Rabbi Binyomin Adler Toras Chanukah) 5773 (formerly known as Toras Purim) Ok, so the first thing youre probably wondering is why is this edition called Toras Chanukah and not Toras Purim? Actually, the answer to that question is a long story, a few thousand years to be exact, but for now Ill give you the short version. See, many years ago the Chashmonaim defeated the Yevanim and ok we light Chanukah candles and spin Dreidel and give gifts to the kids, but what about the real fun, like eating festive meals? So, throughout the years people started secretly cooking latkes in makeshift kitchens so that their parents would (hopefully) not notice, but eventually everyone caught on and these became known as Chanukah parties, so now theyre official. The big question, though, is what is the source in Halacha for these improvised Seudos? So heres a little background. The Rema is emphatic that these parties are Seudos Reshus, discretionary meals, so, guess what? No points scored if you make a big Chanukah party and invite all your friends and family over. You certainly can take credit for their expanding waistlines and all that, but not much else. Now, some may say that Chanukah is a time of simcha, so we know the Jews get the most joy when it comes to eating, so you can rely on those opinions if that is what is gonna tip the scales (just kidding) but in truth, its really tantamount to Bitul Torah. Supposedly a great gadol (kind of redundant terms, no?) ztl said that Chazal instituted two holidays and failed miserably with both of them. Purim, no need to elaborate (look under your table after the Seudah is over). Chanukah, surprisingly, also has its troubles, with long drawn out discretionary parties, and something called kvitlach, which I never figured out what that has to do with Chanukah. (Actually, in editing this (yes, I actually edit my writings, would you believe it?) I determined through complicated algorithms (Im surprised MS word even recognized this strange word but whatever) and calculations based on Hamans lotteries, that guess what? The word actually, unbelievably, equals, ok, youre gonna fall off Hamans horse when you hear this one (watch out that you dont hit Parshandasa on your way down) anyway it equals the sum of the words , yup, Chanukah gelt!!!! (Ok, I knew that even if youre drunk you would pull out ol trusty and try to calculate it, so to save you from falling again, they both equal exactly and precisely, not to mention to the tee, 249.) Wow, so we have a mitzvah, at least a discretionary one, to play Kvitlach on Chanukah. Ok, slow down, dont make plans for the casino so fast. Hopefully, well find a way to assur this as soon as we hear back from our technicians, known as K9 G (for gelt) Tag. So, how do we resolve this dilemma of having holidays that are not what the founders had in mind? Although this is officially supposed to be a humorous essay, I feel that Purim should not be totally holilus visichlus (look them up in the Bible dictionary) so I will share an insight with you regarding Chanukah, and then tie it back to Purim, if you are still sober enough to follow all this. The Levush writes that on Chanukah we are not required to prepare Seudos because the Greeks sought to eradicate (great word, no? almost sounds Greek to me) the holiness and purity and loftiness and ok, the greatness from the Jewish People. On Purim, however, we celebrate with feasting and wine (lots of wine, and all kinds of other drinks not mentioned in halacha, but we wont beat you up for not fulfilling the mitzvah properly) and the reason for this is because Haman (and Achashveirosh, lets not forget about that madman) wanted to literally kill the Jews, which was a decree on the , the body. For this reason we make real parties and celebrate how we beat the stuffing out of Haman and his cohorts (and henchmen and accomplices and partners in crime). Now, the Taz, Reb Dovid HaLevi Segal ztl (in case you were interested enough in his bibliography) questions this rationale (yes, he was sober when he questioned this) because the Gemar states that the one who makes someone sin is worse than one who kills someone (lo aleinu) because one who sins loses the next world whereas (another Greek word) someone who dies still can earn a share in the Next World (getting drunk on non-wine beverages is a safek just kidding). So, that being the case, given the aforementioned perplexity, why do we not celebrate Chanukah, the time when our souls were saved, with feasting? Dont tell me (Gemara singsong) that Chazal didnt want to institute two days of resting, because we can easily shlugg that up (definitely not Greek words, but something that we did to the Greeks) because I will tell you that they easily could have switched Purim with Chanukah and then, hmm, that would be interesting: Shimmy, arent you excited that Chanukahs coming up? Why, Zalmy, whats there to get excited about? Well, you know the wine-filled latkes (ugh) and the uh, the uh, you know, the reading of Megillas Antiochus and more fun stuff. So, maybe it would not be as exciting as Purim, but still, with all the fasting going on, Im sure the GUF (get where Im going with this?) would be very happy and satisfied and satiated and full and well, just be downright happy. So bottom line, why the fasting on Purim and not on Chanukah? Im running out of space but Ill say this much (and catch me at the Purim Seudah when we indulge the GUF and Ill have even more to say about this and other topics). The word , (oh boy, another gematria coming up) when you take the " " (which means is , is , etc. but stop at some point) you get guess what? Ok , I wont keep you in suspense (that well leave for the Megillah , get it?. So you have , yes, the derivative and introduction and subset of the word . So, the , which is what Haman and his entourage wanted to destroy, turned into , which is interesting, because means lot (not Avrahams nephew and brother-in-law, whose wife did not have a good lot) and you would think that a body should not turn into a lot (a body can turn into salt though ed. Note see Ibid ad loc. Et al note above regarding Lots wife). Anyway, who are we (or at least who am I, a mere mortal inside a GUF) to try to figure that one out? If the early ones were like angels, then we are like mortals. (mortals, mortals, just thinking about that word anyone out there called mort? You may think of changing your name) Ok, so bottom line is that because Haman and company (H & C ? neh, I like Haman and Sons better) tried to annihilate (clearly a Latin word almost has the word Latin in it you Latino, man?) our GUF, HaShem (yes, He and he alone, even though His Name is not mentioned once in the Megillah would you want your name associated with Haman and sons?????) transformed (converted well, someone in Hamans descendants did convert check out Binei Brak when you have a chance) the (remember, this alteration and transformation can only occur in Hebrew) to . So there we have it. Oh, I almost forgot the most important part, which , yes, is another gematria (I call " " gematria too know what gematria means? Hint: you can become wise if you start to know what it means). Ready for this one? Are you there? Sober? Or at least awake? So, the gematria (simple gematria, no complex wrangling) of is , which, if you have been following, is the thesis (definitely a Greek word) of this essay and my magnum opus (yes, we use really interesting words in America). is , you ask? I thought that it was on Purim that Haman wanted to destroy the , not on Chanukah. Well, that goes back to the machlokes mentioned earlier. Apparently, the gematria accords (not musical) with the Taz who maintains and posits and opines that it is worse to try to cause someone to sin than to destroy his , so maybe that is why the word equals , because the Greeks (I dont think its the same Greeks who made up their dictionary) left our intact (latkes aside) and we abstain from indulging in food until the great holiday of Purim. Ok, I cant say I have a great answer, but did you ever notice in Judaism that even the best answers always have more questions. So, mir ken bleiben mit a tzurich iyun (even the janitor in my Yeshiva knew what that meant) and vit dat I vill vish you a Gutten Purim, and a Freilechen Purim, and a Lichtige Purim, and farzicher a Lichtige Chanukah and we should be zoche mamash, bikarov, to ales gut bimheira viyameinu Amen viamein. Thats it, no lengthy brachos today, only to Haman who got lucky that we drink until we think he is blessed, but by the way, the word can actually mean cursed, so even when he is blessed, he is cursed, forever and ever, , and we should see soon the downfall of our enemies (look out modern day Persia) and the rise of the tzadikim, speedily, in our days and in their nights, right now, exactly, as we stand today (uh oh sounds like the Gettysburg Address) like this day, on this night, during the early evening hours, at dawn and with the rise of the sun and the fall of the moon, Dovid Melech Yisroel Chai Vikayam (hope you can read that transliteration) and etc forever liolam vaed. Zei gezuent un shtark. See you next year in Yerushalayim Habenuyah. >:\D J\n3D trcdk trcd ihc 3 Warm regards, sincerely, fondly, much appreciated, expressing inertest, and all that good stuff. Happy (hic) Purim Kol Tuv. Bye cu later TTYL OMG IMHO And now for our sponsors: This Heilege Varme Toras Chanukah (un Purim) has been sponsored graciously (or graciously sponsored, depending how you look at it) LiRefuah Shleima Now, there are more sponsors, but they havent revealed themselves yet, in consonance with the Purim theme that the miracles must remain hidden, but we gratefully acknowledge their unknown presence and HaShem should bestow them with much wealth and honor, not to mention publicity, and we should all be zoche (here I go again) to many brachos and mamash a Shikkerdike Purim bimheira. Done. End. Amen. Selah. Vaed. Netzach. Thats All, Folks. 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Rabbi Binyomin Adler Shabbos Taam HaChaim Tetzaveh-Zachor-Purim 5773 (From the archives) Shabbos in the Parasha In this weeks parashah the Torah records the instruction that HaShem gave to Moshe regarding the holy vestments to be worn by the Kohen Gadol, the High Priest, and his sons. One of the eight garments worn by the Kohen Gadol was the Ephod, which was like an apron. It is said (Shemos 28:6) vicheishev afudaso asher alav kimaaseihu mimenu yihyeh zahav techeiles veargaman visolaas shani visheishes mashzar, the belt with which it is emplaced, which is on it, shall be of the same workmanship, it shall be made of it, of gold; turquoise, purple, and scarlet wool, and twisted linen. The Meshech Chochmah writes that the Gemara (Erchin 16a) states that the Ephod served to atone for the sin of idolatry. The Gemara elsewhere (Kiddushin 40a) states that regarding idolatry, even if one has an idolatrous thought, it is akin to having actually worshipped idols. Thus, our verse alludes to this idea, as the word vicheishev can be interpreted to mean thoughts, and the words kimaaseihu mimenu yihyeh alludes to the idea that the thoughts are considered like a maaseh, an action. Perhaps we can expound further on this idea. Why is this idea hinted to specifically regarding the ephod? It is noteworthy that there are a few words that equal the same number in gematria, numerical value. These words are ephod, malach, haElokim, and Sukkah. All these words equal 91 in gematria. What is the association between these words? A Sukkah symbolizes protection from foreign influences. When the Kohen Gadol would enter the Holy of Holies on Yom Kippur, he was required to be completely focused on his role of gaining atonement for the Jewish People. Were the Kohen Gadol to entertain one deviant thought, he would die inside the Holy of Holies. Thus, the Kohen Gadol was required to be akin to a malach, an angel. Elokim means G-d, and this Name is also used to depict one who has ascended to great spiritual heights. The manner in which one gains spiritual perfection is by not allowing foreign influences to penetrate ones inner domain. Thus, it is fitting that the ephod served to atone for idolatry. The ephod was worn over the tunic and the robe, thus symbolizing protection from all external influences. We do not currently have the Bais HaMikdash and the Kohen Gadol serving within, but HaShem has bestowed upon us His precious gift of the Holy Shabbos every week. Shabbos is the opportunity that we need to be shielded from foreign influences so that we can ascend the spiritual ladder. On Shabbos one is prohibited from performing meleches machasheves, intended labor. On Shabbos one should focus on avoiding the performance of any prohibited act. Furthermore, one should focus on delighting in the Shabbos, and he will then be spared from any negative influences. This week is Parashas Zachor, when we read aloud how Amalek, the archenemy of the Jewish People, sought to infiltrate the Jewish camp and they were defeated by Yehoshua and the Jewish army. We read Parashas Zachor prior to Purim as Haman, the enemy of the Jewish People in Persia, was a descendant of Agag, the Amalekite king. The commentators point out that for all practical purposes, the true Amalekite does not exist amongst us anymore. Yet, we are still biblically commanded to remember the evil that Amalek sought to perpetrate towards the Jewish People and how HaShem has promised us that the memory of Amalek will eventually be obliterated. One must wonder how we can be required to remember the evil wrought by Amalek and how we can be instructed to obliterate the memory of Amalek, when Amalek does not exist in the physical form. In order to gain a better understanding of this obligation, we must first examine the festival of Purim and how we relate to this holiday in a practical manner. We celebrate Purim by reading Megillas Esther, making a feast, giving presents of food to our friends and by proffering charity to the indigent. What is the significance in these four rabbinically ordained mitzvos? I recently saw a fascinating explanation from one of the Gerrer Rebbes regarding Mordechais exhortation to Esther. It is said (Esther 4:13-14) vayomer Mordechai lihashiv el Esther al tidami vinafsheich lihamaleit bais hamelech mikol haYehudim ki im hachareish tacharishi baeis hazos revach vihatzalah yaamod layehudim mimakom acher viat uveis avich toveidu umi yodeia im laeis kazoos higaat lamalchus, then Mordechai said to reply to Esther, Do not imagine in your soul that you will be able to escape in the kings palace any more than the rest of the Jews. For if you persist in keeping silent at a time like this, relief and deliverance will come to the Jews from another place, while you and your fathers house will perish. The conventional understanding of these verses is that Mordechai was warning Esther that if she did not act, then HaShem would save the Jewish People through other means, but Esther and her family would not survive. The Gerrer Rebbe, however, understands that Mordechai was informing Esther that the way to accomplish the salvation was by viat uveis avich toveidu. The Gerrer Rebbe renders the word toveidu, normally translated to mean perish, as to forfeit your life. Thus, Mordechai was instructing Esther that the vehicle to salvation was by forfeiting her life for the Jewish People. Based on this premise, we can begin to understand the particular manner in which we can approach our requirement to remember what Amalek sought to do the Jewish People and how we are required to obliterate the memory of Amalek. Amalek was willing to forfeit their lives in order to destroy the Jewish People, so we must act in the same manner and sacrifice our lives for HaShem and His Torah. The Gemara (Megillah 7b) states that one is obligated to become intoxicated on Purim until he cannot distinguish between cursed is Haman and blessed is Mordechai. The Seder Hayom writes that one is required to become so intoxicated that he falls to the ground. The reason for this, writes the Seder Hayom, is because Haman sought to spill our blood to the ground, so we must act in a manner that counters Hamans