Friends of Yeshivat Kiryat Arba Nir

24/04/2022

To all our friends of Nir Kiryat Arba:
We hope you had a great Pessach.
During the Holiday, our Rosh Yeshiva- Rabbi Noam Waldman went up to Temple Mountain together with students of the Yeshiva. While they were on the mountain Rabbi Noam spoke about the importance of showing Jewish presence at the holiest place of the Jewish People. "Going up during the holiday we fulfill two mitzvot as it is written in the Torah: "Three times a year—on the Feast of Unleavened Bread, on the Feast of Weeks, and on the Feast of Booths—all your males shall appear before your God" and "venerate My sanctuary".

15/02/2022

Today is 14th of Adar A- "Purim Katan"

Today is also the yahrzeit of Rabbi Tzvi Yehuda Ha'Cohen Kook Zt"l.

Student and Rabbis from the Yeshiva walked up to the Temple Mountain in purity and Davened the Mincha Service.
After then, they visited at the grave site of Rabbi Tzvi Yehuda Kook Zt"l on Olive Mountain

11/02/2022

Parshat Tetzave
"For Dignity And Adornment"- Rabbi Eliezer Waldman, Zt"l
Shirat Ha'Yam- the song that the Jewish People sang by the Red Sea was not just a song to praise Hashem for the miracles he has done for the nation, but it is also a Prophecy for the future: The influence that the Exodus had on the different nations sitting in the land of Israel, Entering Israel and the building of the Temple. The inner will of the Jewish People was shown at the standing upon the Red Sea where they had been praying for the Temple to be built, even though it is going to happen in a few hundred years time. The Passuk "This is my God and I will enshrine Him" Onkelos translates the word 'enshire' in the sense of a dwelling "This is G-d and will build the Temple in his name". Rashi explains these words as praise "I will relate His splendour and praiseworthiness to the inhabitants of the world". Our Sages explained this Passuk in the term of fulfilling the mitzvot the best most beautiful way. For example, building the most beautiful Succah, getting the nicest Lulav, Shofar, Tzitzit, Torah. These three explanations come together in the Tabernacle.
A description of the Temple in the bible is "The beauty of the world". It was built with fine materials such as gold, silver and copper. This beauty is not only in comparison to the background of the dessert, but also on a world-wide scale. The Sages write upon the second Temple: "Those who have not seen the Herod Building, Did not see a beautiful building in their days". The Talmud describes the Temple where the outside walls would look like the waves of the ocean and a human eye would be entertained by the beauty. This beauty was not recognized by Jews only, but by the whole world.
Why does G-d command to build the Tabernacle and Temple with the most expensive material? We would have thought that a holy place for the whole world should emphasize the speritual and not so much on external beauty. The Torah teaches us, inner beauty is expressed by external beauty. The inner holiness and spiritual powers needs to be shown outside to others. Nations around the world are devided between these two matters internal sperituality and external beauty, but the Jewish nation belives the outside is a shadow of what the inside is like.
G-d commands Moses to prepare the Priest's clothing: "Make sacral vestments for your brother Aaron, for dignity and adornment". These luxurious clothing are named Holy clothing in the Torah. How does dignity and adornment appear in the clothing?
After the sin of the Golden Calf, Moses came to Hashem and asked to "Behold your presence". The Rambam explains, Moses asked that Hashem's true essence would be insured inside his heart. The Rambam explains the word dignity means 'self'. The clothing of the High Priest is worn to show his inner character and spiritual qualities outwards.
The holiness of the Temple gets to King Ahasuerus. The Talmud describes that after the first temple was destroyed, King Ahasuerus took different items from the Temple, and one of them was wearing the Priest's clothing. They were taken from the highest place of holiness to the lowest place of impurity. Even the wealthiness of the Castle of Ahasuerus reminds of the wealthiness from the Temple. But there is a very big difference between the two. In the temple the external beauty reveals and matches the inner beauty and holiness of the place and of the people, but in King Ahasuerus's palace, they contradict. The true essence of thing and people was low and impure. Instead of reviling, the external beauty comes to hide what's inside. They wanted people to focus only on the external. Instead of it being a window to the soul. This is an example that shows how the Jewish people are different from all the other Nations among the world. The whole purpose of Ahasuerus was to show his wealthiness to others and to have pride of his belongings. While there is a connection to holiness, it is important to show the wealthy side to add adornment. King Solomon writes: "Grace is deceptive, Beauty is illusory; It is for her fear of the LORD That a woman is to be praised". When there is a connection to Hashem then it has to be praised, also in beauty.
Adornment is expressed too, by the Jewish People and the Torah. It turns out, that this triangle- Israel, Temple and Torah are called 'magnificent'. The Temple is the place where the Priest's, the Levie's, and every single Jew express their highest level of faith and connection to Hashem by fulfilling the commandments of the Torah. The Prophet Jeremiah writes: "Has cast down from heaven to earth, The majesty of Israel". While the Temple is destroyed, so then the soul of Israel and the Torah is destroyed too.
While reading the parshiyot talking about the Tabernacle, we find many basic Values of G-d, which appear in our daily life's. one of them is brought in our parsha: "To bring you clear oil of beaten olives for lighting, for kindling lamps regularly". We understand from this Passuk, the kindles need to be lit all the time. the next Passuk writes: "To burn from evening to morning before the LORD". From the second one we understand that it needs to be kindle from evening to morning. Rashi explains, that every night is called regularly. Another example are the offerings which are brought twice a day in the morning and afternoon, and are too named "Olat Tamid".
The rule which Rashi is trying to teach us, is that any action that has a set time, is called regularly. Rav Kook writes: "The perfect prayer can come by understanding that the souls are constantly praying. While the person himself is praying, the power of the praying brings to action, just like a flower which blossoms to the dew or the sin light. The wish is that the person should pray all day long". The meaning of this introduction in the siddur, is that a person should feel his soul constantly. The Sages gave us specific times for the different davening's we have during the day. We need to wish to feel our soul that prayes all day without stop. Just like the blood is flowing non-stop in the veins, so then the spiritual power never stops.

