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Volume 1638: Eikev   23 Av 5776 27/08/2016

As Shabbat Approaches

What Does your G-d Demand from You?” /Esti Rosenberg,
Head of the Midrasha for Women, Migdal Oz

“And now Yisrael, what does your G-d demand from you? Only to fear your G-d, to follow all His ways and to love Him, and to serve G-d with all your heart and all your soul.” [Devarim 10:12].

The Ramban writes, “‘I am your G-d’ [Devarim 5:6] – This commandment is a positive mitzva, teaching and commanding them to know and to believe that there is a G-d and that He is their G-d.” He repeats the same thing in the Sefer Hamitzvot: “It is a mitzva of G-d, who commanded us to believe in G-d – that is, we must believe that there is an ultimate cause... And that is what He wrote, ‘I am your G-d’ ...” And he also writes at the beginning of Hilchot Yessodei Torah, “One must know that there is a prime existence... and this knowledge is a positive mitzva, as is written, ‘I am your G-d.’” The Ramban continues as follows: “Our sages call this mitzva ‘Acceptance of the yoke of heaven.’”

Just what is acceptance of the yoke of heaven? Rabbi J.B. Soloveitchik notes that the Rambam describes this mitzva in two ways – “leha’amin” - to believe - in the Sefer Hamitzvot and “leida” - to know - in Hilchot Yessodei Torah.

“... ‘To know’ means that our conviction of the existence of G-d should become a constant and continuous awareness of the reality of G-d – a level of consciousness never marred by inattention. ‘To believe,’ on the other hand, implies no prohibition against inattentiveness. I ‘believe’ but it may happen that I become distracted at times from the thing in which I believe. But in the term leida the reference is to a state of continuous awareness; the belief in G-d should cause Man to be in a state of perpetual affinity, of constant orientation.” [Saul Weiss, editor, Insights of Rabbi J.B. Soloveitchik].

The framework for the revelation of the Shechina is based on the ability of mankind to live with a constant awareness of the Divine, to feel the holy presence without any lapses of inattention or a lack of feeling. To observe the Ten Commandments requires not only knowledge of the existence of G-d but to implement this knowledge in the details of our day-to-day living through mitzvot in action and in our hearts, such as observing Shabbat and the prohibitions of stealing and adultery.

Many comments are heard today about the tension between modern man and various parts of the world of halacha. Great attention is given to the gap that sometimes appears between “my personal self” – that is, my desires, thoughts, and feelings – and the religious demand to have an influence and to shape things even when this demand is different from my personal desires. By subjugating our wills to the yoke of the mitzvot, the Torah is attempting to create a man who does not put his own desires at the center of existence but is willing to become a person guided and shaped by the existence of the Shechina in his life, with full commitment to the Torah in all its detail.

Putting the mitzva “I am your G-d” at the beginning of the Ten Commandments is an attempt to put the Holy One, Blessed be He, at the center instead of the “here and now,” not necessarily to do what is comfortable and familiar to us. We should understand that the point of departure and the basic definition of our lives begin with an awareness of G-d and requires a true understanding of the depth of this meaning in our daily lives. As far as I am concerned, this meaning is that we do not permit any inattentive state in the way we accept the yoke of heaven. We must constantly work to reduce the gap which is so desirable and accepted in many parts of the modern world of religion.

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Point Of View

Applying Pressure to Release the Bodies of Fallen Soldiers /Zvulun Orlev

Rabbi Goren on the Subject of Rescuing Prisoners of War

The justified claims of the Shaul and Goldin families about the failure of the government in its efforts to bring back the bodies of their sons Oron and Hadar who fell in Operation Protective Edge in Gaza should not remain in the domain of a conflict between the families and the government. This matter is a public and national issue of the first degree, and it is important for us not to ignore it.