desires. Based on the interpretation of the Gerrer Rebbe, we can place this ruling in perspective and also understand an incident recorded in the Gemara. We become intoxicated to the point that we are willing to forfeit our lives for HaShem, and the Gemara demonstrates this with an incident where Rabbah and Rabbi Zeira celebrated the Purim feast together. Rabbah killed Rabbi Zeira and then brought him back to life. This Gemara clearly is telling us that on Purim one must attain a level where he is willing to forfeit his life for HaShem. Now we can understand the function of the four mitzvos that we perform on Purim. We feast and drink and become intoxicated, and we thus demonstrate that we are willing to forfeit our lives for HaShem. Furthermore, we give each other food gifts. Unlike the rest of the festivals where we essentially conduct private feasts, on Purim we are required to give of our food to others. This also reflects on our sacrifice for HaShem and His people. Additionally, we are obligated to give alms to the poor, to the extent that we must fulfill the rabbinic dictum that kol haposehit yad nosnim lo, anyone who extends his hand on Purim receives charity. This certainly is a sacrifice on our parts. Lastly, we are required to read the Megillah, and we must even forgo Torah study to fulfill this mitzvah. For a Jew, studying Torah is akin to a fish swimming in water, and we are still required to interrupt our Torah study for the reading of the Megillah. There can be no greater sacrifice than forgoing Torah study. Thus, the four mitzvos that we perform on Purim all reflect a degree of sacrifice, which counters the sacrifice that Amalek and their descendant Haman demonstrated in threatening the Jewish People. The Gemara (Shabbos 118b) states that had the Jewish People only observed the first Shabbos in the Wilderness, no race or nation could have assailed them. Proof of this is because some of the Jewish People violated the first Shabbos and this violation was followed by the arrival of Amalek. We are required to sacrifice everything except our lives to observe Shabbos. The Medrash (Esther Rabbah 1:9) states that the reason Achashveirosh was able to conduct his parties is because the Jewish People had desecrated the Shabbos. It is well known that when we slack off in our sacrifice for mitzvah performance, the gentiles are allowed to dominate us. It should be HaShems will that we observe the Shabbos and the festivals properly, and then we will merit the fulfillment of the verse that the Jewish children quoted to Haman (Yeshaya 8:10) utzu eitzah visufar daberu davar vilo yakum ki imanu kel, plan a conspiracy and it shall be annulled; speak your piece and it shall not stand, for G-d is with us. Shabbos in the Zemiros - Eishes Chayil Composed by Shlomo HaMelech in Mishlei , , , she stretches out her hands to the distaff, and her palms support the spindle. Continuing the theme that these verses allude to Shabbos, we can suggest that the verse alludes to the idea stated in the Zohar that Shabbos sustains a person during the six days of the week. This is the meaning of the words , , and her palms support the spindle. It is noteworthy that the words , equal in gematria the words , it is Shabbos. Shabbos in Tefillah Accepting heavenly sovereignty in unity Vichulam mikablim ol malchus shamayaim zeh mizeh, then they all accept upon themselves the yoke of heavenly sovereignty from one another. What does it mean that they accept the yoke of heavenly sovereignty from one another? One would think that accepting the yoke of heavenly sovereignty is something that one does on his own. The Iyun Tefillah writes that it is said (Yeshaya 6:3) vikara zeh el zeh viamar, and one would call to another and say Targum Yonasan renders these words to mean umikablin dein min dein, which Rashi explains to mean that the angels take permission from each other. Perhaps we can offer an alternative explanation to this passage. Regarding the Jewish People receiving the Torah, it is said (Shemos 19:2) vayichan sham Yisroel, neged hahar, and Israel encamped there, opposite the mountain. Rashi (Ibid) writes that this wording teaches us that the Jewish People encamped opposite the mountain kiish echod bileiev echod, like one man with one heart. This teaches us that in order to accept the yoke of heavenly sovereignty, one must be united with all the Jewish People. Although one can recite Shema and contemplate HaShems unity, we are declaring shema Yisroel hear O Israel, which reflects the idea that true acceptance of heavenly sovereignty can only be accomplished when the Jewish People are united. In a similar vein we can suggest that the actions of the angels on high reflects our conduct down below. Thus, the angels also, so to speak, unite in their acceptance of the yoke of heavenly sovereignty. Shabbos Stories Giving tzedakah properly Rabbi Mordechai Kamenetzky writes: When the Satmar Rav came to this country after World War II he had a handful of Hungarian immigrants, most of them Holocaust survivors, as his Chasidim. As the custom is with Chasidic rebbes, they would come for a blessing and leave a few dollars for the rebbe to 4 >:\D J\n3D trcdk trcd ihc give to charity on their behalf. The poor immigrants would come in for blessings, some leaving a dollar, others some coins and on occasion a wealthier chasid would leave a five, a ten, or even a twenty-dollar bill. The Rebbe would not look at the offerings; rather he would open the old drawers of his desk and stuff them in, ready, and available for them to be put to charitable use. Of course, givers were not the only one who visited the Rebbe. Those who were in need came as well. Each of them bearing their tale of sorrow, asking for a donation. Once a man came desperately in need of a few hundred dollars, which the rebbe gladly agreed to give. The Rebbe opened his drawer, and began pulling out bills. Out came singles and fives, a few tens and even a twenty. Then the Rebbe called in his Gabbai (sexton), Here, he said, please help me with this. The Rebbe began straightening out the bills one by one. Together, they took each bill, flattened it and pressed it until it looked as good as new. The Rebbe took 100 one dollar bills and piled it into a neat stack. Then he took out a handful of five-dollar bills and put them into another pile. Then he took about five wrinkled ten dollar bills, pressed them flat, and piled them as well. Finally, he slowly banded each pile with a rubber band, and then bound them all together. He handed it to the gabbai and asked him to present it to the supplicant. Rebbe, asked the sexton, why all the fuss? A wrinkled dollar works just as well as a crisp one! The Rebbe explained. One thing you must understand. When you do a mitzvah, it must be done with grace, and class. The way you give tzedakah is almost as important as the tzedakah itself. Mitzvos must be done regally. We will not hand out rumbled bills to those who are in need. (www.Torah.org) Shabbos in Navi - Shmuel I Chapter 28 Shabbos is a day for the living In this chapter we learn how Shaul feared the Plishtim who had mobilized their army to battle the Jewish People. Shaul disguised himself and sought out a female necromancer who raised up Shmuel from the dead. Shmuel informed Shaul that his kingship would be torn from him and given to Dovid. Furthermore, Shmuel informed Shaul that the Jewish People and Shaul would be delivered into the hands of the Plishtim and Shaul and his sons would die. The Gemara (Sanhedrin 65b) states that proof that Shabbos exists in the world is because a necromancer cannot raise up the dead on Shabbos. Perhaps the deeper meaning of this statement is that Shabbos is the life of the world, and the dead do not take part in Shabbos in any form. Similarly, the Gemara (Ibid and Rashi ad loc) states that the wicked are not punished in Gehinnom on Shabbos. This statement also implies that Shabbos is for the living and the holiness of Shabbos even extends to those who are no longer alive. Shabbos in Agadah Shabbos in lieu of lashes The Imrei Emes, the Gerrer Rebbe, writes (Ki Seitzei 5677) that it is brought in Tikkunei Zohar that on Shabbos we are prohibited from performing forty acts of labor minus one, and this number corresponds to the forty minus one lashes that one receives upon violating a negative commandment. One who is scrupulous to avoid performing one of the thirty-nine acts of labor on Shabbos does not require thirty-nine lashes. The Imrei Emes cites the Targum attributed to Yonasan who states that regarding lashes it is said (Devarim 25:3) viniklah achicho lieinecho, and your brother will be degraded in your eyes. The Targum renders the words to mean that your brother should not be ashamed. The Imrei Emes writes that this means that one should not be ashamed because of the lashes. Rather, one should be ashamed because of the sin that he has committed. On Shabbos, however, one can shame himself without actually being whipped. The Zohar states that the word Bereishis is an acrostic for the words yarei Shabbos fear of Shabbos, and for the words yarei boshes, fear which leads to shame. Shabbos contains within it a chastisement to an understanding heart, and it is for this reason that one does not receive lashes on Shabbos. Shabbos in Halacha Exception to the prohibition of insulating with a heat-retaining material There are certain instances in which a container can be insulated in a heat- retaining material on Shabbos. [These exceptions only apply to fully cooked food. One is never permitted to insulate partially cooked food on Shabbos.] One example of this permit is that one can rewrap a pot of fully cooked food that was wrapped in a heat retaining material, i.e. a towel, prior to Shabbos and then became uncovered on Shabbos. Furthermore, one can unwrap the container on Shabbos to remove some food and re-insulate it. One is also allowed to add an extra layer of insulation i.e. another towel to a pot that was insulated prior to Shabbos. Shabbos Challenge Question Last week we posed the question: why do we recite in the blessing of Retzei in Bircas Hamazon that there should be no distress, grief, or lament on this day of contentment? Do we only desire that Shabbos should be free of strife and not the rest of the week? The Pinei Menachem answers that the Zohar states the source of all blessing during the weekday is from Shabbos, so it follows that if there is no distress, grief, or lament on Shabbos, then there will not be distress, grief, or lament during the week either. This weeks question is, the Gemara (Shabbos 119b) states that if everything is prepared properly on Friday night, then the bad angel must declare that it should be this way the following Shabbos. How is it possible that angels who do not change can be transformed from bad to good? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next weeks edition of Shabbos: Taam HaChaim. Shabbos: Taam HaChaim Tetzaveh-Zachor-Purim 5773 is sponsored in memory of Rav Yehuda (ben Shmuel) HaChasid, author of Sefer Chasidim (1150-1217). His father (1120-1175), led a famous yeshiva in Speyer, and served as Rav Yehudas rebbe. Rav Moshe (ben Yehuda Hersch) Langner, the fifth Strettiner Rebbe (1959). In 1921, he moved the family from Galicia to Toronto. Rav Moshe (ben Dovid) Feinstein (1895-1986). Born in Uzda (near Minsk), Belorussia, he was a great-grandchild of the Beer Hagolah. His mother was Feige Gittel, daughter of R Yechiel, rov of Kopolia. He joined the yeshiva of Rav Isser Zalman Meltzer in Slutzk at the age of twelve. At the age of sixteen, Rav Moshe completed Shas and Shulchan Oruch. He was rabbi of Luban from 1921 to 1936. He escaped the Stalinist regime in 1936 and settled in New York as rosh yeshiva of Tiferes Yerushalayim. He authored Igros Moshe, Darash Moshe, and Dibros Moshe and was universally acknowledged as the posek of the American Litvish community. , , " New Stories Eat, Pray, Love, Connect The Shabbat of Unity allowed me to get out of my own bubble and connect to J ews different than me. by J udy Gruen It had been an unusually stressful week, so I breathed a huge sigh of relief when I checked into the Hilton Hotel in Woodland Hills, California on a recent Friday afternoon. Normally, there's no place I'd rather be on Friday afternoons than my own home, as I count the minutes until I light my Shabbat candles and bask in the glow of a sanctified oasis in time. Those last hours before Shabbat are a mixture of stress (How is it possible I still have two vegetables to cook but only 45 minutes left?) and joyful anticipation. Shabbat means to "stop" or "cease." These days, who doesn't need to cease and desist from the incessant barrage of workweek demands? What a gift to be able to just say no to 25 hours worth of phone calls, texts, emails, assignments, bills and other demands. On Shabbat, to borrow from a phrase, we "let go and let God." The Jewish world is too-often segregated into enclaves. My Hilton stay was no random act of getting away from it all. I went to join an innovative gathering called the Shabbat of Unity, organized by the Jewish Womens Initiative (JWI), an eclectic coalition of more than 100 Jewish women representing all flavors of observance, including the marginally-affiliated and members of Reform, Reconstruction, Conservative, and Orthodox synagogues. The Jewish world is too segregated into its own little enclaves. As someone who lives in a bit of an orthodox bubble, I was excited to meet other Jewish women whose paths might not otherwise cross my own. I felt the excitement and energy all around me from the moment I arrived and was handed my name tag and "welcome" bag. Many of the women had already met one another, having gone on one of the TAG (Transform and Grow) Israel trips sponsored by the Jewish Womens Renaissance Project (www.jwrp.org), spearheaded by Aish.coms phenomenal Lori Palatnik. To date, more than 2,000 women from 40 cities and 7 different countries have gone on these life-changing trips. Based on the women I met at this Shabbaton, the impact of these trips has been profound. Even those whose Israel trips had been two years earlier were still highly charged about their personal spiritual journeys, and eager to continue nurturing the friendships that first blossomed in Jerusalem. Many of the women have embraced new-to-them Jewish values and traditions such as baking challah, lighting candles, and some regular form of Torah study. They introduce Jewish practice into their lives according to what their intuitive feminine wisdom tells them is right for their families. To stay connected, they formed the JWI, a new womens division of Aish HaTorah Los Angeles, under the leadership of two wonderful teachers I am proud to know: Chana Heller and Sharon Shenker. While the TAG Israel trips are the rocket that launches this energy and motivation for Jewish involvement, in Los Angeles, the JWI and its programs keeps it flying. Under Chanas and Sharons leadership, the JWI offers a monthly "growth group" and weekly classes. Sharon explained, "Jewish moms are the ones who are stoking the fires. If you inspire a woman you inspire a family, and if you inspire enough families you inspire a community. Judaisms primary base is in the home, not the synagogue." Common Ground The Shabbat of Unity was also conceived and run by the women of the JWI as a way to connect with other orthodox women in addition to the teachers they had met in Israel and through their local classes. As I lit my little tea lights in the hotel dining room that Friday night amid a sparkling array of flickering flames, I heard one woman softly help another with the blessing over the candles. During our Shabbat service, we sang together, welcoming the "Sabbath queen." At dinner, I spoke with a woman who has been touched deeply by the new Jewish ideas she has learned, but isn't optimistic that her husband, who works seven days a week, will soon share her inspiration. Yet she perseveres, knowing that she needs to nurture herself. She hopes the rest will follow. Throughout ice-breaker getting-to-know-you exercises, and listening to the stories and enthusiasm of the women who took turns speaking about