1126 - Torah Tidbits

Transcription

e"dl
devz
Third decade
Second thousand
Twenty years and up
1126xekf
d"ryz'd
xc` 'h
Feb 27-28 '15
OU Israel Center • 22 Keren HaYesod • POB 37015 • Jerusalem • (02) 560-9100
PLEASE NOTE:
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Submission of articles, ads, and notices should be
in our hands no later than Sunday, March 1st.
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See Back Page for Purim schedule
Lead Tidbit on page 4
Lil¤¹ ¥̀ Eg¸w¦
§ ie...
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K²¨f z¦i¬f© on´¤
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...xF`® Öl© zi¦zM̈
k:fk zeny
...to bring you clear
illuminating oil,
made from hand
crushed olives...
JERUSALEM in/out times for Shabbat T'TZAVEH-ZACHOR
Candles 5:00PM • Havdala 6:13PM • Rabbeinu Tam 6:48PM
Pi x
ParshaP
Sorry, no explanations
We'll try to put PPx in the downloads
There are many opinions that Kiddush
L'vana should be said on Motza'ei Shabbat (if possible), when there
is a larger crowd at Maariv and when people are dressed (and
perfumed) for Shabbat. This honors the Kabbalat P'nei HaSh'china,
which KL is. HOWEVER, there are opinions that one should not delay
saying KL (after its first opportunity - 3 or 7 days after the molad),
because of Z'RIZIM (enthusiastic mitzva observers do them at the
earliest opportunity). This is especially recommended for winter
when the weather often does not allow a clear view of the Moon.
Candles
Shabbat Parshat T'tzaveh-Zachor Havdala
Ki Tisa
5:00
Yerushalayim / Maale Adumim 6:13 5:05 6:18
5:17 Aza area (Netivot, S'deirot, et al) 6:15 5:23 6:20
5:15
6:13 5:20 6:18
Gush Etzion
5:16
Raanana / Tel Mond / Herzliya 6:14 5:21 6:19
5:16
6:14 5:21 6:19
Beit Shemesh / RBS
5:16
6:14 5:21 6:19
Netanya
5:15
6:13 5:21 6:18
Modi'in / Chashmona'im
5:16
6:14 5:21 6:19
Rehovot
5:15
6:14 5:20 6:19
Be'er Sheva / Otniel
5:00
6:14 5:05 6:19
Petach Tikva
5:15
6:13 5:20 6:18
Ginot Shomron
5:14
6:12 5:19 6:17
Gush Shiloh
5:05
6:13 5:11 6:19
Haifa / Zichron
5:15
6:13 5:21 6:18
Chevron / Kiryat Arba
5:15
6:13 5:20 6:18
Giv'at Ze'ev
5:17
6:15 5:23 6:20
Ashkelon
5:03
6:11 5:09 6:16
Tzfat
5:16
6:14 5:21 6:19
Yad Binyamin
R' Tam (Jerusalem) - 6:48pm • next week: 6:53pm
Do Not Forget... What?
The partner mitzva of ZACHOR is
LO TISHKACH. Remember - and Do not forget. Two sides of the
same coin, as the expression goes,
but not exactly the same thing.
The Sefer HaChinuch (and others)
differentiate between the positive
command to Remember and the
prohibition against forgetting by
saying that ZACHOR is with the
mouth and LO TISHKACH is in the
heart.
Many times, the Torah commands
us to so something and our Sages
tell us HOW. For ZACHOR, it is
reading Parshat Zachor from a Sefer
Torah with at least a minyan. Or
hearing the reading.
How about LO TISHKACH? How do
we do that? What are the things we
need to think about and feel in order
not to violate LO TISHKACH?
Different sources input different
ideas to form a composite of
thoughts for our consideration.
Much of the following details are
culled from the sefer ADAR UFURIM
by HaRav Yoel Schwartz.
First, take a look at the wording of
the mitzva of ZACHOR. Notice that
it does not command us to
remember the nation of Amalek. We
are commanded to remember what
Amalek did shortly after we left
Egypt. This includes attacking us for
no strategic reason. It includes
attacking the stragglers at the back
of the multitude of Bnei Yisrael. It
includes their lack of awe or fear for
G-d.
OU Israel Center TT 1126
And all of that is part of LO
TISHKACH, as well.
But LO TISHKACH is not specific to
the Shabbat before Purim. Or to any
other day of the year. It is more of a
constant warning against dismissing from our minds and hearts what
Amalek and its ilk have done to us
throughout Jewish History.
Seventy years passing since the
Holocaust should not be an excuse
to forget (and certainly not to
forgive). Nor is the passing of
hundreds of years or thousands.
There is no statute of limitations for
the terrible things attempted and
sometimes carried out by the
Amalek-type in every generation.
There's more. We must never forget
that G-d is our partner and ally in the
perennial battle against Amalek.
That G-d has saved us repeatedly
throughout the generations when
Amalek-types continue to attack us
- in a whole variety of ways and
guises.
Actual destruction of Amalek is for
the time of Sanhedrin and King and
(some say) a prophet. But remembering is ALWAYS. And so is not
forgetting.
Sefer HaChareidim adds a further
aspect, which we must never forget.
And that is that we make ourselves
vulnerable to the Amaleks and the
Hamans and so many more, when
we forsake G-d and the Torah.
These thoughts then belong with
every mitzva - positive or prohibition
that comes our way. Remember well!
page 4
T'tzaveh - Zachor 5775
T'tzaveh
Kohen - First Aliya
14 p'sukim -27:20-28:12
20th of 54 sedras;
8th of 11 in Sh'mot
[S> 27:20 (2)] Moshe (his name
Written on 179.2 lines in a Torah (33rd)
conspicuously missing from this
sedra) is told by G-d to command
the people to take pure olive oil in
order to light the Menora's lamps.
The Menora, to be located in the
main section of the Mishkan,
outside the Parochet, shall be
tended and kindled on a daily basis
[98, A25 27:21]. The lights shall
shine from evening until morning,
this being a perpetual law
throughout the generations.
10 Parshiot; 2 open, 8 closed
101 p'sukim (35th - 8th in Sh’mot)
1412 words (35th - 8th in Sh’mot)
5430 letters (32nd - 7th in Sh’mot)
Contains 7 mitzvot; 4 pos, 3 prohibitions
There are other mitzvot in the sedra
besides those that are counted among
Taryag. Numbers don't always give an
accurate "Mitzva-Picture" of a sedra.
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start
of a parsha p'tucha or s'tuma. X:Y is
Perek:Pasuk of the beginning of the
parsha; (Z) is the number of p'sukim in the
parsha.
Numbers in [square brackets] are the
Mitzva-count of Sefer HaChinuch AND
Rambam’s Sefer HaMitzvot. A=ASEI
(positive mitzva); L=LAV (prohibition). X:Y
is the perek and pasuk from which the
mitzva comes.
Condolences to
Mr. Herbert Haber on the passing
of his wife ELEANOR d"r
and to sons Yisrael and Alan
and families
The People of Israel are
likened to the Olive - just as the
olive shows its greatness (its oil)
only after being crushed and
squeezed, so too does Israel show
its special qualities after being
subjected to the trials and tribulations of Jewish History. And Israel is
also compared to the oil of the olive
- just as oil does not mix with other
liquids, but rather floats above them,
so too Israel does not (should not)
mix with the nations of the world.
And if we remain faithful to G-d, we
will rise above the nations (or
groups) who seek to hurt us.
[S> 28:1 (5)] Moshe is next told to
bring Aharon and his sons "front
and center" to serve G-d as
Kohanim. Special garments are to
be made for the Kohen Gadol's
glory and honor [99,A33 28:2].
milyexie oeiv ila` x`y jeza mkz` mgpi mewnd
The other pronoun sedra
page 5
Some say that glory and
honor refer to G-d's and the
People's, not (just) the Kohen
Gadol's. There are different meanings to the Torah's phrase "for honor
and splendor". Ramban gives it a
straightforward meaning - that the
garments of the Kohen Gadol were
for his glory. They were royal/noble
garments befitting the position of
the Kohen Gadol, whose status was
that of royalty. With his special
garments, the Kohen Gadol projected a perfect image. The garments helped present the Kohen
Gadol to the People with great and
appropriate dignity. This would help
the People understand and relate to
the Kohen Gadol as the vehicle of
the Divine Presence among them.
On a different level, we can say that
the objects of glory were G-d and
the People themselves. When the
Kohen Gadol wore his special
garments, and the people see him in
his splendor, then there is an
increase in honor to G-d. The special
garments also increase our awareness of the Sanctity of the Beit
HaMikdash, and we are inspired to
repent.
Talented artisans are to do the
work. The garments are: the
CHOSHEN (Breastplate), EIFOD
(decorative apron or cloak), ME’IL
(robe or poncho), KUTONET (linen
tunic), MITZNEFET (turban), and
the AVNEIT (belt/sash).
The TZITZ (forehead plate) and
MICHNASAYIM (short pants worn
under the Kutonet) are among the
garments but are not mentioned at
this point in the Torah. This can be
explained. The pants are for modesty, not glory and honor. And,
perhaps, the Tzitz is for G-d's honor
and to humble the Kohen Gadol, so
it too isn't part of the list of the
garments that are for the KG's honor
and glory.
The artisans were to take the gold,
dyed wools, and linen (for the
purpose of making the garments).
[P> 28:6 (7)] The Eifod is to be
woven from yarn made of threads
of gold, three colors of dyed wool
(blue, purple, crimson - the colors
and shades are the subject of
centuries of debate - and linen in
an intricate style. The Eifod has two
shoulder straps. The belt of the
Eifod is made in the same manner
Dedicated in loving memory of
our mother and grandmother
Marian Lerner d"r
d"r odkd l`lvaa za dpin dhr
on her 2nd yahrzeit
mixet oyey ,xc` e"h
Marc & Ester Lerner and family
page 6
as the Eifod itself, and is an integral
part of it (not a separate piece that
was attached).
It is interesting to note that some of
the furnishings of the Mishkan and
some of the garments were
explicitly to be "of a single piece",
rather than attached. Not all the
items of the Mishkan, nor all the
garments, but the point is emphasized in the Torah for those items to
which the rule must apply. Often, the
symbolism in this kind of rule is the
unity of Bnei Yisrael - every part of
the nation is not just important, but
integrally connected - no, more than
that, an inseparable part.
Two onyx stones (Shoham) were
set on the shoulders, and engraved
the names of the tribes. These
stones, with the names, serve as an
eternal reminder for the KG.
Talmud Yerushalmi states
that the name of Binyamin was
engraved on both shoulder-stones,
BIN on one and YAMIN on the other.
This idea is supported by the
language of the Torah - "From six of
their names..." rather than "six of
their names". In V'ZOT HABRACHA,
when Moshe is blessing the tribes,
the Torah says of Binyamin that "he
will dwell between the shoulders,
"U'VEIN K'TEIFAV SHACHEN".