Adapted by Rabbi Itamar Greenblum from the sefer "Vayishlachehu M'Emek Chevron – And He Sent Him From The Valley Of Chevron" by Rabbi Eliezer Waldman, Zt"l. The article was translated from the Hebrew.

*Rabbi Eliezer Waldman Zt"L touched the lives and souls of many people around the world. If you had an interaction with Rabbi Waldman Zt"l, we would like to ask you to share it with us. Please send stories or any experience via email: [email protected]

31/01/2022

Update from Yeshivat Nir!!
A few years ago, we ran a campaign to raise money in order to renovate the Beit Midrash and the entrance of the building of the Yeshiva, which has been built 50 years ago.
B"h a few months ago we completed the renovation and the students together with the Rabbi's returned to a nicer looking and better environment Beit Midrash.
Last week another stage of the project was completed, and part of the furniture was renewed. We purchased new tables for the Beit Midrash. The tables were designed to have room for the students to learn with their 'Sefer' (book), and room to place their personal 'Sefarim' in front of them on the table, so it can be accessible.

28/01/2022

Sidra of Mishpatim
"You taught us Torah and commandments, statutes and laws"
Rabbi Eliezer Waldman, zt"l
The Sidra of Mishpatim comes in-between two different descriptions of receiving the Torah on Mount Sinai. The one, in the Sidra of Yitro: "The LORD came down upon Mount Sinai". The second, comes at the end of Mishpatim which continues the first one: "Then He said to Moses, Come up to the LORD". Moses builds an Alter for G-d and places twelve monuments to commemorate the twelve Tribes of Israel. The offerings were brought to the Alter, and the blood was sprinkled on the Jewish People. Rashi explains that the description which comes at the end of Mishpatim is a continuation of receiving the Torah on Mount Sinai. The question arises, why does Mishpatim interrupt in the middle? Our Sages pondered this question and they teach us a rule in Hebrew grammar. Our parsha starts with the words "And these are the rules that you shall set before them". In Hebrew the first word starts with the letter 'vav' (And). Our Sages teach us anywhere there isn't a 'vav', the meaning is to revoke the previous. Anywhere there is a 'vav' it comes to supplement the previous. "And these" come to add on to the previous, and teaches us that we shouldn't think that only the Ten Commandments were given on Mount Sinai, but the entire Torah was given there.
Our Parsha deals with different situations that can take place in every person's life that have to do with money, friendship, and other subjects. From our parsha we can take guidance and direction to our own lives.
While Moses walked up Mount Sinai to receive the Torah there were angels who tried to prevent from him from doing so. Their claim was that the Torah is divine and doesn't belong on the earth with human beings, but only in the heavens. Moses answered the angels that the Torah is divine, but what is written in it? "You shall not murder; You shall not commit adultery; You shall not steal". These commandments have nothing to do with the heavens but with the people on the earth. The angels have no evil inclination and therefore have no desire or temptation to violate the Torah, and they don't need the guidance from the Torah. The Jewish people are those who need the divine Torah and the guidance of G-d how to act.
