Rabbi Akiva and Jerusalem of Gold (Yerushalayim Shel Zahav)

The most famous song of modern Israel is, without question, Yerushalayim shel Zahav — Jerusalem of Gold — composed in 1967 by Israeli singer and songwriter Naomi Shemer. Many assume the title refers to the golden dome of the mosque that today dominates the skyline of the Old City, built over the site where the Bet HaMikdash once stood. Nothing could be further from the truth.

The first time the expression “Jerusalem of Gold” appears is in the context of an intimate conversation between Rabbi Akiva and his young wife Rachel — one of the most influential women in all of Jewish history.

Naomi Shemer herself explained it this way: “The idea with which I began this song was the Talmudic story about Rabbi Akiva, who lived in poverty with his beloved wife Rachel. While removing straws from her hair, he promised her that one day he would give her Yerushalayim shel Zahav.”

But what does Yerushalayim shel Zahav actually mean?

WHAT ONLY RACHEL COULD SEE

Let us begin at the beginning. Before becoming a rabbi, Rabbi Akiva was a shepherd. He worked for the wealthiest man in Jerusalem, Kalba Savua, whose only daughter, Rachel, was the most sought-after young woman in the city. Any family would have given anything to marry her to their son. But Rachel saw differently.

Rabbi Akiva was forty years old and did not know how to read or write. Yet Rachel, with extraordinary perception, saw something in him that no one else could see: Rabbi Akiva was gifted — a brilliant mind waiting to be awakened. A latent greatness that could change the destiny of Am Israel at the moment the people needed it most, when the tears over the destruction of the Bet HaMikdash were still fresh. And Rachel decided to bet everything on that vision.

She proposed a deal: if Rabbi Akiva committed to studying Torah, she would marry him. He accepted. Rachel’s father, furious, expelled them both from his home.

The newlyweds had to start from nothing. They had no possessions, not even a roof over their heads. In winter they slept in a barn and covered themselves with straw. Each morning, Rabbi Akiva would gently remove the pieces of straw that had become tangled in his wife’s hair during the night. And in one of those moments, looking into her eyes, he made a promise that would change history: “When I will be able to afford it , I will give you Yerushalayim shel Zahav.”

Yerushalayim shel Zahav — Jerusalem of Gold — was a tiara: a golden crown in the shape of the city of Jerusalem, with the Bet HaMikdash at its center. It was the most precious and meaningful jewel that existed — the most worthy way to honor Jerusalem and preserve its memory forever.

Rabbi Akiva had been born around the year 45 of the Common Era. Both he and Rachel had known the Temple directly; perhaps Rabbi Akiva even prayed within it, and they had certainly suffered tremendously over its destruction. That golden crown in the shape of Jerusalem and the Bet HaMikdash was a way of honoring the lost city of Jerusalem and keeping that memory alive.

Made from a place of poverty, the promise was deeply romantic—and also extraordinarily bold. Yet Rachel smiled, and once again, she believed in him more than he believed in himself.

THE BULLYING

After some time adjusting to their poverty, Rachel told her husband, “It is time for you to begin studying Torah.” True to his word, Rabbi Akiva made his way to the Talmud Torah — the elementary school — to learn the first Hebrew letters: the alef-bet (from which the word “alphabet” derives).

But he encountered a problem: at his age — over forty — he was sharing a classroom with children of five and six who mocked him and said, “What is an old man like you doing here?” Rabbi Akiva was so humiliated that he fled the classroom.

When he arrived home, devastated, he told Rachel what had happened and begged her not to make him return. It seemed the project of educating this “potential genius” had ended before it even began.

Rachel, however, responded with calm: “Fine. Do not go back to study. But I have a task for you tomorrow.” Relieved, Rabbi Akiva agreed.

Rachel borrowed a donkey from a neighbor and decorated it with mud and flowers on its back — a ridiculous sight, worthy of mockery.

The next day, Rabbi Akiva led the donkey through the market. People burst into laughter: “Look! A donkey with flowers!” On the second day, only half as many laughed. By the third day, no one did.

Then Rachel explained: “That is how people are. At first they mock what is strange. But in time, they get used to it. The same will happen with you.”

Rabbi Akiva returned to school, and within days, no one laughed at him again.

THE MENTAL BLOCK

Without resources for a private teacher, Rabbi Akiva continued studying alongside young children. But he faced a new challenge: no matter how hard he tried, he could not retain what he learned. The concepts would not take hold. He grew frustrated and considered giving up.

He did not dare share his anguish with Rachel. He kept his pain to himself.

One day, sitting near a cave, he noticed a rock with a small hole worn through it. Drop by drop, water had pierced the stone. And he understood: “If soft water can penetrate hard rock, Torah can penetrate my mind.”

That thought transformed him. He returned to his studies with renewed faith, and after twelve years, he had become a great teacher with twelve thousand students.

RACHEL’S SACRIFICE

Throughout all those years, Rachel sustained the household with quiet dignity. Many criticized her for sending her husband away, but she knew who he was — and how much Am Israel needed him.