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Levi - Second Aliya
18 p'sukim - 28:13-30
[S> 28:13 (2)] Gold settings and
chains are to be made for the Eifod.
page 7
[S> 28:15 (16)] The Choshen is
made in the same intricate syle and
manner of the Eifod. It is rectangular (double square) which when
folded (which was the way it was
worn) made a square measuring
one ZERET (a span, which is half
an Ama) on a side. Gold settings
were woven into the Choshen to
recieve the twelve precious stones
in four rows of three stones each.
Straps and fasteners were made to
firmly attach the Choshen to the
Eifod. They must not be detached
from each other [100, L87 28:28].
The Urim V'Tumim (parchment
with the Divine Name(s) on it) was
inserted into the fold of the
Choshen, and gave the Choshen its
miraculous powers.
The letters of CHOSHEN rearrange
to
spell
NACHASH,
meaning "snake" but also meaning
divination through the occult and
black magic, powers in this world
which are anathma to Torah and
Judaism. L'havdil, the Choshen is
one of our legitimate tools for
revealing hidden things. Significant
that these opposite "forces" are
actually two sides of the same coin
(i.e. anagrams).
and gold, Shani-dyed wool (red,
crimson, orange - see OzTorah
column p.30) and gold, Sheish
(white linen) and gold. Each thread
was made of 7 strands, i.e. six of the
fiber and one of gold. Then the four
threads were twisted together to
form the yarn from which the Eifod
and the Choshen were woven.
Another CLARIFICATION: Note that
these garments (and some others)
were Shaatnez. Yet rather than be
forbidden, it was a mitzva (and a
requirement) for the Kohen Gadol to
wear these garments. No contradiction here. He Who said not to
wear Shaatnez, commanded the KG
to wear these garments. Similarly,
He who said that it is forbidden to
slaughter an animal on Shabbat,
commanded that the daily korbanot
and the Musaf be done on Shabbat.
He is the Boss. Forbidding something in general and commanding
the same thing in a specific situation, underscores the idea of G-d's
mastery of all. (That's not the
reason, but...)
Here's an idea about Shaatnez in
general, and its use in the Kohen's
garments in particular. This is not a
reason for the prohibition, nor for its
use in Bigdei K'huna. It's just a point
to ponder. Wool is the chief fiber
CLARIFICATION: The yarn for the
Eifod and Choshen was produced as
follows: Six strands of T'cheilet-dyed
wool (blue, opinions vary as to the
shade) were twisted with a strand of
gold to produce a thread. The same
was done with Argaman-dyed wool
(purple, blue-purple, other opinions)
page 8
from the animal kingdom. Flax is (or
at least was) the chief fiber from the
plant kingdom. Garments are the
chief use of fibers. If so, we can say
that one of the manifestations of
human dominance over nature is
our ability to take fibers from both
plants and animals, process them
and use them for our own benefit,
comfort, and adornment. And taking
the most prestigious of each kingdom, and weaving them together,
and wearing garments made from
the combination of wool and linen is
one of the ultimate signs of our top
position on Nature's pyramid.
Comes the Torah and tells us that
we have limits. Yes, we may take
from nature to clothe ourselves. But
not limitlessly. Not the ultimate
demonstration of complete dominance. Because WE do not completely dominate. Only G-d does.
Perhaps, the prohibition of Shaatnez
is a mitzva meant to humble us, and
rein us in, if just a little with this
token reminder.
But when G-d commands us to
fashion garments for the Kohen
Gadol for G-d's (and the KG's)
splendor, then the opposite is seen.
G-d told us to purposely go "all the
way".
It might be similar to not building a
private dwelling (or shul!) that
matches or surpasses the beauty of
the Beit HaMikdash. It might be
similar in message to giving Bikurim
and T'ruma, etc. Think about it.
On another note... There are
different opinions as to how the
names of the tribes (really, it's the
page 9
sons of Yaakov, since Levi and
Yosef appear, rather than Efrayim
and Menashe) were engraved on the
Choshen (and the Eifod’s shoulder
stones).
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Want a headache? Read through
Rav Aryeh Kaplan's footnotes in The
Living Torah on the stones of the
Choshen and then go to the Temple
Institute's website and read about
the stones there. So many opinions
that it is impossible know what the
Choshen actually looked like.
mdx iel
g oleaf
ihay cb
oinipa
a oerny
v xkyyi
a ilztp
oe sqei
` oae`x
i dcedi
wri w oc
xyi xy`
This arrangement of the stones on
the Choshen is the opinion of
Chizkuni, a Rishon from France who
lived more than 700 years ago. He
wrote a commentary on the Torah
based on Rashi. He says that all of
Leah’s sons were first, then Bilha’s,
then Zilpa’s, and finally Rachel’s.
Rashi, however arranges the names
in order of birth, so Reuven, Shimon,
Levi, and Yehuda are on the same
stones as Chizkuni has them, as are
Yosef and Binyamin. Rashi says that
Dan, Naftali, Gad, and Asher were
before Yissachar and Zevulun.
dxy dqcd za dkxa xnz dig
zicedi za `cpid
lcii` deg za diav
dwax za xzq`
dxy za dewz dnlq
dxy dadf za lgx libia`
lfiix dig xzq` za lhib
dpg za oeiq ilxe`
dlib za ixiy
lfiix za àil
lgx za dpipt
`lcpd dpicr za rliia dxy
dxetv zxt` za xzq` libia`
lri za dwax
dxeac diti za dxiy lgx
lgx za dgny
xzq` za deg lhia`
lkin za dngp dilce`
dxy dqcd za dkxa xnz
mixn dpic za `nixt `cleb àil dqcd
dig za decg
`biit dkln za lgx
dxy za dkln
Henne Rasha bat Yitta Ratza
Frumet bat Chana Mirel
Menya Leba bat Yitta Chaya
Chaya Yocheved bat Karpel Shira
Alter Baruch ben Sarah
Shmuel ben Sarah Pasha
Note that in addition to the names
of the tribes, there are additional
letters that spell the names
Avraham, Yitzchak, Yaakov, and
Shivtei Yeshurun (another name for
Bnei Yisrael). These additional
letters are added to each successive
stone so that each stone will end up
`liiw diza oa l`xyi uxt
dxeac oa lreeit
dxy oa ozi`
dig oa sqei iav
dpipt oa iyi oeiv oa
hki oa lkin lìgi awri
lhib oa xkyyi
lhib dkln oa mely diryi
dpg deg oa xzl` l`xyi
`hr dxeac oa lèny iyi liigd
xzq` oa edil` sqei
dtlf oa wgvi
diqg oa oxd` l`kin
zibg oa sqei lìxfr
d`l oa lìpc mely
lqix oa dyn ryedi
drny dpyey oa iav àiwr
dnila oa `pipg mdxa` miig
xzq` oa cec
lgx oa mingx
xe` oxw oa mxei dcedi
daia` oa ediryi mdxa`
dxetiv lgx oa aec lìpc
dxy daia` oa awri digzt l`tx
dpeniq dxeac oa lìngxi xi`n
.l¥̀ ẍU¦i
§ i¥lFg x`¨ W§ KFzA§
page 10
with six letters engraved on it
(according to Chizkuni).
Furthermore, all letters of the AlefBet are now represented, so that the
Kohen Gadol can receive Divine
messages via the Urim V'Tumim
and the letters on the stones of the
Choshen, which were illuminated
and then interpreted by the KG (with
Ru'ach HaKodesh?).
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Rambam has the same arrangement
as Chizkuni, but he puts the names
Avraham, Yitzchak, and Yaakov on
the Reuven stone, and the words
Shivtei Kah on the Binyamin stone.
Shlishi - Third Aliya
14 p'sukim - 28:31-43
[S> 28:31 (5)] The Me'il was made
of T'cheilet wool (some shade of
sky blue - at what part of day or
night? Good question. That's why
there are different opinions). Its
neck was especially reinforced to
prevent tearing, which is prohibited [101,L88 28:32]. This prohibition applies to all Kohen garments,
but is commanded in the context of
the Me'il. The hem of the Me'il was
adorned with gold bells and
multi-colored RIMONIM (pompoms) of wool and linen.
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made of pure gold with the words
KODESH LASHEM, Holy unto G-d,
page 11
hammered out as raised letters
from the Tzitz. The Tzitz was
secured to the Kohen Gadol's head
by bands of T'cheilet wool.
The Kutonet - tunic and the
Mitznefet (or Migba'at) - turban were made of pure linen.
The Avneit, belt was woven from
the wools and linen. There is a
dispute as to whether only the
Kohen Gadol's belt was Sha'atnez
or those of all Kohanim.
The Avneit (of all kohanim)
was 32 amot long, approx. 16m of
sash. Think about that for a
moment. For people still stuck in
non-metrics, that's more than 52
feet. It took a long time to put on
and it produced a large bulge that
the Kohen always felt when he put
his arms at his sides. Similarly, the
Kohen's turban was wound from 16
amot of linen strip and probably "sat
heavy" on the kohen's head.
Sources say that a kohen saw his
turban whenever he raised his eyes.
Similarly, the Kutonet was long
sleeved and almost floor length, so
the kohen always noticed his
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garments during Avoda. This
assured that the kohen would have
proper Kavana during his sacred
service.
For Aharon's sons (and all active
kohanim), there are four garments
- tunic, turban, belt, pants. The
regular kohen's garments were also
for honor and glory. Aharon and
his sons were to be dressed in their
garments and anointed to serve as
kohanim. The linen pants of the
kohanim, from waist to knees, was
for modesty. Rambam says there
were loops at the waist for a
rope-belt. Rashi says the Michnasayim resembled boxer shorts in
that they were not tight-fitting.
R'vi'i - Fourth Aliya
18 p'sukim - 29:1-18
[S> 29:1 (37)] The consecration
ceremony for Aharon and his sons
is described in this portion.
Sacrificial offerings included a bull
(this very first offering in the
Mikdash is the symbolic father of
the Golden Calf and came as an
tonement for his son / that sin) and
two rams, various types of matzacrackers made from flour and oil
(and water - almost always an
ingredient, but not mentioned in
the text). The kohanim-to-be
immersed in a mikve, were dressed
in their special garments, and were
anointed with special oil.
Gad in forbidden mixture of Asher
page 12
Chamishi 5th Aliya
19 p'sukim - 29:19-37
PESACH
The intricate details of the sevenday ceremony for the Mishkan are
presented. The Kohanim are
required to eat the meat of the sinand guilt-offerings (Chatat and
Asham). This command applies not
only during the consecration ceremony, but is a mitzva for regular
Temple service [102, A89 29:33].
Many procedures of the first week
were "one-shot-deals"; those would
not be counted as mitzvot of the
Torah. Other practices became
standard procedure in the Mikdash
(and are often counted among 613
or as part of mitzvot).
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8 p'sukim - 29:38-46
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[S> 29:38 (9)] Daily procedures on
the Altar are to include the sacrificing of two lambs as BurntOfferings, one in the morning and
the second one in the late afternoon. These daily sacrifices are
accompanied by flour and oil
"mincha" and wine for libation.
