In Memory of Noam Yehoshua Hirsch

As many of you heard, Noam Yehoshua Hirsch z"l, Nomi Spanglet's nephew, died tragically and suddenly several weeks ago. Beloved in his school, family and community, Noam's passing struck a painful blow throughout numerous communities in Israel and abroad. Still, the faith, fortitude and strength demonstrated by his family serves as an important lesson in Emunah for each of us. For this reason, we felt it appropriate to share with you the words of Hesped offered by Noam's father, Joel Hirsch. May the inspiration we all receive from his powerful words serve an aliyah for the neshamah of young Noam Yehoshua.
To read the hesped, click here.


תהא נפשו צרורה בצרור החיים

Forever Thin

by Sarah Bar Asher – Head of Orot Israel College’s School of Naturopathy

The holidays announced that they are going on vacation right after Shavuot and not coming back until Rosh Hashanah. So, we might as well take advantage of this window of opportunity and turn our attention to weight control. Put it this way: Weight gain “stands” on three things: on absentminded eating, on clandestine eating, and on the “such-a-wastes.” Let me explain.

Absentminded eating:
At bedtime, a person may say that he did not eat all day, and he may sincerely believe that he is telling the truth. He is not lying. He simply was not there when the eating occurred.
If we eat while driving, talking, writing, or just standing around, we will not remember that we ate. Our memory will still be hungry, and as a result, we will want to eat again. Thus, unless we sat at the table and said, “Hineni muchan u’mezuman, I am hereby ready and prepared to fulfill the mitzvah of eating lunch…” (so what if there is no such blessing?!), it is as if we did not really eat. Of course, the calories added up, but our brain was not the one doing the counting. Rather, it was our fat cells.

Clandestine eating:
We are well-mannered people. We know that it is not polite to show everyone exactly how much and what we are capable of eating. However, it is important to be a fly on the wall when we are alone in the kitchen. Thus, when the ice cream calls from the freezer and pleads that it is cold and needs to warm up in your mouth, do not bring it home in the first place. Do not put it - or yourself – to the test.

The “such-a-wastes”:
It turns out that many people eat “such-a-wastes.” You know the type. They declare that Moshe’s leftover schnitzel is such-a-waste. Or that Yossi’s half-eaten sandwich is such-a-waste. You are not a vacuum cleaner. You deserve the most delicious food in the world, which means food that was prepared especially for you. Nothing else is as esthetically pleasing (i.e. not crumbled up), served at the right temperature (i.e. not cold), or as fresh (i.e. not dried out or wilted). And most importantly, it is counted by your brain, and therefore, it is not fattening (on condition, of course, that it contains nutritious ingredients).

Therefore, keep these three things in mind. And remember: nothing stands in the way of faith. No, that was not a typo. Because every overweight individual wants to become thin. But in order to achieve a healthy weight, wanting is not enough. One also needs faith. The problem is that most people do not believe that they are capable of controlling their weight. Therefore, they lose hope and despair, or they do not even bother trying. What can we do? Think about people who lost weight and managed to keep it off for many years. Tell yourself, “If they can do it, there is no reason why I can’t successfully accomplish my goal.” And indeed, there truly is no logical reason why you should not succeed. You just have to believe with your entire heart. If you believe, it will work. Admittedly, for every person who keeps the weight off, there are many others who turned their bodies into accordions. But you want to stay thin. So, stay positive, and forget about all the accordion players, even if you happen to be one yourself.

And finally, a good diet plan should be based on your own personal circumstances. It must take into account your metabolism, any medications you take on a regular basis, the results of your blood tests, your weight, your lifestyle, your budget, your daily schedule, and so on. Therefore, be sure to invest in a healthy meal plan that works for you.

What’s New at Orot Israel College’s Land of Israel Studies Department?

by Dr. Ayal Davidson - Head of Orot Israel College’s Land of Israel Studies Department

Recently, several exciting events took place at Orot Israel College’s Land of Israel Studies Department.

