"Light a Candle " with the English Department

Dr. Vitela Arzi

Head of the English Department

"Light a Candle " with the English Department - a unique learning center at Ulpenalt Zevulun in Rosh Ha'ayin.

Chanukah- the holiday of Light
Facing this criticism, the third year students, supervised by their pedagogic supervisor (Madafit) Dr. Chaya Katz, and helped by Adina Salomon from Orot's Pedagogic Center created a unique learning experience at their training school , Ulpenat Zevulun, revolving around the topic of light and practiced through a special Learning Center that would vitalize the spiritual meanings of Light.

At the basis of the Unit prepared by the students, was the symbol of light, representing the victory of spirit over matter. The concept of light has various biblical connotations , four of which were selected by the students :
1. The light of Wisdom – " A man's wisdom maketh his face to shine" (Ecclesiastes, 8, 1 ).
2. The light of Torah- "For the commandment is a lamp, and the teaching is light" (Proverbs, 6, 23).
3. The light of Faith: "Thy word is a lamp unto my feet, And a light unto my path" (Psalms, 119, 105).
4.The light of Soul: "The spirit of man is the lamp of the Lord" (Proverbs, 20, 27).

Since Chanukah is a holiday which also revolves around contrasts and opposites, (light-darkness, many-few, weak-strong etc…), the students decided that the linguistic aspect of their learning center would revolve around opposites and contrasts (such as trust-faith, materialistic- spiritual, light- dark etc). The purpose was to go beyond Doughnuts and Dreidels into the spiritual meaning of Light, create an exciting multi-sensory learning experience, and encourage the pupils to express their personal experiences.

The Song "Light a Candle"
Singer Sarit Chadad's song "Light a Candle with Me", provides symbolic meaning to the lighting of candles as an act of bringing people and nations together. It was written in 2002 during the second Intifada, and expressed the disappointment with the illusionary peace process that was betrayed by the second Intifada.
The five stanzas of the poem had been translated by the students into English, and were taught with a focus on each of the four dimensions : Wisdom , Torah, Faith, and Soul respectively. The fifth stanza was typed with empty spaces for the pupils to fill in their own personal experiences and associations. The Jigsaw method used for the unit, enabled both personal expression and group collaboration, and concluded with the whole group singing together.

The students successfully transformed the abstract concepts into visual, auditory and sensory-motor experiences that were excitedly welcomed by the training school – pupils and staff alike.

Orot Hosts Sherut Le'umi Volunteers for a Practical Education Yom Iyyun

The young women of Sherut Le'umi – National Service, who dedicate between one and two years their lives after graduating high school in lieu of serving in the IDF, provide critical service to their country through their work in numerous spheres of Israeli life. Without the service of these young women in schools, dormitories, hospitals, orphanages, afternoon programs, public offices and other areas of Israeli society, many of these institutions would be unable to sustain the services that they provide to the public. At the same time, these young women find themselves suddenly thrust into work situations with minimal practical training. They often learn as they go, picking up skills "on the job."
For a number of years, the Orot College of Education has partnered with the three main Sherut Leumi organizations to host yemei iyyun – in-service days, to provide the volunteers a day of practical training, life skills and self-discovery. This week, Orot began its yom iyyun program welcoming 250 b'not Sherut who volunteer primarily in the field of education, serving under the umbrella of Aminadav, with the express purpose of giving the volunteers practical, useful knowledge that they would be able to immediately use in their service in the field.
The program began with an explanatory dance performed by the students of Orot's Educational Dance department, followed by a lecture by Dr. Shraga Fisherman, Academic Vice President , who discussed "Responsibility, Discipline and Motivation," describing important ways to use our understanding of psychology to help motivate children to behave and learn. The program continued with a choice of workshops, from a workshop in group dynamics run by a lecturer of informal education to a class on behavioral issues led by an expert in special education, to an interactive, hands-on workshop on designing Chanukah materials for the classroom.