This mitzva of the T'midim is #401
to be found in Parshat Pinchas (not
counted here).
In response to our consecration of
page 13
the Kohanim, HaShem Himself will
sanctify the Mishkan, Altar, and
Kohanim. "And I will dwell among
the People of Israel and be their
G-d" (29:45). This pasuk is the
companion of the pasuk that began
the whole portion of the Mikdash.
In that first pasuk, the idea of G-d
living among us, so to speak, and
not merely in the Sanctuary that
we make, is alluded to by the
grammar of B'TOCHAM. In this
pasuk at the end (almost) of the
instructions for making the Mikdash and everything in it and
about it - the matter is spelled out.
attached to opposite edges for the
carrying poles, themselves made of
wood covered with gold. This Altar
was placed in front of the Parochet
and was used essentially for the
daily offering of incense [103, A28
30:7] (and for part of the Yom
Kippur Avoda), in the morning
when the Menora was tended.
Incense was offered towards
evening too. No other use of the
Golden Altar was permitted [104,
L82 30:9].
R' Yaakov Auerbach z"l points out
that the G'matriya of this whole
pasuk (29:45, quoted above) is
2449, the year from Creation in
which the Mishkan was first
dedicated. Ed. personal note: More than anyone
else, R' Auerbach's sefer L'ORA SHEL TORAH is
responsible for firing up my enthusiasm for gimatriya
- especially of whole p'sukim (which can't be forced).
Consists of a single parsha p'tucha
from the end of Ki Teitzei. Written on
6 lines in a Sefer Torah. 3 p'sukim, 47
words, 178 letters. The smallest of the
special maftirs. Contains 3 of Taryag;
2 positive, 1 prohibition.
Sh'VII Seventh Aliya
10 p'sukim - 30:1-10
[P> 30:1 (10)] The Incense Altar is
to be constructed of acacia wood, 1
ama wide by 1 ama long by 2 amot
tall. It is to be plated with gold and
adorned with a decorative border
of gold. Two gold rings were
Mazal Tov to Yonah & Karen Berzon
and Dovid & Ahuva Manis and
family on the birth of their grand/son
Maftir - 2nd Torah
3 p’sukim; D’varim 25:17-19
Generally, the mitzva to hear Torah
reading is rabbinic. ZACHOR is the
only portion of the Torah the
hearing of which (with Kavana) is
the fulfillment of a mitzva from the
Torah. (Some say that Para is
d'Oraita too, but not on the same
level as Zachor). The 3-pasuk
portion contains the mitzvot to
Remember what Amalek did, to
destroy the remnant of Amalek
from "under the heavens", and
never to forget.
Note that what we are commanded
to remember and never to forget - is
not Amalek per se, but what Amalek
did to us on our way out of Egypt.
page 14
This allows us to include in the
"definition" of Amalek, those who
are Amalek-like; those who behave
like Amalek, and like his famous
descendant, Haman. We should also
keep in mind who Amalek's
grandfather was and who filled the
original Amalek with hatred for the
descendants of Yaakov. It was
Yaakov Avinu's twin, Eisav.
As to the mitzva of TIMCHEH,
eradicate the memory of Amalek
from under the heavens, there are
issues of to whom this mitzva
applies: the king of Israel, the people
as a whole (its Sanhedrin), and/or
the individual Jew. There is also the
significant issue of our inability to
identify an actual descendant of
Amalek in our time. In addition,
there is the opinion of the Brisker
page 15
Rav that no one can fulfill this
mitzva until instructed so by a true
Navi.
But if we focus on the mitzvot of
Zachor and
Lo
Tishkach
Remember and Do not forget, we
will still be able to define Amalek,
and more significantly, to define
what we are supposed to remember, what we are supposed to never
forget, and even what we are
supposed to try to rid the world of.
Side point: An Amaleki (who has
never fought against Israel) who
wants to convert to Judaism, can be
accepted. And such a convert does
not even have the restrictions of
marriage that converts from Amon
and Moav have.
Let's take Hassan Nasrallah as an
example. Is he a descendant of
Amalek? We don't know. End of
story? Not quite. Do we include him
in our vigilance against forgetting
what Amalek did (and what they
wanted to do!)? Definitely. Do we
include him when we are in the
process of remembering? Definitely.
The litmus test is not his lineage, it
is his remarkable resemblance to
Amalek, his grandfather and his
descendants. When we hear the
Hizbola leaders talk about the
destruction of Israel, we hear Eisav
talking. We hear Amalek attacking.
We hear Haman desiring to destroy
every man, woman, and child - the
nation of Mordechai. We hear Hitler
ranting and raving, and, sadly, doing,
as well.
can and must work towards neutralizing him, fighting anti-Semitism
and Anti-Israel attitude and behavior, with renewed commitment.
ZACHOR is not paying lip-service to
an idea - it is remembering and
never forgetting so that we will
prevail over the Amaleks in the
world. Yehoshua weakened them,
David HaMelech had partial success, Shaul almost did it. Mordechai
and Esther triumphed, but the battle
against Amalek is MIDOR DOR,
from generation to generation.
And we must always remember that
G-d not only commanded us to
TIMCHEH, but He also promised
EMCHEH, that He will "fight", as
well. And the Torah identifies the
fight against Amalek as G-d's battle
against the evil of Amalek, and we
are His allies in this fight.
Haftara 33 p'sukim
Shmuel Alef 15:2-34
S'faradim begin one pasuk earlier
The special hafatra pre-empts the
regular haftara of the weekly sedra.
And even if we can't wipe him - and
others like him - out, we certainly
The Haftara consists of the command through the prophet Shmuel
to King Sha'ul to destroy Amalek,
and of Shaul's incomplete compliance with his orders. The Maftir
tells us what we must do. The
Haftara shows us what happens
when it isn't done properly. Purim
and Megilat Esther shows us what
happens when it is done right. But
the battle goes on... until the time
of Mashiach. G-d too “fights”, so to
speak. And we must do our part.
page 16
mgpn ixac
Divrei Menachem
[email protected]
Why, one asks, does Moshe's name not
appear in our Parsha? One response is
that when Moshe pleaded with Hashem
to forgive the people for the Sin of the
Golden Calf, he specifically stated that
were G-d not to exonerate them, then
[Hashem should], "Erase me now from
this book that You have written." And
the Talmud teaches that the curse of a
Tzadik, even if conditional, will surely
come to pass (Makot 11a).
The Baal HaTurim suggests another
reason to explain the absence of
Moshe's name: The Parsha dwells on
Moshe's preparation of Aharon and his
sons for the kehuna, with the opening
words, "Bring yourself near to Aharon
your brother and his sons with him"
(Sh'mot 28:1). Why the special reference
to Moshe's drawing close to his brother?
Because Moshe was originally to have
served in the capacity of Kohen Gadol but because he expressed resistance to
taking on his leadership role he was
later deprived of this honor (Zevachim
102a).
Now Moshe is to complete the
preparations of Aharon and his sons
personally and with infinite attention to
detail. Inwardly this must have caused
Moshe much anguish. And in recognition
of this angst, Moshe's name does not
appear in the Parsha.
Or maybe this deletion is a sign of
Moshe's exemplary humility. Like many
silent heroes Moshe does not want or
seek recognition. Now, dear reader, it is
up to you to decide.
Q
page 17
from the virtual desk of the
OU VEBBE REBBE
The Orthodox Union - via its website - fields questions of all types in the areas of Kashrut, Jewish Law and
Values. Some of them are answered by Eretz Hemda, the Institute for Advanced Jewish Studies, Jerusalem,
headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare
rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a
joint venture of the OU, Yerushalayim Network, Eretz Hemda... and OU Israel's Torah Tidbits.
Ranking Mishloach Manot
Stringencies
Question: I have heard so many
opinions about mishlo'ach manot [hereafter
MM] requirements (enough for a meal,
different berachot, cooked food, etc.).
Which are necessary?
Answer: We will refer to the
practices you mention and a few
others (not exhaustive), categorizing
them according to our appraisal of the
chumrot.
Proper to Be Careful
(strong opinions require them)
Respectable quality/quantity - The
gemara (Megilla 7b) tells of Amora'im
sending simple foods and sharp
spices, respectively, and a colleague
implying this was inappropriate.
Many explain that MM are supposed
to foster warm relations and/or that
they are for seudat Purim use (see
Shut Chatam Sofer, Orach Chayim
196). Therefore, it can be expected
that poskim say the manot should
have some importance (Aruch
HaShulchan OC 695:15) and perhaps
that this is magnified by the giver
and/or the recipient's affluence (Ritva,
Megilla 7a; Chayei Adam 155:31;
Be'ur Halacha 695:4). The opinions
(see citations in Yalkut Yosef,
Mo'adim, p. 329, Mikra'ei Kodesh
(Harari) 12:4) that one person's MM
should suffice for some level of an
independent meal (as opposed to an
enhancement) are fewer and weaker.
Ready to be eaten - The Magen
Avraham (695:11) requires that meat
that is given be cooked. The logic is
that raw food misses the mark, as the
recipient cannot enjoy it without
effort. The Mishna Berura (695:19)
cites this as the main ruling, while
noting there are distinguished lenient
opinions. (Some mistakenly understand that one must give cooked food.
Actually, the issue exists only for food
that is inedible raw.) While important
poskim are lenient (Yalkut Yosef,
ibid. p. 318), it would be strange not
to follow such an easily-followed
logical stringency.
One May Want to be Careful
(minority strict opinions with a
measure of weight)
Drinks do not count - Some claim that
manot refer to solid food, not drinks.
However, the gemara (ibid.) that tells
of a rabbi who sent a nice portion of
meat and a barrel of wine indicates
drinks are fine (Terumat HaDeshen
I:111), as the Magen Avraham (ibid.)
page 18
and Mishna Berura (ibid.) rule.
According to a minority opinion's
reading of the Yerushalmi's version of
the aforementioned story, those manot
were insufficient because drinks do
not count.
Kedushat shvi'it - The Ben Ish Chai
(Torah Lishma 193) includes MM in
the prohibition on using Sh'mita
produce for paying various debts
(Rambam, Sh'mita 6:10). He applies
this not just to fulfilling the basic
mitzva of MM but even to giving to
those who have already given to you.
Many are lenient (see Minchat
Yitzchak X:57), apparently including
our mentor, Rav Shaul Yisraeli (see
Mikra'ei Kodesh 12:(31)). Some are
machmir only to the extent that
without the shvi'it produce, he has not
fulfilled the mitzva (Mishnat Yosef,
cited in Minchat Yitzchak ibid.).
Separate utensils - the Ben Ish Chai (I,
Purim 16) says that whatever is in one
utensil counts as one mana. This is
difficult concerning foods that are, by
their nature, unrelated (as opposed to
something like assorted candies in a
container - see Hitorerut Teshuva
I:126). However, probably partially in
deference to the Ben Ish Chai's
stature, several Sephardic poskim
endorse this stringency l'chatchila
(Yalkut Yosef, ibid. p. 330).
each is big). However, the idea that
foods' berachot are an indicator of
being separate is contradicted by
many prominent sources and is
illogical (meat and juice share a
beracha; different types of potato
chips do not).
