Endless Hatred: Rabbi Wein's book launch

Rabbi Berel Wein once again packed the shul last night when an excited and expectant audience flooded in to hear him speak on his latest book, Endless Hatred: Antisemitism from the Biblical Era to Modern Times, published this month by the Destiny Foundation.

In the course of his half-hour presentation Rabbi Wein surveyed the development and practice of antisemitism in many different guises, taking in the position of Jews in Roman times, in Spain and under Stalin in Russia -- to mention just a few examples. Nor did he hide from discussion of the conflict between Judaism and the two major faiths that were its monotheistic offshoots, Christianity and Islam. 

Rabbi Wein's talk concluded by urging those present to make sure that the tale he tells in this new title is transmitted to their children and their children's children. This appeal had an immediate and dramatic effect: many people who bought a copy of the book on the way in to the lecture purchased a further one or two copies when they left.

Photo: Rabbi Wein, pictured here with some of his previous publications.

While the subject of antisemitism cannot fail to cast the shadow of sorrow and sadness over any Jew who reads it, Rabbi Wein never loses his optimism and his faith that, with the protection of a merciful and almighty God, our ultimate destiny -- living as Jews in the land that He has given us -- is assured. 

 

If you have yet to see the book, you may be wondering what it's like. The first thing you will notice about it is its accessibility. It is not a threateningly academic tome that bristles with footnotes and obscure references. Far from it. The print is large, clear and makes for a comfortable reading experience. There are also many illustrations. 

On a personal note, Rabbi Wein's list of acknowledgements includes an honourable mention of Faigie Gilbert a.h. of the Destiny Foundation. Before her early passing she was also a great help to Beit Knesset Hanassi. We miss her too.

Rabbi Wein's talk last night has been recorded by Torah Anytime. You can access it by clicking here.

Cast a line to catch a Fisher

 New members of Beit Knesset Hanassi may recognize the dedication and effort that must have been made by others before they joined but, as time passes and the generations roll on, they may never get to meet those who made Hanassi what it is today, and will never know about their contribution to our community.  In the following article Dr Pessy Krausz offers an appreciation of one of our vintage old-timers, Joan Fisher (who donated the striking parochet in the main shul). Here;s what Pessy has to say:

The Joan Fisher Family Saga

If you took a fishing rod and cast a line with all your might, it might whizz its way via Warsaw, Kfar Chassidim, Melbourne, and Sydney—before taking a deep plunge and emerging in Jerusalem. Most specifically, in Jerusalem’s Beit Knesset Hanassi.

There, among many august matrons, sits our heroine—Laurel Joan Hadassah Fisher (née Marks), born 3 August 1927. She graces its front row while gently turning the 60-year-old pages of her Siddur/Chumash, bequeathed to her by her mother, Naomi. Just last Shabbat, Joan pointed it out to me proudly, saying, “Look at my mother’s beautiful handwriting!”

Photo: Joan (on the left) with Pessy Krausz

It was in this very Siddur that her husband Sam used to mark the place of the weekly Torah reading, slipping in notes for Joan and pointing out any parts that differed that week.

This same Sam—whose given names were Shalom Baruch—was named from the Prophets: Shalom and Baruch both appear in the Haftarah of Behar, which was read on the Shabbat following his birth in Warsaw in 1924. Little did this Polish-born babe know that when his father travelled to Australia to join cousins, not only would he miss his son's Brit, but it would be three years before he could amass enough funds to bring his wife and child to join him.

In the early 1930s, Sam’s mother turned to her husband and said, “The time has come for us to join your family in Eretz Yisrael.” Sam’s father came from a family of Yablone Chassidim, whose Rebbe had already told his disciples in the 1920s that their future lay in the Land of Israel. To that end, the Chassidim purchased land in what would later be known as Kfar Chassidim, nestled in the foothills of the Carmel mountain range.

In 1934, Sam and his parents arrived—coming first to Haifa, and then moving on to the Kfar. Sam added fluent Hebrew to his mother tongue of Yiddish. During that time, he wrote to his grandfather in Warsaw in beautiful Hebrew. Warren, who was present during my visit with Joan, shared that the family still has one of Sam’s original letters from Kfar Chassidim, dated 1937!

Photo: The parochet that Joan dedicated to Sam.

Life in Eretz Yisrael was difficult in those early days of Aliyah. Sadly, the economic conditions forced Sam’s father to return to Australia—once again, without the means to bring his wife and son along. During his father’s absence, young Shalom—who had already made Aliyah in 1934—celebrated his Bar Mitzvah, once again in his father’s absence.

Eventually, his father was able to send for his wife and, by then, two sons—Sam and his younger brother, Jack. They departed on the last ship through the Suez Canal around April 1939. Settled once again in Sydney, they welcomed a third son, Mark.

Joan’s own life became intertwined with Sam’s through a string of happenstances. She was the second in a family of five—she told me proudly, reeling off their names in order: Clarice, Joan, Leo, Harold, and Michael. As I sat, mesmerised by her tales of life in a modest suburb not far from Sydney, I had to remind myself to keep jotting down notes for Joan’s Hanassi Shul Profile—to which, fortunately, she agreed to contribute.