In 2009 I wrote an article in this bulletin (Issue 1290, Nitzavim-Vayeilech) quoting the words of the first Chief Rabbi of the IDF, Shlomo Goren, from an article that he wrote, "Redeeming Captives by Releasing Terrorists," in his book "Torah and the State" (pages 424-436). This was written in the wake of the release of three IDF soldiers who were held captive by the Polular Front for the Liberation of Palestine (PFLP), Chezi Shai, Nissim Salem, and Yosef Grof, in exchange for the release of 1,150 security prisoners by Israel. Rabbi Goren wrote:

“Perhaps in the case of military captives who were taken in the line of duty while fulfilling a mission for the country which sent them to war, there is a holy obligation to do everything possible to free them, without the limitations of the Mishna, ‘Captives should not be redeemed for more than they are worth,’ because these soldiers were captured while fulfilling a mission of the country. Perhaps the country has an undisputed obligation to redeem them and to take them out of even the simplest danger... The country must redeem them for all the money in the world and at any price... The country which sent them to a battle from which they did not return is responsible for their lives, even if the cost is the release of hundreds of murderers. Even though the release of the terrorists might be fraught with danger for the country more than before they were released, no price can be set on the lives of our soldiers who were taken captive in the line of their military and national duties.” [Pages 435-436].

Note that the issue of recovering the bodies of Oron and Hadar is not relevant to the discussion by Rabbi Goren, which involved the return of living captives, and there is no justification for releasing living terrorists in this new case. The rule in the Mishna, “Captives should not be released for more than their proper value, in order for the world to continue operating properly” [Gittin 4:6], involves living captives and not the case of Hadar and Oron, who are no longer alive. On the other hand, it is impossible to ignore Rabbi Goren’s opinion about the halachic and moral obligation of the country with respect to IDF soldiers and their families – to bring them back from the battlefield, and to bury them in Jewish graves.

Unfortunately, There is No Fear for their Lives

In all the cases of capture and kidnapping in the past we were never able to implement all the effective methods to put pressure on the captors out of a danger that they might kill our soldiers. The only way to bring them back, since there was no operational alternative, was to negotiate an exchange. This is also what happened in the case of Gilad Shalit. However, in the case of retrieving the bodies of Oron and Hadar from Hamas, such a fear does not exist. Therefore, not only does nothing stop us from using every possible form of pressure, without any limit, in order to bring the bodies to proper burial, the government and the IDF are positively obligated to do everything in their power, as quickly as possible.

What is needed is to immediately use all of our strength in a national humanitarian campaign, efficiently and broadly, all over the world, to get the support of the world (or at least for us not to be criticized) for any and all military and civil sanctions that Israel will bring to bear against Hamas. We can describe actions for pressure and punishment, such as targeted elimination of their military leaders, or capturing them and bringing them to Israel. Hamas depends on Israel for all the major elements of its life, and as the sovereign power over the population it is responsible to provide the residents with a livelihood and the means to exist. Israel should use its power to reduce these resources to a minimum. (Let them have nothing but flour, so that they can eat only pitta and olives.) The special privileges of the Hamas prisoners in Israel should be reduced to the bare minimum. Examples would be family visits, academic studies, and television. Medical treatments given to Gazza residents in Israeli hospitals on a humanitarian basis should be stopped. We should put pressure on Egypt to further restrict the passage of goods to the Gazza Strip through the tunnels.

The halachic and ethical approach by Rabbi Goren is broadly supported by the public in Israel. Most of the citizens of the country, who send their children to serve in the IDF, clearly feel that the government must carry out its obligation and bring the bodies of Hadar and Oron back to Israel by using every possible type of pressure against Hamas. This will also help us guaranty a high motivation of the soldiers of the IDF, to put their lives in danger during war and in the defense of the land.

The fact that Israeli soldiers are blocked from proper burial in Jewish graves is a “decree” which the families and the Israeli public cannot accept. The time has come for the government to adopt Rabbi Goren’s strong moral position, and to act immediately with a strong heart, decisively, and without any delay. With G-d’s help, the government will act and succeed in this mission.

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Notes From The Haftarah

G-d of All Gods /Rabbi Oury Cherki, Machon Meir, Rabbi of Beit Yehuda Congregation, Jerusalem

The belief in “yichud” – G-d as something unique and special, with nothing else that can be compared to Him - raises a fair amount of difficulties when we try to understand the verses in the Tanach. The straightforward language of the Tanach implies that there are a number of deities, where G-d is directly related to Bnei Yisrael and He demands that they serve only Him, while other nations can expect a tolerant attitude if they worship their own deities.

One possible reaction to this idea is to say that all the references to foreign gods have been written from the point of view of the other nations, but that in fact there is nothing real about them at all. We would then say that all the existing idol worship is a result of a seriously marred logic by these people. This explanation of the facts appears very strongly in the words of the prophets near the time of the destruction of the First Temple and during the Babylonian exile. Yirmiyahu – and also Daniel – repeatedly describe the gods of other nations as falsehoods and foolishness.