their experiences, I learned that what we have in common as Jewish women is far greater than what might set us apart. That was a message I heard over and over again from other women, too. >:\D J\n3D trcdk trcd ihc 5 Phyllis Shinbane echoed these thoughts. "I came to the weekend with expectations of how many differences there would be between us, and came to realize quickly how similar we all are in so many ways. I love experiencing that." For Amy Somers, the Israel experience was just the beginning. She attends the monthly growth group and occasionally a weekly class about various Jewish topics, such as the meaning of dreams in the Torah, and the meaning behind the prayers. She also attends a Shabbat service called "Nashuva" run by a conservative rabbi, which she refers to as "Judaism from the heart. Amy began lighting Shabbat candles and baking challah special mitzvahs associated with Jewish women. "I drive the Jewish train in my house," she said. "Sometimes my family is on the train, sometimes they get off at some station and then get on again. But as long as I stay on the train I believe it will have impact." The feeling of unity in the room was palpable. Like many of the other weekend participants, Amy loved the guest speaker, Toronto-based Adrienne Gold, who comes from a secular background and spoke movingly about her transition from a career in television and the fashion industry to observant Judaism. "Adrienne was such a wonderful surprise," Amy said. "I grew to really appreciate her and found her incredibly relatable, like an inspiring girlfriend." I smiled as Amy confessed, "I used to be a casting director, and I wondered if some of the religious women had been professionally cast. They had phenomenal personalities, and they were open to being asked questions." The observant contingent, myself included, was thrilled to make new connections, to discover some of our stereotypes about others were wrong, and to gain inspiration from the enthusiasm and energy of our new friends. Beth Firestone remarked, "This was an unexpectedly emotional weekend for me. Many times I found myself choked up or teary-eyed. There is something bigger than all of us going on here with Jewish women. These women have so much energy and spirit. They truly inspire me, and hopefully they felt inspired by some of us. Bringing the communities together was a win-win for both groups. The feeling of unity in the room was palpable." Sarah Weintraub added, "Shabbat with the JWI women was magical. I was so impressed with everyones passion for bringing values into their homes. I encouraged my daughter to come from New York for this event. She was blown away. There is so much power in creating a community of women devoted to learning, laughing and growing. Wow." No Labels The energized members of the JWI are so driven to offer the JWRP Israel experience to other women (the trips are heavily subsidized), that they are doing what Jews have successfully done through the ages: fundraising. Their current project is a cookbook called "Try It, You'll Like It," whose recipes have come from the members of the JWI and which will be out in time for Mother's Day. The cookbook committee, spearheaded by the exuberant Sheri Levy, who I am guessing was a motivational speaker in a previous life, has already pre-sold more than 500 copies. (Note to self: Get these women to help me publicize my next book!) The weekend also worked because it was a blend of meaningful discussions, classes, relaxed meals and fun. Saturday night we broke out the games, and I had no idea that Mah jong had so many ardent fans. I laughed my head off playing Scattegories, and commandeered the mic during Karaoke, doing my best Springsteen imitation of "Born in the U.S.A." It could be the first time in history that a woman did that in a skirt and kerchief. But hey, the Boss used to wear a bandana in the old days, too. Just because a woman may not keep kosher doesn't mean she isn't deeply committed to spiritual growth. I left the weekend feeling energized and refreshed. I know from my own journey that the path to spiritual growth takes much time, effort and patience. But if you keep at it, you can mine a spiritual reservoir that may have lain dormant for years and build a deeper, richer and more meaningful life. I was reminded that just as many less-observant women may have had preconceived notions about what I might be like (would I be judgmental? A fuddy duddy?), I had forgotten that just because a woman may not light candles or keep kosher doesn't mean she isn't deeply committed to spiritual growth. I was happy to be reminded of that. I think it was no coincidence that the Shabbaton took place so close to Purim, a holiday where we remember that in some sense, we all wear masks, and what appears on the surface hides the true person within. For me, the weekends main message was driven home by Carolyn Ormond, who had gone to Israel with JWRP in 2011. She said her Jewish growth was "about becoming a better person in relationship to your parents, your spouse, your children, your everyday activities, and how you see yourself. It changed me in a big way. For example, I now call my parents every day just to check in with them, and when I got together with friends recently, I was careful to avoid saying anything gossipy." Her connection with her JWRP friends also extends to a Sunday walking group, a book club, Mah Jong games, girls' nights out and couples' nights out. "We have a special bond." Carolyn remembers that on her Israel trip, she once referred to herself as a Reform Jew. "You're not a Reform Jew, the group leader said. We're all Jews, period." It was amazing and uplifting to share a weekend with other Jewish women where all the labels fell away and we were all just Jews. (www.aish.com) Megillas Esther: Rav Chaim Volozhin's Purim Secret From A Mysterious Guest One Purim an old man appeared at Rav Chaim Volozhin's Purim seuda. Rav Chaim gave him a coin for tzedaka. The old man then said that if he gives him another coin, he will tell him a Chiddush in the Megillah. Rav Chaim agreed and the old man asked a question. The Medrash says that after the gezeira of Haman, Moshe Rabbeinu told Eliyahu HaNavi to go tell Mordechai to daven on earth while they will daven in Shamayim. Eliyahu told Moshe that he already saw that the gezeira was signed and sealed in Shamayim so there was no chance of salvation. Moshe asked, was the seal out earth or blood. Eliyahu said it was out of earth. In that case said Moshe Rabbeinu there is still hope. Where, asked the old man, do we see in the Megillah that the seal was not from blood? Rav Chaim didn't answer and the old man continued. The Megillah says that Haman plotted to destroy the Yehudim, "U'Liabdam". If you break the word U'Liabdam into two words it says "V'Lo B'Dam", the decree was not sealed in blood. Rav Chaim was so excited about this answer that when he went to visit his Rebbi the Vilna Gaon, he repeated it to him. The Vilna Gaon also became emotional upon hearing this and told Rav Chaim that the "old man" was none other than the old man who revealed this secret over 2,000 years ago during the story of Purim. It was Eliyahu HaNavi himself. Parshas Shoftim: Rav Chaim Soloveitchek - Purim War In Volozhin In Parshas Shoftim the torah tells us the speech that is given to Bnei Yisroel as they are about to enter war. In Volozhin one year they performed a Purim skit theatrically depicting the scene. One hundred thousand soldiers gathered together to hear their last minute instructions on the battlefield. It is announced that anyone who built a new house and not settled in should go back from the front. Immediately 10,000 soldiers do an about face and leave the battlefield. Again they call out whoever planted a vineyard and has not reaped the benefits should return. Another 10,000 soldiers pick up and leave. And whoever is engaged to be married is dismissed as well and just like that they are now short 30,000 soldiers. Then comes the big announcement. Whoever is afraid because they have sinned even a small aveira should also return home. All the remaining soldiers throw down their weapons and leave, except for four remaining soldiers, the Sha'agas Aryeh, the Noda B'Yehuda, the Vilna Gaon and the Pnei Yehoshua. Rav Lazer Silver of Cincinnati, a talmid of Rav Chaim Ozer Grodzinsky, relates that when they told this humorous story over to Rav Chaim Soloveitchek he said they forgot to tell over the punch line of this play. The four tzaddikim won the war! (Iturei Torah) Rav Yehonasan Eibshitz Explains Purim's Non-Jewish Timing To The Priest A priest once asked Rav Yehonasan Eibshitz, the Rav of Prague, a question about Purim. He said, You Jews celebrate all your holidays at night and then the day, because for you, the day follows the night. So why do you celebrate the feast of Purim during the night after the day? Rav Yehonasan answered, I wonder the same thing about you. You celebrate all your holidays during the day and at night, because for you, the night comes after the day. But on the holiday of the birth of your savior, you celebrate beginning the night before. But were right, and youre right. Our Purim came to us through a non-Jew, so we celebrate like your custom. Your holiday comes to you through a Jew, so you follow the custom of Yisrael! (Chayim Sheyash Bahem) (www.revach.net) Have a wonderful Shabbos and a Freilechen and Lichtige Purim Prepared by Rabbi Binyomin Adler. For sponsorships please call 248-506-0363 To subscribe weekly by email, please email ShabbosTaamHachaim@gmail.com View Shabbos: Taam HaChaim and other Divrei Torah on www.doreishtov.wordpress.com
Rabbi Yitzchok Adlerstein Maharal's Gur Aryeh Big Bull Or Little Calf(1) This is the matter that you shall do for them to sanctify them to minister to me. Take one young bull and two unblemished rams. Rashi: The significance of the young bull was that it would atone for the incident of the Golden Calf, a calf being a younger form of a bull. Gur Aryeh: Why would we use a bull rather than a calf itself to atone for a sin committed with a calf? Know that the calf was not a figure chosen at random, but had profound significance. Those responsible for the debacle of the eigel looked specifically to the bull for the image they wished to use for their avodah. They chose the bull because it was one of the four animals of the merkavah/ chariot in the prophecy of Yechezkel.(2) (Since, as Chazal tell us, even the common folk were treated to fuller prophetic visions at the 6 >:\D J\n3D trcdk trcd ihc splitting of the Yam Suf than Yechezkel, they presumably had access to the imagery to which he was later treated .) In that prophecy, one of the four animals that bore Hashems Throne was the bull. The people understood the single Throne to be a representation of the inscrutable Oneness of Hashem. This idea was so lofty, that it could not serve their need to connect with Him. But the Throne stood on a vehicle drawn by four animals. This implied that a vehicle was necessary to bring a humanly-graspable conception of Hashem to places remote from His majesty. The four animals represented the four directions of a world of physical dimension, not the ethereal non-dimensionality of a spiritual world. They would pull the vehicle, carrying the Throne to the corners of our world. Moreover, the bull stood to the left, which always implies something of secondary importance. To those who trekked through the Wilderness, this meant that if any image could be teased out of the merkavah to serve alone, it would be the bull. They chose an eigel, a calf, rather than a bull, because they understood that any spiritual force does not have a full representation in the world of time and space, but only a weak shadow of the original. The bull of the prophetic vision was therefore reduced to a calf when it stood ready to serve as a stand-in for the original. The eigel performed as a junior version of the original, but in their minds, it stood for the bull. While this explanation is more than satisfactory, there are a few gaping holes in the theory. If it were true, every korban connected with atonement for the sin of the Golden Calf would be a bull rather than a calf. This is far from the truth. In fact, the parallel offerings of Aharon and the Jewish nation at the time of their presentations during the inauguration of the mishkan - were both calves(3) and not bulls. Moshes rank and role dictated the difference. Moshe was on a higher level; he also represented din, judgment, rather than the chesed of Aharon. For Moshe it was appropriate to use the more powerful image of the bull. The others would use the altered and weakened image of the calf. Why all the duplication of atonement effort? If Moshes earlier offering brought atonement, why would Aharon and the Bnei Yisrael bring korbanos to make the same statement? The answer is that atonement comes in steps. For seven days of the inauguration, Moshe was in charge, and performed the avodah. He served as a kohen, and his daily korban mentioned in our pasuk told his generation that Hashem had forgiven them. That, however, did not mean that Hashem was ready, as it were, to readmit them to the closeness of close interaction. Aharon would take their kaparah request to the next level though his avodah on the eighth day of the mishkans inauguration. Furthermore, it is a truism that moments of great spiritual accomplishment are fraught with danger, because the yetzer kora mounts the greatest resistance at those moments, never conceding ground without a good fight. It was no coincidence that Klal Yisrael plunged so deeply and suddenly at the precise moment that Hashem, as it were, handed the luchos to Moshe as the representation of having received the Torah. Klal Yisrael was particularly imperiled at that moment, and unfortunately lost the battle to the pushback of the yetzer kora. We can take away a principle from this. Moments of great spiritual triumph precipitate counter-activity by the Accuser. Past flaws and indiscretions become increasingly problematic. The appropriate antidote is atonement granted in advance by Hashem Himself. This was the position that Klal Yisrael found itself in during the mishkans inauguration not once, but twice. The seven days positioned the kohanim to become appropriate masters of the avodah. The eighth day began the regular, continued operation of the mishkan. Each of these accomplishments would be resisted by the Soton. Each required kaparah for the gaping hole in the spiritual record of the people. Moshes korban brought that kaparah during the seven days, while those of Aharon and the people brought kaparah independently needed because of the great milestone achieved on the eighth day. We are still puzzled by the use of a bull whether a young calf, or an older adult to atone for the sin of the Golden Calf. The gemara(4) tells us that golden vestments were banned from the inner avodah because an accuser cannot become a defender. Gold stands in perpetual reminder of the sin of the Golden Calf. As an accuser, it cannot serve to help defend the Jewish people in their quest for forgiveness. The gemara says that an overlay of gold similarly invalidates a shofar. Yet in the days of the miluim, bulls and calves play a role in securing atonement for the sin of the eigel! We observe an obvious distinction between cases. An accuser like gold or a calf cannot generally be a suitable vehicle for forgiveness for unrelated transgressions. But where atonement is requested specifically for the sin of the golden calf, i.e. where they are used to achieve atonement for their own improper use in the past, they have a definite, desired role. When their purpose is not related to forgiveness at all but to some other function of the avodah, then the location makes a difference. They become invalid only in the holiest places in the interior of the mikdosh. 