“Take a census of the entire assembly of the Children of Israel according to their families, according to their fathers’ house. By number of the names, every male according to their head count”(Bamidbar 1:2).

Sefer Bamidbar starts off with the second counting of Bnei Yisrael, right after the first Luchot were broken. Rav Soloveitchik comments that after the breaking of the Luchot, Moshe had to plead on behalf of Am Yisrael, thereby becoming the Rebbe of the entire Jewish nation.  Therefore, Hashem commanded Moshe to count Bnei Yisrael again because it was no longer acceptable for Moshe to just know the number of Am Yisrael as a whole, but to know each member of Am Yisrael as an individual. Each member of the nation was important to Hashem, and it was important for Moshe to recognize the unique importance of each member as well.

One can ask the question, why weren’t Bnei Yisrael counted with shekalim?  In the same vein as the Rav’s previous interpretation, the Radbag answers that this time Bnei Yisrael were not counted with shekalim because they were being counted for “the number of their names,” not the overall number of people.  It was their actual names that mattered, not their numbers.  To emphasize this point even more,Shaloh says that the word “rosh” is used to highlight the fact that each head of Am Yisrael was counted, showing that each individual member mattered.

“The Children of Israel shall encamp, each man at his division according to the signs of their fathers’ house, at a distance surrounding the Tent of Meeting shall they encamp” (Bamidbar 2:1).

Here the Torah tells us that each tribe had its own flag and symbol. Wouldn’t this create disunity among the tribes? Why would Hashem want to create disunity now, just after the nation reached a level of great unity at Har Sinai?

Rashi answers that these symbols go back to the time of Yaakov Avinu.Every son of Yaakov had their own personality and a different role to contribute to Am Yisrael. Without the unique contributions from every son, each of whom represented a tribe, Am Yisrael as a whole would cease to function. The point of the separate flags and symbols were to highlight the differences that, when pooled together, strengthen Am Yisrael.

We see from here that Hashem values each and every person. We all have different character traits and different talents given to us by Hashem, and they have to be utilized and emphasized. Each individual is valuable to the nation and has to do their part to make Am Yisrael into an even greater nation. Instead of creating labels that malign and stereotype our fellow brothers, creating discord and Sinas Chinam, we must embrace our differences and use them in the best ways, seeing the potential of our own qualities and the values that we all have within us.

2. What inspired you to want to go to Israel?
The summer before grade 12 I attended a program in Israel, Torah V’avoda Institute (TVI). It was a three and a half week program run by Bnei Akiva. We did volunteer work, worked the land, went on tiyulim and had daily shiurim and activities. During my time on TVI I developed my own personal connection to Eretz Yisrael. After that I knew that I had to return to Israel to further my Jewish learning and to strengthen my connection with my Jewish heritage.

3. How did you hear of Torah Letzion?
I heard about Torah Letzion from my friend’s brother.

4. What is your typical day in Seminary?
I wake up every morning at around 7:30 to daven before classes. From 8:30-12:30 we have classes in either Chumash or Gemara. Generally we are in class half of the time listening to and participating in a shiur, and the other half of the time we are in the Beit Midrash learning in chavruta. Classes are very interesting and captivating, and going down to the Beit Midrash is always very energizing. There are over 100 girls at Midreshet Lindenbaum – North American, Israeli, and South American – and while sitting in the Beit Midrash you can feel so strongly that everyone is immersed in their Torah learning. From 12:30-2:30 there is a lunch break, and then 2:30-5:00 is the start of either Halacha shiur or Navi shiur. Again there is a split between class and Beit Midrash time. From 5:15-7:10 there are a few different optional classes to choose from depending on the day. There is a wide range including Zionism, Aggada, Philosophy, Daf Yomi, and Tefilla. After a quick dinner we have night seder from 8:00-10:00, which is either a bekiut class or free time in the Beit Midrash to learn independantly or with a chavruta.

5. What is your favorite part of the day?
My favourite part of the day is going into the Beit Midrash during chevruta time. It is an opportunity to strengthen my independent learning skills while still having teachers readily available for any help we might need.

