Everyone Sins

The Torah recognizes that it is a reality that human beings have weaknesses that lead them to sin. Some refer to it as being possessed by a “spirit of folly.”

For a brief moment, the individual forgets himself and does something foolish, that he ultimately regrets. Therefore, a remedy is created so that he can come back to his senses and get back on track. He must sincerely show remorse and repent, and offer the sin offering.

Specifically, the Torah speaks of the remedy for a king or High Priest that sins, in addition to the commoner.

The king is not mentioned by name, but he is included with the words, אשר נשיא יחטא, which is translated as, “When the Nasi will sin.”

A different wording could have been used. This choice of words was used to show the inevitability that when one is in a position of authority, he will sin.

It is also interesting that if one takes the first letter of those three words, אשר נשיא יחטא, he gets the word, אני.

The word אני, refers to selfishness. It is difficult to occupy a position of authority, without the power he now possesses not going to his head. His arrogance will lead him to sin.

Different sacrifices are offered by the king, High Priest, and the commoner. There is even a sacrifice offered if the High Court issued an incorrect decision, that led to a transgression by the majority of the people.

Unlike other religions who turn their leaders into saints who are incapable of sinning, the Torah recognizes that even our greatest leaders, such as Moshe Rabbeinu, made errors in judgement, that led to sin.

The Torah gives the guidelines towards bringing one back and cleaning his slate, and starting all over again. This is another indication of the beauty and truth of the Torah.

Sacrifices-Coming Closer To G-d

This week we begin the third book of the Torah, Vayikra. It is also known as Torat Kohanim, as a good part of the book, deals with Temple service and rules that apply to the Kohanim.

The first topic that is dealt with, is the laws related to various sacrifices. The Hebrew word for sacrifice is “Korban.” Within that word is the root, Karov,” meaning, “to come close.”

The main purpose in offering the various sacrifices was to create a closeness to Hashem. This particularly applies to the sin offering known as “Chatat.” When a person sins, and in this case we are speaking of inadvertent sins, he becomes more distant from G-d. When he repents and offers a sacrifice, it allows him to get closer to Him.

The procedure for offering sacrifices, was meant to make an impression on the one offering it. He is made to realize that his life is a gift, and if he violates G-d’s laws, he could be taken from this world. The animal on the altar takes his place.

There were numerous other sacrifices that were offered during different occasions. A person might feel feel that he wants to give gratitude to Hashem for His abundant kindness. This would be known as the “Shelamin” sacrifice.

If he needed to give gratitude for being saved from danger or sickness, he would offer the “Todah” sacrifice.

There were holiday sacrifices, which included the one offered while appearing at the Temple three times a year. This was the “Olaf Re’iya.”

On Passover, everyone partook of the “Korban Pesach.” This sacrifice as well as some of the others, were partially eaten by the one contributing it.

The daily sacrifices morning and evening were offered with many ingredients. The combination of these sacrifices as well as the incense that was offered, filled the air with a beautiful fragrance.

The story is told of sheep in Jericho, who sneezed because of these beautiful fragrances.

The Yom Kippur sacrifices that brought atonement to the people, were the highlight of the year. The special service on the holiest day of the year, had a huge impact on the entire nation. It was clear that the Korbanot filled their purpose of bringing the Jewish people closer to Hashem.

Derech Eretz

Pirkei Avot teaches us that דרך ארץ קדמה לתורה, that a prerequisite to the study of Torah, is that one must have good character. He must be polite and have good manners and should be respectful of his elders.

The Chazon Ish goes a step further by explaining that one’s motivation in doing good deeds or acts of kindness, is strictly for the sake of the Mitzva.

It is written in Psalms, סור מרע ועשה טוב, “Turn away from evil, and do good.” It is possible for an individual to be driven by the “do good” part of the verse, but he has not managed to “turn away from evil.”

