Givat Sha'ul / Jerusalem

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The Givat Sha'ul neighbourhood is one of the city's haredi areas. All kinds of different Haredim live there. From Litvishe to Chassidim. 

Years ago, I used to have friends living in the main road Givat Sha'ul Street. People who were actually national religious. They never really fit into the neighbourhood nor into the apartment building where they lived for a couple of years. The family's children went to the national religious "Noam" school and not to any haredi "Talmud Torah" or "Beit Yaakov". 

When I once came to visit my friends, a haredi neighbourrefused to share the elevator with me and insisted on "No Yichud". I remember me being upset because I had to walk up the stairs, as the guy occuppied the elevator. 

Eventually my friends left Givat Sha'ul but not because of them not fitting. They left because they couldn't afford the high rent anymore, as the woman lost her job. In the end the moved to the national religious town of Beit El outside Jerusalem. 

Jerusalem with view onto Givat Sha'ul on the left.

Mossad Harav Kook: Library and lecture hall.

Right next to the Mossad HaRav Kook we find the Mikveh in a small building used by Chassidut Stropkov as Yeshiva.

The Stropkov Yeshiva. The group's main synagogue in Jerusalem is located in Mea Shearim Street.

Jerusalem with view onto the Central Bus Station.

Copyright / Photos: Miriam Woelke

Why do we need Cohanim (Temple Priests) and Levi'im (Levites) ?

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This Shabbat is "Shabbat Korach". The Torah tells us that Korach was the son of Yitzhar and a relative of Moshe. He started rebelling against the leadership of Moshe and Aharon, as Korach himself became jealous and didn't want to accept that it wasn't his task leading the Jewish nation.

Rabbi Avraham Yitzchak HaCohen Kook (1865 – 1935) asked the question why, in Judaism, we need Cohanim (Priests) carrying out special duties ? Can't we just all be equal ?

In his answer, Rabbi Kook compares the need for a Jewish priesthood with the organs of a human body. Every single organ has its function and task in order to keep us alive. Moreover, every society consists of different professions and capabilities: One person is a scientist, another is a farmer and a third person may be a plumber. Although each of them has a different task and ability in life, together they all have one goal: Keeping human society alive.  The same with the Jewish people. Everyone has his individual place and task !

See the entire commentary of Rabbi Avraham Yitzchak HaCohen Kook HERE !

The Inner Mystery of Judaism

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From the OROT (LIGHTS) of Rabbi Avraham Yitzchak HaCohen Kook (first chief rabbi of Palestine, died in 1936):

The Gentiles defiled revealed Judaism by their touch; they touched the holy oils and rendered them impure. The stones of the holy altar were made unfit. However, the inner mysteries (of Judaism) that are hidden and sealed from foreign touch retained their sanctity - but only the most soulful inwardness, for the (outer) expressions of the mysteries were already desecrated by intruders. This inwardness, which is the soul of the supernal soul, is fixed in the characteristic soul of Israel, and never moves thence, as long as the connection to the totality of the nation and its character lives in its midst, as long as it desires at all the well - being and success of the Israelite nation. Though it does not know to call by the Name and enunciate its mysteries, and even if it errs in its deeds and opinions - its inside is the holy of holies.

Despite Rabbi Kook wrote this a long time ago, nothing has changed under the sun !

Parashat Mattot - Maasei

Seen in Jerusalem

Photo: Miriam Woelke

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We are in the middle of "Bejn HaMitzrim" - the three weeks before Tisha be'Av (day of mourning for the two destroyed Temples). With the 17 Tammuz, we have entered a semi - mourning period where, for instance, certain ways of joy are forbidden. Example: Until Tisha be'Av is over, we do not listen to music at the moment. From Rosh Chodesh Menachem Av, the beginning of the new Jewish month Menachem Av" (starting on the evening of 11 July + Monday 12 July), we are going to enter the nine day period before Tisha be'Av (9 Av). Then we will have even more Halachot forbidding us any joy and thus remind us of the loss of the two Jerusalem Temples. We should never forget them and especially not the longing for the Third Temple.

Within those nine days, eating meat and drinking wine will be forbidden except on Shabbat where we supposed to be joyful.