1. Based on Gur Aryeh, Shemos 29:1; Tifferes Yisrael chap. 38; Netzach Yisrael chap. 2 2. Yechezkel 1:10 3. Vayikra 9:2-4 4. Rosh Hashanah 26A Rabbi Oizer Alport Parsha Potpourri Parshas Tetzaveh/Purim Vol. 8, Issue 20 " ' " ) 28:2 ( Rav Yitzchok Hutner once related that while studying in the Slabodka yeshiva in Europe, he often heard America referred to as the Goldeneh Medinah, but living in the poverty that was rampant in Eastern Europe at that time, he couldnt even begin to imagine the wealth and excess being referred to. Even upon arriving on Americas shores, he and all of the immigrants with whom he associated continued living under very simple and modest conditions. Hearing those around him complain about the difficulty involved in finding a job that paid a reasonable salary and allowed a person to observe his religious traditions, Rav Hutner remained cynical about the reports that America was a country where money was the most precious commodity and dollars rolled down the streets. One day that all changed. It was the week of Parshas Tetzaveh. Rav Hutner was walking outside when he observed two young Jewish boys playing ball in front of their house. The older of the two was regaling his younger brother with all that he had learned in yeshiva about the lofty position of the Kohen Gadol: his special garments designed to invoke glory and splendor, the offerings he was able to bring daily in the Beis HaMikdash, and his unique role in effecting atonement for the entire nation on an annual basis. The younger boy listened with interest and fascination, envisioning the action transpiring before his very eyes. He paused to take it all in and digest it before asking, Tell me, how much was his annual salary? Sadly, Rav Hutner realized that he had finally been welcomed to the Goldeneh Medinah, where the emphasis on the pursuit of the mighty dollar takes precedence over spiritual goals and aspirations. ' ) 1 15:19 - ( The Haftorah for Parshas Zachor records Shmuel's instructions to Shaul to kill all of the Amalekites and their animals. When Shaul did not follow orders, Shmuel came to rebuke him and informed him ' - you have done evil in the eyes of Hashem. The Chofetz Chaim points out that Shaul's primary sin was seemingly passive in nature, meaning that he was commanded to fulfill the Biblical commandment of destroying Amalek, and he neglected to do so when he decided not to kill Agag and some of the animals. If so, Shmuel's word choice seems inaccurate, as he said that Shaul's sin was actively doing something evil in the eyes of Hashem. The Chofetz Chaim explains that Shaul was commanded to kill all of the Amalekites, and if he had followed Shmuel's instructions and done so, it would have been considered a mitzvah. However, since he did not adhere to Shmuel's orders, he demonstrated that everything he had done was not to fulfill Hashem's command, because if that was his motivation he would have killed all of them. Therefore, now that Shaul wasn't acting to fulfill the mitzvah, he was considered guilty of murder for every Amalekite who was killed, and these countless acts of murder were the active sin to which Shmuel was referring when he said ' . ) 2:7 ( The Gemora in Megillah (13a) quotes the opinion of Rav Yehoshua ben Karcha, who maintains that Esther was not inherently beautiful. In fact, she was a she had a green complexion but Hashem miraculously caused to find favor in the eyes of everybody who saw her. The Gemora does not provide a source for Rav Yehoshua ben Karcha's opinion, and it seems difficult to understand. If the Megillah explicitly testifies that Esther was physically attractive, for what reason did he denigrate her? The Vilna Gaon explains that specifically Rav Yehoshua ben Karcha had no choice but to reinterpret the Megillah's statement about Esther's appearance. The Gemora in Bava Basra (15b) records a dispute regarding when Iyov lived, and it quotes several opinions. One of them is that of Rav Yehoshua ben Karcha, who maintains that he lived in the times of Achashverosh. His source for this is a verse in Iyov (42:15) which states Iyovs daughters were the most beautiful women in the world. When was there a time in world history that the entire world was searched and examined for beautiful women? In the times of Achashverosh. However, this explanation presented Rav Yehoshua ben Karcha with a difficulty. If Achashverosh set up a royal beauty pageant to seek out the most beautiful woman to be his wife, why didnt he choose one of Iyovs daughters if the verse testifies that they were the most attractive women in the world at that time, and why did he choose Esther if she was less beautiful? In order to resolve this question, Rav Yehoshua ben Karcha concluded that Esther's selection had nothing to do with her true appearance, as she was in fact naturally unattractive, but Hashem miraculously caused her to find favor in the eyes of everyone who saw her, which caused Achashverosh to select her over Iyovs daughters. (5:12) >:\D J\n3D trcdk trcd ihc 7 The Medrash teaches that there were four individuals who began speaking using the word , and each of them was punished and destroyed. The serpent said to Chava (Bereishis 3:1) - Did Hashem perhaps say that you may not eat from any of the trees in the garden. Pharaoh's chief baker said to Yosef (Bereishis 40:16) - I also (had a dream); in my dream, behold, three wicker baskets were on my head. Korachs followers said to Moshe (Bamidbar 16:14) - Moreover, you didn't bring us to a land flowing with milk and honey. Finally, Haman told Zeresh and his friends - Moreover, Queen Esther brought nobody (to her royal banquet other than me). When our Sages group multiple episodes together to point out that they are similar, they are not merely making a superficial observation, such as the fact that these individuals began their sentences with the same word. There must be some deeper common thread. In this case, the Kli Yakar explains that each of them sinned as a result of strong feelings of - jealousy. The serpent was jealous of Chava, the baker was envious of the positive interpretation that Yosef provided the cupbearer for his dream, Korachs followers coveted the leadership of Moshe and Aharon, and Haman was jealous of Mordechai's refusal to bow down to him. The Kli Yakar adds that this explanation is beautifully alluded to by the fact that the letters in the word stand for Korach, (serpent), (baker), and Haman. ) 9:10 ( When the person reading the Megillah gets up to the names of Haman's ten sons who were hanged, he pauses while the congregation reads them quickly before he reads them out loud. The Rogatchover Gaon gives a brilliant explanation for this custom. Even though most people dont read the Megillah, they fulfill their obligation to hear it through the concept of , which means that somebody who listens to something is considered to have said it himself. However, while this principle works for fulfilling our primary obligation to read the Megillah, in this case, theres a problem. The Gemora (Megillah 16b) teaches that there is an obligation to read the names of Haman's ten sons in one breath to commemorate the fact that they all took their last breaths together at the same time. Ideally, we would say all of their names simultaneously, but since that isnt humanly possible, we read them quickly in one breath. The Rogatchover explains that although the rule of makes it legally considered that the listener said something himself, its not enough to make it viewed as if he said it in one breath, which leaves the listener no choice but to say the names of Haman's ten sons himself in one breath, as that requirement cannot be fulfilled by listening to somebody else do it. ) 9:28 ( The Mishnah in Megillah (17a) rules that a person who reads the Megillah backward does not fulfill his obligation. The Ostrovtzer Rebbe questions why a person would ever consider reading the Megillah backward. He suggests that although most of us are familiar with the plot of the storyline from a young age, somebody who is encountering the narrative for the first time may quickly become frightened by the rise to power of the inimical Haman and his diabolical scheme to exterminate the Jews. Such a person may quickly flip a few pages to see if the story, as Hollywood has taught us to expect, ends happily ever after. Upon discovering that the Jews were indeed saved, Haman and his sons were hanged, and Mordechai and Esther inherited Hamans estate, he then turns back to the beginning to continue with the narrative to discover how the suspenseful plot unfolds. Every persons life is full of struggles and challenges. The lesson of the Megillah is that a Jew must face them with a deeply-rooted conviction that an all-powerful and loving Hashem is watching over him and will orchestrate the unfolding events in a way which is for his ultimate good. The Ostrovtzer Rebbe writes that the Mishnah is hinting that a person who reads the Megillah backward, only willing to relive the difficult and frightening events after he is already assured of the happy ending, has missed the point entirely and therefore failed to fulfill his Purim obligation. (9:31) The Megillah records that Esther and Mordechai instructed the Jews of their generation to establish the observance of the days of Purim in their proper times. The Gemora in Megillah (2a) derives from the plural reference to times of celebration that the day on which walled cities observe their Purim festivities (15 Adar) must differ from the day on which unwalled cities do so (14 Adar). Rav Zev Leff notes that Purim is known as the Yom Tov of achdus (unity), as we focus on joining together to hear the Megillah and eat the festive Purim meal, sending packages of food to friends and family, and remembering to help our poor brethren so that they may also enjoy their meals. If so, wouldnt it have made for more of a sense of community for the Sages to insist that all Jews should specifically observe Purim together at the same time? Rav Leff answers that if everybody is acting in the exact same manner at precisely the same time in an identical fashion, this can hardly be called true togetherness. The reason they would feel united wouldnt be because of any genuine, deep-rooted sense of identification with other Jews, but merely because they all happen to be doing the same thing at the moment. True achdus is when one Jew is able to tolerate and accept that another Jew is conducting himself differently than he is, and to nevertheless recognize that each in his own unique way is equally fulfilling the will of Hashem. The Sages further obligated us to send Mishloach Manos, which represent the concept that one Jew sends food from his personal kitchen, prepared according to his customs and preferences, to his friend, who in a demonstration of genuine unity happily partakes of it. In order to teach us this lesson about the definition of authentic achdus, Esther and Mordechai specifically mandated that Purim be observed on different days. Parsha Points to Ponder (and sources which discuss them): 1) If female Kohanim would be permitted to serve in the Beis HaMikdash, would they be allowed to wear the garments of the Kohanim, or would doing so violate the prohibition (Devorim 22:5) against wearing mens clothing? (Gilyonei HaShas and Haaros Al Kiddushin 36b) 2) Of all of the items that Hashem created during twilight on Erev Shabbos at the end of the week of Creation, which of them was needed for the garments of the Kohanim? (Avos 5:6, Sotah 48b) 3) Rashi writes (Devorim 25:19) that in order to completely blot out the memory of Amalek, we must also destroy the possessions of the Amalekites so that their name shouldnt be mentioned in conjunction with them. How was Esther permitted to accept the house of Haman (Esther 8:1), who was descended from Amalek? (Shut Oneg Yom Tov Introduction, Shem MiShmuel Purim, Imrei Emes, Nesivos Rabboseinu, Taima DKra Esther, Maadanei Asher 5769) 4) If Purim falls on Motzei Shabbos, may one practice reading the Megillah on Shabbos, or is this forbidden as an act of preparation for after Shabbos? (Shemiras Shabbos KHilchaso 28:fn169) Answers to Points to Ponder: 1) The Mishnah (Kiddushin 36a) rules that acts of Divine Service are invalid if performed by a female Kohen. Tosefos (36b d.h. chutz) questions why this cant be derived from the fact that even male Kohanim who perform the Divine Service without wearing the requisite garments invalidate it. Tosefos answers that the Mishnah is discussing a case in which a woman is wearing the garments of the Kohanim. Rav Yosef Engel questions how a woman is permitted to wear these male garments. He answers that if female Kohanim would be permitted to perform the Divine Service, they would also need to wear the garments. In this case, the garments would be considered made for both men and women, in which case no prohibition would apply. He proves this from the Maharsha (Nedorim 49b), who explains that Rav Yehuda and his wife were permitted to share a robe because it is a garment made for both genders. Rav Yosef Shalom Elyashiv disagrees with the proof and argues that even if women were allowed to perform Divine Service, they would transgress the prohibition against wearing mens clothing if they wore the garments of the Kohanim. Nevertheless, their actions would be valid if they did so, and if no male Kohen was available, they would be permitted to serve due to the Talmudic principle of one may transgress a negative prohibition if this is the only way to perform a positive commandment. 2) The Mishnah (Avos 5:6) lists 10 items that were created at this time, one of which was the Shamir worm. The Gemora (Sotah 48b) explains that it was needed to engrave the names of the 12 tribes on the Avnei Shoham that were placed on the Ephod (28:9). Each name was outlined on the stones, and the worm was coaxed to crawl along the outlines, thereby etching out the names of the tribes. 3) The Shem MiShmuel and Brisker Rov answer that that if somebody is killed for sinning against the king, his possessions arent inherited by his family but belong to the king (Sanhedrin 48b). Therefore, when Achashverosh had Haman killed, he automatically inherited possession of Hamans estate. When Esther and Mordechai accepted it, they werent receiving the possessions of an Amalekite, but they were instead taking the possessions of Achashverosh. The Imrei Emes and Rav Chaim Kanievsky explain that since Haman was Mordechais slave (Megillah 15a-b), whatever he acquired legally belonged to Mordechai, so when Esther and Mordechai received Hamans estate, they werent receiving the possessions of an Amalekite but were simply claiming what had always rightfully been theirs. The Oneg Yom Tov suggests that the obligation to eliminate the possessions of the Amalekites only takes effect after all of the people of Amalek have been destroyed. In the time of Mordechai and Esther this hadnt yet occurred, so it was permissible for them to accept Hamans possessions. 4) Rav Shlomo Zalman Auerbach rules that it is permissible to practice reading the Megillah on Shabbos, as even though his actions indicate that he is preparing for after Shabbos, the benefit from his actions is immediate as his familiarity with the Megillah increases as he reviews it. 2013 by Ozer Alport. 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8 >:\D J\n3D trcdk trcd ihc Aish.Com - Rabbi Stephen Baars Brainstorming With Baars H-O-N-O-R In Jewish life, there are two things that wear bells: Daisy the cow and the High Priest (the Cohen Godol). The Torah describes lots of bells sown around the base of one of the High Preist's garments (Exodus 28:33). Most would consider that alone to be strange enough, but this week's Torah portion instructs us that the High Priest's garments were designed specifically to exhibit "Honor and beauty." (ibid 28:2) Being British, it's hard for me to imagine the Queen of England opening Parliament wearing a bell. So why the bells and what does this have to do with honor? The solution to this riddle is found in understanding honor. For many, obtaining honor is somewhat of an enigma. You have probably encountered the person who thinks he is entitled to more honor than perhaps he deserves. These people demand that their name be pronounced properly at all times, that they get a seat commensurate with their "station" in life, and other conspicuously little (and some not so little) details. Our Sages tell us "He who chases honor will have honor flee from him." In other words, the more we demand respect, the less we get it. Honor comes from respecting others. As Ben Zoma (Perkey Avot 4:1) explains, "Who is the one to be honored, the one who honors others." So what do clothes of honor look like? Bells. As our Sages explain, so that the High Priest would never walk in on someone unexpectedly and potentially make him feel uncomfortable, he would wear bells to alert him of his presence in advance. In fact, our Sages explain that even a person in his own home should knock before entering a room, to respect everyone else. The more we value, respect and honor others, the more honor returns to us. That is true honor, bell or no bell. Brainstorming Questions To Ponder Question 1: Have a family debate, who is the most honorable person you have ever met? Question 2: Who is the most honorable person in the world today? In history? This article can also be read at: http://www.aish.com/tp/b/bwb/84338462.html Like what you read? As a non-profit organization, Aish.com relies on readers like you to enable us to provide meaningful and relevant articles. Join Aish.com and help us continue to give daily inspiration to people like you around the world. Make a secure donation at: https://secure.aish.com/secure/pledge.php or mail a check to Aish.com, 408 South Lake Drive, Lakewood, NJ 08701 Copyright 1995 - 2013 Aish.com - http://www.aish.com