6. What has been the most inspiring experience in Israel?
Every Rosh Chodesh my “Av Bayit” runs a Vatikan minyan at the Kotel. I have had the opportunity to go almost every Rosh Chodesh with a group of friends from Seminary. We all take part in a beautiful davening and have the ability to feel the simcha of Rosh Chodesh. I always take time while I am there to think about what I have accomplished in the past month and what I want to do in the next month before I stand there again.

7. Describe your relationships with the Seminary staff, students?
The staff at Midreshet Lindenbaum are all such incredible people. From day one I could feel their care for me and everyone around me. They are all so brilliant and i feel honoured to be able to learn from them each day. They all take the time to give everyone individual attention and are always willing to have a private chavruta either on a new topic or to go over what was learned in shiur. I know that if I have any issue whether it is about learning or my personal life there is always someone I can turn to for advice.
The students in Midreshet Lindenbaum are kind people and devoted learners. I did not start Seminary knowing many people, but I felt at home very quickly and found myself almost instantly surrounded by good friends. Having a good chevra here has been really important. As we have grown and changed throughout the year it has been very important knowing that all the girls around me were going through similar things and needed the same support that I did. I have been fortunate to find such a great chevra this year who are there not only for having fun times but also when it’s time to have a serious conversation.

8. How will the Year in seminary affect your future?
This year in seminary has given me a strong foundation for my future. I was exposed to so many learning and religious opportunities this year and have realized how much there is out there to know and experience. I now have a much stronger basis that will enable me to learn more independently. Even if I don’t know all of the sources, I know where to look for them and I know that if there is something I’m struggling with I have a huge family of support at Midreshet Lindenbaum to turn to for help.

9. What is the most important message/lesson you will take back with you?
I grew up in a very Zionistic home, and learned about Israel as the Jewish homeland my whole life, but I never had my own experience to find out why Israel was so important for me. Being here for the year I have been able to see the land for myself and be a part of the culture. I have had the chance to meet the people who live here and learn my way around the country, and I have created my own special significance and tie to the land. Israel is not just a place to visit, it is a place where the Jewish people belong. That is something I do not think anyone can experience from anywhere else and it is a central part of my Judaism that I could never have attained without having the opportunity to be here.

10. How will the year in Israel help you in being a better Jewish person?
Being in Israel, and specifically being in a Midrasha I have had a lot more access to learning Halacha. I know a lot more, and what I still do not know I have the tools to learn after being here. That will help me and enable me to live a stronger, more committed Jewish life. I have also learned a lot about Jewish life and values by being exposed to so many people, whether it is my teachers or my peers. Part of being a good Jewish person is being both welcoming and open to people. I have realized how lucky I am that I am an outgoing person and that I can use that attribute to make other people, who are not as comfortable as I am, feel included in any situation. This also works as a learning opportunity for me since meeting so many people from so many different communities and backgrounds has taught me how much I can learn from every individual and the importance of branching out. It is important values like this one that I hope to carry with me throughout my life.

11. How will the year in Israel help you in being a better Jewish leader?
During my year in Israel I have learned a lot about the leadership in the broader Jewish community, and the need for future Jewish leaders. I have learned about the role of leadership for women, and I know that all I have learned must be put into action. I have a new sense of empowerment after this year and I hope I can take it with me for the rest of my life. Whether it is on my college campus, with my family, or with my community when I am older I know that after hearing about all of the things my teachers have done and seeing their leadership there is no way to turn my back on it. Also, after being in Israel and seeing and living in the State I have a greater sense of appreciation for the leadership of the country and of the army. I see with my own eyes how important it is to give back to Israel and one way I can do that is by being a strong leader in the Jewish community.

12. What do you plan on doing post Israel?
Post Israel I plan on going to college and studying sciences. I am not sure what university I am attending yet, but I know that wherever I go I hope to be an active member of the Jewish community and help to strengthen the community I am a part of.

