After Korach’s uprising with Datan, Aviram, On Ben Pelet and 250 leaders, where they said to Moshe and Aaron (Bamidbar 16:3): “You have taken too much for yourselves and since the entire congregation are all holy and the Lord is in their midst, why do you raise yourselves above the assembly of God?” Moshe said to God (Bamidbar 16:15),: “…I have not taken a single donkey from them, nor have I wronged any of them.”

In the Book of Shmuel, we find a parallel idea,

In Shmuel I 8:1-6, a few chapters before the Haftara, we read:

When Shmuel grew old, he appointed his sons to be Israel’s judges…But his sons did not follow in his path; they were bent on gain, and they took bribes, and they bent justice. All the elders of Israel gathered and came to Shmuel in Rama. “Look, you have grown old,” they said to him, “and your sons have not followed in your path. Now appoint a king for us to govern us like any other nation.” When they said, “Give us a king to govern us,” the idea displeased Shmuel, and Shmuel prayed to the Lord.

In the Haftara (Shmuel I 12:1-5) “Shmuel addressed all of Israel: ‘…Here I am- testify against me in front of the Lord and in front of His anointed- whose ox have I seized, and whose donkey have I seized? Whom have I cheated and whom have I oppressed, And from whose hand have I taken a bribe and averted my eyes from him? Let me repay you.’”

Both Moshe and Shmuel made it clear that they were clean leaders who did everything by the books.

While Korach and his fellow protesters had a problem with Moshe and Aaron’s leadership, they did not accuse Moshe of taking advantage of the nation for his own personal gain. As well, the elders did not accuse Shmuel of any wrongdoing. They just said that his sons did not follow in his path.

Moshe and Shmuel both jumped in to say that they were innocent, even though they didn’t need to, as they hadn’t done anything wrong. They both sensed that their personal integrity was being attacked even though nobody said anything about that straight out.

Rav Yisachar Yaakovson taught that psychologically people assume that “money will answer for everything” (as it says in Kohelet 10:19) people automatically think that their leaders become rich by defrauding the community (cheshbon haklal). They think that the only reason that these people want to be leaders is for the money. Moshe and Shmuel must have sensed this and therefore they both rushed to defend themselves and clear their names. As well, neither of them chose to become leaders, they were both chosen by God. We should give our leaders the benefit of a doubt. However, if they are proven to be corrupt, it is time for them to move on so that we can bring in those who are more honorable

Moshe sent forth to summon Datan and Aviram, the sons of Eliav, but they said, “We will not go up!”

Both Rashbam and Chizkuni point out that it is common to say that one “goes up” for judgment.

We see that one “goes up” for judgment in the case of Yibum, Levirate Marriage (Dvraim 25:7):

If the man does not wish to marry his brother’s widow, she shall go up to the elders at the gate and say, “My husband’s brother refuses to perpetuate his brother’s name in Israel.”

With Devora the prophetess as well, the people “went up” to her for judgmant (Shoftim 4:4-5):

Devora was a prophetess, the wife of Lapidot, she was judging Israel at the time. She sat beneath Devora’s palm between Rama and Beit El in the Efrayim hills; B’nai Yisrael would go up to her for judgment.

Even people that lived north of Beit El were considered to “go up” to Devora because we are speaking spiritually and not geographically.

In Megilat Rut 4:1 we also see that one “goes up” for judgment:

Boaz went up to the city gate and sat down and the very redeemer of whom he had spoken passed by.

The gate of the city in Biblical days was the entrance to the city. It was where public gatherings took place as well as business transactions, court cases and even worship.

The elders would sit at the gate and judge the people.

When a man did not want to perform Yibum (marry his sister in law after his brother died leaving no children behind), the elders would do the Chalitza ceremony at the gate (in order to free the widow so that she could be married again) as we read (Dvarim 25:8-10):

Then the elders of his city shall summon him and speak to him, and he shall stand and say, “I do not wish to marry her…”

In Megilat Ruth (3:11) as well, we see that all of the trusted people are called the “men in the gate of my people”:

And now my daughter, do not fear; whatever you say, I will do for you; for all of the men in the gate of my people know that you are a worthy woman.