Dr. Avigdor Bonchek Whats Bothering Rashi? Parashas Zachor (T'tzaveh) (73) On Shabbos Parasahas Zachor we read from Deut. 25:17. But Amalek's attack is originally recounted in the Torah in Parasha Beshalach. There (Exodus 17:8) it says: "And Amalek came and made war with I srael in Refidim." RASHI on that verse writes: "Then came Amalek: Rashi: This section is placed near the previous verse ("Is Hashem in our midst or not?") in order to convey (G-d's thoughts) "I am always among you and ready to fulfill your needs and yet you say 'Is Hashem in our midst or not?' ! By your life ! The dog Amalek will come and bite you and you will cry out to Me and then you will know where I am." Etc. Rashi's comment is based on the technique of S'michas Parshios, two sections that are placed next to each other in the Torah. But in this instance this technique is not appropriate, since it is most likely that these two events (the desire for water and Amalek's attack), did in fact, occur one after the other. Indeed both occured in Refidim. Only when two events did not occur in succession, and yet they follow one another in the Torah, is there reason and need to interpret their place in the Torah. But if two events followed each other chronologically, as did the events discussed here, there is no need to interpret why they are placed one next to the other. Why does Rashi do so? Understanding Rashi An Answer: We must note Rashi's precise wording here. He does not say "why is this section placed next to the previous section" he refers rather to why this section is placed next the previous verse." The verse above says "And he called the name of the place Masseh and Meribah, because of the quarrel of the Children of Israel," etc. This verse would be more appropriately placed earlier, when the source of the names is mentioned. Verse 17:2 says: "And Moses said to them 'Why do you quarrel ( "terivun" = Merivah ) with me, why do you try ( "t'nasun" = Masseh) Hashem?" Here is the appropriate place for our verse. Rashi is sensitive to this and thus interprets the placement of this verse immediately before Amalek's attack, as a moral message to the People of Israel. Can you see any evidence from our verse (17:8) that would indicate that Amalek started this war completely unprovoked? An Example of the Torah's Precise Wording An Answer: It says: And Amalek came. Ther Gur Aryeh points out an interesting consistency in the Torah. In all other instances of war described in the Torah the word used is "went out" and not "came." See "When you go out to war" (Deut. 21:10). Other examples can be found in Genesis 14:8; Numbers 20:20; 21:23; Deut. 1:44; 3:1 and 29:6. So here, when the Torah says that Amalek CAME and made war, it has the sound of of an unprovoked incitement. Or we could say, it has the sound of his being invited to come! G-d invited him to make war with Israel as punishment for Israel's disregard of G-d's presence. Shabbat Shalom, Avigdor Bonchek "What's Bothering Rashi?" is a product of the Institute for the Study of Rashi and Early Commentaries. A Hebrew translation of the Bereishis "What's Bothering Rashi?" is published. It is greatly expanded and is call "L'omko shel Rashi" look for it in bookstores. This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is included intact. For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel 732-370-3344 HaRav Eliezer Chrysler Midei Shabbos Vol. 20 No. 20 This issue is sponsored anonymously Parshas Tetzaveh: From the Wicked Comes Evil (Cont. from previous issue) In the main article of Parshas Mishpatim, we asked, notwithstanding the fact that King Shaul was the anointed one of G-d, a) why David ha'Melech repeatedly refused to kill him in self-defence and b), how he could claim that if he did, he would be deemed a Rasha? As David himself stated clearly, Shaul was a Rodef (out to kill him), and the Halachah permits one to deliver the first strike against someone who comes to take one's life. Before attempting to answer the questions, let us turn to another episode that happened not long afterwards (See Shmuel 1, 26). There, too Shaul gathered an armed troop of three thousand men and set out to trap David and his small band of fugitives in the desert of Zif. After discovering that Shaul was on his trail and pinpointing the exact location of Shaul and his army, David took Avishai ben Tzeruyah, one of his most trusted officers , to spy out the camp at night. Arriving there, they found everybody, including the King and the captain of his forces, Avner, fast asleep! The Pasuk describes this strange phenomenon as an act of G-d! The two men found themselves standing next to the sleeping Shaul, and for the second time, Shaul was at the mercy of David, Just as David's men had done in the cave, Avishai volunteered to assassinate Shaul once and for all, to put an end to Shaul's on-going attempts on David's life. Once again, David adamantly refused, as he would have no hand in laying a hand on the anointed one of G-d. And he swore that Shaul would die very soon, either because G-d would strike him down with an illness, or because his allotted life-span was due to expire or he would fall in battle (see R'dak). As a matter of fact, David had made a similar statement on the earlier occasion, when he declared (to Shaul) "G-d will judge between me and you, and punish you for what you are doing to me". From these two instances and a number of others, where G-d had intervened and miraculously prevented Shaul from killing David, it was clear to David that he was under Divine protection. Moreover, he had been anointed King over Yisrael, even during King Shaul's lifetime. It is therefore fair to assume that, aware that he was under Divine protection, and knowing that Shaul's days were numbered, he was absolutely certain that Shaul could do him no harm. Consequently, by not laying a hand on Shaul he was not endangering his own life. Indeed, to do so would have been an act of murder and would earned him the title 'Rasha'. Parshah Pearls The Urim ve'Tumim (Two Points of View) (Adapted from the Torah Temimah) The Gemara in Yuma (73b) explains that the Urim ve'Tumim were so- called because their words were enlightening (their instructions were clear- cut [Urim]) and their words were final. This means that, unlike prophesy, which, under certain circumstances, can be rescinded, the predictions of the Urim ve'Tumim cannot. The Yerushalmi on the other hand, interprets 'Urim ve'Tumim' to mean that they enlightened Yisrael (Urim) and that they showed them the way only when Yisrael perfected their ways (Tumim). The Torah Temimah explains this by referring to the civil war between Binyamin and the rest of Yisrael, following the episode of the Pilegesh be'Giv'ah.C The Pasuk relates there how Yisrael consulted the Urim ve'Tumim as to whether to go to war against Binyamin or not. The Urim ve'Tumim responded positively, yet they lost two battles and many soldiers before ultimately defeating Binyamin. The reason for this, the Medrash says, is because the same zealousness that they displayed in honour of the murdered concubine was lacking when it concerned the honour of Hashem, inasmuch as the image of Michah was being worshipped and nobody batted an eyelid. 'You protested when the Kavod of a human being was defiled, but not when My Honour was defiled!', G-d declared, and duly punished them by causing them to suffer humiliating defeats at the hand of the smaller army of Binyamin. Yisrael's relationship with G-d was imperfect, so the Urim ve'Turim did not answer them clearly. >:\D J\n3D trcdk trcd ihc 9 The Sin-Offering of the Milu'im " The flesh of the bull you shall burn in fire" (29:14). Rashi comments that this is the only case of a Chatas whose blood was brought outside (in the Azarah), yet its flesh was then entirely burned (and not eaten by the Kohanim). The Ramban explains that Aharon brought this Chatas as an atonement for the sin of the Golden Calf (even though he had not yet perpetrated it). And this he says, explains why it was brought in the form of a bull (which is the same species as the calf). Moreover, it had to be completely burned, he explains, since that is what Aharon did with the lump of gold that the Eirev Rav brought him. In reality, he points out, the blood ought to have been sprinkled inside too (as was the blood of a Kohen Gadol's Chatas, and he justifies the fact that it was not). And it also explains why his sons had to lean their hands on the head of the bull (even though they were not involved in the manufacture of the Golden Calf). Nevertheless, as Chazal explain, G-d was so angry with Aharon that He decided to kill his children. That is why they too, had to participate in the atonement of their father, by leaning their hands on the head of the bull, together with the hands of their father. The 'Vav' in Aharon " The one ram you shall take, and Aharon and his sons shall lean their hands (vesomchu) on the head of the (first) ram" (29:15). Why, asks the Da'as Zekeinim, is there a 'Vav' in the word Aharon, which throughout the Torah is spelt without one? Moreover, he asks, why does the Torah here write "ve'somchu" (in the plural), whereas in Pasuk 10 (in connection with the bull), and later, in Pasuk 19 (in connection with the second bull) it writes "ve'somach" (in the singular), even though there too, it is referring to Aharon and his sons. Initially, he suggests that here, Aharon and his sons leaned their hands on the Korban simultaneously, whereas on the other two occasions, Aharon leaned his hands first, and his sons, afterwards. Then he suggests that the first question answers the second. Using the principle 'Gor'in Mosifin ve'Dorshin' (which enables taking a superfluous letter out of its context and adding it elsewhere), he explains the extra 'Vav' in Aharon is applied to the two words "ve'somach", equating them with the "ve'Somchu" in our Pasuk. Consequently, what happened was that Aharon and his sons leaned their hands simultaneously on all three Korbanos. The problem with this D'rashah is that our Sifrei Torah (and according to the Minchas Shai, this is the correct version) do not have an extra 'Vav' in Aharon. Consequently, we will have to make do with the Da'as Zekeinim's first answer. Blood Taken from the Mizbei'ach "And you shall take from the blood (of the Ram of the Milu'im) which is on the Mizbei'ach and sprinkle it on Aharon " (29:21). The Da'as Zekeinim mi'Ba'alei Tosfos remarks with surprize that blood that has already been sprinkled, was taken from off the side of Mizbei'ach to re-sprinkle on to Aharon, his sons and their garments. This must be the only time where blood with which its Avodah has already been performed is used again for a second Avodah. The Annual Quota "Shenayim la'yom tomid" (29:38). The Pasuk is teaching us that come what may, day in day out, the Kohanim had to bring two lambs on the Mizbei'ach as the Olas Tamid (not counting the Musafim on Shabbos, Rosh Chodesh and Yom-Tov). If one reckons with the leap-years, this adds up to seven hundred and thirty lambs per year. Hence the Ba'al ha'Turim points out that the first letters of the three words "Shenayim la'yom tomid" add up to seven hundred and thirty. Vol. 20 No. 210 This issue is sponsored li"n R' Shlomo ben R' Yaakov Prenzlau whose twelfth Yohrzeit will be on the 13th Adar, by his children Dr. Eli and Sheryl Prenzlau n"y and family Purim Supplement Thoughts on Parshas Zachor Implementing Parshas Zachor " erase the memory of Amalek from under the heaven " (Ki Seitzei, 25:19). Rashi comments on this Pasuk 'from man to woman, from child to baby, from ox to lamb, so that the name of Amalek should not be mentioned even in connection with an animal, to say that this animal belonged to a descendent of Amalek'. This wording is obviously taken from the Pasuk in Seifer Shmuel, where the Navi commanded Shaul to fulfil the current Mitzvah and to wipe out Amalek completely. Indeed the Ib'n Ezra states that what the Torah has taught us generally, the Navi explains in detail. The Torah Temimah, quoting a Medrash cited by the Poskim, adds that one is obligated to obliterate his name even from wood and stones. It is unclear why the Rambam and the Seifer ha'Chinuch, do not cite this Halachah, in spite of the fact that it is based on a Sifri and a Mechilta. Despite this Medrash, they interpret 'the memory of Amalek' with reference to killing even the women and children (whom one may generally take captive). According to the Ramban, the Mitzvah of wiping out Amalek pertains specifically to a king. The Rambam, who in Seifer ha'Mitzvos, refers to it as a communal Mitzvah, nevertheless, in Hilchos Melachim (5:1) ascribes its fulfilment to a king (presumably because he is the one who has the power to implement it). See also following article. The Seifer ha'Chinuch initially describes the Mitzvah as a communal one because it entails going to war. Hence, he explains, women are exempt from the Mitzvah - of remembering Amalek as well as of actually wiping him out. He adds however, that the Mitzvah applies to each and every Jew, to kill any Amaleki with whom he comes into contact - should it lie within his power to do so. The Meshech Chochmah cites the G'ra on the above-mentioned Mechilta (obligating the killing of every animal belonging to Amalek), who explains that according to the Seifer ha'Chinuch, the Mitzvah upon every individual is confined to killing every man, woman and child, but does not extend to their animals and property. And he proves this from an incident in Sh'muel (1, Chap. 27), where David ha'Melech and his men, after attacking Amalek and destroying the entire town, returned with sheep and cattle as booty. According to the Mechilta, this would have been forbidden had it been carried out by the national army. The author makes no mention of the fact that the Seifer ha'Chinuch himself does not mention the Mechilta at all. According to him therefore, even a king fighting against Amalek has no obligation to exterminate all the animals belonging to Amalek. The Three Mitzvos Based on the Gemara in Sanhedrin (20b), the opening Rambam in Hilchos Melachim discusses the three Mitzvos which Yisrael were commanded upon entering Eretz Yisrael - appointing a king, destroying the seed of Amalek and building the Beis-Hamikdash. In Halachah 2, he states 'Appointing a king precedes fighting Amalek, since the Navi writes in Shmuel "G-d sent me to anoint you as king. Now go and smite Amalek!"' He then goes on to elaborate on the Mitzvah of appointing a king. From the order of precedence, as well as from the fact that the author refers to destroying Amalek as a battle, as well as from the fact that, in chapter five, the Rambam introduces the Mitzvah of destroying Amalek as the first