דברים פרק כה פסוק יז

The Shabbat before Purim we gather and read this maftir which speaks about Amalek attacking the Jewish people, and our commandment to wipe them out. A question that is commonly asked is, why? What is the connection between these psukim and Purim, and to what significance does it have?

To answer this question we must first examine, who is Amalek? They may have fought Am Yisrael, but at the end of the battle Am Yisrael were victorious. What was so terrible about them that we have a mitzvah to wipe them out?

Amalek was the first nation to test Hashem and Am Yisrael after the miraculous occurrences coming out of Egypt. The following story is often brought to understand the repercussions of Amalek’s actions.

There was once a giant vat of boiling water below the ground, and was surrounded at the brim by many people. People were astonished by this large pool of dangerously hot water, until one individual gathered up enough courage to finally jump in.

Am Yisrael is compared to the vat of boiling water. They have just come out of Egypt defeating the greatest power in the world. Other nations gazed on in awe at them and their G-d. No one would imagine how it could be possible to destroy them, let alone begin to approach them and try. But then Amalek arrived, and even though they lost, or as the man in the story surely got burnt, they showed the world it was possible to stand up to Am Yisrael, and cooled down the water just a little bit.

At the foundation of Am Yisrael’s belief in Hashem is the understanding that everything is part of a greater plan – Gam Zu LeTova, this too is for the good. Haman, a descendant of Amalek, believed just the opposite. He refused to believe someone was controlling everything that was happening in this world, something called Hashgacha Pratit – Divine Intervention. To show the world Am Yisrael’s weakness, he was hipil pur, made a lottery to show he could destroy the Jewish people on any day he wanted. There was no G-d that could influence what would inevitably happen.

All throughout the Megillah there are a number of “coincidences” that occur, big and small alike. The beauty of the Megillah is that one can understand these uncanny coincidences as mere coincidences, or one can see the Hashgacha Pratit within them. Here are a few examples of these coincidences:

• It is Esther, who happens to be Jewish, who wins over the King’s heart out of every other woman in the kingdom.
• Soon after Esther becomes Queen, Mordechai, also Jewish, happened to be standing in the right place at the right time to overhear Bigthan and Teresh speaking in Tarsi of their master plan to murder the King. It happened to be Mordechai, who as the Gemara in Masechet Megillah 13b explains, speaks 70 languages, one of which happens to be Tarsi.
• The Gemara in Masechet Megillah 16a recounts what happened as Haman was leading Mordechai through the city. As they approached Haman’s street his daughter watched in glory form above in her home as she had thought it would be her noble father adorned in the clothing of the king, atop the king’s prized stallion. She decided to complete this perfect picture by unloading the waste buckets from the washroom onto the head of the lowly Mordechai – Haman’s enemy – who appeared to be sulking below, leading the way for her glorious father. Haman, curious as to who would do such a terrible act, raised his head to see who it could have been. His daughter, startled by this dreadful surprise of recognizing Mordechai above on the horse and her father below, lost balance and plummeted down to the street and died.

The list goes on. The numerous coincidences assure in an overwhelming manner that everything that goes on is in fact not by chance. Hashem is indeed present in every part of the Megillah and every part of our lives today. Even though there are times when Hashem seems to be concealed and people are plotting against Am Yisrael, Hashem is, and always will be present behind the scenes.

Student Studying in Hakotel

One of the biggest and oft-discussed issues pertaining to the Parshiot of Vayakhel and Pekudei is that of their apparent superfluousness. They are almost word for word quotations of Parshiot Terumah and Tetzaveh respectively. The Torah could have easily written something to the effect of, “And the builders of the Mishkan built the Mishkan and its Keilim according to all that G-d commanded Moshe,” and it would have captured nearly the entire content of these Parshiot. This approach would also be very characteristic of the Torah’s general style; namely, general terseness. So the question that remains is why did the Torah bother to go through all this seemingly unnecessary trouble to write Parshiot Vayakhel and Pekudei?