All situations that occur to a person as low as they can get, are also from Mount Sinai, just the like the spiritual light. G-d created the Man with vulnerability and weaknesses. The guidance of the Torah is not just at times where a person is holy like at Mount Sinai, but he guides us in every aspect- bull and pit damage; Stolen and lost items; Loans and finance.
We would have thought after standing upon Mount Sinai we would be commanded with holy commandments like Impurity and purity, prophecy, Tabernacle and etc. The Torah chooses a different way. The Torah chooses to present the laws which have to do with our life in this world, as the existence of the world depends on justice. Furthermore, by means of justice Zion is built as it is written “Zion shall be saved by justice". The source of rebuilding Jerusalem which is the beginning of redemption depends on the parsha of Mishpatim. Correction of distortions and arrangement of life in the correct way, is the source of the world and rebuilding of Jerusalem.
The Talmud in Baba K**a (30a) writes: "Rav Yehuda says: One who wants to be pious should observe the matters of tractate Nezikin, so as to avoid causing damage to others. Rava said he should observe the matters of tractate Avot. And some say he should observe the matters of tractate Berakhot". The Talmud indicates three ways to elevate a person to the stage of Piety. In the book of Messilat Yeharim the way to get to Piety is to have gratification to G-d. we would have thought that the correct way is by praying, blessings, learning Torah, or bringing offerings at the time of the Temple. The Talmud teaches us otherwise. The first way is 'Nezikin'-Injuries in different ways. This subject are laws between a person and his fellow. The Talmud teaches us that it comes before the Mitzvot between a person and G-d. Why is the Talmud so careful about Injuries, and it doesn't give us a wider definition of Mitzvot which have to do between a person and his fellow? The point of Injuries is the essence of a person. As human beings we have free will, and this gives us the choice to do positive actions. On the other side it also gives us the freedom to deviate from the straight path and to injure his surroundings. Therefore, the Talmud says that we need to be careful in this matter over all other matters.
The Torah writes: "And they said, all that the LORD has spoken "we will do and obey". The Talmud defines this saying to show the greatness of the Jewish People. Rabbi Elazar said: When the Jewish people accorded precedence to the declaration “We will do” over “We will hear,” a Divine Voice emerged and said to them: Who revealed to my children this secret that the ministering angels use? As it is written: “Bless the Lord, you angels of His, you mighty in strength, that fulfill His word, hearkening unto the voice of His word”. The Angels don't need to hear Hashem's commandments, but they do and then hear. At Mount Sinai, The Jewish nation elevated to the stage of angels. The phrase "we will do and obey" is to receive Hashem's divine presence. The hearing is a necessary sense. From the hearing on Mount Sinai, we have the obligation to continue and hearing the words of the Torah.

Adapted by Rabbi Itamar Greenblum from the sefer "Vayishlachehu M'Emek Chevron – And He Sent Him From The Valley Of Chevron" by Rabbi Eliezer Waldman, zt"l. The article was translated from the Hebrew.

*Rabbi Eliezer Waldman Zt"L touched the lives and souls of many people around the world. If you had an interaction with Rabbi Waldman zt"l, we would like to ask you to share it with us. Please send stories or any experience via email: [email protected]

