The Sound Of Silence - R' Jonathan Rietti

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Rav Kook: The Sabbath Amidah Prayer

 

The Sabbath Amidah Prayer

Unlike the weekday Amidah, which contains nineteen blessings, the Amidah for Shabbat contains only seven. Why seven?

The Talmud (Berachot 29a) explains that these seven blessings correspond to the seven times the phrase “kol Hashem,” “G–D’s voice,” appears in Psalm 29.

G–D’s voice is upon the waters. 

G–D’s voice is in strength. 

G–D’s voice is in beauty.

 G–D’s voice shatters the cedars. 

G–D’s voice hews with flames of fire. 

G–D’s voice makes the desert tremble. 

G–D’s voice frightens the deer and strips the forest bare.

Why did the Sages associate this psalm, which contains not a single mention of Shabbat, to the Sabbath prayers?

And why did they describe it as the psalm that David composed “upon the waters”?



Waters of Destruction

At first glance, the world seems most perfected in its built and cultivated state. Yet deeper reflection reveals the necessity of destructive forces within creation. Forest fires, for example, clear away the old and prepare the ground for new growth. Such processes remind us that even forces of upheaval serve a hidden purpose, testifying to the Divine wisdom that governs the universe.

Water is a fitting symbol for this truth. Seas and oceans are the very antithesis of human order and civilization. Psalm 29, composed “upon the waters,” is David’s meditation on the great destructive forces in the world, leaving the cedar trees shattered, the desert shaken, the forests stripped bare. And in the deafening roar of upheaval he discerned “the voice of G–D” resonating seven times as the psalm’s refrain.

This insight is most clearly revealed in the spectacular devastation of cultivated land by floodwaters in the time of Noah. Thus the psalm concludes by recalling the tremendous destruction of the Flood — “G–D sat enthroned at the Flood” (Psalm 29:10) — a destruction that cleansed the world of all that was irretrievably evil, preparing it for renewal.



Sabbath Rest

What does all this have to do with the Sabbath?



We are inclined to think that our greatest achievements are to be found in our actions and practical accomplishments. Idleness and inactivity are dismissed as inconsequential, if not negative, aspects of life.

Yet in truth, it is rest that brings all actions to completion. Rest is a contemplative process that gives meaning and direction to our endeavors. This is the value of  menuchah, the spiritual rest of Shabbat. It deepens our intellectual awareness and enriches our spiritual life. The Sabbath rest crowns our weekday activities, guiding them toward their higher purpose.



Seven Blessings

Now we may understand why the Amidah of Shabbat contains seven blessings. The number seven incorporates six — corresponding to the six days of creative activity — plus an additional seventh dimension of direction and purpose.¹



The seven blessings of the Shabbat Amidah teach us that menuchah is not just a cessation from productive work; it is the cultivation of our moral faculties and spiritual direction, drawing us closer to G–D and His ways.



(Silver from the Land of Israel, pp. 31-33. Adapted from Olat Re’iyah vol. II, pp. 19-20; Ein Eyah vol. I on Berachot 29a (4:43))



¹ Cf. Tiferet Yisrael ch. 40, where the Maharal of Prague (Rabbi Yehudah Loew, 1525–1609) explains the significance of the number seven as the six directions of physical space — like the sides of a cube — plus the seventh, the inner essence that gives it meaning and purpose.

Re'eh: The Maskilim of Vilna

 

Re'eh - Choosing the Blessings

 

What is the pathway to obtain the Blessings that are promised in the Torah? What is the concept of 'listening' and 'hearing' that the navi Yirmiyahu speaks of in his message to the Jewish people? How does one get 'Light' from listening and 'darkness' from turning away from the word of Hashem? How does Hashem's blessings and goodness enter into the world and into our lives? What is the beautiful Golden Chain that is around the neck of the Jewish people, and how can it turn into chains binding us? What is the sword that descends alongside the Torah that can turn on us when we turn away from Hashem?

Jonathan Pollard: Back to the Mandate?