The Ramban famously answers this question as follows. He says that the reason for the almost verbatim repetition is that the Torah wanted to teach us that the Mishkan is particularly dear to Hashem and so it should be to us. While this answer, with all due respect Ramban, is nice and consistent, I think  it could be answered in a different fashion.

Another very cogent answer is the difference and necessity for the Torah to highlight the difference between the beginning of a process (Terumah-Tetzaveh) and the completion of said process (Vayakhel-Pekudei). However, I would like to go in a slightly different direction.

Maybe this question is dependent on a different question; namely are either of these units– Terumah-Tetzaveh and Vayakhel-Pekudei–one unit of two Parshiot, or are they really two separate Parshiot? This question can be easily answered on a purely stylistic level; however, the stylistic differences (and/or similarities) point towards deeper thematic connections (or disparities). So, let us examine what phrases are particular to each Parsha.

In Parshat Terumah (Vaykhel’s thematic equivalent) it says time and again the following phrase  in various forms: “ועשו אותו כתבנית/מראה כאשר הראתי לך בהר” “…and you shall make it according to the picture/vision that I showed you on the mountain.” This phrase (henceforth to be recorded as “ka’asher her’eiti”) is recorded by the Keilim of the Mishkan. Every command to build a different Kli,vessel, of the Mishkan is concluded with this phrase. However no such phrase appears even once in Tetzaveh, or more importantly to our purpose, Pekudei. On the other hand, there is one recurring phrase in Pekudei that is conspicuously absent from Vayakhel; namely, “כאשר צוה ה’ את משה” “…as Hashem commanded Moshe.” This phrase (henceforth to be recorded as “ka’asher tzivah”) appears a total of nineteen times throughout Pekudei in different grammatical forms. The chief topic of Tetzaveh/Pekudei is the making of the Bigdei Kehuna, the priestly vestments, and not once is this phrase mentioned.

The obvious question is “why?” Would one think that the lack of “ka’asher tzivah” regarding the Keilim seriously imply that Hashem did not command them to be made, or that the lack of “ka’asher her’eiti” regarding the Bigdei Kehuna honestly mean that Hashem did not show their immensely complicated form and creation process? The answer to both of these questions is obviously no. Therefore, why have this exclusive language, and how does that help to resolve the tension of repetition? The answer is found in a famous Mechilta. The Mechilta states that opposite the earthly Mikdash (for our purposes the Mikdash and Mishkan are more or less equivalent) there is a perfect Heavenly Mikdash. What is this Heavenly Mikdash? It is the place in which G-d’s absolute truth can be manifest. There and only there in the world of ideals can G-d’s perfection be realized. Therefore, in order to have the Keilim of the Mikdash on earth they must be shown to Moshe in a divine vision from on high. That is the purpose of “ka’asher her’eiti.” There can be no human contamination of that which is pure and holy. However, there is something missing, להבדיל, from this vision of perfection: Kohanim. Kohanim, by their very definition, are human. They make mistakes, there is the פר החטאת לכהן גדול for a reason. For this very reason the Bigdei Kehuna is a special command from Hashem to Moshe, “ka’asher tzivah.” Hashem needs to specifically tell Moshe that this will be a human, earthly Mishkan. True this will not have the Absolute Divine Truth of G-d at all times but it will be the perfect opportunity for man to relate to the infinite. The Mishkan is clearly a constant recreation and reenactment of that seminal moment at Har Sinai where man encountered G-d face to face. Then there was a mediator between the infinite and humanity. So too in the Mishkan. The Kohanim are called upon to be partners with G-d in the quest of bringing the Light and Truth of Hashem and his Torah to mankind. In what better way can this be done than in a Mishkan with divine vessels and human workers?

In this fusion between that which is human and that which is divine, one can clearly see the necessity for human interaction in the spiritual realm of life. Without the Kohanim, an integral part of the human-G-d interaction is simply missing. Humanity actually serves as its own mediator between the imminent and transcendent to borrow philosophical terms.