Following lunch, the b'not sherut returned to Orot's auditorium for a dramatic presentation featuring short skits which highlighted ethical and personal dilemmas that the girls face in their year of National Service. The comedy skits, presented by a professional theater troupe, provided food for both thought and gave the volunteers a chance to laugh, enjoy and recharge their own "internal" batteries, as they prepared to return to the field, where they make critical contributions to Israeli society. Following the program, Doreen Bat-Ayun, who currently serves in the Garin Torani in Ramat Aviv said, "Both the atmosphere, workshops and presentations were wonderful. In addition, the day offered a pleasant break from our daily routine."
Orot Israel College, proud to play a part in the development and growth of the Sherut LeUmi volunteers, hosts between ten and fifteen of these in-service days over the course of the school year, enriching and educating thousands of b'not sherut.
"We see these in-service days as part of Orot's core mission of Jewish education," said Rabbi Professor Neria Gutel, president of Orot. "We're confident that the small part we play in helping them serve the country makes a large impact in the long run."

Audio Shiur from Rav Tabory: Do We Believe in Kiruv

Audio Shiur:
Rav Aviad Tabory: Do We Believe in Kiruv?
If you could not join us in person, (or just want to give the shiur another listen), feel free to listen to Rav Tabory's powerful message about kiruv and Teshuvah.

Click here for the audio link, or listen in the handy audio player supplied below.

Red Light, Green Light by Rav Sinai Prebor

The Gemara in Shabbat (88b-89a) relates that when Moshe Rabbenu ascended “upon high” to receive the Torah, the angels inquired of Hashem: “Why is there a mortal among us?” Hashem responded: “To receive the Torah.” The angels protested vociferously, claiming that it would be degrading to the Torah for it to be sent down to earth. Hashem commanded Moshe to respond. Moshe proceeded to go down the list of the Aseret Hadibrot, explaining how each one was relevant only to man and not to the angels, hence justifying the Torah’s descent to earth.
The first one says “Anochi Hashem Elokecha asher hotzaitichu me’eretz Mitzraim.” This is of course irrelevant to the angels because they were never in Egypt.
“Lo yihiyeh lecha elohim acherim” doesn’t apply to the angels because in their neighborhood only the true God is recognized. The analysis continues and culminates in Moshe Rabbenu focusing on “Lo Tirtzach, Lo Tinaf, Lo Tignov,” explaining that these do not apply to the angels because they possess neither the characteristic of jealousy nor a yetzer hara.
This analysis of Moshe Rabbenu was persuasive, and the angels immediately agreed with Hashem that the Torah be given to B’nei Yisrael. This well known Agadah from the Gemara poses an important question. Did the argument of Moshe Rabbenu stem from the acknowledgement of man’s weakness, or man’s greatness? This depends on how one interprets the dialogue in the Gemara.
When Moshe says to the angels that the Torah is not for them because they have no yetzer hara, he may mean that the angels are on too high a spiritual level for the Torah to be pertinent to them. The Torah was written and the mitzot formulated to give the Jewish people a system through which they could combat the yetzer hara, and live a spiritual life despite the inherent weakness of the human being. The level of angels was something to which we must aspire. Hence the Torah is inapplicable to the angels, who are created spiritually perfect.
Yet there may be an alternate view of the exchange related in the Gemara. In Sefer Nefesh HaChaim, Rav Chaim Volozhiner claims that the Jewish people are actually considered to be spiritually greater than angels. This is because we are commanded to perform mitzvot, the performance of which causes more of God’s divine light to be revealed in the world. The angels, however, do not have this power. If we apply this idea to the exchange in the Gemara, Moshe might actually be arguing that the Torah’s descent to earth is actually an ascent, whereby its potential to be used as a tool for greater spirituality to be brought into the world will be realized.
Along these lines, Rav Soloveitchik, in his essay Ish Hahalakhah (Halakhic Man) compares our physical lives in this world to the spiritual existence of the soul in the afterlife. He writes: “The Halakhah is not at all concerned with a transcendent world. The world to come is a tranquil, quiet world that is wholly good, wholly everlasting, and wholly eternal, wherein a man will receive the reward for the commandments which he performed in this world. However, the receiving of a reward is not a religious act; therefore, halakhic man prefers the real world to a transcendent existence because here, in this world, man is given the opportunity to create, act, accomplish, while there, in the world to come, he is powerless to change anything at all.”
It appears, therefore, that our ability to act, and the potential to raise ourselves and the world to a higher spiritual level is the raison d’etre of being a Jew. This seems to be in direct opposition to the following statement found in the Gemara (Berachot 10b): “Rabbi Yose bar Rabbi Chanina said in the name of Rabbi Eliezer ben Yaakov: When praying (sh’emone esre), one’s feet should be together, as the verse (Yechezkel 1:6) states: ‘V’ragleihem regel y’sharah. (And their legs were a straight leg)’” In his commentary on the siddur, Olat Raya (Vol. 1, p. 262), Rav Kook explains that our legs have two uses. They can be used for the act of walking or the act of standing. When one walks, the legs are usable insofar as they are apart. When one stands, the legs are usable insofar as they are close together. When a Jew attempts through his religious life to achieve spiritual perfection, there are two crucial recurring steps in this ongoing process. There is “walking,” whereby a person takes further steps in his knowledge and spiritual growth, adding to his repertoire of learning, mitzvot, and midot. Then there is “standing,” whereby a person must involve himself in strengthening, intensifying, and internalizing of that which he has gained through the “walking,” so as not to lose what has been gained. In Tehilim (24:3), we read “Mi ya’aleh b’har Hashem, u’mi yakum bimkom kadsho.” Maintaining what one has achieved is just as crucial as the achievement. Rav Kook goes on to say that Torah provides the means through which we “walk,” through which we “ascend God’s mountain,” achieving the next stage in our spiritual growth. Tefilah, by contrast, is when we “stand.” Tefilah is when we have the opportunity to reflect on that which we have gained through Torah and Mitzot, and make it a part of us, so as not to lose it.
It is interesting that the verse cited in the Gemara as the source for keeping our feet together during Sh’mone Esre is referring to the angels seen by Yechezkel Hanavi during Ma’aseh Merkavah. During Tefilah, we view ourselves as angels, because angels do not know of spiritual growth. Their relationship with God is permanently static. Ours is fundamentally dynamic, but even we must sometimes have those static moments, emulating the angels, so as to make the changes and achievements a permanent part of us, obviously to enable ourselves to take the next “step” in our ascent.