He gives an example of someone who will dedicate every last remnant of his strength for the good of others, both for the individual and the community. This same individual might who is very intolerant, offends people with his speech, and has a tendency towards uncontrollable anger.

All of the good that he does is ruined by his lack of “Derech Eretz” and good character traits. It is not possible to accord praise, honor, and acclaim, to such a person.

This is a good example of the need to work on one’s Midot. This was what the Chazon Ish was trying to explain as to how one is able to achieve clarity and a correct perception of the world. “Being a Mentch” is not only a recommendation. It is an absolute requirement and prerequisite for acquiring Torah and all of the things that matter in this world.

Good Character-Good Perception

The Chazon Ish connected the need for man to perfect his character traits in order to refine his perception of the world. The goal is to be guided by one’s “Sechel,” or intellect, so that he will be able to get closer to Hashem.

He elaborates on this idea when he pointed out that man is guided by the forces of love and the forces of hatred. The coexistence of these forces is impossible.

This is the spiritual work that a person needs to do. There are hidden reasons that might lead a person towards loving his fellow Jew instead of hating him. These reasons might even exist in the subconscious , which makes it difficult for us to know ourselves.

There is an inexplicable reason why we might gravitate towards one person, and distance ourselves from others.

We must learn to use our common sense and be analytical in determining who we let into our lives. We must also recognize that hatred is a very negative character trait. We should pray that those who choose evil, decide to do Teshuva. Learning to love every Jew is a difficult task indeed.

The Chazon Ish chose to emphasize these traits of hatred and love, as a prerequisite of improving our character. And improving our character is an absolute must, towards achieving clarity and closeness to G-d.

Nissan-The Month of Redemption

During the time of the Temple, this was an exciting time of year. There was great anticipation as the winter was coming to an end, with Pesach on the horizon.

It was the obligation for all Jews to make their pilgrimage to Jerusalem to offer the Korban Pesach. The roads to Jerusalem were repaired and efforts were made so that all would be in a state of purity for the Passover holiday.

There was a feeling of a rebirth and a new beginning. This is why Pesach was known as חג האביב, the Holiday of Spring, and why the month of Nissan was considered the first of the months of the year. We also associate Nissan as the time of our Redemption.

Just like we were redeemed in Egypt in the month of Nissan, the future Redemption is likely to take place at this time as well.

We are living in incredibly miraculous times. It is said that when one is standing next to a mountain, he cannot appreciate how high it is. We have grown accustomed to daily events as if they are natural, when they are truly remarkable and are of biblical proportions.

Is it a coincidence that the war with Iran began on the Shabbat when we read Parshat Zachor, when we were commanded to wipe out Amalek. The war continued on the thirteenth of Adar, the day that was designated in the Megillah as the day we were to take revenge against our enemies.

The reality of being redeemed from the bondage of an oppressor like Iran in time for Pesach, is no less remarkable. It is our duty to open our eyes and appreciate how Hashem is protecting us, and is helping us defeat our enemies. Just as there was great anticipation during Temple times, we are also living in times of great anticipation. With G-d’s help, we will see all of our hopes become a reality.

Integrity of Public Figures

The very long Parshiot of Vayakhel and Pekudei, seem to be a kind of taking inventory in connection with how contributions were allocated.

A very successful public appeal was made, to gather all of the materials needed for the construction of the Mishkan. It was so successful that Moshe Rabbeinu had to tell the people to stop giving.

The lesson learned from these Parshiot, is the responsibility placed on public figures to keep their hands clean. This is particularly true when such leaders have access to large amounts of public funds. They must avoid the temptation of taking what is not theirs.

This was demonstrated by both Moshe Rabbeinu and the Prophet Shmuel. Moshe was careful to give a meticulous accounting of every single item used in the construction of the Mishkan. He even counted the hooks that were used for the curtains.

The Talmud in Masechet Brachot contrasted Shmuel to his disciple, Elisha. While the latter accepted the kind offer of the Shunamite woman, to lodge by her, Shmuel never accepted any offers that could be considered a benefit of being a prophet in Israel.