 

Back to the Mandate?
Jordan is filled with unrest, their attitude to Israel is hostile and we owe them nothing. Perhaps it is time for a big change in the area.  

Recent insults aimed at Israel by the Jordanian Prime Minister should not be treated as meaningless populist rhetoric. Rather, his degrading epithets should be seen as yet one more example of Jordan’s implacable hostility toward us. Indeed, despite all the good faith efforts we’ve made to try to to help Jordan with supplies of affordable gas and lifesaving water, Jordan’s behavior towards us has, nevertheless, become increasingly hostile.

Although the Hashemite’s diplomatic war against Israel may be motivated by a desire to placate their restive “Palestinian” majority, their degrading treatment of Jewish visitors is a manifestation of something far more sinister within their impoverished, antisemitic society. Granted, the Jordanian government has outlawed the Moslem Brotherhood. But the King has not really done anything to eradicate the movement, perhaps out of fear that this would spark an outbreak of uncontrollable violence against his regime.

[…]

More here https://www.israelnationalnews.com/news/413663

UPDATE ON THAT NEIS

 

It's the Shepherds Again!

A 20-year-old Jewish shepherd was lightly injured in the head on Thursday morning near Malachei HaShalom in the Shiloh area [on state owned Land]

After the terrorist opened fire at the shepherd and clashed with him, he fled to a nearby village. The terrorist fired several bullets until his gun jammed, at which point he charged at the young man. During the struggle between them, the shepherd was apparently injured not by the gunfire, but by the physical altercation with the attacker.

Emergency medical teams were dispatched to the scene and provided medical treatment to the young man, evacuating him in light condition.

The incident occurred shortly after 8 a.m., on state-owned land about 300 meters from Route 458 (Alon Road), between the communities of Adei Ad and Malachei HaShalom in the Shiloh bloc, an area known for previous terror attacks.

The terrorist apparently came from the hostile village of al-Mughayyir. He fired a single bullet at the shepherds, after which his pistol jammed. He then attempted to assault them physically, but they managed to fend him off using a ranger vehicle that had been provided to them by the Settlement Division and the Ministry of Settlements as part of local security measures.
[…]

Binyamin Regional Council head Yisrael Gantz responded to the Malachei HaShalom attack:
“This was a premeditated ambush that ended in a miracle. We applaud the security forces and the brave farmers working in Binyamin. The ranger vehicle that the shepherd used was provided just a few weeks ago by the Settlement Division, and already it saved a life.”

“The farmers have once again proven how vital their presence is in the open spaces between the Jordan Valley and Jerusalem, and that they are defending the land of our country. This is further proof that we must now complete the mission and apply sovereignty over all of Judea and Samaria.”

https://vinnews.com/2025/08/21/shepherd-lightly-injured-in-terrorist-shooting-attack-near-shiloh/

Massive Tehillim Campaign

 

Massive Tehillim Campaign Launched Following Heimishe Bochur Electrocuted at Camp

A heimishe bochur was electrocuted yesterday at his camp and remains in critical condition.

Friends of the family have launched a campaign - not to raise money, but to gather as many kapitalech Tehillim as possible.

Everyone can take part! Just take a few minutes to pour out your heart to Heaven and help reach the goal.

Remember, the Tehillim of Yiddish kinder hold incredible power - we just need your participation!

JOIN NOW!

Rabbi Wein’s zt”l Last Words to Our Blog

 

Parshas Re’eh

In this week’s parsha the Torah continues with the theme that runs through the previous parshiyot of Dvarim, that we are always faced with stark choices in life – either blessings or curses, good or evil. 

The words of the Torah seemingly offer little option for middle ground on these basic issues of belief and behavior. Yet, we are all aware that the events in life are rarely, if ever, all or nothing, one hundred percent blessing or curse. 