It is at the gate that Boaz set up Ruth’s redemption (Ruth 4:1-11):

Boaz went up to the city gate and sat down and the very redeemer of whom he had spoken passed by. He said, “Come over, sit down here, Ploni Almoni.” And he came and sat down. He then took ten men of the elders of the city, and said, “Sit here,” and they sat down…Then all the people who were at the gate, and the elders, said, “We are witnesses! May God make the woman who is coming into your house like Rachel and like Leah, both of whom built up the house of Israel.”

When one goes up for judgment they are elevating themselves spiritually. The fact that Datan and Aviram did not want to go shows their flawed character traits. They preferred to be on Korach’s side rather than on Moshe’s.

We need to make sure that the religious courts in Israel today are places with high morals and spirituality and that the judges are as sensitive and trustworthy as Devora and Boaz.

Sadly, since October 7, 2023, 879 soldiers fell in battle. The wives of the soldiers who did not have children are obligated in Chalitza as we don’t practice Yibum today. If the soldier’s brother refuses to perform Chalitza, is unavailable or unable to do so, the widow is not able to get remarried until the situation is worked out. This is an extremely delicate issue. Some of the widows are as young as nineteen years old, some have only been married for a few months. The courts must deal with these situations carefully and with as much sensitivity as possible so that the widows don’t have to go through more anguish than they already had to endure.

May we hear good news!

After the account of Korach’s rebellion, we read in
Bamidbar 18:8:

God spoke to Aaron: “Behold I place in your charge My
Truma gifts, of all the sanctities of B’nai Yisrael, to you and your children
as an anointed right, as an everlasting decree.”

Why are the gifts for the Kohanim specifically
mentioned here?

Rashi explains that the term “behold” denotes joy.
This is compared to a king who gave a field to a good friend, but did not write
or sign a deed or register it with the authorities. Someone came and claimed
the property. The king said to him: “Whoever wishes will come and claim against
you. Behold, I will write and sign a deed to you, and register it with the
authorities.” Here too, because Korach came and claimed the Kehuna (Priesthood)
from Aaron, God presents him with 24 Matanot Kehuna (gifts) with the eternal
covenant of salt. This is why the chapter was placed here.

The passage about the Matanot Kehuna concludes with
verse 19:

All of the sacred Truma gifts that B’nai Yisrael
offer to God, I have given to you, your sons and daughters with you as an
everlasting portion; an eternal covenant of salt before God to you and your
children that are with you.

Rashi comments that just as salt never spoils, so
too the Matanot Kehuna will never cease.

The Talmud, Chulin 133b teaches that whoever upholds
the 24 Matanot Kehuna is considered as if they observed the generalizations and
specifications of the Torah as well as the covenant of the salt.

Some of the Matanot Kehuna are still in effect today
even though we don’t have the Beit HaMikdash. Some examples are Truma, Trumat
Maaser, Challah and Pidyon HaBen (The redemption of the first born son).

In Israel, The mitzvot of Truma and Maaser are still
in effect on a rabbinic level. When we buy produce, we have to make sure that the
place where we shop has taken care of separating Trumot and Maasrot. If they
haven’t been taken out, then we have to remove them on our own.

No matter where one is located in the world, when a
Jewish person bakes bread, they must remove a piece of the dough which symbolically
would have gone to the Kohen. As well, a father is obligated to redeem his
firstborn son at the age of one month by paying 5 selaim to the Kohen.

Even those gifts that are only given when the Beit HaMikdash
is standing will once again be in effect when the Temple is rebuilt.

May we see the rebuilding of the Beit HaMikdash
speedily is our days where we will then have the opportunity to bring all 24
Matanot Kehuna to the Kohanim.

Sponsored by Sharona & Josh Halickman in Honor of Moshe’s High
School Graduation

At the end of Parshat Korach, we
read about the gifts that the Kohanim receive as a reward for their service.