Both Moshe and Shmuel made declarations that they took nothing for themselves in their roles as leaders of the Jewish people.

Contrast this to a list of former American presidents, that listed their net worth before entering the presidency, and their net worth after their term in office.

A Jewish leader is taught that he is to serve his people with sincerity and devotion. He puts aside personal gain for the sake of Am Yisrael. Moshe and Shmuel set the standard that was meant to be followed for all time.

Kindling A Fire

There is some questioning as to the reason why the Melacha of kindling a fire, was written separately from the other thirty-eight constructive acts that were forbidden on Shabbat.

It seems that it was almost prophetic as to why kindling a fire was taught separately in the Torah. Perhaps Hashem foresaw that there might be some misunderstanding in interpreting this law.

This began to be a bigger issue with the discovery of electricity. It continues to be an area needing clarification in our technological world where e-mails and texting has become part of our every day life.

The debate centers around the question as to whether the use of electricity or our cel-phones constitutes an aspect of “kindling a fire,” on our holiest day of the week.

The accepted opinion of our credible modern day rabbinic authorities is that it is absolutely forbidden and this prohibition would be a Torah prohibition, that carries with it severe consequences.

My approach in trying to give a reasonable explanation, has to do with a second aspect of Shabbat. The first aspect would be that we define all prohibitions under the heading of “the thirty-nine Melachot” if Shabbat.

The second aspect of Shabbat comes from the Prophet Isaiah who tells us how to make the Sabbath day, “Oneg,” or a delight.

Our whole demeanor on this day is meant to be different from the other days of the week. Our speech is different as is the way we walk, and carry ourselves. A verbal business transaction is not a Melacha, but it is not in the spirit spoken of by Isaiah.

This also explains why the Rabbis coined the phrase, עובדא דחול, that it is a daily activity. We are to cherish this special gift of Shabbat. We need to make this day special. Refraining from the use of our computers, cel-phones, and electricity, adds to the holiness of the day. Using these things diminishes this holiness.

We see the wisdom of the Torah in singling out the kindling of a fire. Hashem understood that this would one day need clarification. That one day, is now!

Setting The Record Straight

It is interesting to note that the word, ויקהל, appears twice in close juxtaposition to one another.

The word is used with the pronunciation of “Vayikahel,” that they were gathered on Aharon, to demand that he build the Golden Calf.

The second time it was pronounced, “Vayakhel,” where Moshe gathered the עדת ישראל, “the congregation of Israel.” The Alshich wrote that Moshe Rabbeinu excluded the Eirav Rav, the mixed multitude, who were the instigators of this terrible sin.

Moshe gathered the nation to set the record straight as to their future. It was clear that the construction of the Mishkan was meant to be an atonement for the sin of the Golden Calf.

He wanted to reiterate the importance of Shabbat observance. Even though the construction of the Mishkan was a spiritual endeavor, Shabbat took priority. No work of any kind could be done on this day.

The Alshich further noted that there were thirteen different gifts brought in the construction of the Mishkan. This number had a double meaning. The number “thirteen” was equal to the word, ״Echad,” reflecting oneness and unity. It also was meant to show that there was a greater number of gifts and materials used for the Mishkan, than that was used in the Golden Calf.

All of this was an effort by Moshe to get the Jewish people back on track. They needed to get their priorities straight. They had to separate from the troublemakers, and focus on their role of bringing morality and sanctity to the world.

Sechel and Dimayon

The Chazon Ish believed that it was important for an individual to use the mental faculties he was given. He calls this, שכל, “Sechel,” or the use of one’s intellect.

He did make a very important point about the manner in which one uses his intellect. He cautions us that we be able to make the distinction between “Sechel” and “Dimayon,” which would be translated as “imagination.”

This refers to where the mind plays tricks on us. It convinces us that certain things are true, when they are not. We convince ourselves that these things are true, when it is all in our imagination, or “Dimayon.”