In fact, Jewish tradition and teachings instruct us that hidden in tragedy there is always a glimmer of hope and goodness, and that all joy and happiness contains within it the taste of the bittersweet

Eliezer Meir Saidel: The Yolk's on You - Re'ei

 

The Yolk's on You – Re'ei

•  
  יָצְאוּ אֲנָשִׁים בְּנֵי בְלִיַּעַל מִקִּרְבֶּךָ וַיַּדִּיחוּ אֶת יֹשְׁבֵי עִירָם לֵאמֹר נֵלְכָה וְנַעַבְדָה אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יְדַעְתֶּם. (דברים יג, יד)
   
  One of the many mitzvot discussed in this week's parsha is the mitzva of עִיר הַנִּדַּחַת, a city in which most of the inhabitants stray from the path of the Torah and begin to worship עֲבוֹדָה זָרָה. The Torah commands us to totally destroy such a city and its inhabitants.
   
  There are numerous criteria to determine whether a city fits the halachic definition of an עִיר הַנִּדַּחַת or not. For example, there has to be a minimum number of people in the city who serve idols; it does not apply to the city of Jerusalem, to an עִיר מִקְלָט or to a border city (עִיר סְפָר); the inhabitants have to be warned to allow them to do teshuva, etc. etc. According to the Gemara (Sanhedrin 71a), the conditions for a city to be classified as an עִיר הַנִּדַּחַת are so numerous and extreme, that there has never been such a city and there never will be. For example, if even one house in the city has a mezuzah on the door, that disqualifies it from being an עִיר הַנִּדַּחַת.
   
  The reason the Torah mentions it at all is דְּרֹשׁ וְקַבֵּל שָׂכָר, to get reward for simply learning it (there are other similar mitzvot in the Torah, for example בֵּן סוֹרֵר וּמוֹרֶה, which, according to some [R' Yehuda] never occurred in reality).
   
  In this shiur we will not be discussing the subject of the עִיר הַנִּדַּחַת, but rather a phrase that appears in our passuk above, for the first time in the Torah - בְּנֵי בְלִיַּעַל. What exactly are בְּנֵי בְלִיַּעַל?
   
  According to Rashi (quoting the ספרי, צג), the origin of the word בְלִיַּעַל is derived from the word עֹל, in other words – people שֶׁפָּרְקוּ עֻלּוֹ שֶׁל מָקוֹם - who have shaken off HKB"H's "yolk". Obviously, the yolk in question is not the yolk in eggs, but rather the wooden yolk that is placed on the necks of animals when they plough a field, a restraint consisting of a horizontal beam and two rings that encircle the animals' necks. Someone who is פּוֹרֵק עֹל, is rejecting the "restraints" that HKB"H places on us in the form of the 613 mitzvot of the Torah.
   
  R' Bachyei gives an alternative meaning for בְּנֵי בְלִיַּעַל, that it is derived from the root עֲלִיָּה, in other words שֶׁלֹּא יַעֲלוּ בִּמְחִצָּתוֹ שֶׁל הקב"ה.
   
  The Yalkut Shimoni (ש"א פרק כה, קלה) says it is someone who engages in גִּלּוּי עֲרָיוֹת.
   
  The Midrash Lekach Tov (דברים ראה) says it refers to people who refrain from giving tzedaka.
   
  Onkelos (שם), Meiri (משלי ו יב) and Ralbag (ש"א כה יז) say that it refers to an evil person, a רָשָׁע.
   
  The Abarbanel (דברים טו ט) says that it is someone who does not think thoughts that raise them in spiritual level.
   
  The Malbim (הכרמל, נח) says it is someone who is morally decrepit.
   
  The Vilna Gaon (שם יט, כח) says it is someone who denigrates halachot that no longer exist in our current reality עוֹשֶׂה מְלִיצָה עַל דִּין שֶׁאֵינוֹ נוֹהֵג עַכְשָׁיו.
   
  In this shiur I would like to propose that the concept of an אִישׁ בְּלִיַּעַל is in fact a composite of all the above and the "prototype" of a person who embodied the essence of בְּלִיַּעַל was Bilam (the gematria of בְּלִיַּעַל is בִּלְעָם).
   