In Bamidbar 18:13, God tells Aharon
the Kohen:

The first fruits of everything that
is in their Land, which they bring to God shall be yours, every pure person in
your household may eat it.

We have already seen the mitzvah of
Bikurim (the first fruits) before in Parshat Mishpatim, Shmot 23:19:

The beginning of the first fruits of
your Land must be brought to the house of Hashem, your God…

Rashi explains the procedure for
setting aside Bikurim:

A man who enters his field sees a
fig that has ripened. He ties a reed around it to identify it and thereby
designates it as Bikurim. Bikurim need to be brought only from the Shivat HaMinim,
the Seven Species with which Eretz Yisrael is praised (Dvarim 8:8): “A Land of
wheat, barley, grape, fig and pomegranate; A Land of olive oil and (date)
honey.”

Sefer HaChinuch 91 explains the
reason for the mitzvah of Bikurim, bringing the first fruits to the Beit
HaMikdash (Temple):

At the root of this mitzvah lies the
purpose to set the thought of God above our rejoicing and happiness that we
should remember and know that from Him all the blessings in the world reach us.
For this reason we were commanded to bring the ministering servants of His
house the first of the fruit that ripens on the trees. Out of this remembrance,
this acceptance of His kingship, and our avowal in thanks before Him that the
fruits and other goodness come from Him, we will become worthy of blessing, and
our produce will be blessed.

May we merit the rebuilding of the
Beit HaMikdash and may we once again have the opportunity to bring the Bikurim
to Yerushalayim. 

Sponsored by Lynn and David Frankel

In Memory of David’s Parents, Benjamin and Jeannette Frankel

Near the end of Parshat Korach, we
learn about many of the Mitzvot HaTluyot Ba’Araetz, the agricultural mitzvot
that are observed in the Land of Israel. One example is Truma Gedola, the Great
Tithe, where the owners of the land have to give a portion of their produce to
the Kohen during years 1-6 of the Shmita cycle. Another example is Trumat
Ma’aser, where the Levi receives 1/10 of the produce from the owners of the
land and he in turn must give 1/10 of what he receives to the Kohen.

The Mitzvot HaTluyot Ba’Araetz were
originally Biblical mitzvot. Today they are Rabbinic mitzvot as most of the
Jewish people are not living in the Land of Israel. We are only permitted to
eat the produce that is grown in Israel if Trumot and Maasrot have been separated
and if all of the other Mitzvot HaTluyot Ba’Araetz have been observed.

How does this work considering that
the Kohanim are not considered in a state of ritual purity and therefore would
not be able to eat the Trumot and Maasrot? Where does all of the separated
produce go to?

Rambam in Hilchot Truma 3:1 comments:
There is no minimum requirement for Teruma Gedola according to Biblical law as
it says in Dvarim 18:4: “The first of your grain, wine and oil, and the first
of the shearing of your flock you shall give him” even the slightest amount.
Even one kernel of grain fulfills the requirement for an entire grain heap. In
our present age when the Truma will be burned because the Kohanim are impure, a
person may separate even the smallest amount.

Rambam in Hilchot Truma 2:1 explains
that we are obligated to separate Truma from food designated for human
consumption, that is guarded and that grows from the earth…Just as grain, wine
and oil are agricultural produce that is food designated for humans, grows from
the earth and has an owner, so too are we obligated to separate Trumot and
Maasrot from any analogous agricultural produce.

In other words, any produce that is
grown in Israel that can be eaten by humans must have Trumot and Maasrot
removed before it can be eaten.

Following the Rambam, we don’t need
to give 1/40, 1/50 or 1/60 (the Rabinically mandated amounts for when the Truma
was given to the Kohen) for Truma Gedola today. Rather we give a smaller amount
which comes out to a little more than 1% of what is grown in Israel today.

Instead of burning the Truma and letting it go to waste (although
the Kohen can use Truma olive oil to light Shabbat and Chanuka candles), the
chief rabbinate has a solution to give the Truma that is separated in the
fields to the animals in the Biblical Zoo in Jerusalem, the Safari in Ramat Gan
and other places where animals live in Israel which are at least partially owned
by a Kohen.