Parashat Mattot is teaching us about vows to G - d. Vows many people take upon themselves in order to serve their creator. Sometimes even without any thinking like "G - d I promise You, I will study more Torah !" There are times when people are so overwhelmed that they promise something to G - d they never keep because they forget after a few minutes. People forget but G - d doesn't and keeps on waiting for your promise to Him. The conclusion is that we all should be very careful with what we promise G - d.

Why should some Jews feel like making a vow to G - d ?

Maybe in order to strengthen oneself and thus force themselves to a higher level, as the Sefat Emet and the Koznitzer Maggid used to claim ? Using G - d's name in a vow is a serious matter and therefore I am obligated to keep my promise. Furthermore the vow is connecting my soul with G - d (Rabbi Moshe Alshich).

On the other hand, we have to be aware of the consequences such a vow can cause. Especially when we find out that we are not able to keep it and not annulling the validity of our vows. G - d doesn't always want us to use his name in a vow and find out later that we just cannot keep the promise and fail. Whoever feels to strengthen himself can also learn Torah. One doesn't necessarily need to make a vow in order to reach more closeness to G - d. Moreover, what happens when you are in the middle of the vow, unable to keep it but forced to stick to it ? Then you enter a stress situation where you can end up in depression.

Rabbi Naftali Zvi Horowitz of Ropshitz thought the same way. With a vow you limit your soul and loose your freedom. Instead of making a vow you should recognize your own level and act according to it. Don't look at others who may reach higher levels ! Look into yourself and see your potential.

The second Parasha, Maasei, on this Shabbat teaches us all the 42 stops of the Israelites in the desert. Go through the list and see how boring it is. Why do we have to know this ?

The student of the Baal Shem Tov, Rabbi Yaakov Yosef of Polonnoye (Polna), compared those journeys with the journeys of Avraham. In Parashat Lech Lecha, G - d commanded Avraham to go to himself. "Lech Lecha" - go out and search for you task in life.

The 42 journeys would stand for our own journeys in life. Everywhere we go or everywhere we move to has a special significance in life. At each place where we get to, we have to do a certain Tikun (soul rectification) because nothing happens by accident.

We have our ups and downs in life but always need to strive for a little bit more closeness to G - d.

Rabbi Avraham Yitzchak HaCohen Kook (First Chief Rabbi of Palestine who died in 1936) in his book "Orot - Lights":

The more difficult it is to endure the air of the Diaspora, the more one feels the impure spirit of the impure land. This is the sign of the inner absorption of the sanctity of Eretz Israel, of the heavenly mercy that will not abandon one who is worthy of dwelling in the pure shadow of the land of life, even when he is far away and wandering in his exile. The foreignness felt in the Diaspora ties all of one's inner desire to Eretz Israel and its holiness. The yearning to see it intensifies, and the image of the sanctity of the Land bores deeper and deeper.

17 Tammuz - Shiva Asar be'Tammuz

Model at the Israel Museum in Jerusalem: 

Jerusalem at the time of the Second Temple.

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Tomorrow, Tuesday 29 June, we are fasting from early in the morning until the evening after it has become dark. The 17 Tammuz has been a sad day throughout Jewish history.

The most famous event on that day was when Moshe came down from Mount Sinai and saw the Jews dancing around the Golden Calf (Egel HaZahav). He smashed the tablets (Luchot), as well all know. Many years later, our enemies (e.g. the Babylonians or the Romans) were slowly slowly conquering Jerusalem and the First and the Second Temple. With 17 Tammuz, a three - week - long mourning period starts ending with Tisha be'Av (9th Av). On Tisha be'Av, both Temples were destroyed: In 586 BCE the First and in 70 after the begin of the common era, the Second Temple.

Other tragic events happened to the Jews:

On 17 Tammuz 1944, the Nazis destroyed the ghetto in Kovno and sent all the Jews to the death camps.

Fast days have the task to bring the Jews to do Teshuva (return to G - d). We should then study Parashat Ki Tisa (the event with the Golden Calf). We don't just read or study Torah but what we have to do is to internalize the content and Mitzvot. The laws are G - d's will (Ratzon HaEliyon) and by keeping them, we should try reaching a special closeness (Devekut) to Him. The chassidic book "Bnei Yissachar" commentates after the arrival of Meshiach, 17 Tammuz as well as 9 Av are going to turn into joyous days where we will have feasts.