21/01/2022

Sidra of "Yitro"
"G-d has come only in order to test you"
Rabbi Eliezer Waldman, zt"l
Moses answered the people, “Be not afraid; for God has come only in order to test you"
Moses has refused in the past to lead the Jewish nation out of Egypt. His first concern to lead was 'who am I', which shows his modesty. His second concern was depending on the Jewish's nation spiritual level at that time. Hashem answers Moses on both concerns: "And he (Hashem) said, “I will be with you; that shall be your sign that it was I who sent you. And when you have freed the people from Egypt, you shall worship God at this mountain.” On the first concern the answer is: It's not your decision whether you will lead or not, this is part of the order of the redemption which Hashem decides who will lead. A hint for this can be found with the burning bush which Hashem made the miracle for Moses. On the second concern Hashem answers: There is a greater purpose in taking them out from Egypt. The goal of leaving Egypt is Mount Sinai.
The idea of the nation of Israel worshiping G-d on Mount Sinai, was not conditional on the slavery in Egypt. Nor the plagues resulting in Pharaoh letting the people go. This plan was made long ago at the creation of the world, and even before then. Rashi on the first passuk of the Torah explains why the Torah started with the word "Bereish*t"- in the Beginning. He writes that Hashem decided on this word which refers to the Torah which is called 'Reish*t', and Israel which is called 'Reish*t.' The purpose of this world which had been created in six days, is for the connection between the Torah and Israel. Without the nation of Israel receiving the Torah, there is no existence for the world.
A question arises, why does the story of Yitro interrupt Mount Sinai from the exodus? In the Torah we can find a necessary introduction to explain the essence of the Torah. "Next day, Moses sat as magistrate among the people, while the people stood about Moses from morning until evening". This passuk shows us how the nation of Israel is yearning for justice and a Torah lifestyle. "Yitro comes to Moses and says: But when Moses’ father-in-law saw how much he had to do for the people, he said, “What is this thing that you are doing to the people? Why do you act as magistrate alone, while all the people stand about you from morning until evening?” Yitro doesn't understand the real meaning of Moses sitting and teaching Am Israel Torah. "Turn to the LORD, to His might seek His presence constantly".
The Torah comes to set up our lifestyle. In the Torah we can find all the solutions and results for any aspect and difficulty that can occur in a person's life.
A 'Dayan' (Jewish judge) which judges a complete sentence by the Torah, is a partner to Hashem in the creation of the world. Yitro points out some characteristics which need to be found in a Dayan. "You shall also seek out from among all the people capable men who fear God, trustworthy men who spurn ill-gotten gain". Only men who are trustworthy who spurn ill-gotten gain can judge a real judgment. Before those characteristics, Yitro mentions that they have to be 'fear of G-d'. Fear is the fundamental for any judgment. When a human being judges he can think that the person standing in-front of him doesn't know what his thoughts are. The Torah comes and says: "You shall fear your God: I am the LORD". Hashem can 'see' all the thoughts of a person. Basic courtesy precedes Torah. A person with positive courtesy is inspired by Hashems presence.
The Torah describes the event of Mount Sinai. "They took their places at the foot of the mountain". Midrashic explanation is, that the mountain was plucked up from its place and was arched over them as a cask, so that they were standing beneath (under) the mountain itself. Why was it necessary to arch the mountain over them if they wanted to receive the Torah with their own will? As we mentioned above, the power of Torah is the existence of this world. If Am Israel would not have received the Torah, then the world would have gone back to Chaos. Am Israel did not have a choice but to receive the Torah, because if not- there will be they're burial site.
The Maharal explains the difference between receiving the Torah by forcibly or with they're own will. Receiving with own will, can also give the choice not to receive at all. Receiving by force doesn't give any option. The existence of the world without the Torah is an impossible reality and has no significance. Therefore it depends on Am Israel receiving the Torah. How can a person know he is doing the right things and that his life has a meaning? The only real truth and guidance comes from the Torah. As there is no body without a soul, so then there is no world without the Torah, the soul of the world.
The voice of Hashem came from the Heavens, but the Heavens itself were bowed down to the earth. Rabbi Yishmael and Rabbi Akiva both explain that there was a reality which the heaven and the earth connected one to each other. The ten commandments which were given on Mount Sinai validate the ten utterances the world was created upon. For 2500 years the heaven and the earth were to separate domains without any connection. Before receiving the Torah: "The heavens belong to the LORD, but the earth He gave over to man". After receiving the Torah: "The LORD came down upon Mount Sinai, on the top of the mountain, and the LORD called Moses to the top of the mountain and Moses went up".
The elevation of the souls standing upon Sinai Mountain connected the next generations to the holiness of Hashem. Am Israel's ambition to connect to Hashem will stay forever. The high virtues which the nation was granted with came from the hearing of G-d's voice. They 'tasted' the real truth, and from there on it is inherited into their hearts. Mount Sinai was not a spiritual condescension for Israel themselves, but too all the nations. It was meant to elevate the other nations; and to relate to Israel with fear and respect. "And all the peoples of the earth shall see that the LORD’s name is proclaimed over you, and they shall stand in awe of you".

Adapted by Itamar Greenblum from the sefer "Vayishlachehu M'Emek Chevron – And He Sent Him From The Valley Of Chevron" by Rabbi Eliezer Waldman, zt"l. The article was translated from the Hebrew.

17/01/2022

"Behold! Darkness shall cover the earth,
And thick clouds the peoples;
But upon you the LORD will shine,
And His Presence be seen over you" (Isaiah 60,2)

We are privileged to complete the book of "Vayishlechehu M'Emek Chevron- And He Sent Him From The Valley Of Chevron" of Rabbi Eliezer Waldman zt"l on the weekly parsha.

In-between the printing and covering, Rabbi Waldman zt"l passed away to the heavens with holiness.