This is what might make someone obsessed with acquiring material wealth. His Dimayon convinces him that this is a worthy pursuit, even if it means neglecting his wife and children.

The mind can clearly play tricks on us. The Chazon Ish is warning us not to allow ourselves to be misled by our Dimayon. It might be a trick of the Yeitzer Hara to get us off course.

When we allow our Sechel to guide us, we are tapped in to a spiritual connection with Hashem. He will guide us on the correct path that will lead us to real joy and peace of mind.

The beauty of studying such books of philosophy, allows us to understand ourselves better, and helps us take the proper precautions to stay on the correct course in serving Hashem like we should.

Recognizing Hashem Through Creation

The Chazon Ish wrote a book titled, “Emuna Ve’Bitachon.” It speaks of how one is able to acquire faith and trust in Hashem.

He spends a great deal of time emphasizing the importance of contemplating creation. He begins by describing the human body and its perplexities.

The first area of focus should be on the eye. It should be seen as remarkable that these two organs are placed in a person’s head, and they are given the ability to see.

The Chazon Ish continues to describe other organs and limbs in the human body.

He then focuses on the digestive system and how food turns into energy. The human body is working overtime like a well oiled machine, that gives us life.

If this is not amazing enough, we are to take pause and recognize how G-d allowed procreation to take place. Somehow there is an attraction between the male and female species that creates a desire to continue the species. The nurturing nature of the mother requires great dedication and devotion.

It is our duty not to take any of these things for granted. When we examine all of this, the thinking man must come to the conclusion that there is a Creator that put all of this into motion.

This is the way that we acquire faith in G-d. It begins with not taking anything for granted, and seeing the Divine wisdom in everything that exists in the world.

When we have this awareness, we begin to be transformed to a different level. This becomes the stepping stone towards achieving higher and higher levels of spirituality.

Power of Shabbat

There are five consecutive Parshiot that deal primarily with the details of the construction of the Mishkan. It begins with Parshat Teruma until the end of Shmot.

There is a sudden interruption in these instructions, when the Torah tells us, אך את שבתותי תשמורו, “But you shall observe My Shabbat.” This is the source for the “Thirty nine Melachot of Shabbat.”

Because this Pasuk is placed in the middle of Tabernacle instructions, it is derived that the thirty-nine activities necessary for this construction, would be the constructive acts forbidden on the Sabbath.

We are also told that Shabbat is a sign of the covenant between Hashem and the Jewish people. It is a magical day where we are given a נשמה יתירה, an extra soul, where we feel spiritually invigorated by the sanctity of the day.

The words that are part of our Shabbat Kiddush in the morning, have special meaning. ושמרו בני ישראל את השבת, “The Children of Israel” shall observe the Sabbath.” The Alshich commented that this is a hint to the power of Shabbat if it were to be observed by all of the Jewish people. No nation can prevail against us, if we all observe Shabbat. And if we observe to Shabbats in a row, the Redemption will come in a moment.

Moshe Rabbeinu rejoiced, ישמח משה, when he saw that what he knew intuitively, would be an integral part of Judaism. When he was the prince of Egypt, he told Pharoah that he would get more productivity from his slaves if he gave them a day off.

Describing the beauty and tranquility of Shabbat to one who never experienced it, is like describing a beautiful sunset to a blind man. It must be experienced to appreciate the greatness of the day. May all Jews hurry the Redemption as they all begin to observe the holiest day of the week, the precious gift given to us by G-d.

Israel Is Kiddush Hashem

This Shabbat is the special Shabbat when we read Parshat Parah. This is all about the offering of the Red Heifer, whose ashes atoned for one who had come in contact with a corpse.

It is read before the month of Nissan. It was necessary for the entire nation to be in a state of purity, so that all could participate in the offering of the Korban Pesach.

The Hatarah comes from Ezekiel thirty-six. It speaks of a time when waters of purification will be sprinkled upon the entire Jewish nation.