Halachot for 17 Tammuz:

a) No eating

b) No drinking

c) No joyous events

Halachot until Tisha be'Av:

a) No Jewish weddings are taking place.

b) No parties or listening to music.

Why are we introducing the mourning period already three weeks before Tisha be'Av ?

Because the Jews in the days of both Temple destructions, were fighting and many lost their lives. Our enemies didn't let any food into Jerusalem and thousands of people died of hunger.

Let us hope that Meshiach will be coming soon and build the Third Temple.

Zom Kal – Have an easy Fast !

Absorbing the Sanctity of Eretz Israel

Source: "Celebration of the Soul" by

Rabbi Avraham Yitzchak Kook

The more difficult it is to endure the air of the Diaspora, the more one feels the impure spirit of the impure land. This is a sign of the inner absorption of the sanctity of Eretz Israel, of the heavenly mercy that will not abandon one who is worthy of dwelling in the pure shadow of the land of life, even when he is far away and wandering in his exile. The foreignness felt in the Diaspora ties all of one's inner desire to Eretz Israel and its sanctity of the Land bores deeper and deeper.

When the depth of the holy yearning of love for Zion, the memory of the Land and all its preciousness, wells up in the soul of the individual, it flows like a spring for the entire collective, for all of the thousands of sould bond to Him. The sound of the Shofar heralds the ingathering of the dispersed and great mercy abounds. Israel's hope for life glitters, the blossom of G - d flourishes, and the light of salvation and redemption ramifies and spreads like the dawn spreading over the mountains.

A Jewish Tourist in Israel on Shavuot

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This upcoming Tuesday night, the Jewish holiday of SHAVUOT starts. It was then when G - d gave us the Torah at Mount Sinai (Har Sinai). Thus, the Jews accepted the Torah and its Mitzvot and the task of the Gentiles is to keep the "Seven Noachide Laws". According to Judaism, every human being, no matter of Jew or non - Jew, has a place in the "World to Come - Olam HaBah" ! From where do we see this ?

From a verse (passuk) in Talmud Sanhedrin where the question is asked whether Bilam (the famous Gentile prophet who failed to curse the Israelites in the desert) has a place in the world to come (after his death). Why would the Talmud ask this questions if there wasn't a chance for a Gentile to get into Olam HaBah anyway ? Thus, we know that every human being does have a chance. However, Gentiles should commit themselves of keeping the "Seven Noachide Laws" and not worship idols as, for instance, Christianity does.

In Israel, we only celebrate the festival of Shavuot for ONE day. Beginning this Tuesday night until Wednesday night. Diaspora Jews, however, add a second day and celebrate until Thursday night.

The question comes up: What should a Diaspora Jew do when he is visiting Israel in Shavuot ? Is he supposed to keep one day (as the Jews in Israel do) or two days (because he still lives in the Diaspora) ?

The same question also comes up on Sukkot and Pessach.

Years ago, I worked in an office of Halacha Poskim (experts) and we received many e - mails on this matter. The Rabbis answered that a Diaspora Jew making Aliyah and already has his Aliyah documents in his hand (because he is arriving in Israel within a few days / weeks) can even keep one day of Shavuot at his place in the Diaspora. Whereas Jews from Israel living in the Diaspora have to keep the second day after constantly living outside Israel for three years.

In the book "Celebration of the Soul" - The Holidays in the Life and Thought of Rabbi Avraham Yitzchak Kook - by Rabbi Moshe Zvi Neriah, I found the following story:

Whenever tourists asked Rabbi Avraham Yitzchak Kook (1865 - 1935) about observing the second day of a festival (Pessach, Shavuot or Sukkot where the Diaspora adds another day), the Rav would urge them to consider settling in the Land. He would emphasize that the decisive halachic criterion of "intention to return" alludes to the inner connection of the Jewish soul to Eretz Israel. Thus, everyone who visits the Land and tastes its heady atmosphere no longer wishes to leave. Of course, circumstances frequently force one to return to the Diaspora. However, this is the decision of the mind, which determines man's intentions. But his heart, his inner will always desires to remain in the land of our forefathers.