How is this allowed?

According to the Rambam in Hilchot
Truma 9:7, when a Jew rents livestock from a Kohen, he may feed it Teruma.

In other words, if the animal
belongs to a Kohen then it can eat Truma.

Maharam Chaviv (Shu”t Kol Gadol 56)
taught that today, since the Kohanim can’t eat the Truma, we would be allowed
to feed it to the animals because there is no loss. Rabbi Tzvi Pesach Frank and
the Chazon Ish agreed with this opinion.

Rav Shlomo Zalman Auerbach (Maadanei
HaAretz, Trumot 2:15) brought the Ran (Psachim 14a): “Truma which is human food
should not be fed to an animal as long as it is in a state where humans would
eat it.” From here we learn that Truma which is ruined and can no longer be
eaten by humans is considered animal food and can be given to animals. He
therefore recommends waiting until the produce starts to rot so that it is not
worthy of human consumption before giving it to the animals.

Most of the produce that goes to the
major supermarket chains is already separated in the fields. The supermarkets
display signs that the Mitzvot HaTluyot Ba’Araetz have been observed and customers
do not need to do anything further.

If the store does not have a sign,
one can check the pre-packed produce to see if anything about the kashrut
status of the product is mentioned. If no information is listed then the buyer
will have to take Trumot and Maasort themselves when they get home
(instructions for how to do this can be found in Israeli siddurim). As well, if
someone grows their own produce, they will have to be responsible for
separating Trumot and Maasrot.

We are lucky to be living at a time
where we can buy produce that is grown in the Land of Israel as well as observe
the agricultural mitzvot. May the day come speedily in our times when the
Mitzvot HaTluyot Ba’Araetz can be fulfilled Biblically and where the Kohanim
and their families can once again eat the produce in a state of holiness.

On Monday afternoon, a little before
2:00 pm, I was driving to pick up my son, Yehuda from school in the Bayit VeGan
neighborhood of Jerusalem. I passed by Shaarei Zedek Hospital as I usually do
and everything was quiet. A few minutes later, on our way back, there were fire
engines entering the main entrance of the hospital. When we were back home, I
found out that around 2:00, the ground opened and swallowed up three cars that
were parked in the parking lot. Nobody was injured.

People asked how this disaster came
about out of nowhere. However, it turns out that there were already warnings
from geologists in 2019 before they started working on the new road, Highway 16
that the area was weak and that blasting to build tunnels could damage
buildings in the neighborhood. Unfortunately, they still got the green light to
go ahead with the project.

The day after, the road next to the
hospital was closed in order to investigate some of the cracks to see if there
was another sinkhole waiting to happen. Cars were rerouted and the traffic was
unbearable. By Thursday, the road was back open as they didn’t find any
imminent problems. Will this be another hazard waiting to happen?

Some commented how ironic it was
that this happened the week of Parshat Korach where after Korach’s rebellion,
we read of his punishment (Bamidbar 16:31-32):

As he was finishing speaking all
these words the ground beneath them split. The earth opened its mouth and
swallowed them and their houses and all the people that belong to Korach and all
of their possessions.

In verse 34, we read the reaction of
B’nai Yisrael:

All of Yisrael who were around them
fled from this uproar, for they said, perhaps the earth will swallow us.

Rabbi Chanoch Heynech HaKohen Levine of Aleksander, Rebbe of Ger
(1798-1870) asks: Why did B’nai Yisrael call out and flee if they knew that the
earth opening up was only a punishment for Korach and his followers and if God
wanted to reach the rest of the nation, he could find them anywhere and open
the ground to swallow them up?

He answers that according to the midrash in Parshat Beshalach, Yitzchack
passed down to his children “HaKol Kol
Yaakov” the voice of Yaakov, the power of prayer and calling out to God when
they encounter a dangerous situation. Now that they saw the punishment they
called out to God with prayers and supplications as they did not want it to
happen to them as well.