Orot's Model of the Temple

Rabbi Yosef Antman

We mention Jerusalem and the Temple in all of our prayers and blessings, on every occasion of joy as well as during our periods of mourning. From the blessing after our meals – “He Who rebuilds Jerusalem in His mercy” to the promise “I shall raise Jerusalem above my highest joy”, the Jewish people have always accorded Jerusalem its special status of sanctity.

This hope and longing to behold the rebuilding of the Temple grows stronger in the generations of redemption, and has intensified through our proximity to the Temple Mount and our physical contact with the holy stones surrounding it. We can almost glimpse it “looking through the windows” and “peeping through the lattice”, as described in Shir ha-Shirim. Moreover, we are called upon to involve ourselves in matters pertaining to holiness and the Temple – to learn about the Temple, to understand its various aspects, and to become familiar with its structure and the foundations of the Temple service. Through this we are strengthened in our prayer “that the Temple be rebuilt speedily in our days”.

A decade ago, the founder of Orot Israel College – Rabbi Yehuda Felix shlita , together with the former director of the College library – Mrs. Sara Mallis and her husband, Avraham z"l, decided to create a study model of the Second Temple in its final form, following the renovations and extensions of King Herod and based on the descriptions and measurements set down in the Mishna, Talmud, and other sources. The Mallis family dedicated the model to the memory of their parents on both sides of the family (Mallis and Freunlich). The model was built by Mr. Michael Osnis, a master stonemason from Kedumim. Following his adoption of a religious lifestyle and his aliya from Russia, he decided to devote himself to recreating very accurate models of the Temple with guidance from the Temple Institute in Jerusalem. Mr. Osnis’ models are regarded as extremely reliable representations, and others like the one at Orot College, can be found in various locations in Israel and worldwide. He builds his models with materials resembling as closely as possible the original building materials, down to the tiniest details.

The model was built on a scale of 1:100 (for instance, the ‘azara of the Temple – whose breadth measured 135 cubits, or 70m, is represented in the model by an area measuring 70cm across), without a roof and with walls extending only part of the way up, to facilitate detailed and in-depth survey and study. The model is located in a special room of the library building, and is open for viewing by students and visitors. Study of texts pertaining to the Temple accompanied by a guided tour of the model, provides a very real sense of the structure and the sacrificial service in all its complexity.

