem along the winding road from what was then Lod airport. I found difficulty containing my excitement. I was travelling to the city of my prayers and hopes of more than 2,000 years. 

Dusk was falling as we passed the petrol station on our left. Swerving round the bend to our right I strained my eyes to see the city of my dreams. Would these dusty roads with small houses lead to the glorious huge buildings I’d imagined? Continuing further, my tremulous voice asked, 

 “When will we reach Jerusalem?” 

Proudly came the response: “This is It! Soon we’ll find the hotel we’ve booked and rest before sight-seeing in the morning.” 

The city was in darkness. Homes already shuttered at 9 pm. We came to a stop in front of the well-established King’s Hotel. Small bulbs lit the corridors, there was no kettle in the room, but at least a bed was a bed! So that’s how the Jerusalem of my prayers had been cut down to size – and so had my hopes and dreams. 

But what a difference ten years can make when we visited in 1967 – exactly six days after the miraculous Six Day War. This time we came with our three small sons, Shimon (9), Dov (7) and Daniel (4). We would be making our way to witness for ourselves the retaining wall of our Holy Temple – The Kotel – which Rav Shlomo Goren, on finally reaching it with brave Israeli troops, declared in his rousing Hebrew accent– "The Kotel Ma'aravi is in our hands" – upon which he blew the Shofar and recited the Hebrew blessing Shehecheyanu (“He who has given us life”). Then on reaching the Temple Mount he repeated the ceremony. For those who would like to access the historic event, Google הר הבית בידינו

We were also to tour and explore towns that were now accessible. The city of Hebron with the Cave of Machpelah which once again Jews, and indeed people of all faiths, could reach—and also Bethlehem, recorded in the Book of Ruth which opens with a famine in Beit Lechem (meaning “House of Bread”), a town that originally belonged to the tribe of Judah but had been under Jordanian control until the Six-Day War, when it was captured by Israel. 

However, next day’s sight-seeing began in Jerusalem itself when we visited our cousin, Shula, who had made Aliyah and worked in Jerusalem’s Barclays Bank. Reaching this imposing building, built in 1930 and situated on Jaffa Road and Allenby Square, we saw that its granite facade was pockmarked – a telling remnant of the bullets fired from Jordan. These marks are still visible to this day, 58 years later. 

We greeted our pioneer cousin excitedly. She left her desk and led us to the window from which we could see "No-Man's Land”. This strip of land had existed as a buffer zone between the Israeli-controlled West Jerusalem and the Jordanian-controlled East Jerusalem from 1948 until 1967.

In this picture, no-man’s land was where we see the street with the car. It contained small tents. Goats occupied the place of glory, while squatting Arabs found space alongside them. 

“Aren’t you nervous?” we asked her, having freshly arrived from the safety of Great Britain’s northern town of Sheffield. 

“No! Why should I be?” 

“Well, you’re a stone’s throw from those Arabs – a potential enemy -  aren’t you?” 

“They’re harmless, need all their energy to take care of the chickens sharing their tents. It is a sort of boundary, although thanks to the miracle of the Six Day War we can now circumvent the area and make our way to our Old City.” 

We said our goodbyes with a shared drink of cooling water. The Old City was indeed our next port of call. We made our way on foot – past the Cinematheque down the winding Maale HaShalom Street and descended through the Valley of Hinnom. Heartbreaking little wooden sticks with names of our brave soldiers were placed at intervals on the roadside where they had fallen in courageously ensuring the Kotel would be in our hands.  

But was it? Arriving under the glorious blue skies, we proceeded towards it with great expectations and our small prayer books. Easing our way through the narrow alleyways, which at that time led to the Kotel, our historic encounter was rudely interrupted by Arab lads high up on the walls above us, pelting us with pebbles and shouts. Beating a hasty retreat from “our” Kotel which did not appear to be entirely in our hands, we wound our way back, somewhat disheartened, easing our feelings somewhat with a little refreshment we’d brought with us.   

Fast forward to eight years later, when 1975 saw our family make its own personal leap of faith. Aliyah! And we were in time for our youngest son’s barmitzvah which was celebrated  - at the Kotel! By then the narrow alleyways had been replaced by a broad plaza. The walls above were protected by our very own soldiers. We were blessed to have four generations present. How my parents wondered at the miracle which their own parents, who had succumbed to the Nazi’s dastardly annihilation program, must surely have been sharing from above. They would have shared joy as we marked 58 years since the re-unification of Jerusalem – Yom Yerushalyim. No doubt they would also have shared the pain that Israel’s age of innocence – if ever there was one – did not last long. Doubtless they too would have joined in our heartfelt prayers to release our remaining hostages who, at this time of writing, have now exceeded a harrowing 600 days of The Swords of Iron War. 

Our resilient Jerusalemites nevertheless celebrated this year’s Jerusalem Day last week on Sunday 25 May 2025/5785 by holding parades with thousands of all ages singing “Am Yisrael Chai – The People of Israel Lives!”  Dancing jubilantly, with flags unfurled, despite the heat they marched to the Kotel. Some entering the Old City through the Dung Gate, while others through the Lions' Gate. 

We are blessed. The Kotel is indeed in our hands. We will evermore sing Am Yisrael Chai – The people of Israel shall live forever!”

The cost of Torah and the price of honour

Continuing our series of erev Shabbat Pirkei Avot posts on the perek of the week, we finally reach Perek 6, “Kinyan HaTorah” (“Acquisition of the Torah”), which we learn ahead of the festival of Shavuot which marks the giving of the Torah at Sinai.