We can learn some very important lessons from the reactions of B’nai
Yisrael:

If you are in a potentially dangerous situation, move out of the way.

Calling out in prayer is important as well as calling out to make sure
that justice is done.

Those who live in the area near Shaarei Zedek have complained of feeling
all kinds of effects from the construction of the new highway including
buildings shaking, cracking and issues with plumbing. This is the time to cry
out to the authorities before something more dangerous occurs. What happened in
the Shaarei Zedek parking lot was miraculous in that nobody was hurt. We can’t
rely on miracles and we have to make sure that with proper planning, we avoid
the next disaster.

In Memory of
Linda Basch on her 6^th Yahrzeit*

B’nai Yisrael were wary of the Ktoret (incense) for a few reasons:

Aharon’s two sons, Nadav and Avihu died because of the incense as we see
in Parshat Shmini, Vayikra 10:1-2: “The
sons of Aharon, Nadav and Avihu, each took his fire pan, they put fire in them
and placed incense upon it; and they brought before God an alien fire that He
had not commanded them. A fire came forth from before God and consumed them,
and they died before God.”

What did they do that was so bad?

According to Sifra, they erred by
bringing their own incense into the Kodesh HaKodashim (Holy of Holies) which
was off limits to everyone except for the Kohen Gadol (High Priest) on Yom
Kippur.

Rabbeinu Bachya says that they didn’t
go into the Kodesh HaKodashim, rather they offered the daily incense on the
inner altar without being commanded.

According to Rabbi Eliezer, the
problem was that they were guilty of making a Halachic decision without
consulting their teacher, Moshe.

In this case, the incense itself
wasn’t the problem. The issue was that Nadav and Avihu took it upon themselves
to decide when and where to bring it.   

In Parshat Korach (Bamidbar 16:6-7),
Moshe offered Korach and his followers a challenge: “Do this: Take for
yourselves fire-pans- Korach and his assembly- and put fire in them and place
incense upon them before God tomorrow. Then the man that God will choose- he is
the holy one…”

Korach and his followers would prove
themselves if their incense was accepted, but if not they would die. Moshe was
hoping that Korach and his men would withdraw from their rebellion rather than
take a chance. Unfortunately, they went through with it and we see in Bamidbar
16:35 “A flame came forth from God and consumed the 250 men who were offering
the incense.”

We see from these two cases why B’nai
Yisrael thought that incense was deadly. However, Rashi points out (17:13) that
incense in itself does not kill, it is sinfulness that kills. To show them that
incense can also have a positive effect and save lives, Moshe instructed Aharon
during the plague (Bamidbar 17:11-12):

“Take the fire pan and put fire from
atop the altar on it and place incense on it, and go quickly to the
congregation and atone for them for anger has come forth from before God; the
plague has commenced.” Aharon took as Moshe had spoken and ran to the midst of
the congregation and behold! The plague had begun among the people. He placed
the incense and provided atonement for the people.

Here the incense was used for a
positive reason. In verse 13 the plague stopped. In verse 14 the final death
toll of the plague was totaled at 14,700 (not counting the 250 people who died
due to Korach’s rebellion) and in verse 15 Aharon returned to Moshe, to the entrance
of Ohel Moed and the plague stopped.

Why does the Torah list twice (verses
13 and 15) that the plague stopped?

According to Sforno, the first time
that it says that the plague stopped (verse 13) refers to the fact that nobody
else got sick. The second time that it says that the plague stopped (verse 15)
indicates that all those who were ill were cured.

May all who are infected be healed
and may we see no new cases of the plague of Covid-19.

*Sponsor Torat Reva Yerushalayim’s Women in Judaism class in memory of Linda Basch z”l

Linda Basch z”l was a teacher, mentor and friend. Torat Reva Yerushalayim’s Women in Judaism class at Neve Amit senior residence in Jerusalem has been sponsored in memory of Linda for the past six years. Please help us continue to sponsor the class in memory of Linda z”l by dedicating one class, one month, one semester or  a full year. Please see the dedication opportunities below. Thank you for your support!