For the past few years, the standard policy at Orot College initiated by the President of the College, Rabbi Neria Guttel shlita, requires that every student, during the course of her studies, participates in a workshop/tour of the model, led by expert lecturers. (In addition, I give a year-long course on “The Temple in halakha and Jewish thought”, as part of the “Haye Olam” studies.) Although the tour itself takes only an hour and a half, it arouses great interest among the students and gives rise to questions relating to its physical structure as well as surrounding issues such as permission to enter the Temple Mount, the place of women who bring an offering after childbirth, the place where a ‘nezira’ offers her sacrifice and whether a woman places her hands upon the animal she brings as a korban.

May it be Hashem’s will that the answers to all of the questions surrounding the Temple and its service may be implemented in practice, speedily in our days, Amen.

Toshba students on a field trip

Right before Shavu’ot, the second and third-year students of the department of Toshba went on a trip to the Galil “in the footsteps of the Tanna’im and Amora’im”.

It was the students’ idea to make the trip, wanting to do something meaningful together as a group at the end of a long academic year. The idea of building a day around visits to Kivrei Tzaddikim came up at once, since this would be a way of spending a day in limud and tefilla, centered on the lives of Gedolei Chazal.

In preparation for the trip, each of the girls had to prepare brief biographies on one or more of the Tanna’im and Amora’im, to be presented before the rest of the group at the relevant sites. In this way, even before the trip had begun the students spent time learning about the various Tanna’im and Amora’im, their lives, their teachings, and their respective contributions to Am Yisrael and to Torah sheb’al Peh.

The trip began in T’veriah, at the site of the kever of Rabbi Akiva. The students learned together, discussed the life and teachings of Rabbi Akiva, and then davened together. The students also visited the kevarot of Rabban Yochanan ben Zakkai and his students, again learning and davening at the site. While in the area, the students also visited the kevarot of the Rambam, the Ramchal, and the Shelah HaKadosh, at whose kever they said the special tefillah that the Shelah composed to merit having righteous children.

From there the students traveled to Meiron, stopping on the way at the kevarot of Rabbi Chalafta and his sons Rabbi Shimon and Rabbi Yossi. Rabbi Yossi ben Chalafta is the well-known “Rabbi Yossi” mentioned throughout Shas. At Meiron the students stopped to learn and daven, first at the kever of Rabbi Shimon bar Yochai, and thereafter at the kever of Rabbi Yochanan HaSandlar.

The students then traveled to the kever of Rabbi Yehuda bar Illai, well known simply as “Rabbi Yehuda” throughout Shas. More than six hundred halachot are recorded in Rabbi Yehudah’s name. From there the students traveled to the special burial cave of the great Amora’im Abaye and Rava. The trip ended at “Amukah”, the kever of Rabbi Yonatan ben Uziel, which is a widely popular site because of the “segulot” associated with it.

A trip of this length has to have food! But on a trip of this sort, even the meal is sure to be carefully planned. The students prepared a “Se’udat ‘Amen-im’“, a meal in which food items are chosen with their berachot in mind, the goal being to recite as many different berachot in the course of a single meal as halachically possible. The “Se’udat ‘Amen-im’“ was conducted at Amuka, a fitting conclusion to a very special day.

Coming out of such an intense trip, the students described a sense of great religious uplifting, feeling that it had been an incredible “zechut” to be able to learn about the life and times and contributions of some of the greatest figures in the history of Am Yisrael, so near to the final resting places of the gedolim themselves.

The trip was also a great bonding opportunity for the students, who normally meet only in academic settings and here were able to get together, in a meaningful way, on tiyul in the Galil. While going on tiyul more frequently is almost impossible given the intensity of learning at Orot, sometimes just taking off one day to do something special makes all seem worthwhile.

Greetings from Rav Noam Himelstein

To all Bat Zion Bogrot: Hashem Imachem! It's been a long time ... every once and a while I bump into a former student and we have a great time catching up! I would love to hear from you all though – you don`t have to wait for an official newsletter!