Even though this approach, which has been prominently held by Bnei Yisrael for many generations, has a lot of truth to it, by itself it may not be sufficient to calm us when we read the many verses. It might be simpler to accept as the straightforward meaning of the verses the approach of the masters of Kabbalah, who are willing to accept that the spiritual powers worshipped by the other nations are real in some sense. For example, see what Rabbi Yosef Gikatilla wrote in his book, “Shaarei Orah” –

“You must not believe the empty words of some ignorant people who insist that the gods of the other nations have no power and that the name ‘god’ is not relevant for them. Rather, know that G-d, Blessed be He, put power into the hands of every leader of the other nations, to judge his nation and his land. And such leaders are called ‘god’ in view of the fact that they rule and judge the people of their lands.”

This approach can be used to explain a difficult verse in this week’s Torah portion: “Your G-d is the G-d of all gods and the Master of all masters.” [Devarim 10:17].

Based on the Kabbalah, Rabbi Yehuda Leon Ashkenazi (Monitu) explained this as follows: G-d, who is the G-d of Yisrael and directly supervises them, is, for the other nations, the G-d of all gods and the Master of all masters.

This commentary of the Masters of the Kabbalah seems at first glance to contradict the explicit prohibition to of idol worship even for Gentiles who have accepted the Seven Mitzvot of Bnei Noach. However, it seems that there is a status similar to “a person who was kidnapped as a baby” among the other nations of the world (and who is therefore ignorant of the mitzvot which obligate him or her), and therefore the prophets did not rebuke the other nations for idol worship that took place outside of the Land of Israel. This was also written by Rabeinu Bechayei: “We have not found in the entire Torah that the other nations were rebuked for idol worship, and only Yisrael were rebuked, because they are specifically linked to Him. And similarly we have not seen that the other nations were punished for idol worship that did not take place within the Holy Land.” [Devarim 31].

Thus, the progress of history as it is seen in the holy writings is that the various gods will be eliminated in the distant future. And that is how Rashi interpreted the verse of “Shema Yisrael” – “Listen, Yisrael: G-d, who is now our G-d and not that of the other nations – will one day be the unique G-d.” [Devarim 6:4].

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Melodies On A Violin

Avner/Moshe (Mussa) Berlin

Avner Harusi (the son of Emanuel) for whom the song below was written tells the following story:

This is a lullaby that was written at the time of the Arab riots of 5689 (1929). The disturbance began in Jerusalem, on the Ninth of Av, and they reached their peak on the seventeenth of Av (August 8), when they spread to the other parts of the land.

Many people were slaughtered in Chevron, and those who remained alive were forced to leave the city. Chulda was destroyed. The Jews of Yaffo fled to Tel Aviv after a number of Jews were murdered by Arab rioters. In the Jezreel Valley Beit Alpha and Mishmar Ha'Eimek were attacked, and granaries were set on fire in many towns.

Just at this time, I was born. My father, a member of the Hagannah, was called out to help defend Tel Aviv, as one of a group of a dozen men armed with sticks. Their position was on the border between Yaffo and Tel Aviv. They had one pistol, which was kept hidden, for fear that the British might confiscate it.

My mother was expecting to give birth any day, and she spent her time with other women, tearing up sheets to make bandages. On the twenty-second of Av, my father was given the news: "Emanuel, you have a son." The group decided to call me "Norka," after the nickname of Nachum Yudlevitch, who had been killed in Jerusalem a few days before. He was very much beloved by the men in the group.

Norka was a sergeant in the British police. He was the conductor of the police band, and he was a well-known soccer star who was loved by the Jerusalem fans. He was shot in the back by Arab rioters while he stood at his watch.

However, my mother insisted that a Jewish child born in the Land of Israel must have a Hebrew name. I was therefore given the name Avner, since I was born in the month of Av, and “ner” – a candle – is in memory of Nachum Yudlevitch (Norka).

(Source: Shironet.)

(Note: This article is dedicated to the memory of another Nachum - Nachum Heiman, an Israeli musician and composer who passed away last week at the end of an illustrious career.)

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"Shechav Beni" by Emannuel Harusi

Lie down, my son, lie down and rest,

Do not cry so bitterly.

Your mother is sitting at your side,

Guarding you from any harm.

The jackal cries outside

And the wind is blowing...

So you, my little son,

Doze off, lie down, and go to sleep.

The night, the night, the night, is a shadow

Which will fly away very fast.