When asked whether she suffered from his absence, she answered: “If I could, I would send him away for twelve more years.” And Rabbi Akiva studied for twelve more years.

When he finally returned, he came accompanied by twenty-four thousand students — the greatest academy in the Jewish world. Without the Bet HaMikdash, the future of Torah rested in his hands.

THE CROWN OF JERUSALEM

Among the crowd that came out to greet him stood a humble woman. When she tried to approach, some of his students moved to stop her. Rabbi Akiva intervened and said:

“Sheli veshelakhem — shelah hi.”

All that is mine, and all that is yours, is hers.

After twenty-four years, he fulfilled his promise and presented her with the Yerushalayim shel Zahav: the golden crown in the shape of Jerusalem and the Bet HaMikdash — the city destroyed, yet alive in the heart of its people.

The straw he had once removed from her hair had been replaced by the most beautiful crown imaginable. No one deserved it more than Rachel. Her sacrifice and her vision allowed Am Israel to preserve its Torah.

During these days of the Omer, we remember Rabbi Akiva and his twenty-four thousand students. Rabbi Akiva is considered the father of the Mishnah, and his surviving disciples became the transmitters of the Oral Torah — preserving it for every generation that followed. Without Rachel’s vision, sacrifice, and unwavering belief in her husband, that chain of transmission might never have existed. The Talmud studied today in every yeshiva in the world is, in no small measure, her legacy. And centuries later, her story inspired a song that continues to move the hearts of an entire nation.

Rabbi Yosef Bitton

The images accompanying this article are an artistic recreation of the Yerushalayim shel Zahav — the legendary golden crown that Rabbi Akiva promised his wife Rachel. It was generated with artificial intelligence and are entirely imaginary. The Talmud mentions this jewel but does not describe it. No one knows what it actually looked like.

Summary of Behar-Bechuqotay

Ownership, Responsibility, and the Consequences of Our Choices

🏡 THE LAND IS NOT OURS

The Parashah begins with a revolutionary idea: the land belongs to HaShem.

That is why every seven years we have Shemitah, the sabbatical year, when the land must rest. We do not plant or harvest as usual. The farmer stops working… and trusts.

This mitzvah is not only agricultural. It carries a deep message:
👉 We are not absolute owners — we are caretakers.
👉 Abundance does not come only from our effort, but from the berachah of HaShem.
👉 Knowing when to stop is also part of growth.

🔄 YOVEL — RESETTING SOCIETY

Every fifty years, the Torah establishes Yovel (the Jubilee):

Land returns to its original owners
Debts are canceled
Servants regain their freedom

The Torah creates a unique system: no one is trapped in poverty forever, and no one can accumulate unlimited power.

👉 It is a model of social justice rooted in human dignity.
👉 Wealth is not absolute — it has moral limits.

⚖️ TOTAL INTEGRITY

The Torah demands complete honesty in business:

Do not deceive
Do not take advantage of others
Do not manipulate prices or information

But it goes further: it also forbids harming others with words.

👉 Damage is not only financial — it is also emotional.
👉 The Torah calls for sensitivity, respect, and responsibility in every interaction.

🤝 HELP BEFORE IT’S TOO LATE

One of the most powerful messages of the Parashah is this:
Do not wait until a person falls — help them before.

If someone begins to struggle, we must support them
Money may be lent — but without interest
The goal is not dependency, but restoring stability

The idea is clear:
👉 It’s not just about giving — it’s about lifting others up.
👉 The best help restores independence (offering a job, teaching skills, supporting growth).

🌧️ IF WE WALK WITH HASHEM…

In Parashat Bechukotai, the Torah describes a life of blessing:

Rain in its proper time 🌧️
Abundance in the land 🌾
Peace and security 🕊️
Protection from enemies 🛡️

It even describes an extraordinary reality: few defeat many.
This is not military strength — it is Divine presence.

👉 When we live with values, reality itself aligns in our favor.

⚠️ IF WE TURN AWAY…

The Torah also presents the other side:

Lack of rain → hunger
Weakness → illness
Insecurity → enemy attacks
Ultimately → exile

This is not only punishment — it is a natural consequence:
👉 When we lose our spiritual direction, we also lose stability.

💛 TESHUVAH

Despite everything, the Torah ends with hope:

👉 HaShem never breaks His covenant
👉 He remembers the merit of the Avot
👉 There is always a way to return

The story of the Jewish people never ends with failure — there is always return.

🎁 GIVING IS ALSO PART OF IT

The Parashah concludes with laws of donations, consecrations, and tithes.

👉 They remind us that what we have is not entirely ours
👉 Giving is not losing — it is part of our relationship with HaShem

The Lesser-Known Story of Rabbi Akiva

During these days of the Omer we honor the memory of the sages of the Mishnaic period — that is, the rabbis who survived the destruction of the Bet haMikdash and the cruel occupation of the Roman Empire, which devoted itself to the annihilation of the Jewish people. We especially remember figures such as Rabbi Shimon Bar Yochai and Rabbi Akiva.

