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בס"ד

Sponsored in loving memory of Mr Stefan Bower (Yosef ben Tzvi ע"ה), grandfather of Rae Bower,

on the occasion of his thirty-seventh yahrtzeit on 23 Iyar

MIZRACHI MATTERS

SHABBAT PARASHAT BEHAR-BECHUKOTAI (Vol 7, No 32) CALENDAR 4-10 May 2013 / 24 Iyar – 1 Sivan 5773

Friday, 3 May (23 Iyar) – Candle Lighting 5:13pm Minchah at 5:20pm

1,3,4

1. Beit Yehuda 2. Beit HaRoeh 3. Beit Midrash 4. Bnei Akiva 5. Elsternwick

6. Midrashah 7. Rabbi’s Home 8. Goldberger Hall 9. Nachalat David

Z’manim SHABBAT

4 MAY 24 IYAR

SUNDAY 5 MAY

25 IYAR

MONDAY 6 MAY

26 IYAR

TUESDAY 7 MAY

27 IYAR

WEDNESDAY 8 MAY

28 IYAR

THURSDAY 9 MAY

29 IYAR

FRIDAY 10 MAY

ROSH CHODESH

Shacharit 8:30am1 8:00am1 9:00am3

6:25am1 7:25am1

6:30am1 7:30am1

6:30am1 7:30am1

6:25am1 7:25am1

6:20am1 7:20am1

Dawn 5:52am 5:53am 5:53am 5:54am 5:55am 5:56am 5:57am Tallit & Tefillin 6:10am 6:11am 6:12am 6:13am 6:13am 6:14am 6:15am Sunrise 7:04am 7:05am 7:05am 7:06am 7:07am 7:08am 7:09am Sh’ma (גר"א) 9:40am 9:41am 9:41am 9:41am 9:42am 9:42am 9:43am Earliest Mincha 12:47pm 12:47pm 12:47pm 12:46pm 12:46pm 12:46pm 12:46pm Candles 5:06pm Minchah followed by Ma’ariv

5:05pm1, 3 5:15pm1 5:15pm1 5:15pm1

Ma’ariv at 6:00pm1 5:15pm1 5:15pm1 5:15pm1, 3, 4

Sunset 5:30pm 5:29pm 5:28pm 5:27pm 5:26pm 5:25pm 5:24pm Night 6:12pm 6:11pm 6:10pm 6:09pm 6:08pm 6:07pm 6:06pm

Second Ma’ariv 9:30pm3 9:30pm3 9:30pm3 9:30pm3 9:30pm3

Shiurim

R’ Bert Mond 8:45am3

Not this week R’ Leor Broh

9:00am2

Not this week

R’ James Kennard 9:30am6

Not this week

Rabbi Sprung’s Perek from the

Parashah The Security of 1

4:20pm2

Daf Yomi 8:45am3

R’ Dudi Winkler Sefer HaKuzari

8:45am6

Daf Yomi 9:45pm3

R’ Shlomo Riskin Kedushat

Yerushalayim: What It Means

Today 7:30pm1

R’ James Kennard Lecture for Years 10-12

Do we want our grandchildren to be Jewish? Why? What can we do

about it? 8:00pm3

Daf Yomi 8:15am3

R’ Dudi Winkler (for women)

9:30am3 R’ Dudi Winkler Dilemmas Shiur

CSI: The Halachic View

8:30pm2

R’ Dovid Segal Gemara B’iyun

8:30pm3 Michal Kaufman (Lewis’ house)

9:00pm Daf Yomi 9:45pm3

Daf Yomi 8:15am3

R’ Yaakov Sprung Shiur for women

10:00am6 R’ Dudi Winkler Rav Kook Shiur Sefirat Ha’Omer

8:30pm6

Not this week R’ Dovid Segal Gemara B’iyun

8:30pm3 Daf Yomi 9:45pm3

Daf Yomi 8:15am3

Weekly Parashah Shiur for ladies & girls

Mrs Zipporah Oliver 7 Morrice Street Caulfield North

11:00am R’ Yaakov Sprung Masechet Brachot

8:00pm6 Chani Winkler (for women)

A walk through Yerushalayim

during the times of the First Temple

8:15pm2


8:30pm3 Daf Yomi 9:45pm3

Daf Yomi 8:15am3

R’ Yaakov Sprung Gemara B’iyun

7:00pm6 R’ Dudi Winkler

Gemara Shiur 7:45pm3

R’ Yaakov Sprung Shiur for men

8:30pm7


8:30pm6 R’ Yehoshua Grunstein

‘Be Normal’ – Halachically Possible?