It is forbidden, forbidden, to be lazy.

Tomorrow we must work.

Tomorrow Abba will go out to plow,

In the rows, in the rows, the father will go.

And you will grow, lift up your head,

You will go out together to the field.

You will take seed, you will grow

In Eretz Yisrael,

Go towards joy, go towards labor,

Like Abba you will be a laborer.

Then you will plant with a tear

And harvest in joy –

So for now, listen to your Imma"

Doze off, doze off.

The night, the night, the night is cold

A fox is grinding his teeth.

Making the rounds, the rounds,

Abba is not asleep.

During the day he worked, at night he guarded,

There in the granary, Abba will watch.

And you will grow, you will be strong

Then together you will go out to guard duty.

Lie down, my son, lie down, don't be afraid,

The whole settlement is awake.

Imma is guarding too

She will protect her son Avner.

The granary in Tel Yosef is burning,

And smoke is coming from Beit Alpha...

But you, don't cry any more.

Doze off, lie down, and go to sleep.

The night, the night, the night is a fire

Which will devour hay and straw

We must never, never, despair

Tomorrow we start anew.

Tomorrow we must lay a foundation,

Abba will build a new house for his son.

And you will grow, lift up your hand

Together you will go out to build.

Arik Lavie sings "Shechav Beni." This is the Chabad melody for “Ki Hinei Kachomer” from Maariv on Yom Kippur.

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Nature and the Torah portion

The Seven Species /Dr. Moshe Raanan, Herzog College and the Jerusalem College for Women

“A land of wheat and barley, and the vine and the fig and the pomegranate, a land of the olive with oil, and honey” [Devarim 8:8].

“The Seven Species” are listed in the Torah as part of the praises of Eretz Yisrael. According to the commentaries, “honey” refers to date honey, so that all the species listed are products of plants. These seven species include three groups, where the relative importance can be seen from the sequence within the group. Wheat and barley are grains, and wheat is the more important of the two. Grapes, figs, and pomegranates are fruits, and the most important one is the grape. Olive oil and date honey are products of the olives and the dates, and the oil is more important than the honey.

These sequences are the basis for the laws of precedence in reciting a blessing before eating. “What is the subject of the dispute? Rabbi Yirmiyah says, it is related to the proper sequence. As we are taught by Rav Yosef, or possibly by Rabbi Yitzchak: Whatever comes earlier in this verse should be taken first for a blessing, as is written, ‘A land of wheat and barley, and the vine and the fig and the pomegranate, a land of the olive with oil, and honey.’” [Berachot 41a]. Many people have discussed the question of what is special about these seven species as compared to other plants which existed in Eretz Yisrael at the time of the Bible. This includes annual products (vegetables, grain, and beans), and also fruit from trees. Many answers have been given for this question, some which are linked to the status of the Seven Species in terms of agriculture, and some which are symbolic in nature.

The Agricultural Status of the Seven Species

I suggest that a necessary condition for finding a common factor for the Seven Species requires us to first review all the species that existed in the land at the time when these seven were singled out. Looking at other species which were not chosen can give us an idea of what was unique about the Seven Species which were in fact picked. Such a review must take into account the fact that many species known to us today only appeared in the land much later than the Biblical era, or at the time were not used as significant agricultural products. I will list below some examples of species which were not included in the list of Seven Species, which will help us get a better understanding of what the seven unique species have in common. For more examples (in Hebrew), see the section “Leharchiv” in the Daf Yomi Portal for Berachot 35a – press here.

Pistachios and Almonds

I will start with two plants that at first glance should have been included in the list of seven praise-worthy species – pistachios and almonds. After all, they were part of the gifts which Yaacov sent to Egypt in praise of the land: “And their father Yisrael said to them, this then is what you should do: Take from the pride of the land in your baggage... some balsam, some honey, wax, laudanum, pistachios, and almonds” [Bereishit 43:11]. The fact that they are not included in the Seven Species suggests that the Torah meant to differentiate between plants which served as the basis for human food in ancient times and other species, which were seen as luxuries. We may assume that pistachios and almonds were considered luxuries, since it would not be reasonable for Yaacov to send food staples from hunger-stricken Canaan to Egypt, which had abundant supplies of food.