The stringencies are meant to ensure
one fulfills the formal mitzva and are
not always indicative of the mitzva's
goals. Therefore, if you give
"halachically mehudar" MM to one
person, the idea of giving to many
people to cultivate friendship
(Shulchan Aruch, OC 695:4) can be
done in any way that enhances the
Purim spirit. Do not let chumrot stifle
your energy or creativity.
Rav Daniel Mann, Eretz Hemdah Institute
Questions? email [email protected]
Unwarranted Stringency
Wills, Guardians, Trusts, Healthcare Proxies
Foods of different berachot - The
manot must be unique. Most poskim
say not to suffice with one food
separate into two portions (even if
Halachic Estate Planning
Tirtza Jotkowitz, Esq.
page 19
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Rabbi Weinreb's Weekly Column:
T'tzaveh
"The Stigma of Fame"
People are motivated by many
things. The search for pleasure is
certainly one of the great motivators
of human beings. So are the search
for power and the search for riches.
There are also those among us who
seek to be liked by others, to the
extent that the search for adulation
is their primary motivation in life.
Others, and this is particularly true
with religious people, hope for a
place in the World to Come. For
them, a vision of eternity is a major
motivation. Still, others devote their
lives to the search for meaning,
wisdom, or spiritual enlightenment.
For me, while all of the motivations
listed above are interesting and
deserve study, there is yet another
human motivation that is more
noteworthy: the search for fame.
We all know individuals who are
devoted, sometimes even obsessed, by their urge to become
famous. For them, just to be
mentioned in a newspaper article or
to be glimpsed on television for a
fraction of a minute is a powerful
reward.
This particular motivation is hard to
understand. Fame does not necessarily bring material rewards. Not
every famous person is rich, nor is
he powerful. Famous people are
often not popular people; indeed,
they are often disliked. And there
are certainly no spiritual or intellectual achievements that come with
fame. Furthermore, fame is notoriously fleeting. Yesterday's famous
person often dwells in oblivion
today.
Since the beginning of the Book of
Sh'mot, we have been reading
about Moshe. Surely he is the most
famous person in the Jewish Bible.
Yet for him, fame was of no
consequence whatsoever. He was
not motivated by a need to make
headlines, to be immortalized for all
eternity, or even to be popular and
well-known. He would be the last to
be concerned if a weekly Torah
portion did not even contain his
name.
This week's Torah portion, T'tzaveh,
is the only one, since we are
introduced to the newborn Moshe,
in which he is not mentioned by
name. T'tzaveh, a Torah portion
rich in all sorts of particulars and
details, fails to mention Moshe.
Two hundred and forty out; ninety in
page 20
Long ago, some keen Torah scholar
noted this fact and attributed it to a
verse in the next week's parsha, Ki
Tisa. There, we read of how Moshe
pleads to God to forgive the
Israelites who worship the Golden
Calf. He says, "If You will forgive
their sin [well and good]; but if not,
erase me from the book which You
have written."
"Erase me from the book!" I have
no need for fame. Insightfully, this
keen scholar found T'tzaveh to be
the book from which Moshe was
indeed erased.
I suggest that Moshe learned how
unimportant fame is from his
personal experiences with stigma.
For you see, just as fame is no
indication at all of the genuine worth
of the famous person, so too
negative stigma do not reflect the
genuine worth of the stigmatized
individual.
One of the most perceptive
observers of human relations was a
writer named Erving Goffman.
Almost fifty years ago, he authored
a classic work entitled Stigma:
Notes on the Management of
Spoiled Identity. There, he describes the psychology of stigma
and of how society assigns negative
labels to people, spoiling or ruining
their identities as valuable members
of that society.
page 21
A person who has suffered from
being stigmatized learns how
meaningless the opinions are that
other people have of him. Should
he shed these stigmas and gain the
positive opinions of others, he
would know full well how meaningless those opinions are.
Moshe was a stigmatized individual
earlier in his life. Goffman distinguishes three different varieties of
stigma, and all three were
experienced by the young Moshe.
The first of these conditions,
Goffman termed "abominations of
the body". Physical deformities
result in such a stigma. Moshe had
such a physical deformity; he
stammered and stuttered.
The second condition, Goffman
called "blemishes of individual
character". In the eyes of the world,
Moses was a fugitive, a criminal on
the run, who was wanted by the
pharaoh for the murder of an
Egyptian citizen.
Finally, the third source of stigma:
"tribal identities". Moshe was a
Hebrew, a member of an ostracized
minority.
In contemplating what the life of
Moshe was like in the many
decades he spent as a refugee
before returning to Egypt as a
redeemer, it’s clear that he suffered
from a triple stigma: fugitive,
stutterer, and Jew.
ipŸx gny zcled mei
I suggest that one of the greatest
achievements of Moshe, our
teacher, was his ability to retain a
sense of his true identity, of his
authentic self-worth, in the face of
the odious epithets that were hurled
at him.
This is how, in his later life, when
fame and prestige became his lot,
he was able to retain his selfknowledge and eschew fame. This
is what enabled him to say, "Erase
me from the book…" This is why he
was able to not only tolerate but to
value this week's portion, where his
name is not mentioned.
"The man Moshe was humbler than
all other humans" (Bamidbar 12:3).
The deeper meaning of Moshe's
humility was his ability to understand himself enough to remain
invulnerable to the trials of stigma
and insult, and to remain equally
unaffected by the temptations of
glory and fame.
When we refer to Moshe as
Rabeinu, our teacher, it is not just
because he taught us the law.
Rather, it is because he told us how
to remain impervious to the
opinions of others and to value our
own integrity and character. Would
that we could be his disciples in this
teaching. 
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NYS Licensed and Board Certified
Chiropractor
Offices in Jerusalem, Ramat Beit Shemesh
052-662-4658
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page 22
CHESED FUND
SH'KALIM, ZACHOR
and PURIM
dwcva miaxn xc` qpkpyn
by Dr. Meir Tamari
Parashat Zachor that we read the week
before Purim, is a time capsule of two
permanent and ongoing Torah
miztvot, to remember and not to
forget Amalek; both are incumbent on
every Jewish man and woman. To
remember what Amalek did to us is
included amongst the six 'memorials'
that we mention together with
Shabbat, Yetzi'at Mitzrayim, Matan
Torah et al, everyday. Moreover, Am
Yisrael is called 'first', Israel My First
Born and Amalek is first of nations
(Bamidbar). Of all Israel's enemies,
there is no other apart from Amalek to
whom all these things apply, clearly
making Amalek separate and his
enmity distinctive. Considering this
distinction makes Purim, its redemption and its observance more understandable and more relevant.
Amalek's
distinctive
enmity
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page 23
revealed in the very attack described
in the Torah portion on Purim
morning: "and Amalek came" (Sh'mot
17:8). His territory lay some 300
miles away and he had no alliance
with the nations on their route. Israel
possessed no territory that he desired
to conquer nor were booty and looting
the attraction since he attacked the
stragglers and those on the periphery
who were the poorest of the camp.
"Amalek showed that he had none of
the usual motives which nations have
for war. Only pure hatred and this
makes him distinctive among our
enemies" (Abarbanel).
Over and
above this geo-political observation
there are powerful ideological and
spiritual issues inherent in Amalek's
war.
Many commentators see this war as
flowing from Amalek's arrogance and
lack of fear of Hashem. He dared to
attack Israel even though all the other
nations stood aside in awe before
G-d's power shown by the miracles at
Kri'at Yam Suf. However, perhaps
Parashat Zachor adds an additional
dimension when it reads "asher
karcha", that happened accidentally to
you. For Amalek everything is chance
and all history, both of individual and
of nations is purely accidental, without reference to any Divine Plan or
intervention. Amalek sees in events
neither the workings of justice not the
Hand of the Divine Judge. In 'karcha',
Amalek sees the plagues in Egypt, the
Exodus, the splitting of Yam Suf for
Israel and the drowning of Pharaoh as
page 24
merely mikreh, all chance-accidents
or the results of natural forces.
Furthermore, "Asher Karcha" is also
related to kor, cold, so Amalek also
seeks to cool the devotion of Israel to
G-d by intervening and separating
them from Him. Hashem declares that
nether His Throne nor His Name are
complete as long as such philosophies
exists, so there will be war between
Hashem and Amalek for generations.
The verses of Zachor follow those in
the Torah regarding just weight and
measure; "because you transgressed
weights and measures I brought the
enemy upon you" (Rashi, D'varim
25:13-16). These crimes are always
done in secret, weaken the social
fabric and pit each person against the
other causing division in Israel. Evil
people too, keep their intentions
hidden and their crimes are done in
secret. Amalek's very name is derived
from akalkal, twisted and perverted.
So, he did not wage open warfare with
Israel but sneaked up and undermined
the Clouds of Glory that protected
them so he could attack the weak and
stragglers. Haman, his descendant
thought in his heart that there was
nobody else whom the king would
wish to honor. He hid his hatred of
Israel
beneath
their
supposed
disloyalty to the king. Eisav, Amalek's
grandfather said in his heart, "when
my father dies, then I will kill my
brother ".
page 25
The eradication of Amalek is one of
the three mitzvot that Israel is
commanded to do upon their entry
into Eretz Yisael: anoint a king, wipe
out Amalek, and build the Bet
HaMikdash. Indeed, that is its
historical pattern: Moshe-AmalekMishkan; Shaul-Agag-Beit HaMikdash; Esther and Mordechai-Haman
and Purim-Bayit Sheini. The Beit
HaMikdash reflects a spiritual unity
but also a national unity. There, the
whole nation came together physically
at least three times a year. Shlomo
HaMelech at its dedication spoke of
how the hearts and minds of the whole
of Israel would pass in prayer through
its gates. "This explains why the
destruction of Amalek needs a king
whereas the Shoftim were sufficient
for the wars against the other enemies
of Israel. The Shoftim were judges
who act only according to logic,
intellect and learning, whereas the
king, in addition to being a judge, is
the heart of the nation and unites the
people. Because Amalek was the
enemy both of Israel's connection
with Hashem but also of the social
unity of the nation, his defeat requires
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the unity of mind and heart inherent in
the king" (Shem MiShmuel).
"Not only are we commanded to
destroy Amalek but it is a positive
mitzva to wipe out even the memory
of Amalek" (Hilchot Melachim 5:5).
"As long as the memory of the heroes
of the sword is covered with glory and
of those who throttle and murder the
happiness of mankind is revered, so
long will successive generations seek
to emulate Amalek's violence and
force. So Israel is commanded to wipe
out the memory of Amalek, in
addition we have to fight against
everything ungodly and inhumane"
(S. R. Hirsch).
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page 26
The following is from
Sapphire from the Land of Israel
A New Light on the Weekly Portion
from the Writings of
Rabbi Abraham Isaac HaKohen Kook
by Rabbi Chanan Morrison
website: ravkooktorah.org
Raising a
Constant Flame
Adapted from Ein Eyah vol. III, p. 57
on Shabbat 21a
Not just any oil was suitable for use
in the Temple Menorah. The Torah
stipulates that the oil be particularly
refined, made from hand-crushed
olives, so that it will “raise up a
constant flame” (Sh'mot 27:20).