ADMISSION TO THE ACADEMY OF YABNE

Although he only learned to read at the age of 40, once Rabbi Akiva began his meteoric intellectual and spiritual rise, he never stopped. But he had to be patient. After six years of constant effort and with the unwavering encouragement of Rachel, his wife, Akiva (we call him this and not “Rabbi” Akiva because he had not yet received rabbinic ordination, or semikha) was ready for advanced rabbinic studies. In those times, around the year 80 or 90 of the common era, the most prestigious rabbinic academy was located in Yabne. This city had been designated as a refuge for the Jews after the destruction of the Bet haMikdash. It was founded in the year 67 of the common era by Raban Yochanan ben Zakai and became the center of continuity of Jewish life after the tragic destruction of Jerusalem.

In addition to being an academy, Yabne was also the seat of the new Sanhedrin, the Supreme Court of Justice, the highest authority on matters of Jewish law. After the death of its founder, the leadership of Yabne fell to two respected rabbis, disciples of Raban Yochanan ben Zakai: Rabbi Eliezer ben Hurkenos and Rabbi Yehoshua ben Chananya. The doors of the Yeshiva were open to all and there was no charge for studies. However, when Akiva wanted to enroll, he encountered a difficulty: he was very poor and had to support his family — his wife and a young son, Yehoshua — and in order to study formally, not as a listener, in the Yeshiva, it was necessary to have financial means. Why? Because the most distinguished rabbinic academy of the Jewish people demanded from its students total dedication and absolute freedom from material concerns. Such a level of commitment could not be expected from someone with the responsibility of supporting a family.

Rachel, the wife who had discovered his genius and his extraordinary intellectual talents, the woman who had given up everything to marry him in the hope that he would become a Sage of the Torah, made the decision to move with her son for a few years to another city, so that her husband could devote himself completely to study. It was a great sacrifice for the couple, but both knew that it was the only possibility. Akiva was finally admitted to Yabne. However, when he tried to study directly with the great masters, they did not accept him because, although he was brilliant, he was not yet sufficiently prepared in knowledge. Very generously, Rabbi Eliezer offered him the chance to study with one of his most outstanding students: Rabbi Tarfon, who in time became a colleague of Rabbi Akiva.

HOW DID RABBI AKIVA SUPPORT HIMSELF?

Like Hillel haZaken, Rabbi Akiva earned his living by chopping wood. Half of it he sold, and the other half he used for cooking, warming himself from the cold, and, in his own words, “as illumination” to study Torah at night, using the light of the fire. Rabbi Tarfon, who was very wealthy and increasingly valued his prodigious student, offered him on several occasions to support him financially so that he could stop working and devote himself even more to study. But Akiva rejected the offer, perhaps to avoid benefiting materially from the study of Torah.

Eventually, Rabbi Tarfon offered him money to invest. Rabbi Akiva accepted. But instead of doing what was customary at that time — buying land and putting someone to work it in order to later divide the produce between landowner and laborer — Rabbi Akiva distributed the money among the poorest students he knew. When a few months later, Rabbi Tarfon asked him whether he had already invested the money, Rabbi Akiva answered that he had. “Can you show me the deed?” asked Tarfon. Then Akiva opened the book of Psalms and showed him the verse that he considered his “deed”: Psalm 112:9, which describes his great investment: “He distributes and gives to the poor; his righteousness endures forever.”

HIS FIRST TEACHERS

At first, like every young student, Rabbi Akiva was more “passionate” than “wise,” and in all halakhic debates he took the strictest, least flexible position. However, little by little, his genius matured and his name and reputation began to spread. In addition to studying with Rabbi Tarfon, Rabbi Akiva approached an important rabbi named Nachum of Gimzo (also known as Gam Zu). Rab Nachum had developed a sophisticated method of biblical interpretation, based on the premise that the Torah is an infinite text, like its Author. Therefore, he held that the prepositions, articles, and pronouns of the biblical text could not be understood as simple grammatical elements, but rather had to carry additional meanings.

Nachum focused on the Hebrew preposition “et” — which in English corresponds roughly to a marker of the direct object, the most common in the Hebrew language — and proposed a very creative theory: this preposition comes to add meaning (ribbui), to expand the biblical message. For years, Rab Nachum devoted himself to analyzing one by one the 9,228 times that this word appears in the Torah, to demonstrate that his theory was valid (see examples below).

THE INTELLECTUAL INTEGRITY OF RAB NACHUM

Nachum’s methodology fascinated Rabbi Akiva and deeply shaped his attitude toward the biblical text. However, Akiva took the method even further. The biblical text is — like its Author — infinite, and therefore not only the prepositions must be “interpreted” (lidrosh), but every element of the text. According to this logic, nothing in the Torah is superfluous: every word, every letter, every space between letters, even the calligraphic ornaments called tagim that appear on certain Hebrew letters, contain meaning and must be interpreted by the Sages as legitimate teachings.