I thought that for a Dvar Torah I'd choose something quite relevant, to my mind:

The Gemara (Ta'anit 20b) relates the following fascinating story:

The Rabbis taught: "A person should always be soft like a reed and not hard like a cedar." Once R. Elazar the son of R. Shimon was coming from his teacher's house in Migdal Gedor, riding on a donkey. He was traveling along the bank of the river with a feeling of great joy and a sense of arrogance, because he had learned a great deal of Torah. A very ugly person happened upon him. The ugly person said: "How are you Rebbe?"R. Elazar did not respond. [Rather,] he said: "Empty one - how ugly this fellow is! Are all the people of your town as ugly as you?" The ugly person responded: "I don't know, but you should go to the craftsman who made me and tell him how ugly is the vessel that he made." R. Elazar knew that he had sinned. He got off the donkey, prostrated himself before the other fellow and said: "I have pained you. Forgive me." The man said: "I will not forgive you until you go to the craftsman who made me and tell him how ugly is the vessel he made."

R. Elazar followed him until they came to his town. All the townspeople came out to greet R. Elazar and they said: "Welcome, our Rabbi, our Rabbi, our teacher, our teacher." The ugly fellow said: "Who are you referring to as your rabbi?" They said: "The one who is walking behind you." He said to them: "If this is a rabbi, let there not be more like him in Israel." They said: "Why?" He said to them: "This is what he did to me." They said to him: "Nevertheless, forgive him because he is a great Torah scholar."
He said to them: "For your sake I forgive him, but on condition that he not become accustomed to act this way."

R. Elazar immediately entered [the study hall] and taught: "A person should always be soft like a reed and not hard like a cedar."

This anecdote raises many questions: To which individual did R. Elazar refer to when he spoke of one who is “hard like a cedar"? What caused R. Elazar to respond as he did? Why was the ugly man so reluctant to forgive the Rabbi? What, indeed, is the moral message the Aggadah wishes to teach us? Certainly, that even great men can make mistakes. But there seems to be more. I have learnt this Aggadah many times with different groups of students (but not with Orot girls! Hence the choice of Aggadah!); every time we have uncovered new messages. Many layers of understanding and interpretation can be found in this story; I will suggest only one.

The Talmud (Shabbat 33b) tells us that Rav Shimon bar Yochai disturbed the Roman authorities, and was compelled to go into hiding in a cave, accompanied by his son and closest student, Rav Elazar. A carob tree and a spring miraculously appeared to provide them with food and water. The Gemara continues: They stayed twelve years in the cave. Then Eliyahu came and stood at the opening of the cave, and said "Who will let Bar Yochai know the Caesar has died and his decrees are nullified?" They went out [of the cave] and saw people who were plowing and sowing. He [Rav Shimon] said, "These people are neglecting eternal life and occupying themselves with transient life?!" Every place they gazed was immediately burned up. A Bat Kol [heavenly voice] declared to them, "Did you go out to destroy My world?! Go back to your cave!" They went back in and lingered twelve months, saying, "The wicked are judged in Gehinnom for twelve months." Then a Bat Kol declared, "Go out of your cave."

Rav Shimon bar Yochais` personality deserves an article in his own right; he was an incredible individual, totally devoted to Torah study and removed from the mundane (See for exp. Berachot 35b). But if indeed the “R. Elazar the son of R. Shimon” mentioned in our story is none other than Rav Shimon bar Yochais` son, who hid in the cave with his father, then an amazing message is revealed.

Note the location of his teachers` house: “Migdal Gedor”. A “migdal” is a tower; “gedor” means “fenced in”. Perhaps R. Elazar felt that the Torah was meant to be studied in the proverbial ivory tower, distanced from the people; only selected elite individuals should be privileged to delve into it. That is why he couldn't relate to the simple, earthly, ugly man; nor could he and his father at first, when they left their cave, understand that in this world, people actually do need to plow and sow! R. Elazar was so holy, so far removed from this world, that he couldn't accept that. It took him and his father another year in the cave, and a rebuke from an ugly man, to realize that although certain individuals should certainly commit themselves wholly to Torah, nevertheless the majority are not like that. Most people do involve themselves in the world around them, and so it should be – as long as they themselves are committed to Torah, and find a place for Torah in their daily lives. The message then is that Torah is not meant to be restricted to “Migdal Gedor”, but is relevant to everyone, at all times and in all places. How important is this as we pursue our college careers, join the workforce, and get involved with the world around us! We all have a special Chelek of Torah, and we must keep this as part of our lives, in all our endeavors!

Please be in touch, you are always all welcome for shabbat or just to come and shmooze! 054-3090892, or ravnoam@orayta.org.

Kol tuv,

Noam Himelstein