8:30pm2 R’ Dudi Winkler

Parashat HaShavua in easy Hebrew

8:45pm3

Not this week Daf Yomi

8:45pm3

Daf Yomi 8:15am3

Halachah Yomit Not today Between Minchah

and Ma’ariv1 Between Minchah




and Ma’ariv1 Not today

Mishnah Yomit Bava Metzia 7:2-3

4:55pm1 Bava Metzia 7:4-5






5:05pm1

Events

Shabbat Achdut 8:30am1

Kehillah Kiddush following Mussaf8

Children’s Tefillah Groups

10:15am – 11:30am Not this week Bnei Akiva

4:00pm Seudah Shlishit

R’ Yehoshua Smukler Hebrew Birthday

Matan Tur-Paz

The Holy Bagel 9:00am3

Yom Yerushalayim Festive Service

6:00pm1

Yom Yerushalayim Kumzits / BBQ 16 Otira Road, Caulfield North

7:30pm

Yom Yerushalayim

Birthday Craig Shulman

Molad for Sivan 7:49am

(and 16 chalakim)

Hebrew Birthday Na’ama Oliven

Yahrtzeits

Selwyn Braver (Mother)

Susan Gosling (Father)

Robert Lazar (Father)

Stan Berkoff (Father)

Eva Goldberg (Mother)

Morry Brygel (Mother)

Mory Kalkopf (Mother)

Ronnie Ptasznik (Brother)

Avi Gutman (Father)

Leon Anaf (Mother)

Rita Broner (Father)

Mindel Dodge Reuben Medding

(Father) Michal Kaufman

(Mother) Michael Neuhauser

(Mother) Leah Waysman

(Husband) David Waysman Faye Zehnwirth

(Father)

To sponsor the newsletter please call Rae on 8317 2555

AT MIZRACHI LICHVOD YOM YERUSHALAYIM

24 Iyar 5773 – 4 May 2013

Shabbat Behar-Bechukotai (Mevarchim HaChodesh)

COMBINED MINYAN Commencing at 8:30am in Beit Yehuda

To be followed by a seated kiddush with an address by

Rabbi Yaakov Sprung

& Guest Speaker

Dina Joss, First Lieutenant in the IDF Dina was born in Melbourne, went to Kindergarten and Prep at Leibler Yavneh College and made Aliyah at the age of six. She graduated from Ohr Torah Girls High School in Jerusalem

and was a Madricha in Tzofim Dati’im (religious scouts).

Dina entered the army four years ago and after completing an officers’ course, she has joined the permanent army service (Kevah) and now works at the Tel Hashomer base as a “welfare officer”. She and the officers under her command are responsible for the welfare and special

needs of thousands of soldiers around the country.

All invited.

Shiur Klali by RABBI SHLOMO RISKIN

Chief Rabbi of Efrat, Israel

“Kedushat “Kedushat Yerushalayim:Yerushalayim:

What it means today”What it means today” Sunday, 5 May 2013 at 7:30pmSunday, 5 May 2013 at 7:30pmSunday, 5 May 2013 at 7:30pm

Beit YehudaBeit YehudaBeit Yehuda

Do We Want Our Grandchildren To Be Jewish? Why?What Can We Do About It?

Beit Midrash Kollel Torah Mitzion Presents

2nd Lecture in the Arnold Bloch (Z”L) Memorial Lecture Series

A lecture by

Rabbi James Kennard

Sunday @ 8pm - 9.30pm

5 May - Years 10 / 11 / 12 26 May - Uni age + 20s/30s

2 June - All ages

Supported by

JCCVBnei Akiva

Enquiries 9523 9664

@mizrachi81 balaclava rd

ww

w.f

resh

stu

dio

.me

THE MIZRACHI ORGANISATION

THE COUNCIL OF ORTHODOX SYNAGOGUES OF VICTORIA

and THE RABBINICAL COUNCIL OF VICTORIA

invite the community to a

FESTIVE YOM YERUSHALAYIM SERVICE

to mark the 46th

anniversary of the

reunification of Yerushalayim

Tuesday, 7 May 2013 commencing at 6:00pm

(preceded by Minchah at 5:15pm)

in the Beit Yehuda Arye Abrahamovits Synagogue Mizrachi Centre, 81 Balaclava Rd, Caulfield North