It was in the realm of theology that Nachum encountered an obstacle. In Devarim 10:20, the text says: את ה׳ אלקיך תירא — “You shall fear ה׳, your God.” To be consistent with his methodology, Nachum had to explain what the word “et” adds here. Does it teach that reverential fear toward God should extend to the angels or to powerful natural forces? Such an interpretation would be unacceptable, since it would compare the respect due to God with that given to other entities, which approaches idolatry or at the very least constitutes a lack of reverence toward God.

Then, in an admirable gesture of intellectual honesty and deep love for God, Rab Nachum declared something like this: “It is impossible — and offensive — to compare the honor due to God with the respect given to any other entity, physical or metaphysical. Therefore, my system of interpretation is refuted, and I declare it concluded!” Rab Nachum also told himself that, just as God would value his attempt to demonstrate that methodology, He would also credit him for abandoning it upon discovering that it could lead to an inappropriate idea.

THE CREATIVITY OF RABBI AKIVA

It was then that his student, Rabbi Akiva, stepped in and proposed an alternative interpretation to preserve the validity of the method. Akiva said that in this verse, the preposition “et” comes to include the Talmide Chakhamim, that is, the sages of the Torah. To honor those who dedicate their lives to the study and teaching of the Torah is a way of honoring God. To Rab Nachum’s delight, Rabbi Akiva had shown that the system did not need to be discarded.

Rabbi Akiva continued to study with Rab Nachum for 22 years. Even when his teacher was already elderly and could no longer attend the Yeshiva, Rabbi Akiva would visit him periodically to tell him everything that was being debated and studied at the academy of Yabne.

CLASSIC EXAMPLES OF RIBBUI AND MI’UT

Two well-known examples illustrate Rab Nachum’s methodology.

Genesis 1:1 – “Bereshit bara Elokim et hashamaim ve’et haarets” Literally: “In the beginning God created the heavens and the earth.” According to Nachum, the first “et” expands the concept of “heavens” to include the entire universe: the solar system, the stars, the planets, and so on. The second “et” suggests that “the earth” already contained within itself all the necessary elements — atoms — to develop and give rise to life.

Exodus 20:12 – “Kabbed et avikha ve’et imekha” “Honor your father and your mother.” According to Nachum, the two “et” indicate that respect must also extend to other older relatives, such as parents-in-law or older siblings.

Rabbi Aqiba, the fox, and the fish

Yesterday we explained that in the year 130 of the common era, 60 years after the destruction of the Second Bet haMiqdash, the terrible decrees of Emperor Hadrian began, and the people of Yehuda (Judea, the central part of Israel, which excludes the northern part, the Galil) planned an organized rebellion against the Roman Empire. This rebellion was extremely risky. Since in Yehuda there were more than 10,000 Roman soldiers, armed to the teeth, apart from the auxiliary forces. And at a short distance from Yehuda (Syria, Egypt) the Emperor had more military reinforcements, ready to come and fight if necessary. These were professional soldiers with a lot of training, and ready to kill men, women and children, without mercy.

For the Yehudim, Hadrian’s prohibition to observe the Tora left them with no alternative but to risk confronting military the mighty Empire. But not everyone agreed that we had to fight to preserve our faith. In those times, like today, there were Jews who did not mind living as Romans. And they criticized the Jews who were willing to risking their lives and the lives of their families to the defend our right to obey the Tora.

There was a famous discussion that took place on this subject, which has as its protagonist no other than Ribbi Aqiba, probably the most important rabbi of the entire Talmudic period. This story happened during the years 134 o 135. Ribbi Aqiba was born in the year 50, and was sentenced to death, tortured and executed in Caesarea by the Romans in the year 135. Why? Because he challenged the roman ban to study and teaching Tora in public.

The Gemara tells that an assimilated Jew named Papus found Ribbi Aqiba teaching Torah and he said: “Aquiba, are not you afraid that the Romans will catch you and sentence you to death for occupying yourself with the Tora? Ribbi Aqiba answered him with a parable: “Once, a fox was walking near a river, and he saw the fish running from one side to the other, fleeing from some danger. ‘What are you running from?’ Asked the fox. And the fish responded ‘From the fishermen’s networks’. The cunning fox then said to them: ‘Why do not you come up to the surface, where you will be safe from the fishermen’s nets, and you will be able to live together with me, in peace and harmony?’ The fish answered ‘Are you really the most intelligent of the animals? If in the water, in our natural habitat, we fear for our lives, and we are constantly running to escape danger, on the surface, outside of the water, our death would be imminent!’ Ribbi Aqiba explained to Papus the parable: “The situation that we Jews are facing right now is similar to that of the fish. While we continue to practice our Tora, although we are in great danger, we are still in the water. And although is true that in the water we are exposed to being caught and killed, if we abandon the Tora and we voluntarily leave the water as the fox(= the Romans) suggested, for how long do you think we will survive? Outside the river, our death will be inevitable. For us, leaving the water is suicide. ”

With his beautiful parable Rabbi Aqiba articulated the profound reason for rejecting the decrees of Hadrian. And his words and example inspired, not only the Jews of his time, but millions of Jews throughout history, who understood that the Tora is for us what water is for the fish.