Why does the Torah use this
unusual phrase, “to raise up the
flame”? Why not say simply “to
kindle the flame”?
Proper Oil and Wicks
The Sages explained that this
phrase indicates that the lights of
the Menorah must burn easily and
naturally, necessitating that only the
finest oil and wicks be used. The oil
must be pure, produced from types
of oil that are easily absorbed, and
the wicks must be made from a
material that burns smoothly. With
such high quality oil and wicks, the
flame will “raise itself up” and will
not need to be fiddled with.
For
page 27
Shabbat
lights,
the
Sages
similarly required that the oil come
from a substance that is absorbed
easily, and the wicks be made from
a material that burns smoothly.
“Those wicks and oils that the
Sages disqualified from use on the
Sabbath may also not be used in the
Temple” (Shabbat 21a).
Elevating Body and Soul
Rav Kook explained that there is a
deeper significance to this rule. The
goal of Shabbat is to perfect the
individual, and the requirement for
easily lit wicks and oil contains an
important lesson about the path to
spiritual growth.
The oil is a metaphor for the human
intellect. The mind also needs
guidance; not every intellectual
pursuit leads to ethical and spiritual
growth. Cases abound of brilliant
individuals who led amoral, even
corrupt lives. Just as the oil of the
Menorah must be of a type that is
readily absorbed by the wick, so too,
we should immerse ourselves in a
wisdom which provides practical
guidance toward proper living. Such
is the wisdom of Israel - the Torah.
Lights of the Individual
and the Nation
If the body is overwhelmingly drawn
toward physical pleasures, the
intellect will not succeed in guiding
it. One may become skilled in some
craft, or gain proficiency in certain
areas of wisdom, but wisdom will
not reside in the heart. The
overriding attraction to material
pursuits will interfere with the
illumination of the intellect.
Shabbat day promotes the spiritual
growth of the individual. But what
about the spiritual growth of the
nation? What if the nation seeks to
amass wealth and power, regardless
of any injustices perpetrated along
the way? Unfortunately, this is a
common phenomenon: the individual aspires to justice and goodness,
while his country ruthlessly pursues
its objectives.
Our body is like a wick. It must be
refined so that it does not resist the
light, but rather works together with
the soul. Only then it will be
illuminated easily and evenly. This is
the essence of Shabbat: a day set
aside for harmonious living, so that
we may naturally grow in holiness
and true service of God.
The heritage of the Jewish people,
however, is different. Our national
aspirations are at one with our
individual aspirations. Both are
rooted in God’s law from Sinai. Both
the individual and the nation pursue
the same goals of justice and
kindness. This is the significance of
the association made between the
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page 28
Shabbat lights and the Menorah in
the Mikdash, connecting the aspirations of the individual and the
nation. Both Shabbat and Mikdash
lights require oil and wicks that burn
smoothly and easily. The Torah of
the nation, like that of the individual,
must guide its actions effectively,
and not be limited to abstract
philosophical inquiry.
Raising Itself Up
The Sages further explained that
flame needs to be constant, a light
that “raises itself up”. What does
this mean? Our impetus for seeking
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justice and good should be based
on intrinsic, natural motives. This is
accomplished by purifying the body
through the sanctity of practical
mitzvot, and the mind through the
light of Torah study. Then we do not
require artificial assistance to avoid
evil. Our enlightened conscience will
naturally lead us to the proper path.
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T'tzaveh
2) Why does G-D tell Moshe to
bring Aharon CLOSE TO HIM
(HAKREIV - 28:1) instead of
ELEVATE or UPLIFT him?
3) Why does the Torah say the
extra
word
V'ET
between
AHARON and his sons (BANAV)
when it describes them washing
themselves as preparation for their
service in the Mishkan (29:4)?
[email protected]
The suggested answers are elsewhere
Ponder the questions first, then see further
page 29
A look at T'TZAVEH from
It is a colourful sidra, not by reason
of dramatic events but because it
lists a spectrum of colours used in
making the Kohein Gadol’s garments, the Ark covering and other
appurtenances used in the Mishkan.
Dr Amar says he has extracted the
colour from a coccid (scale insect)
he discovered in N’vei Tzuf in
south-western Shomron. He learned
from medieval Arab manuscripts
that they would harvest the coccids
at the right time, dry them and boil
them up with certain other materials.
One of the most common colours is
"tola’at shani" (e.g. Sh'mot 28:6). The
translations render the Hebrew as
“scarlet”. The first of the two Hebrew
words, "tola’at", means a worm,
which must be an indication of the
source of the colour. The Brown,
Driver and Briggs lexicon identifies it
as "coccus ilicis yielding scarlet
colour" (p. 1069).
From this procedure he found that
the "shani" was orange, not scarlet.
This accorded with what was said by
Josephus, who described the "shani"
in the Temple and said its colour
symbolised fire, which is orange, not
red as commonly thought. Dr Amar
is understandably excited that his
work has solved a Biblical problem
after 2000 years. K
A researcher at Bar Ilan University
reported that he had worked out
exactly what it was. As reported by
Arutz Sheva News Service, 30
December 2002, Dr Zohar Amar of
Bar Ilan’s Department of Land of
Israel Studies, says: "'Shani' is one
of the most valued colouring
materials of the ancient world, often
mentioned in the Bible together with
the more familiar 't’chelet' (blue) and
'argaman' (purple), (but) we never
knew what it was. It was thought
that it was some kind of coccid from
outside the Land of Israel, but we
have now shown that it is made
from something commonly found in
the Land of Israel, right under our
noses."
Rabbi Apple served for 32 years as the chief minister
of the Great Synagogue, Sydney, and was Australia's
highest profile rabbi and leading spokesman for Jews
and Judaism on the Australian continent. He is now
retired and lives in Jerusalem. He blogs at
www.oztorah.com
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page 33
Fighting Eating Disorders in Yerushalayim
Rabbi Shmuel Jablon Executive Director, Mercaz Female
In recent years, the Orthodox community has awoken to the urgency of fighting
eating disorders. The Orthodox Union has played an important role in this
battle.
Eating disorders, primarily anorexia and bulimia, have one of the highest
mortality rates of any psychological disorder. Factors such as genetics,
communal pressures, exposure to the general media as well as other
psychological illnesses make Orthodox Jews as susceptible to suffering from
eating disorders as the general population (see Jewish Action, Summer 5762).
Families and friends suffer along with those afflicted. Often they are unaware
of how to help them escape from this pit.
In Israel, eating disorders are also prevalent in all segments of the community.
However, there are limited options for intensive treatment. In addition, there
are almost no options for treatment within an Orthodox setting.
Almost two years ago, Mercaz Female in Yerushalayim opened its doors to fill
this critical gap. Located in Kiryat Moshe), it is the only intensive, outpatient
center established by and for Orthodox Jews. Patients come from all segments
of the Orthodox community. Patients come two to three times a week for
treatment. The center’s team includes a psychiatrist, physician (who is a
specialist in adolescent and family medicine), psychologist, clinical social
worker, art therapist, dieticians and clinical mentors. Parents participate in
weekly family therapy. English speaking therapists are available for immigrants
and students as needed. It is a warm, home-like environment where everyone
works together to make sure that everyone receives the help they need.
Mercaz Female is a non-profit that does everything possible to not turn anyone
away for financial reasons. We believe that everyone’s life is precious.
Naturally, communal support is critical to help save the lives of those who turn
to us.
If you or a loved one suffer from an eating disorder, please seek help. Eating
disorders do not go away by themselves. Intensive treatment is required to
break the chains of this deadly disorder. It is truly a matter of life and death.
For more information, please visit www.mercazfemale.org
or email [email protected]
page 34
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 We must learn to keep our heads even below water.
from "A Candle by Day" by Rabbi Shraga Silverstein z"l www.createspace.com/4492905
page 35
Reprinted (with permission) from
Shabbat Shalom
Parsha Booklet (4) by
Rabbi Berel Wein
The garments of the kohanim
occupy a great deal of space in this
week's parsha. These garments
were meant to bring "honor and
glory" to those who donned them.
But they were also meant to bring
"honor and glory" to all of Israel. For
when our religious leaders are
objects of honor we, their followers
and public supporters also share
and bask in that glory.
The garments of the kohanim
represent their sense of devotion
and service to the God and people
of Israel. This sense of devotion
and holiness was supposed to
cover the kohein at all times and to
become part of his personality and
worldview.
Rabbi Samson Raphael Hirsch
points out that this was the
message of the rabbis that stated
that nothing was to be between the
actual body of the kohein and the
clothing that he wore. The garments
of "honor and glory" were to
become the very being, the skin if
you will, of the kohein himself. Only
if he constantly operated on the
lofty plane of service and honor to
God and Israel could he meet the
challenge of being a kohein.
You are invited
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and loyalty that the garments of the
kohanim
represented
certainly
defined the sense of greatness that
was expected from him. Once
having had the privilege of wearing
those holy vestments, the kohein
was bound forever to the concept of
"honor and glory" that those garments represented and demanded.
Clothes may or may not make the
man but the sense of honor, duty
Clothing plays a great role in
current Jewish society. Certain
sectors of our society identify their
page 36
closeness to God and tradition in
terms of the clothing that they wear.
There is no doubt that clothing
makes an impression upon those
who see us and upon those who
wear it. Research has shown that
schools that have a dress uniform
have an ability to deal with
problems of student discipline more
easily than the free and open
schools of casual, whatever you like
type of dress.
But there is a responsibility that
comes with wearing special clothing. And that responsibility is to be
people of "honor and glory". The
Talmud states almost ironically that
he who wishes to sin should travel
to a place where he is unknown and
to wear "black clothing" so that his
behavior will not reflect on the
whole of Israel.
There are differing interpretations of
what "black clothing" means in this
context. But it is clear that it means
a type of anonymous and casual
clothing that will not reflect upon the
Torah community and Judaism
generally. One cannot wear the
garments of "honor and glory" and
behave in a fashion that contradicts
those values. Wearing garments is
something that should never be
taken lightly. For with the garments
come the responsibilities and challenges as well.
In the Second Temple when the
anointing oil crafted by Moshe no
longer existed, the rabbis stated
that just donning the garments of
the priesthood became the installation ceremony of the kohanim. I
think that this is true in our world
and time as well. 
Speaking of gemstones...
Notes on the correct pronunciation of some of the stones of the
CHOSHEN...
PIT-DA: the SH'VA under the TET
is NACH, meaning that the first
syllable is PIT, with no vowel
sound for the TET. Followed by DA
it is a little hard to manage not to
say PIT'DA, but practice it.