Featuring Guest Speaker: Rabbi Dudi Winkler, Rosh Kollel

Kollel Torah MiTzion

בס"ד

בס״ד

Mizrachi is pleased to invite you to attend a

SHIUR KLALI

by

Rabbi Yehoshua Grunstein

Beit HaRoeh Thursday, 9 May 2013

8:30pm

The shiur will be followed by Ma’ariv at 9:30pm

R’ Grunstein is a member of the Tzohar organisation and Director of Training and Placements of Ohr Torah Stone's Straus-Amiel and Beren-Amiel Programs. A former shaliach at Beth Israel Synagogue in Halifax,

Canada, he currently resides in Efrat.

"Bamidbar and Shavuot:

Do I have a place to stand?“ A Dvar Torah by Rabbi Yehoshua Grunstein

Rabbi Yehoshua Grunstein

Member of “Tzohar” Rabbis organization. Director of Training and Placements of Ohr Torah Stone's Straus-Amiel and Beren-Amiel Programs. Previously Shaliach at Beth Israel Synagogue in Halifax, Canada. Currently lives in Efrat.

Shabbat Parashat Bamidbar,

May 11

Nachalat David

“Will S’firah be happy yet again?”

R’ Grunstein is a member of the Tzohar organisation and Director of Training

and Placements of Ohr Torah Stone's Straus-Amiel and Beren-Amiel Programs.

A former shaliach at Beth Israel Synagogue in Halifax, Canada,

he currently resides in Efrat.

NEWSLETTER FOR THE

ELSTERNWICK JEWISH COMMUNITY

ס ב "ד 4 May 2013 24 Iyar 5773 Parshat Behar-Bechukotai

Contact numbers Locum Rabbi Rabbi Mendel Haller

0406-987-900 [email protected]

Co-Chairman Mark Kras


Co-Chairman Robbie Wyner


Gabbai Elan Jacobs

9596-2050 [email protected]

Secretary Sally-Ann Jaye


Haphtarah requests Dennis Max

9528-6865 [email protected]

Contributions to this Newsletter (please) Sally-Ann

[email protected]

Yahrzeits during the coming week Bev Brand (Mother) [4 May] Sylvia Green (Mother) [7 May]

Shiphrah Farfel (Brother) [4 May] Harry Listokin (Father) [9 May]

Hannah Goldring (Father) [5 May] Ben Kaplan (Father) [10 May]

Shabbat times Candle Lighting this week 5.13 pm

Mincha (followed by break inc shiur) 5.25 pm

Kabbalat Shabbat this week 5.45 pm

Pre-Shacharit Shiur 9.00 am

Shacharit 9.30 am

Mincha at 4.55 pm

Shabbat ends at 6.12 pm

Candle Lighting next week 5.06 pm

Mincha (followed by break inc shiur) 5.15 pm

Kabbalat Shabbat next week 5.45 pm

The Rabbi’s Shiurim Pre-Shacharit Shabbat shiur on Jewish philosophy, this week: Is the oral Torah G-d given? Tuesday evening’s shiur will be a continuation on Feminism, this week: Female superiority, why the mother determines the child's Jewishness, 8-9pm @ the Bernshaws, 36 St. Georges Road, Elsternwick

Birthdays this week Davina Schmulian turns 3 on 5 May Vanessa Gorov turns 14 on 9 May Kiddush this Shabbat You are all invited to the kiddush, which will be sponsored by EJC. Please wait for the Rabbi to recite the Kiddush before starting to eat. WOULD YOU LIKE TO …

• Sponsor a Feature Friday Night, a Kiddush, or the Kids Club, contact Sally-Ann • Join the security roster – email Tom Slomovic: [email protected] • Read the Haftorah – call Dennis Max (details at left) – we can help you learn too • Organise an EJC Social Function – call Sally-Ann to discuss

ADVERTISE HERE! Contact Robbie Wyner to discuss

AH 9505-3465 or [email protected]