It is not surprising then that Rabbi Aqiba fully supported the cause of Bar Kokhba, since he himself risked – and sacrificed – his life for the sake of not abandoning our Tora. Moreover, Rabbi Aqiba considered that Bar Kokhba was the Messiah who would save Israel from the oppressor; liberate Jerusalem and rebuild the Beth haMiqdash… but all this did not happen. And in Tisha B’Ab we remember the falling of Betar, which was the last battle of the Bar Kokhba rebellion.

The brave soldiers of Bar Kokhba, inspired by the same cause as Ribbi Aqiba fought to the end for three and a half years against the most powerful and cruel empire known to human history. At the beginning, when the Jewish rebellion began (132) Bar Kokhba’s men triumphed in virtually every battle they fought. And like their ancestors 65 years ago (see https://halakhaoftheday.org/2017/07/26/judea-free-from-rome-years-66-68-of-the-common-era/ ) they declared an independent Jewish State.

The most symbolic act of Israel’s independence was the minting of new “Jewish” coins to replace Roman coins with the image of Hadrian. Thousands of those coins have been found so far. On one side of the coin it said: “Shimon [Bar Kokhba] leader of Israel”, and on the other side, as we can see in this image, it reads in ancient Hebrew, “for the freedom of Jerusalem,” which was the ultimate goal of the rebellion.

To be continued….

How To Thank HaShem? A Lag BaOmer Story

וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם …. וַיִּחַן אֶת פְּנֵי הָעִיר

Ribbi Shimon Bar Yochai passed away on Lag BaOmer, and it is a widely accepted custom to commemorate his legacy on this day. Why? Because there is much to learn from his life.

THE MYSTICAL INITIATION

Ribbi Shimon was a Sage from the time of the Mishnah (approximately 150 CE). He was more connected to the Divine world than the earthly one. For Ribbi Shimon, nothing was more important than the study of Tora. Tora study was the most tangible connection to the Creator. For him, immersing oneself in Divine Law was the most direct way to connect with God, the exclusive purpose of our lives. Ribbi Shimon once explained that the reason God did not lead the people of Israel directly to the Promised Land when rescuing them from Egypt was not that they were unprepared for war but because the Creator wanted the Jews to spend more time in the desert, sustained by manna – food that fell from heaven – so that without material worries, they could dedicate themselves exclusively to Torah. Ribbi Shimon’s ideal was to live in the times of manna, studying Torah without earthly concerns.

A FULFILLED DREAM

Unexpectedly and involuntarily, his dream came true. Once, Ribbi Yehuda, Ribbi Yose, and Ribbi Shimon Bar Yochai were gathered. Ribbi Yehuda began to praise the works of the Romans, who ruled Israel at that time: “The Romans do great works like bridges, markets, and bathhouses for hygiene.” Ribbi Yose remained silent, neither validating nor negating what was said. But Ribbi Shimon Bar Yochai criticized the works of the Romans: “Everything they do is for their benefit or to assimilate us. They build bridges to tax us, fill markets with promiscuity, and we cannot use public baths.” Ribbi Shimon’s critical comments reached the ears of the Romans, and he was sentenced to death. First, he sought refuge in the Yeshiva, but when the search intensified, he had to escape to a cave hidden in the mountains of Meron, where he lived with his son for 12 years. During this extended quarantine, they survived by eating carob seeds and drinking water from a spring. Far from being a problem, for Ribbi Shimon, it was a Providential act: the closest scenario to receiving manna from heaven. Now, he and his son El’azar could dedicate themselves exclusively to Torah study, and they did not mind living in extreme minimalism. During all that time, they devoted themselves to studying Tora and reached a level of spiritual depth and understanding unparalleled in the rabbinic world. The Zohar, the Book of Splendor, which is the fundamental work of Jewish mysticism (Kabbalah), contains many stories, ideas, and sayings of Ribbi Shimon Bar Yochai, constituting the main body of this book.

THE REPROGRAMMING

During those years, Ribbi Shimon devoted himself to studying with his son El’azar until he was informed that he could leave his confinement and return to normal life because the emperor had died. When that happened, the decrees were lifted. Ironically, returning to normal life was the hardest thing for Ribbi Shimon. At first, they criticized Everything they saw, especially El’azar, who could not tolerate, for example, seeing people interrupt their dedication to work instead of studying Torah all day. A Divine voice rebuked him and ordered him to return to the cave for another twelve months. Ribbi Shimon and his son had to “reprogram” themselves. When he emerged from the cave for the second time, Ribbi Shimon had learned the lesson he had once taught: “I have seen that individuals who ‘live in the heights’ [= in a state of permanent spiritual elevation] are very few.” Ribbi Shimon realized that ordinary people found it very difficult to maintain an uninterrupted relationship with God, like the one he and his son had. He realized that he was not the rule but the exception. And he became more tolerant towards others. The experience of going into the cave for the second time transformed him.