  Bilam is one of the biggest paradoxes in the Torah. According to Chazal (Bava Batra 16b), Bilam's powers of prophecy paralleled (or even exceeded) those of Moshe Rabbeinu!
   
  The Rambam (הל' יסודי התורה ז, א) lists the numerous stages a person has to elevate themselves in order to attain the level of prophecy. It is quite clear that Bilam never ascended to those levels, quite the opposite. If you read descriptions in the Mefarshim (ילקוט מעם לועז, בלק כב, ה), for example (see shiur on Devarim 2024), we find the diametric opposite of holiness. So how is it that Bilam managed to reach the level of prophecy of Moshe Rabbeinu?
   
  Chazal tell us that Moshe derived his powers of prophecy from the forces of טָהֳרָה, while Bilam derived his from the forces of טֻמְאָה. There is a concept of זֶה לְעֻמַּת זֶה עָשָׂה הָאֱ-לֹקִים (קהלת ז, יד). HKB"H did not want the other nations of the world to come with a complaint "If You would have given us a prophet of the stature of Moshe, we would also have turned out like Am Yisrael". HKB"H therefore gave them a prophet of the same stature – Bilam. The Midrash (מדרש אגדה, במדבר כד, טו) says that in three things Bilam was even a greater prophet than Moshe.
   
  From this we understand that prophecy can be attained by opposite extremes of the spectrum – from extreme ascent into purity and also from extreme descent into impurity. The former is the correct process (which all נְבִיאֵי יִשְׂרָאֵל followed), the latter was just a "loophole" to allow the goyim, who would never be able to attain the same level through holiness, to achieve it through טֻמְאָה to which they are naturally drawn – just in order that they would never make a claim against HKB"H.
   
  Bilam descended to all the lowest levels of טֻמְאָה listed in the different Mefarshim of the word בְּלִיַּעַל, for example, Yalkut Shimon גִּלּוּי עֲרָיוֹת (Bilam had marital relations with his donkey, he advised Balak to make Am Yisrael sin with the daughters of Moav/Midyan), etc.
   
  It is clear that Bilam was not an apikores, he never denied that HKB"H exists, quite the opposite. Numerous times he told Balak that he could not make even the slightest move without HKB"H's consent. He directed Balak to offer numerous sacrifices to try find favor in HKB"H's eyes (Chazal [ילקוט שמעוני, במדבר כג] say that as a reward for offering these sacrifices, Balak became the great great grandfather of Rut).
   
  Bilam's experience of HKB"H was even clearer than Moshe's. The Midrash (above) says that Bilam could gaze directly at the Shechina, while Moshe could not.
   
  So, how is it possible that Bilam became an אִישׁ בְּלִיַּעַל? How could someone who has such close proximity to HKB"H descend to that level?
   
  The answer to the conundrum is that Bilam didn't want to be Bilam.
   
  It is true that Bilam derived many benefits from being Bilam, he made a lot of money in the cursing business and achieved much renown and honor. However, deep down, Bilam resented the fact that HKB"H selected him to be the most "elevated" prophet of the goyim. Bilam experienced perhaps the greatest proximity to HKB"H's Shechina than any other human on earth, even greater than Moshe Rabbeinu's! However, despite being within the "closest circle", all that Bilam could ever think about was "How do I get out of here! I don't want to be part of this 'family'!"
• Bilam couldn't defy HKB"H. A prophet cannot utter words of true prophecy unless HKB"H's puts them in his mouth (there were many false prophets who made up stuff, but that is not prophecy – it is lies). HKB"H told Bilam "Don't go with Balak's messengers!" There was nothing Bilam could do if HKB"H would not allow him to go. That did not stop Bilam resenting the fact that he was not allowed to go. Bilam behaved like a child whose father tells his son "No! Do not put your finger in the electric socket!" The child will not dare defy his father, because he knows he will be punished. That does not stop him though from constantly, longingly alternating his gaze between his hand and the electric socket, waiting … hoping … that his father will change his mind or leave the room.
• Bilam enjoyed the powers that HKB"H's gift of prophecy gave him, but he did not want to connect with the Source of those powers, he wanted to constantly escape it. Bilam's compliance with HKB"H's dictates was the result of force, not love. At every opportunity that presented itself, Bilam lost no time in racing towards טֻמְאָה, the direct opposite to what his Father really asks of him. Bilam was the unwilling son, never wanting to be part of the family (בִּלְעָם = בְּלִי עַם). HKB"H gave him the opportunity to connect, to be part of the family, of Am Yisrael, but Bilam rejected it.
   