Bs”d Page

Yovel (Jubilee). Every seventh year, we do not farm the land to grow any food and, at the end of every seventh cycle, we add an extra (Yovel) year where we also do not farm the land. The Tora asks what we should do in the year when we do not plant any food. “So if you will say „What will we eat in the seventh year? Look - for we have not planted [anything], and we have no grain to collect!‟” (Vayikra 25,20) The Tora answers: “I will command my bless-ing for you in the sixth year, and you will make [enough] produce for three years: When you [finally] plant in the eighth year you will [still] eat from the old produce, until the ninth year, when the [new] produce is ready, you will eat old [produce].” (Vaykira 25, 21-22) If you have a one year break, you only need to have food for two years (one for the current year, and one for the following year), but, ap-parently, when the eighth year‟s food is ready for eating, it will be the ninth year. So in the sixth year, we need to grow food for the sixth, seventh and eighth years!! Logically this is incorrect as if it takes a year to complete food production, then the food from the fifth year will support the sixth year, so we only need food for two years. Additionally, during the sixth year there is no worrying about the mitz-vah. We just plant as normal, and pray for success from Hashem. The time for concern is in the seventh year, when we are meant to re-frain from farming, and by then we know ex-actly how much food we have. Regarding the escaping the terrible punish-ments described in the middle of the Parasha, the Tora says: “Then they will confess their sins, and the sins of their fathers ….. or finally they will break their stubborn hearts …” (Vaykira 26:41-42). This at first seems to be describing some sort of Teshuva (repentance) for past sins. Howev-er, it must be asked, what is the purpose of confessing the sins of our fathers? The Tora explicitly states that people are only responsi-ble for their own actions! How is someone

Continued on page #3

There is no doubt what I should talk about … The main portion of Parashat Behar-Behukotai deals with rewards and extreme punishments once in many generations. To equate this with the Holocaust creates issues in trying to explain why the Holocaust happened when and where it did. So after three years working in Poland in the shadows of the Holocaust, I will take the easy way out. I will talk about what must be the least known Mitzva in the Tora, the Mitzva of Temura. The Parasha is discussing an animal that a per-son has dedicated to be a Korban (offering) in the Temple. “Do not switch it, nor exchange it, [a] good [animal] for a bad [animal], or a bad one for a good one. However if you perform an ex-change, one animal for another, it shall be that it (the original animal) and its exchange {Temura} will [both] be dedicated {ie, Korbanot}. (Vayikra 27:10)”. Basically, what it means is by trying, for good or bad reasons, to exchange one animal for another you have sanctified both of them AND at the same time gone against a Tora prohibition. What is going on here? A Jewish person has decided to dedicate a specific animal they own for the service of Hashem. It could be purely out gratitude or generosity. It could be based on a prior commitment or Tora rule which re-quires them to dedicate an animal. At some later stage, for some reason, this individual decides that they would rather offer a different animal up instead. Regardless of their inten-tion, good or bad, generous or stingy, this is not what is expected. When we are committed to something, we apparently need to make the best of it and not be worried that we have picked the wrong animal, or that Hashem will not be happy. At the beginning of the Parasha there is the mitzvoth of Shemita (Sabbatical year) and

“Maybe...” Rav Yona Simmons, Former Rosh Kollel Warsaw, Poland

Bs”d 24 Iyar 5773, 4 May 2013 Issue 478

Shabbat Times

Jerusalem

Begin 18:44

End 19:05

Behar—Bechukotay 5773

www.torahmitzion.org

Lag Baomer

in Montevideo,

Uruguay

Did you visit our new Facebook page? www.facebook.com/ShlichutTorahMitzion

שבת מציוןMazal Tov to Rav Eli & Yael Blum,

former Rosh Kollel in TMT Cleveland,

on the marriage of their daughter Yifat to Azriel.

Bs”d Page 2

in essence an extension of the sanctity of the Mikdash. This

linkage is reflected in several other halachot. The Mishna in

Shevuot (14a) teaches that the area of sanctity of the Mikdash

or the city of Jerusalem can be extended following a particular

process. The process and the required participants for both

extensions are: the presence of the king, a prophet, the Urim

and Tumim worn by the Kohen Gadol, Sanhedrin, the

legislative court of seventy one scholars, and two breads of a

thanksgiving sacrifice. We would assume that were the essence

of the Kedushot different it would reflect itself in a distinction

of the process to extend the sanctity. Yet, we find the two are

identical reflecting the similarity of their Kedusha.