That was a SH'VA NACH that
people easily and wrongly make
NA (meaning, giving it a little bit of
a vowel). Here's the opposite. A
SH'VA NA which many people will
mispronounce as a NACH. The
12th gem: YA-SH'FEI (and not
(YOSH-FEI). [In Ashkenazis, YAwSH'FEI (not YAwSH-FEI).
ach-LA-ma (MIL-EIL).
page 37
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Previous (T'RUMA) TTriddles:
[1] 79 is 14; 47 is 160; 29 is 758
The three metals used in the
Mishkan were gold, silver, and
copper. 79 is the atomic number of
the element Au - gold. The gimatriya
of ZAHAV is 14. Ag is silver, element
number 47. Gimatriya of KESEF is
160. Cu is copper, element 29.
Gimatriya of NECHOSHET is 758.
Just for your trivia information - the
word ZAHAV occurs 145 times in
the Torah (in 23 of the 54 sedras).
Most
occurrences
would
be
expected in the sedras that describe
the Mishkan. T'ruma (25), T'tzaveh
(21), Vayakhel (31), P'kudei (19)
account for 95 times. Naso is the
only other double digit gold sedra
with 15. Ties in because of the
description of the dedication of the
Mishkan and the gifts of the Tribal
Leaders. The other 35 golds are
scattered in the other 18 sedras.
[2] Same promise for Bnei Yisrael
and Yerushalayim
V'SHACHANTI... and I (HaShem) will
dwell among B'nei Yisrael... and in
Yerushalayim.
[3] Besides potential footwear for an
insect, make sense out of the
following: SIX BOOTS
This was a fun TTriddle. SIX =
SHEISH, SHEISH also means
LINEN, another word for linen in
Hebrew is BUTZ, which sounds like
the English word BOOTS.
[4] 32 yous and only 2 theys What's
the theys?
In Parshat T'ruma, we find the
command V'ASITA, and you shall
make... 32 times. Only twice does it
say V'ASU, and they shall make...
Those two are for the MIKDASH and
the ARON.
[5] Roentgenium's special family
members
In English, we know them as X-rays.
In Hebrew, they are called TZILUMEI
ROENTGEN, named after Wilhelm
Conrad Röntgen (1845-1923), a
German physicist, who, on 8 NOV
1895, produced and detected
electromagnetic radiation in a wavelength range known as X-rays or
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page 38
Röntgen rays, an achievement that
earned him the first Nobel Prize in
Physics in 1901. In honour of his
accomplishments, in 2004, the
International Union of Pure and
Applied Chemistry (IUPAC) named
element 111, roentgenium, a radioactive
element
with
multiple
unstable isotopes, after him. That
element's symbol is Rg and it is the
fourth element in the family that
contains copper, silver, and gold - of
Mikdash fame. Rg is, currently, only
a theoretical member of the group 11
(one of 10 groups of transition
elements), having existed for a brief
time in a laboratory before decomposing to more stable elements. The
copper group (with silver and gold
too) are also known as coinage
metals (even though other metals
are sometimes used for coins).
[6] FPTL: MISHENICHNAS ADAR
HAYEHUDI/YA B’SIMCHA
This variation of the more famous
ADAR saying is When Adar enters
the jew/Jewess is in joy. This
variation was made up for TT issue
1125 because its gimatriya is 1125.
Don't bother trying to sing it.
Double connection of Tarshish, Shoham, Yash'fei to the Choshen Mishpat
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Parsha Points to Ponder
Suggested answers
1) The Vilna Gaon teaches that in
most years, the seventh of Adar,
the date on which Moshe died,
falls in the week of Parshat
T'tzaveh. G-D knew this would be
the case and deliberately removed
his name from this parsha.
2) The Bnei Yissachar explains
that G-D deliberately used the
terminology
BRING
CLOSE
because the purpose of Aharon's
anointment as Kohein Gadol was
not to distance him from the rest
of the nation and be disconnected
from them but, rather, to be closer
and more in tune to them and their
needs.
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3)
The
Meshech
Chochma
answers that this word separates
between Aharon and his sons to
indicate that a father should not
immerse in a mikva when his sons
are immersing.
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page 39
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Please note that Tiyulim in Torah Tidbits are not always
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PLEASE NOTE that the Sh'mita tiyul of the Jerusalem
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but there is still time to join. Call Travel Desk ASAP.
When a tiyul is BOOKED, you can still try for it
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page 40
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page 41
page 42
The Half Shekel
Light My Fire!
by
Rabbi Ephraim Sprecher
Dean of Students, Diaspora Yeshiva
The Torah states, "This is what they
shall give, all those who pass by the
officers to be counted - half a
shekel…" (Sh'mot 30:13). Rashi
quotes the Midrash that G-d showed
Moshe a coin made of fire weighing
half a shekel and told him, "This is
how you shall give." The half shekel
was made of silver, so why did G-d
not show Moshe a silver coin?
The Baal Shem Tov explains that the
reason why G-d displayed this fiery
coin is because Moshe had wondered
how money could possibly atone for
sin and purify the soul (Sh'mot 30:15).
Thus, G-d demonstrated that only if
Tzedaka is given with fiery enthusiasm and passion, does it have this
awesome power to atone, as
symbolized by the fiery half shekel.
However, this idea just begs the
question. Why in fact does Tzedaka
only when given with fiery passion
grant atonement for sin?
The answer may be MIDA K'NEGED
MIDA (G-d rewards measure for
measure). When we "BURN UP" our
money for Tzedaka, G-d also
"BURNS UP" our sins.
The Noam Elimelech gives another
explanation of why G-d showed
Moshe a coin made of fire. He
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explains that just as fire can be used
for beneficial, constructive purposes
as well as destructive purposes, so too
money can be used for either good or
evil. It all depends on how you spend
your money. Money spent on Mitzvot
and Maasim Tovim can ensure one's
eternity. However, money spent on
immorality and sin can be the root of
all evil.
Fire is also unique in the sense that no
matter how much it gives, fire remains
undiminished. When a person draws
water from a well, there is less water
left in the well than before. However,
when a person lights many fires from
an existing flame, the original flame
continues to burn just as brightly and
is not diminished at all.
The same concept is true of giving
Tzedaka. One does not lose out, and
his wealth is not diminished at all by
giving to the poor. On the contrary,
one only gains, as the Talmud states
in Taanit 9, ASEIR BISHVIL
SHETITASHEIR ("Tithe so that you
will become wealthy").
xld odkd sqei oa aiil dix` axd
page 43
CHIZUK ! IDUD
Divrei Torah from the weekly sedra
with a focus on living in Eretz Yisrael Chizuk for Olim & Idud for not-yet-Olim
Towards the end of our parsha
(Sh'mot 29:45), we read a series of
interconnected p'sukim. We begin
with: “I shall dwell among the
children of Israel and will be their
G-d.” This first verse is clear and
straightforward, it's promise hopeful
and uplifting. As we read on, though,
the next verse seems to be redundant:
“And they shall know that I am
HaShem their G-d who brought them
out of the Land of Egypt that I may
dwell among them. I am HaShem
their G-d”. - When, G-d dwells
amongst us, does this not automatically lead to a clear and conscious
awareness of this fact?
One approach to understanding the
reason for this repetition would be to
acknowledge the psychological truth
that this is not always so. G-d may
dwell in our midst while we may be
totally oblivious to this fact.
Following this line of thought, the
Netziv explains that the full
appreciation of a blessing is to be
found when one is fully conscious of
its existence. The Netziv points to the
Mishna in Pirkei Avot (3:14) where
we are enigmatically told that:
"Beloved are Israel since they are
called 'children of G-d'. An even
deeper love is heaped upon them as
they are called 'children of G-d', as it
says: 'you are G-d's children' (D'varim
14)." Here too the repetition seems
inexplicable. The "deeper love" the
Mishna alludes to, says the Netziv, is
expressed by the very fact that G-d
notifies us of this blessing by
recording it in the Torah.
Here too, G-d promises us that not
only will he dwell amongst us, but
"they shall know that I am HaShem
their G-d who brought them out of the
Land of Egypt that I may dwell
amongst them (L'shochni b'tocham)”.
The full knowledge and awareness of
the blessing elevate one to a higher
level of existence!
To accentuate this point further, the
Netziv notes the ending of this pasuk,
adding the following comment:
L'SHOCHNI B'TOCHAM - Rashi
writes that the Exodus was not an end
in itself rather, "I brought you out on
the condition that I would dwell
amongst them." The purpose and end
goal of the Exodus was L'SHOCHNI
B'TOCHAM. Similarly, the Rashbam
says: "I took them out K'DEI (so that)
I could dwell amongst them." The
Netziv differs, claiming that the usage
of the past tense proves that the pasuk
means to say that G-d had already
dwelled amongst us in Egypt, and
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page 44
indeed that is why we merited to
leave. If so, writes the Netziv, the
very purpose of the Exodus was not to
allow G-d to dwell amongst us, but
rather to bring us to an awareness of
his ongoing presence!
[Pesach, the festival commemorating
the Exodus which proves G-d’s
ongoing presence in history, was
necessary in order to allow us to
recognize Purim where His presence
is hidden, and Hashem's name is not
mentioned even once in the Megilla...]
According to the Ramban, though, the
words L'SHOCHNI B'TOCHAM
teach us that the Exodus was
necessary in order to allow G-d to
dwell amongst us. This bears
repeating: The Exodus was necessary
in order to allow G-d to dwell
amongst us. The Ramban writes that
this understanding of the verse
contains a great secret - the Mishkan
is not - as the layer of P'shat would
lead us to believe - “tzorech hedyot”
necessary to fulfill the needs of the
people, it is rather “tzorech gavo'ah”,
a vehicle to fulfill the needs of the
Almighty himself. Ramban quotes the
verse in Yeshayahu (49:3) where G-d
says: “You are my servant, Israel, in
whom I shall be glorified.” The
Almighty is glorified through the
actions of His people. This same
"great secret" (which truly requires a
lengthy explanation in order to be
properly understood…), relates to the
Holy Land as well. Eretz Yisrael
fulfills the same function as that of the
Mishkan, as it too is a vehicle for
glorifying G-d’s name. When G-d's
people choose to make their home
within His land, and the Land
welcomes them by flourishing and
prospering, the Divine name is
sanctified. The Divine name which is
denigrated and desecrated by our
continued
presence
in
Galut
(Yechezkel 36:20, Radak, ad loc.) is
sanctified by our return.
Come home and make a Kiddush
Hashem!
Rabbi Yerachmiel Roness, Ramat Shiloh, Beit Shemesh
Like to memorize lists? How about the 12 gemstones of the CHOSHEN?
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page 45
page 46
You are cordially invited to a one day Seminar by Atem-Nefesh Israel on
ISSUES ON THE SHIDUCH CRISIS
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Others: 60/110NIS
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page 47
for Fertility and Gynecology
in Accordance with Halacha
Man's Task in the World
Last week we saw the Rashba's opinion
that not only are medicine and a
reliance on doctors permitted de facto
but we should view medicine as a
Divine gift. It was God who created the
ingredients of medicine and placed
them in the world for man to discover
and it was He who gave man the
intelligence and capacity to make
medical discoveries and advances. One
who does not use medicine rejects
God's gift.