First, Rav Professor Neria Guttel, President of Orot Israel College, and Rav Dr. Moshe Rachimi, Dean of Students, joined the students and faculty of the Land of Israel Studies Department at a festive dedication ceremony for a new departmental room which was designed by the students themselves.

Next, a brand new departmental website was launched at the dedication ceremony. The site contains a wide array of informative articles, videos, and pictures and will serve as an ideal forum for online student discussions.

Finally, the Land of Israel Studies Department hosted a daylong seminar for the Association of Midrashot. The seminar focused on daily life during ancient times and included a study of various plants, their uses, and their Biblical names. In addition, Dr. Aryeh Borenstein treated the participants to a fascinating tour of archeological sites in the western Shomron.

MK Nissan Slomiansky Visits Orot Israel College

By Rabbanit Nomi Shachor – Tanach Department, Orot Israel College

On 25 Iyar 5773 (May 5, 2013), Nissan Slomiansky, a Member of Knesset for the Bayit HaYehudi party and chairman of the Knesset Finance Committee, visited Orot Israel College’s Elkana campus. Invited by Tanach Studies Department Head Rabbanit Nomi Shachor, who teaches a course on historical and spiritual outlooks on the State of Israel, MK Slomiansky delivered a fascinating lecture entitled, “Gush Emunim and the Settlement Movement in Yehudah and Shomron.” Rav Professor Neria Guttel, President of Orot Israel College, introduced MK Slomiansky and thanked him for his considerable support for Orot throughout the years.

MK Slomiansky opened with a description of his studies at Yeshivat Kerem B’Yavne and Bar Ilan University. During this period, he developed a close friendship with Rav Hanan Porat z”l, who introduced him to the founders of the Gush Emunim movement. Eventually, he chose to forego the rest of his academic studies in order to focus on public service – a decision that proved to be “a watershed moment” for him. As Gush Emunim’s first secretary-general, he worked to bring the movement’s dreams to life – particularly in the wake of the Yom Kippur War when Gush Emunim was transformed from a political protest movement into an activist movement working to realize Jewish settlement rights throughout the Land of Israel.

During the course of his gripping talk, MK Slomiansky touched upon various issues connected to Gush Emunim – such as the movement’s special relationship with Rav Tzvi Yehudah HaKohein Kook zt”l; how non-observant Israelis joined the movement; and the creation of a new settlement model: the communal settlement. He also discussed the movement’s spiritual impact and Am Yisrael’s bond with Eretz Yisrael in accordance with Torat Yisrael. Although much has been achieved, he feels that there is still much to be done, as evidenced by the disengagement from Gush Katif several years ago. He believes that the settlement movement requires political activism, both within and outside the government, and he credits the movement’s success to the spiritual strength, dedication, and sacrifices of the many families who heeded the movement’s clarion call and built wonderful communities throughout Yehudah and Shomron.

In conclusion, MK Slomiansky called upon the Orot students to join the settlement enterprise – whether in Yehudah, Shomron, the Galil, the Negev, or any other part of Eretz Yisrael.

Deputy Education Minister Visits Orot Israel College’s Rechovot Campus

On 17 Sivan 5773 (May 26, 2013), MK Avi Wortzman, Israel’s deputy education minister, visited Orot Israel College’s Rechovot campus. He and his staff had a chance to learn about Orot and meet with assorted faculty members.

Rav Professor Neria Guttel, President of Orot Israel College, and Rav Chaim Fogel, a member of Orot’s board of trustees, spoke to the deputy minister about Orot’s considerable achievements and accomplishments and noted that Orot is the country’s largest and most comprehensive religious educational college. They also pointed a number of creative solutions Orot has found to various national priorities – including increasing the number of preschool teachers, training civics teachers, preparing teachers for the Education Ministry’s new “Ofek Chadash” program, and much more. In addition, they discussed the different advanced degrees currently offered by Orot as well as those still pending final approval by the Council for Higher Education.