  This is what an אִישׁ בְּלִיַּעַל is in the context of the passuk of our parsha above. יָצְאוּ אֲנָשִׁים בְּנֵי בְלִיַּעַל מִקִּרְבֶּךָ, we are not talking about missionaries from outside coming to incite and lead Am Yisrael astray. These are Jews from within Am Yisrael, מִקִּרְבֶּךָ! These are Jews who don't want to be Jews, they despise and resent the reality of their birth and miss no opportunity trying to escape it.
   
  וַיַּדִּיחוּ אֶת יֹשְׁבֵי עִירָם, they "incite" the other people of their town. What does that mean "incite", לְהַדִּיחַ? Incite is not a fully encompassing translation of the Hebrew word. Most of us know what the true meaning of the word לְהַדִּיחַ is, because most of us have one (or more) in our kitchens – a dishwasher, מֵדִיחַ כֵּלִים. What does a dishwasher do? It removes all "residue" from the dishes – "cleaning" them. In the case of dirty kitchen dishes, this is something we want – removing "unwanted" residue. 
• What would happen, however, if in addition to removing food residue from the dishes, the dishwasher went a little haywire and also removed the pictorial imprints, designs on the dishes that were baked into the ceramic? Your dishes went into the dishwasher with nice colorful pictures of flowers on them and they came out stark white – no pictures! You would either call in the technician or get rid of the machine.
   
  This is the true meaning of לְהַדִּיחַ – trying to remove the "residue" surrounding Am Yisrael – the mitzvot and the halachot (the residue we want to keep). It begins with denigrating certain mitzvot as "no longer relevant" to today's reality (Vilna Gaon). It continues with minimizing and neglecting mitzvot of love, like tzedakah (Lekach Tov). It is a slippery slope that results in eventually shaking off all of the "yolk" פּוֹרֵק עֹל, adopting the ways of the goyim and עֲבוֹדָה זָרָה and eventually becoming רְשָׁעִים.
   
  It stems from a deep feeling of not wanting to be who you intrinsically are and trying to become like someone else – trying to be a nation like all the other nations.
   
  When someone has experienced ultimate proximity to the Shechina, the overwhelming love HKB"H has for all his creations, like Bilam did, how is it possible to not want to connect to that, to be part of that shining light and outpouring of love? There are numerous reasons.
   
  Laziness, not wanting to make the effort required to be part of the "family".  Being part of any family is a mix of privileges and obligations - it is a package deal. "Free lunches" are an illusion, they don't really exist. Anyone who tries to sell you a "free lunch" prospect is deceiving you. Lazy people are duped and buy into the "free lunch" culture, because they want to be duped. They want to believe that there is a world with no דִּין וְחֶשְׁבּוֹן, where you can do whatever you like with no repercussions or consequences.
  
  Trauma, a negative experience from someone who is supposed to represent the light, causing you harm, or perceived harm. People who have experienced trauma or abuse from authority figures, even family members who are supposed to represent truth and love. How many souls in Am Yisrael have been lost as a result of abuse from someone they respected and loved. By extension, many people are distanced by "perceived harm". 
• When we experience הֶסְתֵּר פָּנִים and perceived trauma, from HKB"H Himself, it causes many people to recoil, experiences like the Holocaust, for example. How many souls have been lost in Am Yisrael from such trauma. Yes, we do not always see the big picture and understand HKB"H's calculations. Sometimes all we see is the here and now and how we personally are affected. It is not always possible to see the big picture.
   