Another Halacha reflecting the common source of

Kedusha in Yerushalayim and the Mikdash relates to the status

of both places after the destruction of the first temple. The

Rambam in Hilchot Beit Habechira (ch6 law 15) writes:"

Kodshei Kodshim, the sacrifices with a high level of Kedusha,

may be eaten in the Azarah, the general area of the Mikdash,

The 28th of Iyar was established as a time to commemorate the

miracle of the redemption of parts of Jerusalem held captive

for 19 years. Though the redemption of Jerusalem was only

part of a greater victory, the focal point became Yerushalayim

due to its special place in the heart of every Jew. It is not only

a patriotic love for the capital of a homeland that makes

Jerusalem so special to us. It is the city's halachik status that

promotes Yerushalayim over all other cities.

In Masechet Keilim (ch.1 mishnayot 6-9), the mishna

speak of ten levels of kedusha in the land of Israel. The highest

level of Kedusha outside the Temple Mount is Yerushalayim.

The sanctity of Jerusalem is expressed in the halacha that

allows Kodshim Kalim, sacrifices of minor sanctity, to be eaten

within the parameters of the city. So too are the fruits of

Maaser Sheini, the tithe of fruits meant to be eaten in

Jerusalem, eaten only in the walls of Jerusalem.

The eating of certain sacrifices within the walls of

Yerushalayim indicates that the unique sanctity of Jerusalem is

Behar—Bechukotay 5773

The Sanctity of Jerusalem

Rav Moshe Aberman, Former Rosh Kollel, Chicago and Rosh Kollelim, Torah Mitzion

If you would like to sponsor a parsha sheet please email [email protected]

Maybe… / continued from page #1

more worthy of total redemption because they revealed the family shame that Grandfather was a thief or a murderer? Rashi offers a different insight by saying that the word “or” is best understood as “perhaps” or “maybe”. The whole problem here is not an abundance of sins, or a lack of good deeds, but too much Maybe. The verses continue: “regardless of all of these [tragedies], as they remain in the land of their enemies, I will not denigrate them, nor revile them in destruction, [as that would mean] to break my agreement with them, for I am the L-rd, their G-d” (Vayikra 26:44). We are assured that Hashem will NEVER forget or break our agreement, under ANY circumstances. There is no Maybe! We may not understand why Hashem is letting things be the way that they are but it is not because Maybe Hashem has given up on us. After all that has hap-pened, instead of being distracted worrying if we are better or worse than our parents and grandparents, salvation comes by staying sure in Hashem, because Hashem is sure about us, so we need to look forwards. When we are worried about three whole years of food, it is a sign of uncertainty. Maybe there will not be enough food. Maybe next year the food will be slow to grow and develop. Hashem says to calm down and examine what you really have, what you really need and look forwards, to your next task.

When we have a Korban, and for some reason we are unsure if we selected the correct animal, we do not say Maybe I should use another animal, then Maybe Hashem will listen to me. We need to look forwards, and say, Hashem says to use what we have, so it is just fine, and I will do what I need to do. I am often asked why there are still Jews in Poland. I have given many reasons, some of them humorous, some of them tragic. In the end, I am not really sure. I sometimes tell this story. There is a building in Warsaw which was refurbished after the war as a community building. There is a dedication there for the people who worked hard on the building after the war which pays tribute to those young people in Polish and Hebrew. It is dated in June 1948, one month after Is-rael's independence, and finishes off saying “Shana Rishona l‟Malchut Yisrael” – „The First Year of the Kingdom of Israel‟. These young people saw the establishment of the State of Is-rael as a reassurance that Hashem is always with us, whereever we are and no matter how bad things become. I don‟t know why they did not all come to Israel but, because of the state of Israel, they felt comfortable staying where they were because they had no doubt about Hashem‟s commit-ment to us. We need to look forwards to a special Jewish life, and not look back and say „Maybe‟.

Bs”d Page 3 Behar—Bechukotay 5773

If you would like to sponsor a parsha sheet please email [email protected]

"Yerushalayim habenuya ke'ir shchubra la yachdav"- “the built

Jerusalem is as a united city” (Te'hilim 122/3). Today this pasuk is

popularly used referring to the unification of the Western and

Eastern parts of Jerusalem. What does King David refer to when

speaking of a “united city” in his time?