Mr. Ofir Abicsis described the social, welfare, and educational contributions of the garin Torani (core group) in Rechovot’s Oshiyot neighborhood, and Rav Ami Danino, Rosh Yeshivat Orot Yaakov, focused on the yeshiva’s unique ability to transform boys from lower socioeconomic neighborhoods into outstanding hesdernikim.

At the conclusion of his visit, the deputy minister expressed his deep appreciation and admiration for Orot Israel College and promised to continue his support for what he called "an illustrious institution".

5773 Convocation Ceremony at Orot Israel College’s Rechovot Campus

Some 270 Orot Israel College graduates were awarded B.Ed. degrees at a gala convocation ceremony at our Rechovot campus. The ceremony was held at the campus amphitheater, which was packed with the graduates, their families, and Orot faculty and staff members.

Following a festive reception for the graduates, Rav Professor Neria Guttel, President of Orot Israel College; Rav Chaim Saban, Orot’s vice president; and Rav Chaim Fogel, chairman of the board of trustees greeted the graduates and shared some divrei Torah. Next, Mr. Dedi Elchai spoke in the name of the graduates.

The keynote speaker was MK Rav Shai Piron, Israel’s Education Minister, who discussed the roles of teachers and educators. Mr. Rachamim Malul, Rechovot’s mayor, praised Orot and noted its significance to the city of Rechovot.

The degrees were awarded in the presence of Rav Noach Greenfeld, director of the Education Ministry’s Teacher’s Training Division and former head of Moreshet Yaakov College, and Mr. David Buskilah of the Teacher’s Training Division.

Singer Eldar Yechiel, an Orot alumnus, entertained the audience with his beautiful music, and Mr. Natan Fried, dean of students at the Rechovot campus, served as master of ceremonies.

Forcing Our Children to Accept the Torah?

As parents, we ofter struggle whether and when to coerce our children to behave appropriately. And, when we address this issue in the context of religiosity, the question becomes all the more pressing. Sure, we can force our children to live as religious Jews during their formative years. But is that really what we want? Don't we want them to want to follow the mitzvot on their own?

On Shavuot we specifically celebrate Ma'amad Har Sinai, and the beautiful, awesome power that the Torah describes as the Jewish people received the Torah. Chazal describe the Revelation as a kind of wedding between God and the Jewish people, establishing an eternal bond between us that can never be severed.
Yet, a famous Gemara (Shabbat 88a) relates that, at least according to one opinion, getting us to the Chuppah required some serious arm-twisting.

 ויתיצבו בתחתית ההר: א"ר אבדימי בר חמא בר חסא מלמד שכפה הקב"ה עליהם את ההר כגיגית ואמר להם אם אתם מקבלים התורה מוטב ואם לאו שם תהא קבורתכם

"And they sat at the bottom of the mountain" (Shemot 19) Said Rav Avdimi bar Chama bar Chasa: This teaches us that the Holy One held the mountain over them like a barrel and said to them, 'If you accept the Torah, good! And if not, there will be your grave.'

According to the Gemara, despite the wonderful declaration of נעשה ונשמע, the Jewish people weren't altogether ready to fully accept the requirements of the Torah. So God made them an offer they couldn’t refuse. Literally. "Take My Torah," He told us, "Or that will be the last decision you ever make."
According to Rashi's interpretation of the Gemara, this troubling statement leads the Gemara to raise a critical question.

א"ר אחא בר יעקב מכאן מודעא רבה לאורייתא

Said Rav Ada bar Yaakov: from this verse we see a great criticism against the Torah.

What is the criticism against the Torah? Rashi explains that should God bring a claim against the Jewish for failing to follow the Torah [and ask them], "Why did you not fulfill the Torah that you accepted upon yourselves?" they could reply that they only accepted the Torah out of coercion. It's a powerful question. How can we be held responsible for not keeping a Torah that we never willingly accepted? And, because God coerced us with the threat of death to accept the Torah, why should we endure terrible punishment for failure to keep an agreement that we never really wanted?
The Gemara never offers a satisfying answer to this question. Yet, Rava seems to respond to the question by implying that in the end we did accept the Torah willingly.