obligation of a king, strongly suggests that the Mitzvah of Mechi'as Amalek is incumbent exclusively upon the king. And this is enhanced by the fact that the author places this Mitzvah in Hilchos Melachim and is further borne out by the Pasuk in Shmuel quoted by him. Destroying the Memory of Amalek Rabeinu Bachye, writes (in Parshas Zachor) 'that after inheriting the land, one should wipe out the memory of Amalek', as the Pasuk writes in Shmuel "from man to woman, from child to baby, from ox to lamb, from donkey to camel", to the point that nobody should be able to say that this ox belonged to Amalek. Quoting a popular Medrash, he ascribes an additional reason to the above Mitzvah. The Amalekim, he explains, by means of witchcraft, were able to turn themselves into animals, thereby saving themselves from the sword in wartime. Whereas at the end of Parshas Beshalach, commenting on the oath contained there, and on the connection between the revenge against Amalek and the completion of G-d's Throne (as Rashi explains there) he writes as follows: G-d swore, he says, that any king who comes to do battle with Amalek should do so entirely for the sake of Hashem, and that he may derive no benefit from the spoils of war. And that is why, he explains, King Shaul was so severely punished. He took spoil from Amalek, thereby failing to complete G-d's Holy Throne, and that was why he and his three sons were killed in battle. And that explains, he adds, why Mordechai, who was a descendent of Shaul, made amends by warning the people not to take the spoil from the battle with Haman and his henchmen, who was a descendent of Amalek. This, even though Haman was no longer alive when the battle took place! Poorim Pearlets (Adapted from the G'ro) Eat More, Drink Less "And the drinking was like the law (ka'dos), nobody enforced it " (Esther 1:8). Commenting on the word "ka'dos", the Gemara in Megilah (12) explains 'like the law of the Torah, where eating exceeds drinking'. Rashi explains this with reference to Korbanos, where the Minchah of a bull consists of three Esronos (more than a hundred and twenty egg- volumes), but only half a Hin (thirty-six egg-volumes). In that case, asks the G'ra, the Gemara ought to have said, not 'like the law of the Torah', but 'like the law of Korbanos'? He therefore connects it with the Mishnah in Pirkei Avos (6:4) "This is the way of the Torah: Eat bread with salt, drink a mesurah (a tiny measure of water) '. Note that the Tana gives a measure of water but says nothing about how much (or little) food one should eat (as long as one does not indulge in the pleasures of eating, one may eat as much as one pleases). In any event, what the Gemara in Megilah is now telling us is that if the drinking, which the law of the Torah limits, was so abundant, imagine what the eating must have been like! 10 >:\D J\n3D trcdk trcd ihc Anger & Fury "And Queen Vashti refused to come at the king's command and the king was extremely angry (vayiktzof ) and his fury (va'chamoso) burned within him" (1:12). In answer to the Gemara in Megilah (12b)'s question as to why Achashverosh was so angry, Rava cites an additional comment that Vashti made: 'The stable-hand of grandfather (Nevuchadnetzar) was able to drink as much wine as a thousand men without getting drunk, and see how the wine has made you stupid!' And it was following that comment that Achashverosh began to fume. The G'ro observes that the Gemara does not ask why the king was angry - to be sure, Vashti's refusal to comply with the king's command was sufficient to spark off his anger - but why the king was so angry. Pointing to the different expressions of anger used by the Pasuk, he explains that whereas the word 'ketzef' refers to external anger that is visible for all to see, 'cheimah' denotes internal anger that a person keeps to himself. Consequently, he says, Vashti's refusal to comply brought on his initial spate of anger (ketzef), which was visible for all to see. But when she proceeded to hurl at him extremely embarrassing insults, the Pasuk writes "va'chamoso bo'aroh bo" (his fury burned inside him). The embarrassment that he felt certainly infuriated him, but he kept it inside due to the shame. Jumping Ahead "And Memuchan (alias Haman) said before the king and the ministers 'Not against the king alone did Vashti the queen sin '" (1:16). The Gemara in Megilah comments that 'Here is a case of an ordinary person jumping in front (having the first say)'. The G'ro asks how the Gemara knows that Memuchan was the first to offer his opinion. Perhaps there were other ministers who spoke before him, and the reason that the Pasuk mentions only his opinion is because it was the one that Achashverosh ultimately accepted? And he replies that the Gemara's proof is from the expression "before the king and the ministers". Bearing in mind that the king initially asked the ministers for advice what to do with his errant queen (as Pasuk 13 & 14 specifically state), it is obvious that whoever would answer, would answer in front of the other ministers? So why does the Pasuk see fit to say that he did? We are therefore forced to explain that "before the the ministers" refers, not to the location, but to time - to teach us that even though Memuchan was the most junior of the ministers, he was the first to offer his opinion, and his opinion was accepted. Hooray for Haman Incidentally, Memuchan/Haman's plan was for his beautiful daughter (apparently the very same daughter who would eventually pour a bucket of garbage on his head). His plan however, backfired, as it was not his daughter who ultimately sat on the throne of Persia, but Esther. Thus it transpires that Haman was responsible, not only providing us with the villain, whose downfall we celebrate to this day, he also provided us with the heroine who caused the villain's downfall, which we celebrate to this day. Hooray for Haman! For sponsorships and adverts call 651 9502 This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is included intact. Shema Yisrael Torah Network For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il http://www.shemayisrael.com Jerusalem, Israel 732-370-3344
Aish.Com - Rabbi Moshe Erlbaum Torah Teasers Parshat Tetzaveh - 10 challenging questions. 1. Whose name appears in almost every parsha in the books of Exodus, Leviticus and Numbers - but not in this parsha? Moshe's name does not appear in this parsha. Parshs Tetzaveh is the only parsha in the book of Exodus, Leviticus, and Numbers where his name does not appear. One reason found in the Zohar (parshas Pinchas) is that Moshe told Hashem: "If You do not [forgive the Jews after the sin of the Golden Calf], erase my name from Your book" (Exodus 32:32). The words of a righteous person are fulfilled even if the conditional statement is not. Thus, even though Hashem forgave the Jews, Moshe was "erased" from parshas Tetzaveh. 2. In this parsha, which priestly garment is "braided" (avot)? What other item in the Torah is described as "braided"? In this parsha, the chains attaching the breastplate to the vest (ephod) are "of braided craftsmanship" (Exodus 28:22). Elsewhere, myrtle branches taken on the festival of Sukkot are called "twigs of the braided tree" (anaf eitz avot) (Leviticus 23:40), since the 3-fold leaf pattern appears to be braided. 3. What unit of measurement is applied to only one object in the entire Torah? A zeret, which measures a half-cubit, is the length and width of the breastplate of the High Priest (Exodus 28:17). This measurement is not used for any other object in the Torah. 4. Which stone of the High Priest's breastplate is a name of a country found in the Prophets? The first stone on the fourth row is called tarshish (Exodus 28:20). The country of Tarshish is referenced many times in the Bible, most notably when the prophet Jonah attempts to evade prophecy by traveling on a ship headed to Tarshish (Jonah 1:3). 5. What do both the High Priest's head-plate and the breastplate have in common with tzitzis? The High Priest's head-plate, breastplate, and tzitzis each have a string of techeiles (blue) wool. The breastplate is attached to the vest (ephod) with a string of techeiles (Exodus 28:28). The head-plate is attached to the High Priest's forehead with a string of techeiles (28:37). The tzitizis are to be wound with a string of techeiles (Numbers 15:38). 6. Which term is used for the first time in this parsha to distinguish segments of the Jewish people? In this parsha, the word shevet ("tribe") is used for the first to describe segments of the Jewish people (Exodus 28:21). 7. Of the seven species special to the Land of Israel, which two are mentioned in this parsha? Olives and pomegranates are mentioned in the parsha. Olive oil is used to light the Menorah (Exodus 27:20), and woolen pomegranates are attached to the bottom of the High Priest's robe (28:34). 8. What acts are done "constantly" (tamid)? (5 answers) The following five processes are done "constantly" (tamid): (1) The Menorah has one of its lamps constantly lit (Exodus 27:20). (2) The breastplate (choshen) of the High Priest is always on the chest of Aharon (28:29). 3) The head-plate (tzitz) is constantly on the forehead of the High Priest (28:38). (4) The daily offering is brought twice each day - morning and afternoon - on behalf of the entire congregation (29:38). (5) The incense is brought every day (30:8). 9. Which item described in parshas Terumah has to be "constantly present"? The showbread is always on the golden table in the Tabernacle (Exodus 25:30). 10. In this parsha, which three actions are performed "in the afternoon"? Three services have to be performed "in the afternoon": (1) The second daily "Tamid" offering (Exodus 29:38), (2) the lighting of the Menorah, (3) and the burning of the incense (30:8). 11. What other actions in the Torah are done "in the afternoon"? (3 answers) (1) In three places, the Torah states that the Passover offering must be brought on the afternoon of the 14th day of Nissan (Exodus 12:6, Leviticus 23:5, Numbers 9:5). (2) The make-up Passover offering is brought in the afternoon on the 14th day of Iyar (Numbers 9:11). (3) In parshas Beshalach, in response to the Jews' request for food, Hashem promises to feed them meat in the afternoon (and bread in the morning) (Exodus 16:12). 12. In what context is the Day of Atonement mentioned in this parsha? The last verse of the parsha states that once a year, on the Day of Atonement, Aharon should bring incense into the Holy of Holies (Exodus 30:10). This article can also be read at: http://www.aish.com/tp/i/teasers/Torah-Teasers-Parshat-Tetzaveh.html Like what you read? As a non-profit organization, Aish.com relies on readers like you to enable us to provide meaningful and relevant articles. Join Aish.com and help us continue to give daily inspiration to people like you around the world. Make a secure donation at: https://secure.aish.com/secure/pledge.php or mail a check to Aish.com, 408 South Lake Drive, Lakewood, NJ 08701 Copyright 1995 - 2013 Aish.com - http://www.aish.com
Rabbi Zvi Akiva Fleisher Chamishoh Mi Yodei'a 5 Questions On The Weekly Sedrah - Parshas T'tza'veh 5773 - Bs"D Please send your answers and comments to: Sholom613@Rogers.Com 1) Ch. 28, v. 1: "V'atoh hakreiv ei'lecho es Aharon" - And you bring close to you Aharon - Hashem was addressing Moshe in the first verse of our parsha. What need is there to repeat "v'atoh" here? Hashem was already addressing Moshe. 2) Ch. 28, v. 1: "L'chahano li" - To make him a Kohein for Me - Two verses later we find "L'KADSHO l'chahano li." Why the addition of "l'kadsho?" 3) Ch. 28, v. 1: "Nodov v'Avihu Elozor v'Isomor" - Why bother mentioning them by name since the verse has already told us that Aharon's sons are to likewise be inducted into the priesthood? 4) Ch. 28, v. 4: "Choshen v'eifode" - A breastplate and an apron - In 25:7, 35:9, and 35:27 the "eifode" is mentioned before the "choshen." Why the switch in order here? 5) Ch. 28, v. 35: "V'nishma kolo b'vo'o el hakodesh" - And its sound will be heard when he enters the Sanctury - The Rashbam writes that the sound emanates from the bells when he walks. The Rashbam goes on to say that the need for a sound system to accompany the Kohein Godol when he performed the service was to alert others in the Sanctuary to leave when he was doing the service, as per the verse in Vayikra 16:17, "V'chol odom lo yi'h'yeh b'ohel mo'eid b'vo'o l'cha'peir ad tzeiso." This is most puzzling, as the verse is discussing the service of Yom Kippur. When the Kohein Godol enters to bring the bloods of the atonement ox and goat he does not wear the "m'il," which has the bells on its bottom, rather, only the four "white garments" of a regular Kohein. Answers: >:\D J\n3D trcdk trcd ihc 11 #1 The Rambam in hilchos klei Mikdosh 4:14 says that the Kohein Godol must be appointed by the court of 71 judges. The gemara Sanhedrin 13b says that Moshe is equal to a court of 71 judges. Therefore our verse says "V'atoh," and YOU, specifically YOU, should induct Aharon into the position of Kohein Godol. (Yoseif Lekach) #2 We derive from the words "Asher yutzak al rosho shemen hamish'choh u'mi'lei es yodo lilbosh es habgodim" (Vayikra 21:10), that we both anoint and dress the Kohein in the Kohein Godol's garments to initiate him into K'hunoh G-doloh. We also derive from these words that if we have no anointing oil, just the donning of the special Kohein Godol vestments is sufficient. The change in the wording mentioned above likewise alludes to this. When we have already sanctified him with the anointing oil, then when dressing him we only enact "l'chahano li," while when there is no such oil available we do both "l'kadsho," and "l'chahano" through dressing him in the priestly garments. (Rabbi Chaim Abulefia) #3 1) To exclude Pinchos (whom we might have thought was included in the word "bonov" by virtue of the dictum "bnei vonim k'vonim) (Tur) 2) To teach us that they did not become Kohanim by lineage only (Abarbanel) 3) We might have thought that not all 4 of his sons were included, only the most worthy. These words teach us that they were all equally worthy. (Imrei Noam) 4) To exclude Moshe's sons (even though Moshe had the status of Kohein at the time of the dedication) (Rabbeinu Chaim Paltiel) 5) To indicate that they were very prominent as Kohanim - Indeed, they executed the majority of the services in the Mishkon. (Rabbeinu Chaim Paltiel) 6) We find no connecting letter Vov between Nodov/Avihu and Elozor/Isomor. This alludes to Nodov and Avihu's very short-lived K'hunoh. (Nirreh li) #4 This is because the "eifode" is donned before the "choshen," which goes on top. However, our verse is simply listing all the garments of the Kohein Godol. The "choshen" is mentioned before the "eifode" here because of its greater holiness. It houses the "urim v'tumim." (Tzror Hamor) #5 1) The gemara Yoma 53b says that the requirement of being alone while doing the atonement service does not only apply to the Kohein Godol, and not only on Yom Kippur, but also to any Kohein who enters the Sanctuary to do the "k'to'res" service, which is also considered an atonement. Thus, when the Kohein Godol does the daily "k'to'res" service on Yom Kippur, he wears his complete eight garment regalia, which includes the "m'il." We can even say that the Rashbam's intention is not limited to Yom Kippur, but also to any day of the year, and although he brings the verse of Yom Kippur, nevertheless, this verse is the source of the daily requirement to have all others leave the Sanctuary when the "k'to'res" service is done. This raises a very obvious question: Why then doesn't any regular Kohein have to wear a garment with the same warning bells when he does the daily "k'to'res" service? This is answered through the words of the Ramban, who writes that because of the extreme sanctity of the Mikdosh, angels are present, and they are poised to attack a mortal human who dares enter such a holy place. Since the regular Kohanim are usually of a lower stature than the Kohein Godol, the angels pay no attention to them. He adds that the importance of the bells ringing is only on Yom Kippur and for the service in the outer room of the Sanctuary, when he wears all 8 garments. 