After the passing of the Rosh Yeshiva we are required here at the Yeshiva to spread out the Torah to the public all over the world.

We pray this will give some comfort to his family and students.

M.H.D.S.R.I.P

16/01/2022

The memorial service for the life of Rabbi Eliezer Waldman ZT"L concluding the 30-day period will take place this Monday, Jan 17th—the 15th of Shvat at 3pm Israeli time. The service will be held at Yeshivat Nir Kiryat Arba, and will also be available to view live on YouTube, by clicking on the following link:
https://www.youtube.com/watch?v=GAqrjl_4F64

14/01/2022

Sidra "Beshalach"- Rabbi Eliezer Waldman zt"l.
"Sing to G-d a new song"
The faith which the Jews had when leaving Egypt and seeing 'G-d's Hands', and from eating the bread of faith- Matza and Maror (bitterness)- the Jews were elevated at the Red Sea to a high level of faith which brought them to sing the song of faith. Moshe said about the Jews "They do not believe me and do not listen to me", turned out that they are believers and sons of believers.
"They had faith in Hashem and His servant Moses". With the power of faith, they were honored by receiving the presence of Hashem and singing the song.
The correct eye-sight and fear from Hashem is what brought the Jewish nation, men, women and children to sing and to show the faith which was hidden inside their hearts for hundreds of years while they were slaves in Egypt.
The Jews are the ones who are holding and projecting Hashem's name upon the world and other nations and therefore, have the responsibility to act on a higher level. Worldwide peace depends on the Jewish nation. An example of this, is during the Festival of Sukkot in the Temple' when they would bring 70 offerings which symbolizes the 70 nations for peace. In this case we need to be the light for the world and other nations non-stop and in every circumstance.
The two main verses from the song in our parsha are:
"Who is like You, O LORD, among the celestials;
Who is like You, majestic in holiness,
Awesome in splendor, working wonders"
and "The LORD will reign for ever and ever"
We can find these two verses in our daily davening. On one side- there is no one besides Hashem, on the other side- the Kingdom of Hashem will last forever.
Our sages teach us an important lesson how we need to approach miracles from Hashem. Knowing there is a miracle, is not enough. But there is a commandment to praise Hashem for miracles. There is also a difference between aa individuale's miracle, and a miracle which saves the whole nation. We learn that the nation as a nation praised Hashem with the song for the miracles. We can find an individual- King Hezekiah, whom Hashem caused miracles to happen for, but didn't praise Hashem for them. The Talmud explains that the King Hezekiah did praise Hashem, but he didn't do it in a way of a song to let it out to the world. The song is a way to express gratitude and spreading it to the world.
We are honored to have the privilege to thank Hashem for the miracles he has done for us and doing for us, Ingathering of the exiles, establishment of a Jewish state and the renewal of the kingdom of Israel after 2000 years.
In the song there is hidden past, present and future singing. It opens with the praise of the miracles which happened in Egypt, the Red Sea, and the Jordan river. The final destination does not end when the nation enters the land of Israel. When they enter, there has to be an elevation in spirituality, and having the presence of hashem upon them and the land by building the Temple. This can be seen in the verse "You will bring them and plant them in Your own mountain, the place You made to dwell in, O LORD, the sanctuary, O Lord, which Your hands established". The Temple is the house which will finally have shown the kingdom of Hashem to the world, as we can find in the verse from the profit Isaiah: "In the days to come, the Mount of the LORD’s House shall stand firm above the mountains and tower above the hills; and all the nations shall gaze on it with joy". From the early stages of the born nation, they already knew what was their final destination.
Rabbi Avraham Hacohen Kook zt"l writes, that the redemption is continuing and going on. It started with the exodus from Egypt and will end with the final future redemption. One long journey which does not stop in the middle.
In our days, as we see the redemption coming to its finale, we need an eye-sight of faith in Hashem in order to understand the actions of Hashem in our days. We have to want to see the deliverance. As great is our vision, faith and confidence in Hashem, so then we will be able to see the size and greatness of Hashem's actions.
Shabbat Shalom!

Summarized by Itamar Greenblum from the book of Rabbi Eliezer Waldman zt"l

10/01/2022

https://www.jewishpress.com/news/israel/religious-secular-in-israel-israel/rabbi-eliezer-waldman-ztzl-president-of-yeshivat-nir-kiryat-arba-passed-away-at-84/2021/12/19/

Rabbi Waldman was one of the founders and leaders of Gush Emunim, and one of the founders of the Tehiya Party.

10/01/2022

pictures from the funeral of Rabbi Eliezer Waldman zt"l