Some commentaries suggest that initially Jerusalem was

divided into two, an upper city in the part of Yehudah and a lower city

in the part of Binyamin. The pasuk refers to the unification David

created between these two divided cities. Others speak of a densely

and elegantly built city which appeared as one cohesive unit. Rashi

directs us to a concept found in several sources of Rabbinic literature

that refer to a heavenly and earthly Jerusalem which are bound to

each other (see Taanit 5a).

How are we to understand this bonding of the material and

heavenly cities of Yerushalayim? One possibility is found in Yaakov's

famous dream. In his dream, Yaakov sees a ladder whose base is on

the ground and whose head is in the heavens. In response, Yaakov

states "This is non-other than the abode of God and this is the gate of

heaven". Yaakov recognizes that this is the place where the Beit

Ha'Mikdash will stand and that it is a direct gate to the heavens. The

ladder represents the direct path to heaven for the petitions offered at

the Mikdash. The earthly city of Jerusalem is directly bound with the

place of God in heaven – the heavenly city of Jerusalem. This idea is

reflected in halacha. When we pray we are meant to direct ourselves

towards Yerushalayim, representing the aspiration that our prayers

will pass through Yerushalayim directly to the heavens.

We may suggest an alternative understanding of the

relationship between the heavenly Jerusalem and the material city

leading to an alternative understanding of the unity mentioned in the

pasuk. If we read the verses preceding and following the pasuk which

speaks of Jerusalem's unity, we will see the Psalm speaks of two

ideas. The Psalm opens by stating: "samachti beomrim li beit

Hashem neilech"- ”I rejoiced when I was called upon to go to the

house of God”. Then, after speaking of the unity of the city, King

David states: "Shesham alu shevatim shivtei ka eidut le'Yisrael

le'hodot le'shem Hashem"- “there the tribes of God traveled to gather

and praise the name of God”. Both these pesukim refer to the

pilgrimage of Jews to the mikdash for the purpose of worshiping

God. The next Pasuk states: "ki Shama yashevu kisaot lamishpat

kisaot lbeit David"- “since there (in Jerusalem) sat the seats of

judgment the throne of the house of David”. This pasuk speaks of

Jerusalem not as the place of the Temple but rather of where the

throne of the kings of the house of David resides.

We may, therefore, suggest that the unity mentioned in the

pasuk refers to the unity of the Mikdash and the throne of human

kings. David is teaching us that Yerushalyim is both the meeting

place of man and God as well as the capital of Israel. Furthermore,

the two are inseparable. A Jewish governing body draws its

legitimacy and moral guidance from the Mikdash, from the worship

of God. On the other hand, the Mikdash can only exist with a proper

governing body which oversees the moral and proper social

interaction amongst the people. As the prophets taught, the Mikdash

has no place in a corrupt and immoral society and it is the

responsibility of a governing body to maintain the proper level of

morality.

This idea is expressed in our daily prayers. In the bracha of

rebuilding of Yerushalayim, we petition God "return and dwell in

Yerushalayim" and then we add "ve'chise David meheira le'tocha

tachin" - “and install within it soon the throne of David”. Though

there is a separate beracha which pertains to the reestablishment of

the kingdom of David, we mention it alongside the return of God in

the petition to rebuild Jerusalem. The Mikdash and the throne of

David mutually make up the ideal Jerusalem.

Jerusalem is a city united by worship of God and governance of Am

Yisrael

Jerusalem—A City of Unity Rav Moshe Aberman

even though it has been destroyed. So too can Kodshim Kalim

and maser Sheini be eaten in the entire area of Yerushalayim

even though there is no longer a wall surrounding the city. This

is so since the first kedusha does not cease to exist. (It should

be noted that not all Rishonim agree with the Rambam on this

point but it is the accepted view le'halacha). He then goes on

to explain (halacha 16) why the kedusha of the Mikdash and

Jerusalem did not cease even though the kedusha of the land

of Israel was invalidated by the expulsion of Am Yisrael from

the land at the time of the first destruction. In his explanation,

the Rambam states that while the first kedusha of the land

stemmed from the power of conquering the land, a power that

was undone by a counter conquest, the kedusha of Mikdash

and Yerushalayim stems from the presence of God in them.

Here we clearly see that there are two differing kedushot of

the land: one for the Mikdash and Yerushalayim and another

for the rest of the land of Israel.

We pray that as we have merited seeing the return of

Yerushalayim to Jewish hands, we will soon merit the

rebuilding of the Mikdash and the return to worshiping God

in his home.

The Sanctity of Jerusalem / continued from page #2

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