She told me that, growing up, the only other family on their street with five children was Catholic. There were some Jewish families, but, in her words, “they kept nothing.” Joan’s mother, by contrast, was punctilious in her observance—sending Joan across town on several buses to buy kosher meat. The kosher section had the hechsher on the main side of beef, and the butcher would cut her requested portion from that. On returning home, Joan would be met with her mother’s anxious question: “Where’s the kosher stamp?” And Joan would stammer her assurance, “Mummy, it was on the top of the beef, I promise!”

Why was it Joan who ran the errands, I wondered—especially since she had shared, rather despondently, that her older sister Clarice had a bicycle, and she did not. But then Warren proudly showed me a trophy his mother had won—a silver cup inscribed HPMPCC and Junior Joan Marks, 1938—when she was only 11 years old. What does HPMPCC stand for? Hurlstone Park Methodist Physical Culture Club. Duly impressed, our bubble was quickly burst by Joan’s ever-grounded perspective: “I was sent there because I was ungainly—not like Clarice—always knocking things over. Best of a bad lot!”

Still, it was the elegant Clarice who unwittingly became the matchmaker. She was working in an office and had forgotten her lunch. It was Pesach, and their mother sent Joan to deliver it. Off she went on that fateful errand—and who should spot her but none other than—you’ve guessed it—Sam. He pursued his dream girl.

He must have seen the lifelong qualities Joan possessed, such as the compassion she showed by moving to Melbourne to live with her widowed grandmother. “She was all on her own, and there were many of us,” Joan explained. “Mind you, if a boyfriend came along she didn’t approve of, she’d come into the room waving her watch saying, ‘It’s time, don’t you think?’”

Indeed, it was time. Time for Sam.

Joan no doubt recognised in Sam a man who could swim above the tide of fate, fight for his values—and win the heart of the girl he loved. Since Sam’s hardworking father had missed both his Brit and his Bar Mitzvah, Sam worried he might miss his wedding, too. Thankfully, he was present and gave his blessing to Joan and his son. Not long afterward, sadly, he passed away at just 45.

Still, he lived to see the cork that Warren later showed me—pulled from the wedding’s celebratory champagne bottle, engraved with the initials SBCJ: Shalom Baruch – Laurel Joan, 3 May 1950.

Together, Joan and Sam created a warm, welcoming home. Their four children grew up with guests around the Shabbat table as a regular part of life. Sam became increasingly active in communal affairs—especially education and the Chevra Kadisha—with Joan by his side. A whizz-kid touch typist from business college, she typed Sam’s many speeches and often contributed to their content.

At their golden wedding celebration in Jerusalem, Sam openly expressed his appreciation of Joan for this and so much more.

And here’s a little secret! One summer, quite by chance, Joan and Sam, and Neville and I, found ourselves in St. Moritz. Joan’s beautifully served meals—cooked on the hotel balcony and set out on a pristine white cloth—put my own humble picnic-style efforts to shame!

Sam was totally dedicated to Chinuch—Jewish education—in the fullest sense. He championed Sydney’s Moriah College for decades, committed to its excellence in Jewish and Zionist values. In recognition, when the school moved to its new Queens Park campus, they named the main walkway after him: The Sam Fisher Walk (Sam’s own story is available here).

In addition to Chinuch, Sam served as Vice President of the Sydney Chevra Kadisha, frequently performing Taharot before funerals. He also served for years on the board—and as president—of Central Synagogue, Sydney’s largest.

It’s little wonder that each of their four children, one by one, made Aliyah. Yet when the first—Jeffrey—left for Israel, Joan cried buckets. When Jill made Aliyah—more buckets. When Warren went, she did not cry. Eventually, she turned to the youngest and asked, “Lindsay, when are you going?!”

The line was cast—and the golden fishing rod led Joan and Sam themselves to make Aliyah in December 1992. They continued their communal involvement with gusto.

Joan volunteered with the renowned Yad Sarah, faithfully driving Victoria—blind and nearly deaf—to weekly swimming sessions at Jerusalem’s Institute for the Blind for over 20 years. Even after Joan stopped, Victoria continued to call Warren each New Year with greetings for the family.

For 15 years, Joan also transferred the Hearing Clinic’s paper records to computer at Hadassah Hospital, Ein Karem—until one day, she saw the name of her own great-grandchild. She knew then her mission was complete.

Sam served as Gabbai for the Hanassi Shul morning minyan. Henry Israel, Shul president from 2014–2018, remembered Sam as a devoted and non-confrontational Gabbai who drew others in. He encouraged congregants to participate and personally urged Henry to layn (read the Torah). “He is much missed,” Henry said.

After 20 years of service to the community, Sam passed away on 1 April 2012.

Joan and Sam donated the beautiful Ner Tamid to Hanassi Shul. Later, Joan honoured Sam’s memory with the donation of a rich blue velvet Parochet set adorning the Aron Kodesh. She praised the late Moshe Loshinsky z”l, beloved Gabbai, for his tireless work ensuring its completion.

We look forward to celebrating Joan’s birthday soon—on 3 August 2025. Let us, among the four generations she and Sam nurtured, raise a glass to her unwavering compassion, dignity, and grace.

May she go from strength to strength—ad me'ah ke-esrim—until 120, as she was at 20.

LeChaim!

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.