A similar theme can be found in Rabbi
Yosef Be'er Soloveitchik's classic essay
The Lonely Man of Faith in which he
describes the creation of man as
splendor and majesty. While there is a
facet of man, that Rabbi Soloveitchik
calls covenantal man, in which man is
to be passive and accept the world as
is, man was originally created to be
active. Man is given the mandate and
therefore the obligation to subdue,
master and transform the world
around him.
The verses in Tehillim (8:5-7) describe
man in the following terms. "What is
man that You think of him? The son of
man that You consider him? You have
made him a little lower than God, and
crowned him with glory and majesty.
You have given him power over the
works of Your hands, have placed
everything under his feet."
In other words man's glory is his ability
to control the world, to change and
improve his surroundings and habitat.
In past history when man was unable
to overcome illness and many died
from disease and plague, man could
not really claim to be majestic and
powerful. Only modern man who
builds hospitals and makes life saving
medical discoveries and advances is
considered to be glorious.
Man is not only permitted to improve
the world around him and to fight
disease, this is his calling, in this
manner man becomes majestic,
glorious... and human. This is not
permission that is granted to man, this
is man's task in the world, this is his
obligation. Man was created in order to
"work the land" which the Ramban
explains to mean to improve the world
and not just to observe it.
The different approaches to the
question of using medicine and
medical advance raise a more general
question; what is the relationship
between faith and hishtadlut, effort,
striving and the obligation to be active
to ensure a positive outcome. How
much should we have faith in God that
His plan is the best for us and how
much are we called upon to try to
improve the situation that we find
ourselves in? More on this next week.
Rabbi Gideon Weitzman, Director, Puah Institute
The Puah Institute is based in Jerusalem and helps couples from all over the world who are experiencing fertility
problems. Puah offers free counseling in five languages, halachic supervision, and educational programs. Offices in
Jerusalem, New York, Los Angeles, Paris. Contact: (02) 651-5050 (Isr) • 718-336-0603 (US) • www.puahonline.org
page 48
www.gabairealestate.com
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¤W
This week's portion deals with the
sacred clothes that Aharon, and the
other kohanim wore. It also talks
about the consecration of Aharon
and his sons, as well as their role in
lighting the Menorah on a regular
basis.
One thing that is very interesting
about our portion is that it is the
only portion, from the birth of
Moshe till the end of the book of
Bamidbar, that does not mention
Moshe's name. Could there be a
specific reason that Moshe is
absent from this portion?
The Vilna Gaon suggests that it has
to do with the time of year this
portion is read - the first week of
Adar, during the week in which the
seventh day of Adar falls - which
commemorates Moshe's death. We
all sense the loss of our greatest
leader, Moshe, and that is why his
name is missing.
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vacation apartment
The Paneah Raza says the reason
is related to Moshe's declining
God's offer at the burning bush, to
lead the Jewish people in the future.
Moshe told God to "send someone
else". God became angry with
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page 49
Moshe for refusing one time too
many, and told him that his brother
Aharon the Levite, would accompany him (4:13-14). Moshe gave up
being the first Kohein Gadol of
Israel. This important role went to
his brother Aharon instead. Baal
HaTurim suggests that Moshe's
name is missing from T'tzaveh,
which deals with the priestly
garments, "to spare him distress"
on seeing Aharon wearing the
special garments that could have
been his own.
Rabbi Jonathan Sacks in his book
Covenant and Conversation - A
weekly Reading of the Jewish Bible
published by maggid Books and the
OU Press brings another explanation. He says it has to do with the
relationship between the two
brothers. Whereas throughout the
book of B'reishit we have seen
siblings who did not get along; Cain
killed Abel, Yitzchak and Yishmael,
Yaakov and Eisav, and Yosef and
his brothers don't get along. But
Moshe and Aharon are different.
Although Aharon could have
resented his younger brother who
grew up in Par'o's house and
became the leader of the Jewish
nation, there was no sibling rivalry.
The brothers worked together from
the very outset of the mission in
Egypt. They talk to the Jews
Mazal Tov to
Leah & Dr. Dahvid Wolf
on the Bar Mitzva
of their grandson
together, they go before Par'o
together, they perform signs and
wonders together. They both have
different gifts, talents and roles, but
they work together peacefully. We
are told that Aharon went to greet
Moshe and "his heart will be glad
when he sees you" (Sh'mot
4:13-15). He was not jealous of his
baby brother. Because of this, he
was worthy to wear the breastplate
that we read about in this week's
portion, as the Midrash says : "His
heart will be glad when he sees
you" - let the heart that rejoiced in
the greatness of his brother be
vested with the Urim and Tumim."
There was no hierarchy between
the brothers: sometimes Aharon's
name is mentioned first, sometimes
Moshe's (Sh'mot 6:20-26). The
brothers had different personalities
and roles. Moshe was the man of
truth, Aharon the man of peace and
yet they were able to work together,
respecting the distinctive gift of the
other. Because Aharon did not envy
Moshe he was rewarded measure
for measure - just as he made
space for his younger brother to
lead, so the Torah makes space for
Aharon to lead. That is why Aharon
takes center stage in our portion Moshe's name is not mentioned.
But he is actually told to make
"sacred garments for your brother
Aharon, to give him honor and
splendor" (Sh'mot 28:2).
Mazal Tov to Chaya Buckwold on
the birth of a great-granddaughter
page 50
This is what we say in Tehilim 133
"How good and pleasant it is when
brothers live together in unity! It is
like precious oil poured on the
head, running down on the beard,
running down on Aharon's beard,
down upon the collar of his robes."
We can learn a lot about how to
treat others from the respect, honor,
and love that Moshe and Aharon
had for each other.
I would like to take this opportunity to wish my
nephew Samy Kierszenbaum mazel tov on his
marriage to Beily Noiman. May the young
couple follow in the path of Moshe and Aharon
and always have respect and love for each other.
Mazel tov to their parents, Raphi & Faygi
Kierszenbaum and Yeshayahu & Nirit Noiman
and to their grandparents, including my in-laws
Leib & Suzy Berenbaum.
Since Aharon is anointed with olive
oil in this week's portion and we
read about the menorah that is lit
with olive oil here is a simple recipe
for olive oil za'atar dip that could be
served with fresh pitot.
SPECIAL OFFERS
NOW UNTIL PURIM
OLIVE OIL ZA'TAR DIP
½ cup olive oil
3 tbsp. za'atar
1-3 cloves garlic, pressed
salt and freshly ground
black pepper, to taste
Mix all ingredients. Serve with pitot or even with challah.
Mazal Tov to Naomi Liberman
on the birth of a great-grandson
page 51
page 52
Maharal on the Sedra
The Korban Sh'lamim
Sh'mot 29:22 - ...for it is the ram of
miluim [consecration, perfection,
filling]
Rashi - Aharon's consecration
offering is called MILU'IM, a word
that carries a connotation of
completion and perfection, similar
to the meaning of the SH'LAMIM
peace offering. The verse tells us
that the milu'im is a kind of peace
offering, for it brings shalom [peace,
completeness] to the altar, the
kohein, and the one who brings it.
In this case, Moshe is the 'kohein'
and Aharon and his sons are the
ones who bring the milu'im offering.
Gur Arye - All "full" [malei] is shalem
[perfect, complete, at peace]. The
avnei miluim ["filling stones"] [25:7]
are so called because they fill and
complete the jeweled ornament.
Therefore, Aharon's milu'im is a
peace offering.
Rashi further explains why this
offering is called sh'lamim [completion]. The altar is completed with
its portion of the sh'lamim - the fats,
the tail, the kidneys and the thighs.
Moshe's completeness comes from
the chest, for he is performing the
service in his temporary role as
kohein, whose portion is the chest.
Aharon and his sons cook the ram
in a holy place [29:31] and eat it with
the bread [29:32], which is their
completeness.
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offering mentioned in the Torah
[Vayikra 7:11] and there is a reason
for this. Shalom [peace, harmony,
perfection] is something that
arrives at the end of a matter. At the
beginning, there cannot be completion or perfection. As the matter
proceeds, it may reach shalom
which brings it to its sh'leimut, that
is to say its completion and
perfection, which occurs at the end
of the matter, its culmination.
Similarly, King David says, "The end
for man is shalom" [T'hilim 37:37].
That is why the peace blessing only
occurs at the end of the Amida
[Sh'moneh Esri].
Column prepared by Dr. Moshe Kuhr
The sh'lamim is the last sacrificial
Dr Kuhr is the author of two volumes of
Lion Cub of Prague. Vol.3 on Bamidbar
and D'varim, and sets of all 3 volumes
will be available in the next few months
page 53
The prime fulfillment of the mitzva
of ZACHOR, is reading or hearing
the reading of Parshat Zachor from
a kosher Sefer Torah in the presence of a minyan, on the Shabbat
before Purim. • Men are obligated in
this mitzva. • There are differing
opinions about women and Zachor.
Ashkenazim encourage women to
fulfill this mitza to hear Zachor, and
often accommodates them with
extra readings of Zachor right after
davening in the morning and/or
before or after Mincha. Many in the
S'faradi world also hold that women
should try to hear Zachor. As a
fall-back plan, a woman (and
possibly a man) who missed Zachor
on Shabbat can fulfill the mitzva by
hearing the Torah reading of Purim
morning. (This reading is the other
Amalek portion, but lacks the
command to destroy Amalek.) Every
person hearing Zachor should have
KAVANA to fulfill the mitzva, and
the BK (Baal Korei or Baal K'ri'a)
should have in mind to facilitate this
mitzva for those listening.
The opinion that they are exempt is
based on the Torah's link between
ZACHOR and TIMCHEH (wipe out).
If these two mitzvot are linked, then
only men, who are obligated on
TIMCHEH, would be obligated on
ZACHOR. If they are not linked, then
women would be required on
Zachor, but they would be able to
fulfill it with VAYAVO AMALEK
(from the end of Parshat B'shalach,
the portion we read on Purim
morning).
On another note, a boy who has reached the age
of mitzvot since last Shabbat Zachor (and a girl
too if they are obligated in Zachor), should have a
special kavana when hearing Zachor this
Shabbat. According to the Sefer HaChinuch,
since the Torah never specifies how often a
person is obligated to hear Zachor, it is possible
to argue that the highest Torah-level fulfillment
of the Mitzva is the first time (as a Bar/Bat
Mitzva) that one hears it. After that first time, it is
still d'Oraraita, with the Rabbinic guidelines for
the Mitzva - namely, once a year, etc.
To clarify about a woman's mitzva of
Zachor. Although ZACHOR seems
to be a time-related positive commandment from the Torah - in which
case, women might be exempted,
the fact is that Zachor is not
essentially time-related. The Torah
does not specify when we should do
the mitzva. The rabbis gave Zachor
a time-context. But that doesn't
change the essential nature of the
mitzva. On this issue, women would
be obligated on Zachor.
Prof. Shalom Paul
Prof. Emeritus, Bible Department, Hebrew U.