It is the most Zionistic Haftarah in the Jewish calendar. It seems to be referring to the remarkable times that we are currently experiencing.

It speaks of a time when Hashem will decide, despite our not deserving it, that the House of Israel will be rebuilt.

There will be an in gathering of the exiles from the four corners of the earth. The land that was left fallow, will again produce beautiful fruits and grains.

The cities that were once desolate, will be filled with people, like the number of cattle and flocks brought to the Temple for the holidays. The greatest part of the prophecy describes how Hashem will remove from us, our hearts of stone, and replace it with hearts of flesh. “You will be My people, and I will be Your G-d.

This is a description of the Redemption that will be experienced in stages. As we see our enemies being defeated, we realize that this prophecy of great days for the Jewish people is at hand. All Jews from all over the world, must come home, to get a front row seat to witness these prophecies being fulfilled right before our eyes.

The Sin of the Golden Calf

Parshat Ki Tissa discusses the sin of the Golden Calf. This sin that took place only forty days after the revelation at Sinai, caused irrevocable damage to the Jewish people.

After the entire nation heard G-d speak, Moshe Rabbeinu ascended the mountain for forty days and forty nights. He was taught, and he remembered all of the details of the Written Law and the Oral Law.

When he left, the nation was on the level of Adam before the sin. Death would have been eradicated, and Satan would have no power over the Jewish people.

The instigators of this tragic sin, were the Eirav Rav, or mixed multitude. Although the Leviim killed 3000 people who actively worshipped the Golden Calf, many more worshipped in their heart.

Moshe Rabbeinu was warned that his people had become corrupted. The two tablets he was carrying flew out of his hands and the Golden Calf was destroyed.

The people regretted greatly that they had turned away from Hashem. Moshe Rabbeinu appealed to Hashem for their forgiveness, and his request was granted.

He reminded Hashem that they came from Egypt, that was a decadent place where idol worship was rampant. He also reminded Hashem of the covenant that He had made to Avraham, Yitzchak, and Yakov.

It was the fault of the Eirav Rav .

His strongest argument was that if Hashem would punish His people, it would be a desecration of His holy name. He would look weak in the eyes of the nations. They would misinterpret His actions and think that Hashem wasn’t strong enough to lead His people to Israel.

Moshe was also taught the Thirteen Attributes of Hashem that when mentioned, were capable of turning, “Din,” harsh judgement into “Rachamim,” mercy.

The Alshich mentioned that Moshe was blessed with 600,000 descendants through his grandson, Rechavia, son of Eliezer. His prayers were answered but the scar of the sin of the Golden Calf was never completely healed.

Achashveirosh Got A Pass

The great modern day Talmudist, Rav Adin Steinsaltz, also wrote a commentary on the Five Megillot. His explanation of the Book of Esther is quite fascinating.

There is one observation that is particularly interesting. Rav Steinsaltz was bothered by the fact that King Achashveirosh got off easy in the way that the Purim story was related. He should have been portrayed as a vicious Jew hater on the level of Haman.

Initially, it was clear that his hatred of the Jews had equaled, or even surpassed the open feelings expressed by Haman. Nevertheless, the narrative of the story was that he was never held accountable for his role.

We see this as well when Achashveirosh tells Esther on three occasions that he was willing to give her up to half of the kingdom. He was implying that he would not give her the half that included Jerusalem and the rebuilding of the Second Temple.

Rav Steinsaltz answered this question by referring more closely to the text. Mordechai and Esther were commanded by the king to write the events of the story in the chronicles of Persia and Media.

They could not write all of the actual details of the story, because it would make Achashveirosh look bad. After all, he repented and would ultimately father the son who would rebuild the Temple. It would not be appropriate to show ingratitude to the king who helped save the Jewish people.