So are Terumah-Tetzaveh and Vayakhel-Pekudei cohesive units or disparate entities? The answer, of  course, is both. There are clear stylistic differences, but to say that they are not connected on a very fundamental level does no justice to either the text nor the intense and deep meanings behind the text.

To return to our original question of why is there a nearly verbatim repetition of Terumah-Tetzaveh in Vayakhel-Pekudei. The answer can be found in the placements of these two crucial phrases that which we have been discussing so intensely thus far. It is important to remember that “ka’asher her’eiti” – the phrase implying complete divinity, infinitude, and transcendence – occurs in Terumah, the beginning of the whole Mishkan episode. On the other hand, “ka’asher tzivah” which implies humanity, finiteness, and imminence, is found in Pekudei, the end of the story. This teaches us something very deep indeed. It teaches us that something isn’t finished, not only before it is physically completed, but also not until it has that touch of human ingenuity. The deeply halachic concept of chiddush is the backbone of Torah Learning. G-d left the world in our hands to fix and reshaped in his image and by his will. This can only be done by the creative hand and mind of man. The model of the Mishkan teaches us this. If the Torah hadn’t repeated itself in this way we simply wouldn’t have these deep lessons (I would also have nothing to write about).

It is important to note, though, that the above does not cut G-d out the world or everyday actions. Quite the opposite; it incorporates G-d in every act of human genius or creativity. This upcoming Motzaei Shabbos is Purim. Purim is the quintessential hidden miracle because all the events could be completely ascribed to human action. We’ve shown that human action is really divine in essence. Therefore, the point and novelty of Purim is the fact that no great things occurred on one level but on another, the entire world changed. It requires a certain religious perspective to be able to see the  divine in seemingly completely human occurrences. It is the model of the Mishkan that gives us that perspective.

Student studying in Gush for the year

I’ve never been to Israel before. Obviously having been in a Jewish school my entire life, I know the religious significance of this state and as well how much conflict there is there, but I don’t feel that I’ve ever really been a part of that. I’ve been cooped up in North America my entire life and I don’t really feel that I relate to many of the issues that are so far away. In my feeling, Israel is another country, one outside of North America that has lots of beautiful scenery, a lot of Jews, and the schwarma there apparently tastes really good. In this upcoming year, I would like to integrate into the country that I have only heard and learned so much about. I don’t just want to go to Yeshiva in Israel, I want to experience Israel, I want to learn about Israel from a first hand experience, I want to live in Israel.

When a year in Yeshiva is summed up in reference by kids in high school and post high school, the term “flipping out” seems to continue to find its way back into the conversation. Personally, I keep Shabbos, I keep Kosher, and I put my tefillin on every morning, Minyan or not. In my eyes I consider myself a pretty religious person already. However, maturing for a year in Israel definitely includes spiritual and as well religious growth. I would say that while I don’t think that I’m in desperate need of any religious guidance, I’m going to Israel with an open mind and if that includes changing opinions and taking on more responsibilities, then we’ll see where that takes me.

I feel that I am going into this year with a very open mind. Nothing is set in stone. I understand that this year is one that people consider the best in their life where they are free of other responsibilities and they have a chance to only reflect on themselves. After four years of stressful high school that were filled with other obligations and as well four years of stressful college up the road, I am going to take this year to myself. I want to learn, I want to experience, and I want to grow.

Since Aliza’s arrival in Michlalah it has been obvious that she is earnest about making the most of her classes and the whole Israel experience. Aliza came to Michlalah with strong foundations in her limudei kodesh, but she still looks forward to achieving more. She is especially enthusiastic to  cover more ground in day to day halacha, attending many halacha classes and arranging extracurricular chavrutot.

But Aliza is not satisfied to just sit in the classrooms:”ולא המדרש העקר אלא ההמעש.” She knows that the learning she does is not an ends in itself, but rather a means to improving herself and her middos. She is always looking for opportunities to help others, whether it be chesed organizations, friends, or family (even when they are across the ocean).

Aliza’s year in seminary is her first year in Eretz Yisrael and she is taking full advantage of being in the land. She goes on tiyulim with school and on her own, visiting all the sites that she can see. She has family spread out over Eretz Yisrael and is making her way to all them, getting to know all the different stripes of Jews to be found in the land.