GROWING IN A CAVE

While Ribbi Shimon’s cave represents an ideal, this ideal is utopian and unattainable for most. One should only live his life thinking only about sustenance. However, one cannot be rooted only in the earthly, as we can be dangerously trapped in a society where the urgent leaves no time for the important. When Ribbi Shimon emerged from the cave for the second time, he achieved the delicate balance between the elevated man who lives in the clouds and the ideal represented by the dream of our patriarch Jacob: the human angels who ascend a ladder to heaven and then descend bringing something from heaven – the Tora they learned -– and sharing it with the rest of society.

“And Jacob came safely to the city of Shechem… and he pitched his tent before the city.”

RIBBI SHIMON AND OUR PATRIARCH JACOB

When Ribbi Shimon finally returned to civilization, he said, “God has saved my life, and that of my son, and I must thank Him for this miracle.” The Talmud (Shabbat 33b) recounts that at that moment, Ribbi Shimon remembered the story of our patriarch Jacob when he was saved from Laban and Esau, and he finally arrived safely (in Hebrew: “shalem”) in the city of Shechem. Jacob was very aware that he had escaped danger thanks to Divine intervention. The Torah says that upon arriving in Shechem, “he camped before the city.” The Talmud then debates what exactly Jacob did for the inhabitants of Shechem, mentioning three opinions. Rab said that Jacob established a monetary system, “matbe’a,” replacing the primitive barter method, which was deficient. Shemuel said that our patriarch established a new commercial system for the inhabitants of Shechem: the market, where sellers and buyers conveniently gathered a couple of times a week. Ribbi Yochanan said that he built a system of public baths in that city to increase hygiene and public health. While they differ on exactly what Jacob did, the three Rabbis agree that he performed an extraordinary and selfless act of kindness for the benefit of the inhabitants of Shechem.

THERE IS ALWAYS SOMETHING WE CAN GIVE

Next, the Talmud tells us that when Ribbi Shimon arrived safely in Tiberias, he wanted to imitate Jacob’s actions. Unlike Jacob, who had great wealth, Ribbi Shimon had nothing material to offer, so he offered his time, knowledge, and effort for the benefit of others. First, he asked, “Is there anything I can do for the good of the city?” And they told him yes, that there was a large plot of land between the city and the market, which in the past had been used as a cemetery – but the graves were unmarked – and this prevented the Kohanim and other Jews who strictly observed purity laws from accessing the market. Ribbi Shimon then set about examining the entire area to identify places where bodies might be buried. He took testimonies from people who knew the area and verified the consistency of the terrain, inch by inch and marked the areas where he found evidence of old graves, such as disturbed earth and others. Thus, after arduous work that could have taken several months, he marked the prohibited areas and authorized many people’s entry to the liberated “pure” areas.

HOW TO THANK HASHEM

The lesson we learn from these two stories, that of Jacob and Ribbi Shimon Bar Yochai, is vital: What is the way to “repay” God, to show our gratitude to the Creator? The Jewish way of thanking God is by practicing “chesed,” doing good deeds for others, for His children, even though they may not have done anything special for us. The best way to thank a friend for a favor they did for us is by doing a favor for one of their children. We can do that by giving our material means, as Jacob did, or with our time and dedication, as Ribbi Shimon bar Yochai did.

Summary of NASO

THE LEVIIM AND THEIR FUNCTIONS

God informs Moshe about the roles and duties of the families of Gershon and Merari, from the tribe of Levi. The family of Gershon was responsible for transporting the curtains and fabric coverings of the Tabernacle when it was dismantled for relocation. The family of Merari was in charge of the structure of the Sanctuary—that is, the wooden beams and pillars. The number of members from the family of Kehat, aged 30 to 50 and eligible for service, was 2,750. The family of Gershon had 2,630 individuals in that age group, and Merari had 3,200. Thus, the total number of eligible Levites assigned to dismantling, transporting, and rebuilding the Tabernacle was 8,580.

PURITY AND IMPURITY

God instructs the Jewish people regarding the laws of ritual purity and impurity, explaining that ritually impure individuals must temporarily leave the camp of Israel until they are purified.

RESTITUTION AND REPENTANCE

The Parasha also discusses the matter of restitution in the case of theft, and the required Temple offering for someone who steals from another person and then swears falsely to maintain their innocence. It also clarifies the laws of restitution when the victim of the theft is no longer alive. Another very important topic in our Parasha is the verbal confession—spoken to oneself—of sins committed, as part of the process of Teshuvah, or repentance.

OTHER SPECIAL CASES

The Parasha also describes the case of the Sotah, a ritual ceremony in the event of suspected adultery by a wife. It also mentions the laws of the Nazir, an individual who takes upon himself additional restrictions beyond those prohibited by the Torah—for example, refraining from drinking wine. In this Parasha we also find the Priestly Blessings (Birkat Kohanim), which continue to be recited to this day.