It is somewhat ironic that the place where there was a little bit of inaccurate reporting in a place called, “Media.” Is it possible that some “fake news,” originated in Media? Political correctness was a factor as well, but all kidding aside, the overriding motivation of Mordechai and Esther was not to be ingrates, and a student of the Megilla, would be able to understand the accurate details on his own.

Give Credit Where Credit Is Due

There is a rabbinical statement made in the Talmud that says, “Anyone who says what he learned in the name of the one he heard it, brings redemption to the world.”

This refers to Mordechai, who informed Esther of the plot of Bigtan and Teresh to assassinate the king. Esther made certain that Mordechai was given credit for having saved the king’s life.

The special care she took in relating the story in Mordechai’s name, contributed to the redemption of the Jewish people from Haman’s evil plot.

The Talmud relates a story of the great Rav Yochanan who became very angry when he learned that his student, Rabbi Elazar, taught his Torah without mentioning his name.

Other rabbis tried to calm Rav Yochanan with great difficulty. It was only after he was told that Yehoshua taught Torah without mentioning that he was teaching what he had learned from Moshe Rabbeinu.

Just as it was obvious to all that Yehoshua’s Torah came from Moshe, everyone knew that Rabbi Elazar’s Torah had come from him. This argument did give Rav Yochanan comfort.

Nevertheless, he wanted to drive home the message of the importance of not taking credit for someone else’s brilliance. We should always be careful to give credit where credit is due. Not only is this proper etiquette, but the results could be far greater than we realize. In Mordechai and Esther’s case, it brought redemption to the Jewish people.

Taanit Esther

The Purim story has many dramatic moments. The conversation between Mordechai and Esther may have been the most significant turning point in the Megilla.

When the queen is told that she must risk her life and beg the king to rescind Haman’s evil decree, she hesitates. Mordechai tells her that if she is silent and shirks her responsibility, salvation will come to the Jewish people from another place, and she will ultimately perish. Perhaps this was the reason why she was chosen as queen.

Esther accepts the challenge and asks Mordechai to gather and unite all of the Jewish people. They are to fast just as she will, and if she perishes, she perishes.

This was the turning point where everything began to turn in favor of the Jewish people. It is ironic that when Haman was being taken to Esther’s second feast, his evil wife, Zeresh, told him that he better beg for his life. It was an admission that he could never defeat the Jewish people.

We are the descendants of Avraham Avinu. A covenant was made with Hashem that his seed would live forever. Taanit Esther and Purim are a time of gratitude to Hashem that this covenant has been fulfilled. Other nations and empires have risen and fallen, but the Jewish people continue to survive and thrive. Am Yisrael Chai!

Alexander’s Dream

The eight priestly garments worn by the Kohein Hagadol were meant to atone for various common sins. This was a more subtle aspect of the High Priest’s garments.

These garments in themselves were extremely impressive. It is likely that other religions “borrowed” the idea of how their spiritual leaders would dress, from our Kohein Hagadol.

These garments actually changed the course of history. We are told that Alexander the Great had a dream that he would one day meet the High Priest of Israel wearing these eight special garments.

His dream came true in his face to face meeting with Shimon Hatzaddik. After being awe struck by his holiness, Alexander promised to be kind to the Jewish people. This was quite amazing when we consider that we were speaking of the great conqueror, Alexander the Great.

He kept his promise and treated the Jews very well. This explains why to this very day, Jews name their children, different forms of the name, “Alexander.” And it all began with a dream and being in awe of the eight priestly garments.

One of the garments was a gold band called the “Tzitz” that was worn on the High Priest’s forehead. It had the words, “קודש לה׳,” sanctified to G-d, written on it. This was meant to atone for one’s haughtiness and arrogance.

The breastplate of judgement, or “Choshen Mishpat,” symbolized the need for honest judges. The Alshich wrote that judges keep the world from disintegrating.

The other garments encouraged sexual morality, using the gift of speech in a positive way, staying away from idol worship, and improper thoughts.