Noted Author and Lecturer
in Yemin Moshe
Motza"Sh, February 28th • 8:00pm
“New Light on Megilat Esther”
Light Refreshments • Free Admission
2 Pele Yoetz - Yemin Moshe - Jerusalem
page 54
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Reading the
Megillah and
Matanot
La'evyonim
are required
aspects of Purim. Fulfill
your obligation of donating
to the poor, by sending your
contributions to the
US Citizenship
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tel. (02) 581-0256
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page 55
Study for
Smicha\Rabbinate
• Study of Halacha from its origins to modern day Poskim
• 2 – 3 year Smicha track
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and sending rabbis to serve in prestigious and influential pulpits, schools and university campuses around the world.
For more details and to apply, contact Rav Boaz Pash [email protected] • 054-4725183
page 56
Need cards to send
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Cleaning & Maintenance
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call Srully 058-407-0204
page 57
Emile Zola, could you help us once more and accuse
The world of falsely condemning Israelis and Jews;
of finding us guilty of excessive might;
Disregarding our threatened existential flight.
If we weakly and meekly continue to tread
The Moslems and their supporters will go right ahead
with their condemnations and allegations of all
we’ve done evil
Throw our liberties of freedoms into utter upheaval
So help us, Emile Zola maintain our good reputation,
and live in peace as a people, and as a nation. RL
z`f in
?zipaxd
Enhancing the lives of Homebound Seniors
through meaningful, stimulating and therapeutic activities
Zehava Waltzer Recreational Therapist/Geriatric Specialist
• Free Assessment • Jerusalem • 058-763-8728 •
page 59
The Avrom Silver Jerusalem College for Adults, OU Israel's Project YEDID, L'Ayla
are the educational components of the
Seymour J. Abrams Orthodox Union Jerusalem World Center
and include the classes & lectures of the OU Israel Center
Rabbi Sholom Gold, Dean • Phil Chernofsky, Educational director
Mrs. Rivka Segal, Director of Yedid and L'Ayla
"Regular" classes & lectures - 25å members, 30å non-mem, 5å maintenance fee for life members.
Special rates for mornings with two or more shiurim: 40å members, 50å non-mem. 10å life members.
No one will be turned away for inability to pay • Yearly membership 360å couple, 275å single.
Life membership, call us • Programs of the Center are partially funded by the Jewish Agency for Israel
and the Department of Tarbut Toranit, Misrad HaChinuch
1126
Yom R'vii • 6 Adar • WED February 25th
9:00am Rambam
Festival - Rabbi Yaakov Moshe Poupko
First session: Rambam on Prophecy and Revelation
9:45am
Women's Beit Midrash
Reuven Wolfeld on T'ruma no charge
10:45am Rabbi Yosef Wolicki on Parshat HaShavua
9:45am
11:00am TaiChi-Kung
- Avi Hirsch (054-547-1234)
Rabbi Shmuel Herschler on Hilchot Shabbat
12:30pm Video in Library no charge
2:00pm (2 hrs) Pearl Borow on Daniel / Chumash
12:15pm
7:00pm
Rabbi Yonatan Kolatch - thru the Eyes of the Meforshim - The Daily Korban
Sponsored by Susie Secemski
in memory of her father l"f sqei oa lèny on his yahrzeit - 9 Adar
7:30pm Rabbi
Chaim Eisen's Different Parsha Shiur
Yom Chamishi • 7 Adar • THU February 26th
Dr. Tova Goldfine
10:00am Dr. Haim Abramson on Midrash
10:15am Rabbi Poupko's Parsha Perspectives
9:00am
8:00pm -
The Joy Club - Rabbi Zelig Pliskin no charge
There will be no Shiur this Shabbat afternoon (Feb 28)
page 60
Sun-Thu in the Ganchrow Beis Medrash (first floor)
10:00am Su/Tu/Th -
Rabbi Jeff Bienenfeld's shiur
in tribute to
11:15am Sun-Thu
RCA Daf Yomi by Rotation
in tribute to
1:20pm Sun-Thu
Rabbi I. Fred Hollander l"f
Rabbi Yitzchak Botwinick l"f
Mincha in the Wolinetz Family Shul
4:30pm Su/M/W/Th
Rabbi Hillel Ruvel - Masechet Megila
Yom Rishon • 10 Adar • SUN March 1st
L'Ayla: 10am - Mrs. Rivka Segal - Living T'hilim
11:10am - Rabbi Yitzchak Breitowitz
12:00pm
Rabbi Chaim Eisen on Kuzari
12:15pm
10å
Easy Hebrew vocabulary and speaking
with Haya Graus
2:00pm
8:00pm
no charge
Rabbi Ephraim Sprecher RabbiSprecher.com
Will Purim the only festival when Mashiach comes?
Rabbi Mordechai Machlis on Kohelet
Yom Sheini • 11 Adar • MON March 2nd (HBNC, Sh of BB)
N'shei Library 10:00am to noon
Mommy & Baby Music Classes with Jackie • 054-533-9305
Two sessions - 9:30am and 10:30am - call her
9:15am
The Book of Yechezkeil - Mrs. Pearl Borow
10:30am
Rabbi Zev Leff's shiur
11:30am
12:30pm
no charge
Fit Forever: Look & Feel your Best!
Exercise for women of all ages • Sura Faecher 050-415-3239
VIDEO: Mrs. Shprintzee Hershkowitz
“THE HIDDEN ENEMY OF THE PURIM STORY”
page 61
Jewish Women in Tanach & Beyond - Pearl Borow
Mishna, Mitzvot, & more - Phil Chernofsky
2:00pm
3:00pm
Programs for Children
25NIS
ages 2-5
per session
3:00pm - Music with Jackie • 4:00pm - Drama with Chaya Leeder
8:00pm
Rabbi Avrum Kowalsky on Sefer Melachim
Yom Sh'lishi • 12 Adar • TUE March 3rd
Gemach - Free Loan Society • Bring ID Hours: 10-12 and 19-20:15
Full day of Learning sponsored by Shoshana Dolgin Be'er
in memory of her beloved husband Naftali Zvi Be'er z"l - First yahrzeit
9:00am
Rabbi Aharon Adler - The Rav on B'reishit
9:15am
Mrs. Shira Smiles - Torah Tapestries - Insights into the weekly parsha
Rabbi Sholom Gold on Parsha
10:15am
Sponsored by Barbara Kessel
In memory of my Father Chaim Shlomo Baras l"f on his Yahrzeit xc` gi
11:30am
Women's T'hilim Group for Shiduchim and Sick people
1:45pm
Dr. Deborah Polster - The Absorption of the Russian Immigrants
12:30pm
no charge
VIDEO: Dr. Avivah Gottlieb Zornberg on Megila (1½ hrs)
Verna Black Gartner / D'vora Zippor Knitting and other crafts Library
3:00pm
7:30pm
8:30pm
Rabbi Yitzchak Breitowitz - Contemporary Halacha
Rabbi Shmuel Herschler on Shmuel Bet
Yom R'vii • 13 Adar • Taanit Esther • WED March 4th
Regular schedule daytime - see last Wednesday
Video: Rabbi Zev Leff - “INSIGHTS INTO PURIM AND MEGILLAT ESTHER”
Afternoon Shiur, Mincha, Mini-shiur, Maariv, Refreshments - see Back Page
Jerusalem Purim - Thu nite and Friday morning - see Back Page
page 62
Why is this Pesach different from all other Pesachs?
Because this Pesach SCHOCKETINO CATERERS will be turning your Pesach
meals from slavery in the kitchen to relaxation at the table.
SCHOCKETINO CATERERS will be providing:
• The "Seder", catered at the OU Israel Center. Price per person 460nis all inclusive!
• Other Yom Tov and Shabbat meals at the OU Center, price per person 330nis
TAKE AWAY - delivered to your door (minimum order required based on location),
or picked up from the Israel Center on
Thursday April 2nd 1:00-6:00pm and Thursday April 9th 9:00-1:00pm
Take away menu:
First course (price for four portions):
Grilled salmon fillet 120nis • Oriental Nile perch 90nis • Gefilte fish 60nis
Sweet and sour meatballs 80nis • Stuffed peppers 80nis • Liver/turkey"meurav" 90nis
Soups: (1.5 liters, approx. 4 portions)
Chicken soup w/vegetables 64nis • Orange soup 64nis
Salads (per 1/2 liter):
Sweet beet 30nis • Eggplant in tomato sauce 35nis • Cucumber salad 30nis
Egg salad 35nis • Sweet carrot salad 30nis
Potato salad 35nis • Coleslaw 35nis
Main course (price for 4 portions):
Turkey breast esterhazi 85nis • Brisket in red wine sauce 105nis
Chicken in fruit sauce (legs) 96nis • BBQ chicken (legs) 96nis
Shnitzel 90nis • Sweet and sour chicken breast 95nis • Pargiot 100nis
Side dishes (1kg.):
Potato kugel 50nis • Roasted garlic potatoes 45nis • Tsimis 50nis
Zuchinni w/dill 45nis • Stir fried vegetables 55nis
Broccoli souffle 60nis • Candied sweet potatoes 55nis
Spreads (per1/4 liter):
Chrain 22nis • Charoset 25nis • Matbucha 18nis
Dessert: Chocolate mousse(1/4 liter) 18nis
For orders, reservations or questions: Chaim 052 855 1538 Cheryl 052 676 4443
Email: [email protected]
Under the strict supervision of the OU Mehadrin Israel • Glatt kosher
Non-gebruchts • No kitniyot • Shmita l'chumra • Jewish staff only
Wishing all of Klal Yisrael a Chag Kasher v'Same'ach!
page 63
Purim at the OU Israel Center
Taanit Esther • Wed. March 4th
3:45pm - Shiur by Rabbi Ephraim Sprecher
Purim's Legacy - Be Happy with Your Lot!
5:00pm - Slow-paced Mincha, mini-shiur
Maariv at 6:00pm, refreshments
We will have collection plates for
Zeicher L'Machatzit HaShekel and Matanot LaEvyonim
(to be distributed on Purim Day)
Leil Purim • Thu. March 5th • 6:05pm - Maariv
Megila (not before 6:20pm) read by Rabbi Neil Winkler
Refreshments • Fire Show by Mordechai Melech a.k.a. Murray Gingold
Purim Day • Fri. March 6th • 8:00am Shacharit
Torah reading not before 8:45am Megila not before 9:00am
HAGADOL
Shabbat Parshat Tzav • FRI-SHABBAT March 27-28th
Please note: We change to Summer Time in the wee hours of that
Friday - the Shabbaton HaGadol will be on Summer Time.
As such, we will be taking Shabbat early
Mincha at 5:25pm • Candle lighting after 5:38pm
Shabbat HaGadol Drasha (4:45pm) - Rabbi Baruch Taub
Three Shabbat meals + Kiddush • Shiurim, Divrei Torah, Tidbits, trivia
275å for members • 300å for non-members
Full Shabbat reservations only • Call 560-9125 (Ita Rochel)

1126 - Torah Tidbits

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