THE INAUGURATION OF THE TABERNACLE

The longest section of this Parasha—which, by the way, is the longest in the entire Torah—describes the inauguration of the Tabernacle and the voluntary offerings brought by the leaders of each tribe at that time. For example, wagons and oxen to transport the Tabernacle from place to place. God instructs Moshe to accept these offerings, which the Torah describes individually. The final verse of the Parasha mentions how God would communicate with Moshe, His voice emanating from between the two Cherubim that rested upon the Holy Ark.

SUMMARY OF ACHARE MOT – QEDOSHIM

1st Aliyah
The procedure for the Cohen Gadol on Yom Kippur is established: special garments, personal and communal qorbanot (sacrifices and offerings), and the ceremony of the two scapegoats—one for sacrifice and the other sent into the wilderness. The purification of the sanctuary, the altar, and the atonement for the people are described. The people are commanded to fast and refrain from work.

2nd Aliyah
It is forbidden to offer sacrifices outside the Mishkan. All offerings must be brought to the Ohel Moed. The consumption of blood is prohibited. There are laws forbidding the consumption of meat from animals that were hunted or died naturally (nevelah).

3rd Aliyah
A list of forbidden relationships between family members and other illicit sexual behaviors is given. The people are commanded not to follow the practices of Egypt or Canaan. These behaviors are said to defile the land and were the reason for the expulsion of its previous inhabitants.

4th Aliyah
Parashat Qedoshim begins. HaShem commands the people to be holy. Mitsvot are listed, including respecting parents, observing Shabbat, refraining from idolatry, and laws regarding voluntary sacrifices. The people are instructed to leave part of the harvest for the poor.

5th Aliyah
Stealing, deceiving, false oaths, and oppressing others are prohibited. Employers must pay wages on time. It is forbidden to curse the deaf, place a stumbling block before the blind or ignorant. Justice must be upheld, gossip and revenge avoided. One must love their neighbor as themselves.

6th Aliyah
It is forbidden to mix species in animals, fields, and garments. Laws are given regarding illicit relationships and newly planted fruit trees. Sorcery and the pursuit of hidden powers are prohibited. Cutting the edges of the beard, tattooing, and mourning like pagans are also forbidden.

7th Aliyah
The elderly must be respected, and the foreigner and convert must be loved. Honest and upright conduct in commerce is commanded. HaShem, who brought the Jewish people out of Egypt, now commands them to remove all idolatrous practices from their minds and to fulfill all His laws and decrees.

QEDOSHIM: Navigating Our Relationship with Our Parents

In the Tora, there are two commandments that regulate parent-child relationships. The first one is “kabbed et abikha ve-et imekha,” which translates to “Honor your father and your mother.” This is the fifth of the Ten Commandments.

A second Mitsva is found in Parashat Qedoshim (Vayiqra) 19:3, one of the two sections of the Tora that we are about to read this Shabbat which states “ish immo veabiv tira’u,” meaning “A person must respect his mother and father.” These two mitzvot are different and, in fact, complement each other, as we will now see .

RESPECTING PARENTS

The language that the Tora uses is “tira’u,” which literally means “to fear.” However, this commandment is not about being afraid or scared of our parents but respecting them.

What is the difference between fear and respect?

“Fear” is associated with a feeling beyond our control that usually paralyzes us. “Respect,” on the other hand, is a proactive attitude: considering the authority of our parents in our behavior.

Respecting parents usually pertains to what we should NOT do.

Some examples:

I cannot call my parents by their names: out of respect, I should address them “mom”, or “dad” .

I cannot disobey or disrespect my parents.

A son or daughter should not sit in the designated place for their father or mother. For example, at the head of the table, in a special chair, or in the father’s seat in the synagogue, etc.

Respect for parents is a way to establish clear lines: “I am the father or the mother, and you are my son or my daughter: I love you, but we are not the same.” This distance is absolutely necessary, not for the parents’ ego but for the children,’s emotional well-being. Why? Because these principles set limits and define authority, without which a child cannot be well-educated. In a practical sense, the Mitzva of “respecting” our parents applies when we are children or adolescents and we depend on our parents. A Jewish child is educated to act with discipline and accept the authority of their parents, something that will eventually train him or her to respect the authority of God. In other words, only when you are trained to respect your parents, you are prepared to respect God.

HONOR

The Mitsva of “Honoring” our parents is a little different. It is not about what we are NOT allowed to do to our parents, but what we should do for them. Essentially, honoring our parents means caring for and looking after them. This is the meaning of the Fifth Commandment.

Our sages explained that honoring parents includes, for example, helping our parents, visiting them, accompanying them, taking them out and bringing them in, and if necessary, feeding and dressing them. This Mitsva emphasizes the duty of gratitude and recognition to those who fed us, clothed us, and cared for us when we were children.

Respect for parents mainly applies when children depend on their parents while honoring parents primarily applies when parents are older and depend on their children.