אמר רבא אעפ"כ הדור קבלוה בימי אחשורוש דכתיב (אסתר ט) קימו וקבלו היהודים קיימו מה שקיבלו כבר

Said Rava: Nonetheless, they still [willingly] accepted [the Torah] in the times of Achashverosh, as it is written, "They fulfilled and accepted" – [meaning that] they fulfilled that which they had already accepted.

Yet, this enigmatic, troubling section raises more questions than it answers. If we never really willingly accepted the Torah until the era of the Purim story, why were the Jewish people punished and expelled from the Land of Israel during the First Temple Period? After all, they had not yet willingly accepted upon themselves the covenant with God. How then could God fairly hold them accountable for failing to adhere to an agreement they never really wanted?

Rav A.Y. HaKohen Kook zt"l, in his Ein Ayah commentary, offers a different interpretation of this passage in the Gemara, based upon his understanding of the crucial nature of coercion in Torah education. He writes,

Free will is a specific form of content through which a person improves his ethical stamina. For this reason, he has specific control over its parameters and scope. But free will itself is part of the essential character of a human being – about which it is not relevant to describe as a freedom. We are not free to want or not to want. Free will is the essence of life itself, and life is given to us without our choice. We control the bending of our will to one of two directions, to the right or left. There we find the hand of choice.
If the Torah was simply the expression of the ethical content of humanity, it would have been worthwhile to have been given with complete free choice. But in truth, the Torah is the expression of the unique individuality of man, as he is. Violation of the Torah is an estrangement of a person – an estrangement from himself…for this reason, it was appropriate that the Torah should be revealed in this matter an essential, fundamental revelation…

Rav Kook's language can sometimes be confusing, so I'll explain.
God gives us freedom to make choices in order to allow us to improve upon ourselves. Yet, some aspects of our existence were never given to free will. God never asked us whether we want to breathe or not. We do – without choosing to, without free will. God never asked us whether we want free choice. It's essential to being a human being. Once we have free choice, then we must use that freedom to choose wisely and appropriately.
The same rule applies to the acceptance of the Torah.
According to Rav Kook's philosophy, the Torah isn't a force or power external to us that we must internalize, study and accept. Rather, the Torah represents the essential, inner spiritual nature of the Jewish people. We are the Torah, and it is us. For this reason, it wouldn't make any sense for us to have the freedom to choose whether to accept the Torah or not, because that would be akin to choosing whether or not we wished to exist or not.
That, explains Rav Kook, is exactly what the Gemara teaches us.
According to his understanding, Rav Acha bar Yaakov isn't asking a question, but making a critical assertion:

א"ר אחא בר יעקב מכאן מודעא רבה לאורייתא!

Said Rav Acha bar Yaakov, from here we see a great proof to the Torah!

At Sinai, when God figuratively held the mountain over our heads and forced us to accept the Torah, He was telling us that the Torah was essential to our very being. Without the Torah we would cease to exist! The greatest proof of this fact is that God didn't ask us whether we want it. Rather, He forced us to accept it without free will, because you cannot accept something that's already essential to your very existence.

To me, Rav Kook's powerful passage carries another important message as well. Coercion isn't wrong or inappropriate. Rather, it's an essential element of the transmission of Torah.
Look at it this way: Do we ask our children whether they want to go to school, or recite Shema at night or go to shul? We don't, nor should we. We coerce our children in order to internalize certain critical behaviors in their lives. We want the Torah to be an essential part of them.
Hopefully, at some point in their lives, these behaviors will become so essential to their identities that they'll continue to adhere to them after we no longer force to do so. But it starts with coercion –as well it should.
Should I force my children to follow the truth of God's Torah, and make it an essential part of them? To this question, my answer is an unequivocal "Yes."
After all, that's how we got the Torah in the first place.