In Memory of Linda
Basch z”l on her First Yahrzeit*

*Follow the link to
sponsor a shiur for the elderly in Jerusalem
in memory of Linda

http://toratreva.org/Joomla/index.php?option=com_content&task=view&id=509&Itemid=509

Parshat Korach begins with the words “Vayikach Korach”,
“Korach took” yet the text never tells us what he took.

Rashi explains that Korach won over the heads of the
Sanhedrin with flattering words.

Gur Aryeh, a commentary on Rashi says that the essence of
the person is the mind which can’t be taken physically but may be taken
figuratively when submitting to another persuasion.

Korach tried convincing the important people that Moshe and
Aharon were not good leaders and that they take advantage of the Jewish people.

Midrash Shocher Tov on Tehilim 1 elaborates:

Korach gathered the community together (Bamidbar 16:19) “Korach
congregated against them the entire congregation at the entrance of the tent of
meeting” and he began to tell a story about a widow that had two daughters. The
widow owned a field and when she wanted to plow, Moshe told her that she can’t
plow with an ox and donkey together. When she went to plant he told her that
she can’t plant kilayim (mixed seeds). When she went to harvest, he told her
that she has to leave “leket”, gleanings “shichecha”, forgotten sheaf and
“peah” the corner of the field for the poor. When she went to thresh he told
her to give “terumah”, “maser rishon” and “maser sheni”, tithes.

The midrash continues:

The widow sold her field and bought two lambs. When they
gave birth Aharon told her to give him the firstborn. When it was time for
shearing, he told her to give him the first shearing. At this point she decided
to slaughter them and eat them. As soon as she slaughtered them Aharon asked
her to give him some of the meat…

Korach was trying to make it look like Moshe and Aharon were
taking advantage of the widow and making up rules to drive her crazy when in
fact those are Gods rules from the Torah.

Although she had to give up parts of her possessions to the
Kohanim, Leviim and those less fortunate, there would have still been plenty
left for her and her family.

Korach doesn’t bring up the fact that the Torah protects
those who may have less such as the stranger, the widow and the orphan.

This reminds me of the BDS (boycott, divest, sanction) smear
campaign against Israel,
working to convince people from around the world to stop buying Israeli
products. BDS is also pushing for products from the “settlements” to be labeled
as such so that people can especially boycott products from over the “green
line.”

What is the problem with BDS beyond trying to hurt Israel’s
economy?

If Israel
ends up closing factories, especially over the “green line” it will be a bigger
problem for the Arabs as it is mostly Arabs who work in those factories. Most
of the Arabs that work in those factories just want to earn an honest living
and bring home a paycheck at the end of the month. If they are no longer
working for Israelis, they will not be paid nearly as well (if they are able to
get jobs at all). Those in charge of the BDS campaign are actually hurting the
people who they think that they are helping.

In Jerusalem,
where Israeli-Arabs are free to shop wherever they like, I don’t see Arabs
boycotting Israeli stores or products. The malls and supermarkets are full of
Israeli-Arabs who are looking for a good deal just like the rest of us!

Korach started a rebellion against Moshe and Aharon and in
the end Korach and his followers were swallowed up by the earth to show that
Korach would never be a leader and his spreading of lies and stretching the
truth would never work.

Those who are running the BDS campaign will not win either.
Many quality products come out of Israel and those looking for
quality will not compromise. Those who choose to go along with it will be taken
down the wrong path like Korach’s followers.

Wherever you are in the world, help support Israel by buying Israeli products and show the world that you are on Moshe’s side, not
Korachs!

Every controversy which is for the sake of Heaven will
endure in the end; and every one which is not for the sake of Heaven will not
endure. Which is a controversy for the sake of Heaven? Such was the conflict of
Hillel and Shammai. And which is not for the sake of Heaven? Such was the conflict
of Korach and his entire assemblage.

What was special about the controversy of Hillel and
Shammai?