2) This can also be the intention of the Rashbam, that he means on Yom Kippur only, but only refers to the daily services done in the Sanctuary, again "k'to'res," and also the lighting of the menorah. 3) The above-mentioned gemara Yoma 53b says that the vessel in which the coals used to burn the incense in the Holy of Holies were transported was different from that of all year in that it had a "niashtik." Although Tosfos say that it means a leather cover on the handle attached with a bolt, so that the Kohein Godol not burn his hand from the radiated heat, Rashi says that it was a ring. He explains that a ring was attached for the Yom Kippur service to create a clanging sound so that anyone in the Sanctuary would leave, in fulfillment of the verse, "v'chol odom lo Yi'h'yeh b'ohel mo'eod." We can thus say that this is the intention of the Rashbam. (Nirreh li) A Gutten Shabbos Kodesh. Rabbi Zvi Akiva Fleisher Chasidic Insights Chasidic Insights Parshas T'tza'veh From 5764 Bs"D For sponsorships and advertising opportunities, send e-mail to:Sholom613@Rogers.Com Ch. 27, v. 20: "Kosis lamo'ore l'haalose ner" - Those who have gone through trials and tribulations, "kosis," are more readily able to "elevate" the light of Torah. (Rebbe Reb Dov Ber Magid of Mezeritch) Ch. 28, v. 3: "V'atoh t'da'beir el kol chachmei leiv asher mi'leisov ruach chochmoh" - Tell in a strong manner, "t'da'beir," to all those who are wise of heart, who have great skills, that they should not become haughty when they see the beautiful silver and gold creations that they have wrought. It is not their own skill. They were, after all, downtrodden slaves in Egypt and had no opportunity to learn to become silver or gold artisans. Rather, it came from Me, "asher mi'leisiv ruach chochmoh." Only when they recognize this will they be able to create items that are "bigdei Aharon l'kadsho l'chahano li," to sanctify Aharon so that he may serve Me properly, and not an avenue for the craftsmen for self aggrandizement. (Chasan Sofer in Shaar Bas Rabim) Ch. 28, v. 28: "V'yir'k'su es hachoshen .. bifsil" - Hashem, through the medium of the "choshen" responds to the request of the Kohein Godol or the king. The "choshen" is to be secured with a thread. Likewise, when we daven to Hashem and request a kind response, we also wear a "p'sil," a "gartel." (Toras Y'kusi'el) Ch. 28, v. 28: "V'lo yizach hachoshen mei'al ho'eifode" - The "choshen" represents the heart, as it is placed on the heart (verse 29). The "eifode" alludes to the mouth, as the numerical value of "eifode" is 85 (when spelled without the letter Vov (as in verses 6 and 25), the same as "peh," a mouth. One should make sure to have the two synchronized, "piv v'libo shovim." (Degel Machaneh Efrayim) Ch. 28, v. 32: "Sofoh yi'h'yeh l'fiv .. k'fi sachro" - Rashi says that shields have a doubled rim at their edges. Just as a shield protects, so too, a double barrier for one's mouth, i.e. great care before one opens his mouth, is a most powerful protection against our greatest enemy, the evil inclination. (Rabbi Sar Sholo-m of Belz) Ch. 29, v. 13: "Hacheilev hamchasseh es ha'kerev" - The fat, pursuits for the sake of physical indulgence, covers and impedes "kerev," coming close to Hashem. Some people mistakenly believe that you can "have it all," and pursue both a life of indulgence and of spirituality. The gemara Yerushalmi K'subos says that before one prays that the words of Torah should enter his innards, he should pray that sweets and delights should not enter. The two are mutually exclusive. (Rabbi Uziel Meisels in Tiferres Uziel) Ch. 29, v. 45: "V'shochanti b'soch bnei Yisroel v'ho'yisi lo'hem lEilokim" - From a distance, false gods seem very potent and formidable. Upon close examination their weaknesses and falsehoods are readily discernable. L'havdil a"h, with Hashem the opposite is true. The closer we are to Him, i.e. the more we contemplate His traits, "v'shochanti b'sochom," the more firmly rooted is our belief in Him, "v'ho'yisi lo'hem lEilokim." (Rabbi Henoch of Alexander in Emes miKotzk Titzmach) A Gutten Shabbos Kodesh. Rabbi Zvi Akiva Fleisher Oroh V'Simchoh Oroh V'simchoh - Meshech Chochmoh On Parshas T'tzaveh - Bs"D Ch. 27, v. 20: "V'yikchu EI'LECHO shemen zayis zoch" - The word EI'LECHO deserves elucidation. See the words of the Ohr Hachaim Hakodosh. The Meshech Chochmoh explains that EI'LECHO, similar to the word L'CHO, often means for your benefit. See the words of Rashi on Breishis 12:1, Lech L'CHO. Here too, having the oil for the kindling of the menorah is for the benefit of Moshe. The Mechilta section Pis'cha chapter #1 says that Hashem spoke to Moshe only by day. However the Ibn Ezra on Bmidbar 8:2 explains that this limitation to day only is limited to when there were no lights illuminating the night. The logic behind this might be similar to the rule of judgements of monetary matters beginning to be deliberated only by day, as per Choshen Mishpot 5:2, derived from the words, "V'ho'yoh b'YOM hanchilo es bonov" (Dvorim 21:16). Yet if the courtroom is illuminated it is permitted to begin the court proceedings at night (Sefer M'iros Einayim ad loc s.k. 37). Hence Moshe benefited from the illumination of the menorah by receiving prophecy even at night. This obviously benefited all the bnei Yisroel as well. However, after Moshe's death there was no such benefit and the only reason for lighting the menorah was that it was a statute from Hashem to do so, hence "chukas olom l'DOROSEICHEM" (verse 21). Ch. 28, v. 8: "V'cheishev afudoso asher olov k'maa'seihu" - The gemara Z'vochim 88b says that the wearing of the eifode garment atones for the sin of thoughts of idol worship. In general we do not consider the thought of sinning as a sin itself as per the gemara Kidushin 39b, but in regard to thoughts of accepting a false god the thought is also considered a sin. This is alluded to in the words of this verse. "V'cheishev" - and the thought, "afudoso," - of the sin of idol worship for which the eifode garment atones, "k'maa'seihu," - is as harsh as actually doing the sin. (Nachal K'dumim in the name of Rabbeinu Efrayim, Meshech Chochmoh) Ch. 28, v. 10: "Shishoh mishmosom al ho'evven ho'echos" - The gemara Yerushalmi Sotoh 7:4 says that Biyomin's name appeared on the "eifode" stones with the first two letters Beis-Nun on one stone and the last letters of his name on the other stone. This seems to be alluded in the word MIshmosom, a section of their names, indicating that a name is not complete on one stone. Indeed on the words "Shishoh mishmosom" the Targum Yonoson ben Uziel also says ""Shiso min k'tzas shmos'hone," six of part of their names. Why was Binyomin's name chosen to be the one to be split between the two stones? The Meshech Chochmoh answers that this is indicated in Dvorim 33:12, "U'vein kseifov shochein," regarding Binyomin the verse says, "and between the two shoulders (of the Kohein Godol) he rests." 12 >:\D J\n3D trcdk trcd ihc Ch. 28, v. 20: "V'yoshfei" - The gemara Kidushin 31a and Yerushalmi Pei'oh chapter #1 relate that the "yoshfei" stone of the breastplate was once lost and the Rabbis pursued a replacement. They came upon a non-Jew named Domo the son of N'sino, whose father had such a stone. When they came, his father was asleep and the key to the safety box in which he kept his precious stones was on a cord that was wrapped around his neck. Retrieving the key would require waking his father in the middle of his siesta. Domo, out of respect for his father, refrained from waking him and lost the sale. The Meshech Chochmoh writes that it is most befitting that the lesson of how far honouring one's parents goes is learned from a tale involving the "yoshfei" stone. All the brothers who were involved with the sale of Yoseif caused their father much pain. Yoseif, as well, by not communicating with his father, also fell short in properly honouring his father (see Ramban on 42:9 d.h. "Va'yizkor"). Only Binyomin was not deficient in honouring his father, thus his stone was involved in this story. The Baal Haturim points out that the numerical value of "yoshfei" equals that of "Binyomin ben Yaakov." Possibly, according to the Meshech Chochmoh it is well understood why the mathematical value of "yoshfei" is that of "Binyomin ben Yaakov," of both the son and his father, to indicate that specifically Binyomin was the most devoted son of Yaakov. Ch. 29, v. 42: "Olas tomid l'dorosheichem pesach ohel mo'eid lifnei Hashem asher ivo'eid lochem shomoh" - Some Rabbis drive from these words that the word of Hashem emanated to Moshe from the top of the outer copper-clad altar. Others derive from "v'dibarti itcho mei'al hakaporres" (Shmos 25:22), that it emanated from the top of the lid of the Holy Ark, and "asher ivo'eid lochem shomoh" refers back to "ohel mo'eid lifnei Hashem" of our verse. The Meshech Chochmoh suggests that these two opinions are in tandem with the disagreement between Rabbi Yehoshua ben Levi and Rabbi Yochonon in the gemara Megiloh 27a. They disagree if the words in M'lochim 2:25:9, "habayis hagodol" refer to a house of Torah study or a house of prayer. If it refers to a house of Torah study then one may convert a house of prayer into a house of Torah study, but not the reverse, since it is called "hagodol." If the verse refers to a house of prayer, then a house of Torah study may be turned into a house of prayer, but not the reverse. If we posit that prayer is greater then it is logical to assume that Hashem's voice emanated from the top of the altar, the symbol of sacrifices, and prayers are in the place of sacrificial service. If Torah study is greater, then it is logical to assume that Hashem's voice emanated from the top of the Holy Ark, which contains the Ten Commandments, which symbolize Torah study. The Meshech Chochmoh expands upon this thought in his work Ohr Somei'ach al hoRambam hilchos Talmud Torah 1:2. Feedback And Submissions Are Appreciated. Sholom613@Rogers.Com Rabbi Zvi Akiva Fleisher Sedrah Selections Sedrah Selections Parshas T'tzaveh 5773 Bs"D Ch. 27, v. 20: "L'haalose ner tomid" - To elevate a permanent light - M.R. cites the verse, "ki ner mitzvoh v'Sorah ohr." A man often wants to fulfill a mitzvoh that requires an outlay of money. His evil inclination comes running and tells him to not do the mitzvoh, but rather to leave the money for his children. The verse "Ki ner mitzvoh" equates a mitzvoh to a burning light. Just as a burning light can ignite thousands and thousands of candles without diminishing its own light, doing a mitzvoh, even one that requires an expenditure, will not diminish one's financial holdings. Ch. 28, v. 2: "V'ossiso bigdei kodesh l'Aharon ochicho l'chvode ulsifo'res" - And you shall make holy apparel for Aharon your brother for honour and for glory - The Chinuch mitzvoh #99 writes that the need for the Kohein to wear unique priestly garments is to serve the purpose of his being continuously aware of his awesome responsibility of doing service in the Mikdosh, which brings atonement for the bnei Yisroel. Wherever he looks on his body, it is clothed in special clothing. There is a similar theme by the wearing of tefillin even by a non-Kohein, although it covers only a limited area of the body. The Kohein likewise wears tefillin even when wearing priestly garments, but must totally cover his body with unique apparel, as he has an even higher calling. Ch. 28, v. 2: "V'ossiso bigdei kodesh l'Aharon ochicho l'chvode ulsifo'res" - And you shall make holy apparel for Aharon your brother for honour and for glory - The gemara Shabbos 31 relates that a non-Jew passed a beis medrash and heard someone reading the list of priestly garments. He asked for whom these garments are to be made. When he received the response that they were for the Kohein Godol he decided that he would convert to Judaism and become the Kohein Godol. He appeared in front of Shamai and made his request that he be converted so that he may become the Kohein Godol. Shamai pushed him away with a building rod. He then came to Hillel with the same request and Hillel converted him. Hillel then said that one cannot become a king without first learning kingly protocol. Similarly, he told the newly converted man that he must first learn all the laws of priesthood. He proceeded to do this and when he reached the verse, "V'hazor hako'reiv yumos," - the alien who comes close shall be put to death, he asked to whom does this verse apply. He was told that even King Dovid would be liable to this punishment. He then applied the following logic to himself: A born Jew is called a son of Hashem as per the verse, "Bni b'chori Yisroel" (Shmos 4:22), and even to him does the verse "V'hazor hako'reiv yumos" apply. All the more so to a come-lately convert does it apply, and his aspirations to become Kohein Godol came to an abrupt end. Ch. 28, v. 6: "V'ossu es ho'eifode maa'sei chosheiv" - And they shall make the apron masterful work - All the priestly garments were made skillfully, so why only here and by the breastplate that sat on the eifode (verse 15) does it say "maa'sei chosheiv?" the gemara Zvochim 88b says that the eifode brings atonement for idol worship. Idol worship is unique in that if a person thinks and plans to serve it, even though he did not carry it out, he has sinned, "machashovoh k'maa'seh." The verses by the eifode and breast plate therefore say "maa'sei chosheiv," thought is equal to action. (Holy Alshich) Ch. 28, v. 11: "T'fatach es shtei ho'avonim al shmos bnei Yisroel" - You shall engrave the two stones on the names of the bnei Yisroel - Rashi explains "al" to mean "with." The Rambam writes that the names of the bnei Yisroel were written in ink on these two shoulder stones and the "shamir" worm was placed onto the ink on the stones and they split. We thus have the engraving literally done "al shmos bnei Yisroel." (Medrash Talpios entry eifode) Ch. 29, v. 1: "V'zeh hadovor asher taa'seh lohem" - And this is the matter that you shall do for them - The verse could have simply said, "v'zeh asher taa'seh lohem." "Hadovor" alludes to "dibur," speech. Although here there are sacrifices offered, there will be a time when there will not be this opportunity and we replace it with verbalizing the verses and the laws of the sacrifices, "Unshalmoh forim sfoseinu" (Hoshei'a 14:3). (Rabbeinu Bachyei) Ch. 29, v. 4: "V'es Aharon v'es bonov takriv v'rochatzto osom bamoyim" - And Aharon and his sons shall you bring close and you shall wash them in water - Toras Kohanim #169 says that this washing means immersing in a mikveh. We now understand why the verse separates Aharon from his sons, as indicated by "v'es" rather than a "Vov hachibur" (see gemara B.K. 65b). A father is not allowed to bathe with his son (gemara P'sochim 51). (Meshech Chochmoh) Ch. 29, v. 37: "V'hoyoh hamizbei'ach kodesh kodoshim" - And the altar shall be holy of holies. It is most unusual to see that in our verse and in 40:10 the outer altar is called "holy of holies," while the golden altar, which is situated in the Mishkon, is only called "kodesh" (40:9). There is a symbolic message here. When one is located in a very holy location, such as in a beis medrash, when he leaves he must make sure he is behaving "kodesh kodoshim." Otherwise, he will be negatively affected by the outside world he encounters. To the contrary, all who come in contact with him should be elevated, "Kol hano'gei'a bo yikdosh," as it says by the outer altar. Even disqualified offerings that are placed on the outer altar remain there. Alternatively, one who is a "kodesh," a religious ben Yisroel, is considered by many as "kodesh kodoshim," so when he is outside and in contact with them, he must be on his best behaviour, on the level of "kodesh kodoshim," lest people learn to be complacent and lenient. (Dorash Moshe) Ch. 30, v. 3: "V'tzipiso oso zohov tohor" - And you shall clad it with pure gold - On the last page of the gemara Chagigoh that the thickness of the overlay was the thickness of a dinar. Tosfos ad loc. cite a Medrash Tanchuma. Moshe wondered how with the twice daily burning of incense on this altar's top the wooden body of the altar did not burn. Hashem responded that He sends down His fire and its nature is to consume other fires and not to consume other things, as Moshe himself had experienced by the burning bush (Shmos 3:2). Now since Moshe himself experienced that heavenly fire does not consume wood, what was his question? The gemara Eiruvin 63a says that although a fire descended from heaven to the altar, there was still a requirement to bring regular physical fire, "aish shel hedyot." This was Moshe's question. Why didn't the non-celestial fire burn the wood? Hashem responded that the heavenly fire consumes other fires. (Likutei Shoshanim) Based on this insight I am not clear about which fire burned the incense. A Gutten Shabbos Kodesh. Feel Free To Distribute By Copy Or Electronically. Feedback Is Appreciated. 