Similar reasoning can be seen in the commentary of the Ramban on the phrase, “A land whose stones are iron” [Devarim 8:9]. “In a place where you expect to find stones there will also be iron, which is produced from ore. And He promised them that in Eretz Yisrael there are resources of copper and iron, which are very much needed by its residents. And nothing will be missing from the land. However, the fact that gold and silver are not found is not a lack in the traits of the land.” And Rabbi Schwartz writes, “The Ramban is pointing out a great general rule in the praise of the land. It should be praised not for its abundance of luxuries, but rather for providing small amounts of what is needed very much. The land provides just what is needed – not too little and not too much, and this is a worthy blessing for the people of Yisrael...”

The Carob

Evidently carobs were not grown at the time as an organized agricultural product, and wild trees which appeared in the area were utilized in a haphazard way. It may be that the inferior state of the fruit did not justify growing it in a systematic fashion. Only in later periods, after improved strains of carobs were introduced and the technique of grafting was perfected, was it used in agricultural production. But even then the carob was considered an inferior fruit, and eating carobs was taken as an extreme example of being satisfied with small amounts of food. “Every day a heavenly voice comes out of Mount Chorev, saying: The entire world gets sustenance because of My son Chanina, and for My son Chanina one Kav of carobs from one Shabbat to the next is sufficient.” [Brachot 17b].

The Long Shelf Life of the Seven Species

A look at the list of the Seven Species reveals that they are all foods with a long shelf life. This might imply that for this reason they were the main agricultural products of interest. The products of the grapes, the olives, and the dates were stored for a very long time in specific kinds of vessels. Wheat and barley were stored in pithoi (large ceramic containers), figs were stored after being dried and formed into cakes, and grapes were made into raisins or into a jam called “dibess.” Dried pomegranate seeds also had a long shelf life. Z. Amar wrote that as opposed to accepted ideas, the pomegranate was an important component of human food in Eretz Yisrael, in the form of dried fruit. And this would explain why the Seven Species did not include any vegetables which were eaten while still fresh.

The Origins of the Seven Species

The Seven Species are an appropriate symbol of Eretz Yisrael since at least six of them can trace their origins to wild plants that came before them. Wheat, barley, grapes, figs, olives, and dates all grew in the land as wild plants. This fact is important beyond mere symbolism in that repeated crossbreeding between cultivated and wild plants led to development of strains that were more resistant to sickness while maintaining high levels of excellent produce. The only exception to this rule is the pomegranate, which evidently had its origin to the northeast of Eretz Yisrael. However, the pomegranate existed in the land from the Early Bronze Age (the “Age of the Patriarchs”), which was evidently very close to the time that this plant was domesticated. It was therefore very closely related to the wild species.

For more information in Hebrew and for pictures, and to regularly receive articles about plants and animals linked to the Daf Yomi, write e-mail to:

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Straight Talk

Some Thoughts about the Olympic Games /Yoni Lavie
Manager, "Chaverim Makshivim" Website

What do we Good at Doing?

Let’s admit this once and for all. Sports are not our greatest realm of achievement! We have indeed won the most Nobel Prizes, we invented the theory of relativity and the USB flash drive, we have the best air force in the world, and we gave the world the Ten Commandments as a heritage. But in terms of sporting events, we are hardly worthy of a passing grade. And the events of the past few weeks in Rio de Janeiro simply prove this point.

What is really surprising is that this is always a big surprise for us. Every four years, the Chosen Nation fills itself with an expectation that this time all of humanity will discover who we really are not only in terms of the mind but also in terms of physical prowess. All we want is to hear our anthem, “Hatikvah,” played with pride when we are awarded a medal. But every time we are disappointed then we see that our jumper was close to the mark but from underneath, and that the swimmer wearing a blue and white cap almost drowned in the deep water at the pool.

That’s the way it is, folks! The time has come for us to recognize the truth. The great message of our nation to the world seems to be in the realm of rising to great intellectual heights and not the broad-jump. We can contribute much more to uplifting the human spirit than to throwing an opponent to the mat in a wrestling match. There is no need to apologize, we have nothing to be ashamed of.

Who is in Favor of Sports?

What is the Jewish attitude towards sports? Eight hundred and fifty years ago, the Rambam gave a very encouraging statement about this matter: “Since a healthy and perfect body is one of the ways of G-d, it is not possible for a person to understand or know anything about the Creator while in a state of illness. Therefore a person must keep away from what is detrimental to the body and behave in a way that maintains the health and enhances the strength.” [Hilchot Dei’ot 4:1]. This seems to imply that sports and strengthening the body are part of the service of G-d.