QEDOSHIM & THE TEN COMMANDMENTS

1. “I am HaShem your God”

Vayiqra 19:2 – Qedoshim tihiyu ki qadosh ani HaShem Eloheikhem

The parasha begins by reaffirming the spiritual foundation of the entire Tora: the identity of the people of Israel as a nation consecrated to God. HaShem is the supreme Legislator, whose authority is not based on power or fear, but on holiness. His laws are not arbitrary or oppressive, like Pharaoh’s, but are directed toward the good and dignity of the human being.

2. “You shall have no other gods”

Vayiqra 19:4 – Lo tifnu el ha’elilim

One must not turn to idols or so-called supernatural powers. No kind of “superpower,” magical energy, or spiritual force apart from HaShem may be believed in or invoked. This Mitsva is a statement against superstition, occultism, and any form of idolatry—modern or ancient.

3. “You shall not take the name of HaShem in vain”

Vayiqra 19:12 – Ve’lo tishabe’u bishmi la’sheker

This verse details the improper use of the Divine Name, especially in legal contexts. One may not swear falsely or use the name of HaShem to justify a lie. This Mitsva is a direct continuation of the principle of absolute reverence for the Creator.

4. “Remember the Shabbat to sanctify it”

Vayiqra 19:30 – Et Shabbetotai tishmoru

Qedoshim briefly mentions Shabbat next to respect for parents. The mere mention of it as a Divine command reinforces its centrality in Jewish life. In a later text, BeHar, the Tora is going to extend the Shabbat rest to the land: the Seventh year or Shemita. Observing Shabbat is an act of Emuna and recognition of Divine creation.

5. “Honor your father and your mother”

Vayiqra 19:3 – Ish imo ve’abiv tira’u

Here, the word used is not “honor” but “reverence” or “awe.” Chakhamim explain that honor refers to assisting and caring for one’s parents, especially in old age. Reverence, on the other hand, means for example: not contradicting them, not calling them by name, and not sitting in their designated place. Both attitudes are necessary for a healthy relationship with our parents throughout our life: as children, respecting them, and when our parents need at at an older age, by honoring, taking care of them. .

6. “You shall not murder”

Vayiqra 19:16 – Lo ta’amod al dam re’ekha

Qedoshim takes the prohibition of murder further: forbids indifference when someone’s life is at risk. If someone is in danger and you can help, you are obligated to intervene. Human life is sacred, and failing to act in the face of danger is also a form of violence.

7. “You shall not commit adultery”

Vayiqra 20:10 – Ve’ish asher yinaf et eshet ish

Qedoshim addresses prohibited relationships directly. Adultery is clearly mentioned and its consequences are set forth. Holiness is also expressed in the family and marital sphere. A long text of Achare Mot, the previosu Parasha is dedicated to sexual morality.

8. “You shall not steal”

Vayiqra 19:11 – Lo tignobu

The almost identical word appears here, but in a different context. In Qedoshim, it refers to the theft of material goods—property, money, belongings—while elsewhere it may refer to kidnapping. Additionally, the prohibition is expanded to include all kinds of fraud: lying in business, deceiving customers, withholding wages. The message is clear: a just society is built on economic integrity.

9. “You shall not bear false witness”

Vayiqra 19:16 – Lo telekh rakhil be’amekha

Although it doesn’t mention the courtroom directly, this Mitsva forbids gossip, slander, and defamation. Speaking ill of others, spreading rumors, or creating divisions within the community is also a way of undermining truth and justice—just like false testimony.

10. “You shall not covet”

Vayiqra 19:18 – Lo tikom ve’lo titor

Qedoshim warns against the desire for revenge and holding grudges—emotions related to covetousness. The Tora not only demands control over actions but also over destructive feelings. And it concludes with a revolutionary command: Ve’ahabta lere’akha kamokha – You shall love your neighbor as yourself. Far from envying our peers, the Tora invites us to act with empathy, generosity, and solidarity toward each other .

Yom HaZikaron 5786 / 2026. All the numbers

Israel’s Memorial Day for Fallen Soldiers and Victims of Terrorism — the numbers speak with heartbreaking clarity.

According to the Ministry of Defense, 25,644 soldiers have fallen in Israel’s wars and military operations since 1860. In the past year alone, 170 more names were added to that list, along with 54 disabled veterans who passed away as a result of their injuries and were posthumously recognized as fallen soldiers.

The circle of military bereavement today encompasses 59,583 family members: 8,420 bereaved parents, 4,872 widows, 14,430 orphans, 31,814 bereaved brothers and sisters, 12 bereaved fiancées, and 35 guardians.

As for civilian victims, the National Insurance Institute records 5,313 civilian victims since the founding of the Jewish settlement in 1851, including 4,587 since the establishment of the State—among them, 810 children and young people. Since the massacre of October 7 and the outbreak of the war known as “Swords of Iron,” 1,017 civilians have been killed.

On this Yom HaZikaron, we remember them all — soldiers and civilians, young and old, those who fell decades ago and those who fell last week.

יהי זכרם ברוך.

May their memory be a blessing.