  Rejection, being shunned by your family or community. Often HKB"H gives people נִסְיוֹנוֹת in this world, to do tikkun. Sometimes the person is able to transcend the נִסָּיוֹן and sometimes their yetzer hara overcomes them and they succumb. In a perfect world, family members and communities should support and help people with such נִסְיוֹנוֹת - to overcome them, even when they slip. In a not so perfect world, many families and communities are judgmental and unsupportive. A case in point is LGBT.
   
  There are other causes, but the above three are the top of the "hit parade". They cause people to want to escape from the "family", from the "community", from the "nation". They usually end up causing people to go off the deep end in the opposite direction, even though in their souls they recognize and acknowledge the true Source of light and love.
   
  Such people are never content with their personal severing of all bonds with their roots. They do not want to be the "hermit on the hill". So, they try to seek out other people like them and also try to convince other people to be like them, in order that they will not feel alone - creating their own, "new" family and community. This is what וַיַּדִּיחוּ אֶת יֹשְׁבֵי עִירָם means.
   
  If you want to understand the phenomenon of antisemitic Jews, people who align themselves with Am Yisrael's worst enemies – this is the root of it, this is where it emanates from.
   
  The good news is that HKB"H is looking out for us, for Am Yisrael. Despite there being (often numerous) pockets and enclaves of such בְּנֵי בְלִיַּעַל, Chazal tell us that an עִיר הַנִּדַּחַת never existed and never will exist. Even though we find scatterings of this phenomenon within Am Yisrael, here in Eretz Yisrael and abroad, it can never take hold and cause our downfall. There will always be someone with a "mezuzah on their door", a solitary fortress of light and love amongst the darkness and impurity that is the "finger in the dike".
   
  When encountering such בְּנֵי בְלִיַּעַל, people who have shaken off the yolk, our first approach should be kiruv. To try and peel off the layers and reach down to the neshama and light that exists in every Jewish soul. We might succeed in some cases and every soul we save is an entire world.
   
  Unfortunately, some בְּנֵי בְלִיַּעַל are irretrievable, like Bilam. The only way to answer such people is not to attack them, it is to counteract them, by focusing on and increasing the very yolk that they have chosen to shed. Increasing our performance of the mitzvot, giving more tzedakah, making סְיָגִים for ourselves to refrain from sinning, thinking positive thoughts that uplift us, embracing our heritage and responsibility as a nation ... all the opposites to what define בְּנֵי בְלִיַּעַל. Triumphing with light and love. In the words of this week's haftara וְכָל בָּנַיִךְ לִמּוּדֵי ה' וְרַב שְׁלוֹם בָּנָיִךְ (ישעיהו נד, יג).
   
  Next week is Rosh Chodesh Elul. The word ראה is rashei teivot for אלול ראש השנה. The month of Elul is a unique opportunity to approach and reconnect with the Shechina at a proximity that is unattainable the rest of the year.
   
  Elul this year is unique and different to all other years. This Elul is ב"ה the pre-Geulah Elul. It is our last opportunity to balance the scales on a personal level and on a national level before the Geulah in תשפ"ו be'siyata di'Shamaya (see shiur on Eikev 2025).
   
  We fervently pray that HKB"H will hear our supplications and see how Am Yisrael is suffering (even the בְּנֵי בְלִיַּעַל are suffering, they just don't know it). ראה is also rashei teivot for רָאִיתִי אֶת הַלַּחַץ (שמות ג, ט). That He will have mercy on us, reveal Himself and redeem us. ראה is also rashei teivot for רֹאִים אֶת הַקּוֹלֹת (שמות כ, יד).
   
   
  Shabbat Shalom and Chodesh Tov
  Eliezer Meir Saidel
  Machon Lechem Hapanim
  www.machonlechemhapanim.org