Does this have any connection to the Olympics? The answer is a resounding no! There is no connection at all! The great benefit of sports is when the person himself does it! When he stretches his bones and exercises his own muscles.

However, when millions of people stretch out on easy chairs with a bowl of snacks and some cola while they sit there watching a few professionals make supreme efforts on the television screens – it may be a satisfactory form of entertainment, but any connection between this and a healthy body is pure coincidence. Just the opposite is true. The passive observers become more and more rusty, and the energetic participants wear out their bodies and their spirits, sometimes while causing long-term harm to themselves or while using dangerous drugs. And it’s all in order to get one of the medals!

To Win by Half a Second

This week a friend of mine shared with me an experience that has accompanied him ever since the merry days of grammar school. It was the time of the Olympics, and one of the runners set a new record by shaving half a second off the previous world record. All the pupils were very excited, and they spoke with great agitation about the new record. The only adult around, the teacher, saw their excitement and asked to know what was going on. The pupils explained, with great patience, “Teacher, yesterday the Olympic runner beat the previous world record by half a second!!!” The teacher looked at the class thoughtfully for a moment, and then he asked: “And now please tell me: what did he accomplish in that half a second?”

Suddenly, the class fell silent, and then after a moment they all broke out in laughter. “Teacher, don’t you understand? He finished the race half a second sooner than the old world record!!”

The teacher replied, “I get all that. You are telling me that this runner trained for twenty years, and spent many years of his life just to be able to run the distance in half a second less time than ever before. Okay, he made it – he arrived half a second faster than ever before. I am simply asking: What he did with that extra half a second that he gained?”

At the time, the pupils made fun of the teacher. In their hearts, they thought, “What does this old man understand about sports and the importance of a new world record?” Only years later, when the pupils had grown up and gained some living experience of their own, did they begin to understand the great wisdom of that teacher’s reaction. To put it simply, he wanted to give them a feeling of the significance of time and to emphasize for them the priorities by which we behave and live. People sometimes expend tremendous efforts for a goal that has no real benefit, while they ignore wonderful realms of their lives, which might be deep and spiritually meaningful. They might never think about such matters at all, because they will be too busy trying to pass somebody else and beat him by half a second.

Break your Own Record

In spite of all the criticism, we still must put in a good word for the grandiose event in Rio de Janeiro.

First of all, it is very refreshing to see nations fight against each other not with rifles and artillery shells but on racetracks or in swimming pools. It is especially nice to see how at the end of the competition the two sides hug each other or shake hands. Look at this as a miniscule promo for the vision of the end of days, as predicted by the prophets: “No nation will lift up a sword against another, and they will no longer study war” [Yeshayahu 2:4].

Secondly, this does indeed teach us the value of labor and effort. Every one of the participants in the Olympics worked very hard for a very long time in order to get to this status. In a world where “labor” and “effort” have almost become crude notions, and “sweating” is something that happens only when the air conditioner is broken, it is good to encounter people who really put in an effort in order to achieve some desired goal. These people are willing to dedicate their lives to something that is important to them, even if it takes more of an effort than a double click or downloading a cellphone app. This is an unparalleled message to the modern world, which has become addicted to physical comforts.

And one more point before we end. The motto of the Olympics is, “Faster, higher, stronger.” This embodies the desire to reach further than before and to break the previous record. This is a very worthy cause, but it is vital to define the goal in a precise way: The main point is not to pass others and to be better than they are. The main objective is to remain in constant motion, for every person to break his or her own previous record. Whoever lives in this way will be truly worthy of wearing a gold medal after his or her stay in our world.

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Riddle of the Week

Eikev /Yoav Shlossberg, Director of "Quiz and Experience"

What noun appears in each of the first three portions

Of Devarim (Devarim, Va’etchanan, and Eikev),

Each time in reference to a different land?

Answer to last week’s riddle – it was: Which verse in this week’s Torah portion has all the letters of the alphabet?

- “Or, has G-d attempted to come and take for Himself one nation out of another, with wonders, miracles, and signs, and with war and a mighty hand, an outstretched arm, and with great fear, as your G-d did for you in Egypt, in front of your eyes.” [Devarim 4:34].

(Thanks to the author of the riddle: Tuvia Friedman, from Ramat Gan.)

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We will be happy to publish your riddles here, with proper credit to the author. Send your suggestions to the e-mail address given below.

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