For two and a half years the schools of Hillel and Shammai
debated, each claiming “The Halacha is as we teach.” A heavenly echo then said
“Both these and these are the words of the Living God; but the Halacha follows
the school of Hillel.” Why did the school of Hillel have the law established the way that they taught? Because they were humble and
taught both their views as well as the views of the house of Shammai.

Although we follow Halacha according to Beit Hillel, the
teachings or Beit Shammai are alive as well since when we study the Halacha we
respectfully mention what was taught by Beit Shammai as well.

A well known example would be the Halachot for lighting
Chanukah candles. Beit Shammai says to light all of the candles on the first
night of the holiday and remove one each night. Beit Hillel says to light one
on the first night and add an additional one each night since we should always
“go up in holiness”. Even though we follow Beit Hillel, we still study Beit
Shammai’s teachings each year as well.

We can learn from the disputes of Beit Hillel and Beit
Shammai that if something is “for the sake of Heaven”, within the realm of
Halacha, one has the right to voice his opinion and others have the right to
respectfully disagree.

Korach on the other hand was looking to pick a fight. He
came to rebel against Moshe and seek honor. What he was doing was for his own
sake, not for the sake of Heaven.

According to Midrash Tanchuma, the reason that the mishna
talks about the conflict between Korach and his assemblage and not the conflict
between Korach and Moshe was because Korach couldn’t even get along with his
own assemblage. There were 250 men in his group and they each were out for
themselves, each of them wanted to be the Kohen Gadol (High Priest)!

We see from here that discussion is healthy as long as it is
for the sake of Heaven.

In the Haftara for Parshat Korach we read about different
times in history when the Jewish people were in danger:

Shmuel I 12:8-11: “When Yaakov came to Egypt and your forefathers cried out to God
(Vayizaku), God sent Moshe and Aharon and they brought your forefathers out of Egypt and
settled them in this place. But they forgot HaShem their God, so he delivered
them into the hand of Sisera, general of the army of Hatzor and into the hand of
the Plishtim and into the hand of the king of Moav and they battled them. Then
they cried out to God (Vayizaku) and said ‘We have sinned! For we have forsaken
God and we have worshipped the Baalim and the Ashtarot, but now rescue us from
the hand of our enemies and we will worship you.’ So God sent Yerubaal and
Bedan and Yiftach and Shmuel and He rescued you from the hand of your enemies
from all around and you dwelt in security.”

According to Metzudat David, Vayizaku refers to crying out
to God in prayer.

When we are in a dangerous situation our first reaction is
to call out to God in prayer.

Last Thursday, three Israeli teenagers, Gil-Ad Shaer,
Naftali Fraenkel and Eyal Yifrach were kidnapped by terrorists.

The first response after the initial shock was to pray for
the boys. Special communal prayer services were set up all over Israel and throughout the world in order to pray for their safe return.

Special chapters of Tehilim (Psalms) are being recited.
Prayers for the captives are being included in our daily services.

The army is doing everything that they can to find the boys.

What more can be done?

Social media campaigns are raising awareness of the
kidnappings throughout the world.

Donations of food and treats for the soldiers are being collected
and distributed.

Classes on the topic of the mitzvah of releasing captives
are being taught.

Women are baking challot and praying for the boys while they
observe the mitzvah of Hafrashat Challah.

There are people learning Mishnayot and dividing up Pirkei
Avot to be studied.

Letters of support for the families and the soldiers are
pouring in.

Residents of Chevron are doing laundry for the soldiers who
are stationed near them.

Donated pizzas are being delivered to the army bases.

There are songs being written about bringing the boys home
safely and famous singers visiting the families including Tony Orlando.

The families of the boys as well as the soldiers feel
strengthened by the outpouring of support as they continue to pray for the safe
return of the boys.

Just as God heard our prayers and rescued us from the hands
of the Egyptians, Sisera, the Plishtim and Moav may He hear our prayers and
through the merit of all of the special mitzvoth that are being observed bring
the boys home safely to their families and may we dwell safely and securely in
the Land of Israel.