We can now better understand the incredible sanctity of Yom Kippur, when the Jewish people witnessed the Kohein Hagadol uttering G-d’s holiest name, while wearing his eight priestly garments.

The entire nation was elevated to an extremely high level of spirituality. Their sins were forgiven and they were cleansed.

The garments of the High Priest played a very significant role historically, as well as being the vehicle that brought people closer to Hashem.

Parshat Zachor

This Shabbat is Parshat Zachor. We have an obligation to hear the Torah reading that commands us to blot out the memory of Amalek.

The question that is asked is that there seems to be a paradox in this reading. On the one hand, we are told to remember what Amalek did to us when we left Egypt. We are then then told to blot out the memory of Amalek.

If we successfully blot out their memory, then we would no longer remember them! The answer that is given is that we are to remember their action of evil by their attacking the weak and the tired. This way we can recognize and eliminate their ideology of coldness and apathy that they represent.

The Lubavitcher Rebbe once said that everyone has a small amount of Amalek in them. The symptom of this is when one gets a burst of energy to start a project, and is then overcome by cold feelings of laziness.

The cure is to work daily at pushing past inner cynicism, and reclaiming enthusiasm.

The battle with Amalek is a battle against evil and self doubt. Purim is the holiday that celebrates the victory of overcoming the challenges represented by Amalek. Mordechai and Esther succeeded in waging war against Haman, the Amelekite enemy of the Jewish people. It is our duty to remember that this battle continues until today. With Hashem’s help, we, too, will win this battle.

Historic Meeting

There is a fascinating meeting that took place in 1952, that had serious ramifications on the religious direction the young State of Israel was choosing.

The meeting was between Prime Minister David Ben Gurion and the “Visionary Man” of the religious world, know as the Chazonh, Rabbi Avraham Yeshayahu Karelitz.

This encounter was prompted by the demand that religious Israeli girls be granted an exemption from the army. But the real issue was how it could be possible for religious and secular Jews to live together in a single state.

The Chazon Ish gave a parable of a case mentioned in the Talmud. There was a ruling that if two camels meet on a path where they cannot pass simultaneously, the camel drawing the wagon with the heavier load, gets the right of way.

The Chazon Ish told Ben Gurion that the loaded camel represents 3,000 years of Jewish tradition, commandments, and heritage. The empty wagon represents the secular Zionist movement that is empty. They should step aside towards the “full wagon.”

Ben Gurion replied that his wagon is not empty. The secular pioneers worked hard at building and defending the land.

Ben Gurion clearly was impressed with the saintly rabbi. The meeting did create a better understanding of the two views. The realization was that the religious and secular world were not as far apart as previously thought.

It appears that the gap between these two worlds of the secular and religious, is narrowing. There is the realization that we are one people and we must remain united.

480 Years

We are now in the year 5786 after creation. We believe that we can prove by way of the Torah and Talmud, that this number is accurate.

If we were to add up the number of years from Adam to Avraham Avinu, we would find that he was born in the year 1948 after creation. All we need to do is add all the years that so and so begat so and so at a particular age. There were twenty generations and 1948 years.

Yitzchak was born when Avraham was 100 years old. This makes 2048 years. We then add the 400 years from the birth of Isaac until the exodus. This means that the Jews left Egypt 2448 years after creation.

The key number that puts it all together comes from Kings I, verse one. “And it came to pass after 480 years from the exodus from Egypt, Shlomo’s Temple was completed.This takes us to the year 2928 after creation.

The First Temple lasted 410 years, and it was interrupted by the seventy year exile as predicted by the Prophet Jeremiah. The Second Temple lasted 420 years. If we add 410 plus seventy plus 420, This was exactly 900 years, and if we add this to our previous number, we now have 3828, which corresponds to the year 68 of the common era. This was 1958 years ago that our Second Temple was destroyed. If we add 1958 to 3828, we get 5786, the current year.

The key number to this exercise was 480. By adding all of the other known years to the present, we have our proof. This is quite easy and quite amazing!