Not all the teachings in Avot consist of rabbis telling people what to do. One of them, a baraita in the final perek (Avot 6:9), opens with a short story:

אָמַר רַבִּי יוֹסֵי בֶּן קִסְמָא: פַּֽעַם אֶחָת הָיִֽיתִי מְהַלֵּךְ בַּדֶּֽרֶךְ, וּפָגַע בִּי אָדָם אֶחָד, וְנָתַן לִי שָׁלוֹם, וְהֶחֱזַֽרְתִּי לוֹ שָׁלוֹם, אָמַר לִי: רַבִּי, מֵאֵיזֶה מָקוֹם אָֽתָּה, אָמַֽרְתִּי לוֹ: מֵעִיר גְּדוֹלָה שֶׁל חֲכָמִים וְשֶׁל סוֹפְרִים אָֽנִי. אָמַר לִי: רַבִּי, רְצוֹנְךָ שֶׁתָּדוּר עִמָּֽנוּ בִּמְקוֹמֵֽנוּ, וַאֲנִי אֶתֵּן לָךְ אֶֽלֶף אֲלָפִים דִּנְרֵי זָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. אָמַֽרְתִּי לוֹ: אִם אַתָּה נוֹתֵן לִי כָּל כֶּֽסֶף וְזָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת שֶׁבָּעוֹלָם, אֵינִי דָר אֶלָּא בִּמְקוֹם תּוֹרָה

Rabbi Yose ben Kisma said: Once I was going on my way and I encountered a man. He greeted me and I returned his greeting. He said to me: "Rabbi, where are you from?" I said to him: "I’m from a great city of sages and scholars". He said to me: "Rabbi, would you like to live with us in our place? I will give you a million gold dinars of gold, precious stones and pearls”. I said I to him: "If you were to give me all the silver, gold, precious stones and pearls in the world, I wouldn’t live anywhere but in a place of Torah”.

Is any further comment needed, or indeed desirable? Here, in narrative form, we read a simple story of a great and highly principled rabbi who refuses all inducements and blandishments for the sake of being able to learn Torah in the company of other like-minded scholars.

Those who discuss this stranger tend to do so in a pejorative sense. Thus R’ Abraham J. Twerski (Visions of the Fathers) describes him as “lacking the basic underpinnings of spirituality” with his “superficial manners and his overvaluation of money”. The Chafetz Chaim says the man was not asking Rabbi Yose to teach Torah but only that people would honour him (Shmuel Charlap, Chafetz Chaim al Avot).  The Maharal of Prague, seeking to identify him by name, pointed to two candidates who could have scarcely been more different from one another: Elijah the Prophet and the Satan.

But perhaps there is more to this story than meets the eye. For one thing, though we know very little about Rabbi Yose ben Kisma, we do know that he lived and taught in the Roman city of Caesarea—an affluent place but hardly a notable makom Torah after the Bar Kochka revolt of 132-136 CE.

Further, everyone reads this baraita from the standpoint of Rabbi Yose ben Kisma. But why do we not read it too from the perspective of the unknown man whom he meets? Here we find a man who is so desperate to secure a rabbi who will illuminate his town with Torah and enrich it with his knowledge that he is prepared to pay any price for it. Perhaps he is even greater in his dedication to Torah than is Rabbi Yose. After all, the rabbi articulates his concern for himself, while the man he meets is seeking a rabbi for an entire community.

What counts is the way you count: Bemidbar 5785

The count of the Jewish people that appears in this week’s parsha is difficult to understand. What are we to learn from all these detailed descriptions and seemingly exact numbers? The general lesson that every Jew counts, and is to be counted, is plain—but that lesson can be learned from a far more concise précis of the population of the Jews than the long account that appears in the parsha. Perhaps it the messenger that itself is the message: the Torah wishes to express its relationship to the Jewish people by dwelling at “unnecessary” length on the counting exercise. For those with whom we have a loving relationship, there are no unnecessary or superfluous acts or gestures. 

The rabbis wryly compare this type of relationship to the way one counts one’s money: thus one can compare the speed and intensity with which we recite our prayers with the speed at which we would count valuable coins. Care in counting is also an expression of the underlying attachment to what is being counted. I note that people leaving the ATM cash dispenser invariably check the bills that they have received. This is not only an act of prudence; it is an act of affection. Similarly the count of the Jews in the parsha, even in its detail and length, make perfect sense. Another explanation can be found in the identity of the counters themselves. Moshe, Aharon, Elazar and Itamar are the leaders of the Jewish people, totally responsible for its physical and spiritual welfare. Part of their task is to seek to know their millions of constituents—to make some sort of connection with each as an individual.

 The leaders of Israel used to view their responsibility as being like those of parents. Some Jews crave affection while others need tough love. The enormous diversity of the Jewish people—twelve different tribes that are counted separately as well as in their aggregate—is emphasized by the fact of their being counted as individuals. Responsibility for the fate of the Jewish people is a heavy burden, but it is one that automatically comes with leadership positions. Those who count he Jewish people are its leaders, constantly aware that they are relied upon for their leadership and wisdom. And they must also be aware that the needs of every person must be accounted for. 

So, the counting of the Jewish people is not an empty exercise; it reflects the scale of challenges they and their leaders face. May both the counters and the counted of Israel in our day be great in numbers, spirit and accomplishments. 

Shabbat shalom, Rabbi Berel Wein 

Rabbi Wein's devar Torah on parshat Bemidbar last year, "In the desert", can be read here.