We at Michlalah anticipate seeing more great things from Aliza, during her year at seminary and in the years to come. Thank you for giving her this once in a lifetime opportunity.

Tehilla Greenblatt

Rakezt Machal

To whom it may concern

I was asked by Shira to write a report concerning her growth and progress over the course of the year so far.  My name is Tanya Cohen and I work as a mashgicha (student advisor) and teacher in Midreshet Harova.

Shira is truly excelling in her learning at the Midrasha.  In fact, Shira participates simultaneously in two Chumash Shiurim as she decided that she wanted the extra challenge.  She is also in the advanced Gemara track which meets three mornings a week.  All her teachers are highly impressed with her.  Shira is enthusiastic, diligent in her learning, always questioning and searching for answers which will satisfy her.  I have the pleasure of learning with Shira as a chevruta on a weekly basis.  We are learning Kol Dodi Dofek by Rav Soloveitchik and I am consistently impressed by Shira’s insights and ideas on the sefer.

On the social level, Shira is indeed a leader amongst the other students.  She has a very strong group of friends.  They are full of fun, but also seriously into their learning and growth.  They are strongly supportive of each other and really look out for each other.

Shira has also been volunteering once a week with a blind lady in the Old City.  This lady has young children and Shira, together with another student, helps this lady to care for her children.  Here again Shira is the epitome of responsibility and caring – doing the Chessed with absolute dedication and commitment.

I actually have a lot of contact with Shira over the course of the day at the Midrasha as she is constantly “popping in” to my office for little chats.  I think that this is the interaction with Shira that I most enjoy and appreciate.  She has a very easy-going nature and is very mature in her interaction with her teachers and Rabbis.  I can honestly say that Shira is making the most of her year in Midrasha and I sincerely look forward to the next six months with her as a student in Midreshet Harova!

Sincerely,
Tanya Cohen

“Chani” is a student in Tomer Devorah Seminary. Anyone who meets Chani can immediately tell that she is a special person. Chani comes from a difficult background and home situation. Despite this, she is upbeat and cheerful and has a simchas hachayim which spills over to anyone she interacts with. Chani has been able to rise above her challenges, and take with her lessons from her life which have shaped her into a deep, thinking, eved Hashem.

Chani is clearly a star student in seminary. In the academic realm, she is a model student. She is inquisitive and enthusiastic in the classroom, contributing in both intellectual and social arenas. She works extremely hard, and takes her classes and work very seriously. All of the teachers know that they can rely on her to hand in quality work, reflecting deep thought and conscientious research into Torah sources. In her search for growth, Chani has sought out a kesher with one of her school menahalim and is part of a small group of
students who come in early to learn in-depth from a sophisticated sefer on machshava.

Additionally, Chani is very involved in school extracurricular activities, and gravitates towards leadership roles. She is one of the school Chessed Committee heads, and contributes ideas for chessed initiatives, as well as spearheads chessed projects. For example, she put together a group of students who went to Kever Rochel and celebrated with a bat mitzvah girl who came from America and had been only marginally exposed to
Judaism. She can always be relied on to help the school madrichot organize and run in-school Shabbatonim. Chani is also part of the school choir, and participates in all types of presentations during school shabbatons.

Chani is a role model in our school, and we are very proud of her growth, development, and contribution to our seminary. Chani would not have been able to be part of the pivotal seminary experience without the financial help of Torah Letzion. This wonderful organization assisted Chani significantly in being able to pay tuition for seminary. The contribution from Torah Letzion gave this incredible girl an opportunity to develop
her yiddishkeit and personal growth in a tremendously significant way. Chani takes advantage of every minute, and is surely bringing nachas to all of Klal Yisrael. Please help Torah Letzion, as they strive to give as many precious Jewish young people the opportunity to learn in Eretz Yisrael. Looking at the accomplished, healthy person Chani is, one can surely see that it is well worth it.