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Rabbi Yissocher Frand RavFrand Parshas Tetzaveh Menorah 7 Allowing US To Leave The Light On For HIM Parshas Tetzaveh begins with the mitzvah of kindling the Menorah. There is a famous Medrash which teaches: "The Almighty states 'It is not that I need their light for illumination. I am the Light of the World. Rather I am giving you an opportunity to provide light for Me just as I provided light for you.'" This means that when the Jewish people were in the wilderness for 40 years, there was the Pillar of Cloud which provided light for them throughout their travels. The Medrash compares this to a blind person and a person with full sight who were walking together. The person with vision >:\D J\n3D trcdk trcd ihc 13 told the blind person "Grab onto me and I will lead you along the way." When they entered the house, the person with vision asked the blind person to turn on the lights for him. The goal in both situations is so that the recipient of the favor (Klal Yisrael / the blind person) will not feel that they owe a favor to their benefactor. They were provided the opportunity to "return th e favor" so to speak: "I took care of you when you could not see; now you turn on the light for me so I can see." Rav Yeruchem Levovitz, the Mirer Mashgiach in his sefer Daas Torah says that the Almighty is teaching us a very important and a very common lesson: When we do someone a favor and he comes to us later and tells us "You did me a tremendous favor, how can I pay you back?" our natural reaction is to respond "Think nothing of it. Do not worry about it." Offhand, we think we are being very nice by giving such a response. However, a greater act of kindness would be to respond, "I will tell you how you can pay me back. Can you do this and that for me?" This is a great kindness because it removes the sense of indebtedness that will be hanging over the person who received the favor. It is not good to feel beholden to someone. In truth, many people are happy when people feel indebted to them. They like the fact that they "have something on them" and that they can "lord it over on them". The kindest way to do a favor to someone is to let him pay you back! This is the lesson of lighting the Menorah in the Mishkan, according to the above referenced Medrash. The Tail of Vashti and the Tale of Truman: G-d's Hand in History We all know the story. Achashverosh made a grand party. When he was good and "happy," he commanded his wife Queen Vashti to appear before those assembled to show off her beauty. Vashti refused to come. According to the Talmud [Megilla 12], her refusal to come was not based on any sudden sense of modesty on her part, rather the Angel Gavriel came and put a tail on her. Often, when the Talmud relates an incident of Aggadic nature such as this, the Gemara is not to be taken literally. The Gemara is teaching a message with this story. We do not need to assume that Vashti literally grew a tail. The Chofetz Chaim suggests that the Gemara means something else. The Talmud teaches [Sanhedrin 96] that Nevuchadnetzar, King of Babylonia, was not born into royalty. How did he become King? The Gemara relates that Chizkiyahu, King of Judea, became very sick and he was miraculously saved. The Almighty wanted to publicize the fact that the King of Judea was miracul ously healed so he made a second miracle namely, the day that King Chizkiyahu was cured lasted 18 hours! That got people's attention! The whole world realized that it was a miraculous day. The King of Babylonia at that time was a person named Biladan. Biladan said, I need to send congratulatory remarks to the King of Judea. "He is so righteous that the Almighty changed nature for him, I must send him a letter of congratulations and admiration." He ordered his scribe (who at the time was Nevuchadnetzar) to draft the letter for him. However, that day, for whatever reason, Nevuchadnetzar was not there. So, the other scribes went ahead and drafted a letter without the input of the chief scribe, Nevuchadnetzar. The letter salutation was as follows: "Peace unto you King Chizkiyahu; peace unto Jerusalem; and peace unto the Mighty G-d." Nevuchadnetzar returned from wherever he was and asked to review a copy of the letter. When he saw the salutation he objected that t he honor of the Mighty G-d should have been placed first not third in the letter. However the other scribes told him that the original had already been sent off. Nevuchadnetzar ran after the messengers to try to stop them so as not to send the letter with such a "blasphemous" salutation. The Talmud says that he ran 4 steps in the direction of the courier. He wanted to stop him and reverse the salutation by rewriting it according to proper protocol: "Peace to the Almighty G-d; peace to the city of Jerusalem; and peace to King Chizkiyah." However, the Talmud in Sanhedrin teaches that after he ran those four steps (according to an alternate version in the Yalkut he ran only 3 steps) to stop the letter, Gavriel came and stopped him in his tracks so that he would not be able to run any further. The Talmud comments that had Gavriel not come and limited the merit Nevuchadnetzar was gaining for himself by showing G-d this honor, "there would not have been left a remnant of th e enemies of the Jewish people" (a euphemistic way of saying the Jewish people would have been totally wiped out). The Gemara asks, "So what did Nevuchadnetzar get as reward for his walking the 4 steps?" The Gemara answers that he saw himself and 3 generations after him become royalty. The 4 generations were Nevuchadnetzar, Evil Merodach, BalShezzar, and Vashti. Vashti was a great-granddaughter of Nevuchadnetzar. The Chofetz Chaim explains that there is actually no dispute between the version that says Nevuchadnetzar ran 4 steps and the version that says he ran 3 steps. He actually ran 3 full steps. In the middle of the fourth step Gavriel came and stopped him before he had a chance to complete the fourth step. It was cut off in the middle. That is why the Gemara testifies that if he would have taken four whole steps the Jewish people would have been wiped out! The Chofetz Chaim interprets: Since he did not take a complete fourth step, the reign of his fourth d escendant (Vashti) was terminated prematurely. Had Vashti remained on the throne, Esther would never have been in a position to save the Jewish people and they would have been wiped out in the time of Haman. The Chofetz Chaim states further that this is what it means that Gavriel (the same Angel who stopped Nevuchadnetzar from taking that fourth step) came and placed a tail upon Vashti. The term "zanav" (tail) alludes to the fact that it was the tail end of the dynasty of Nevuchadnetzar. The lesson of this story is that this is how the Almighty runs his world. The incident with Gavriel happened in the time of Chizkiyahu King of Judea many years before the era of Haman and Achashverosh. Because of what took place then, Klal Yisrael was saved many years later in the time of Purim. Events happen or do not happen for a myriad of reasons, but behind the supposed motivations of people, the Almighty is manipulating history to carry out His Will. Behind the cu rtains, the Master of the Universe is pulling the strings. When I was in Mexico City, I heard a true story (which appears in the historical archives of the Knesset) from Rabbi David Ordman. Rav Shlomo Lorenz (a former Knesset member of Agudas Yisrael) once met Harry S. Truman, President of the United States. President Truman told Rabbi Lorenz, "You should know that when I agreed to recognize the State of Israel, it went against the advice of my advisors and it was against every political instinct that I have. But I will tell you why I did it..." The conventional wisdom is that Harry Truman recognized the State of Israel in 1948 because he had a Jewish partner in the haberdashery business in Independence Missouri many decades earlier who came to him in the White House and asked him for this favor. This is conventional wisdom. Now you will hear the rest of the story from Harry Truman himself." President Truman told Rabbi Lorenz "I was a little boy growing up in the United States and every little boy growing up in the United States dreams of becoming president. That was my dream. I'll tell you something else. I was a good Christian boy and I learned my Bible. My hero in the Bible was Cyrus (Koresh, who was a descendant of none other than Queen Esther). This Koresh is the one who let the Jewish people go back to their homeland and build their Temple (Bais HaMikdash). I said, if I ever become President of the United States, I want to imitate my hero and if I ever get the opportunity to let the Jewish people go back to their country and rebuild their Temple that is what I am going to do." "And that", he concluded, "Is why I recognized the State of Israel." This is the same story: The Hand of G-d at work. Just like with Vashti we do not know what on earth possessed her to disobey her husband and not come as he ordered. Somehow the Almighty "sent an Angel" and made it happen, so that Klal Yisrael should be saved. So too, H arry Truman had this 'mishugaas' he wanted to emulate Koresh. There is probably not another person in the world whose main Biblical hero was Koresh, but that was the idiosyncrasy of Harry Truman. Because of that, the rest is history. A Freilechen Purim! These divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher Frand's Commuter Chavrusah Tapes on the weekly portion: Tape #803, Late For Megillah And Other Purim Issues Good Shabbos! This write-up was adapted from the hashkafa portion of Rabbi Yissocher Frand's Commuter Chavrusah Torah Tape series on the weekly Torah portion. Yad Yechiel Institute, PO Box 511, Owings Mills MD 21117-0511. Call (410) 358-0416 or e-mail tapes@yadyechiel.org or visit http://www.yadyechiel.org/ for further information. Transcribed by David Twersky Seattle, WA; Technical Assistance by Dovid Hoffman, Baltimore, MD RavFrand, Copyright 2007 by Rabbi Yissocher Frand and Torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Need to change or stop your subscription? 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Aish.Com - Rabbi Yehonasan Gefen The Guiding Light Pure Beginnings The Torah Portion begins with God's instructions to Moses with regard to the people who would make the vestments that Aaron, the Kohen Gadol (High Priest), would wear during his service. "And you shall speak to all the wise-hearted people whom I have invested with a spirit of wisdom, and they shall make the vestments of Aaron, to sanctify him to minister to me." (1) It is evident from this instruction that it was of the utmost importance that the people making Aaron's clothing be on a high spiritual level. The Netsiv, Rav Naftali Zvi Yehuda Berlin, discusses why this was so significant; he introduces a principle that the intentions (kavannot) that are present at the beginning of any spiritual endeavor will have a long-lasting influence on the spiritual capacity of that endeavor. In this vein, he explains that the kavannot with which the clothing was made would have a permanent effect on the holiness inherent in it. This would in turn enable Aaron to utilize the maximum possible holiness inherent in the clothing, during his Holy service in the Mishkan (Tabernacle). The Netsiv in another place in his commentary on the Torah,(2) elaborates on this principle in explanation of a fascinating Gemara.(3) Two great Tanaic sages, Rebbe Chanina and Rebbe Chiya were arguing in Torah. They then proceeded to point out their respective merits.(4) Rebbe Chanina pointed out that if the Torah would be forgotten, he would be able to retrieve it through his great deductive abilities. Rebbe Chiya replied that he had already ensured that Torah would not be forgotten. He proceeded to explain how he went through a lengthy and difficult process; it began by creating nets for trapping animals. He would then use those nets to trap 14 >:\D J\n3D trcdk trcd ihc deer. He would slaughter the deer and give its meat to orphans. He would use the skin as parchment for scrolls; he would write each of the five books of the Torah on one scroll each, and teach five children one scroll each. He would then do the same with the six orders of the Mishna. He would then have each child teach the others the section that they had learnt. In this way, he ensured that it was impossible that Torah be forgotten. The section ends with Rebbe Yehuda HaNasi's praise of Rebbe Chiya - 'how great are the deeds of Rebbe Chiya'! The Netsiv asks why it was necessary for Rebbe Chiya to go through so much effort in order to make the scrolls upon which the Torah and Mishna would be written? Why could he not have simply bought the parchment from a merchant and then written on that? He explains with the principle that we mentioned above - that the intentions present at the beginning of a spiritual undertaking have a great effect on the future ability of that undertaking to succeed. Rebbe Chiya desired that the scrolls would be created with the purest of intentions - in this way they could have a greater effect in entering into the hearts of the children who would learn from them.(5) This is a further example of how the intentions that a person has at the very beginning of his endeavor have a great effect on its future success. We see another example of this principle, but this time, in the negative sense, where impure intentions have a detrimental effect. The Gemara in Chagiga discusses the sad story of a great sage by the name of Elisha Ben Avuyah who became a heretic.(6) The Gemara tells us of reasons as to why he finally abandoned Torah. Tosefot on that Gemara brings the Jerusalem Talmud that informs us that the defining event in Elisha's abandonment of Torah actually took place when he was a baby. It describes the festive meal in celebration of the bris mila of the young Elisha. His father, Avuyah, invited all the greatest Sages of the time to the meal. During the meal, two of the sages were in another room learning Torah on a very high level. Their learning was so great that a fire came down from Heaven and surrounded them. Avuyah entered into the room and saw that his house was on fire. He expressed his concern that his house would burn down, but they explained that there was no danger. Their learning was on such a level that it was comparable to the day that the Torah was given on Sinai when fire came down from Heaven. Avuyah was so impressed by the power of Torah that he said that if the power of Torah was so great then he would strive to dedicate his son to the learning of Torah. The Talmud explains that since Avuyah's intentions for his son were not purely lishma (for the sake of Heaven), his son eventually left the Torah path.(7) We see from here that just as pure intentions facilitate future holiness, so too impure intentions can result in subsequent impurity. We have seen the importance of the purity of intentions at the beginning of spiritual endeavors. However, there is another important Torah principle that brings into question the above idea, in particular the account of the negative impact of Avuyah's intentions for his son: The Gemara in a number of places, tells us; "one should always toil in Torah and Mitzvot, even loh lishma (not for the sake of Heaven), because from the loh lishma (8) will come the lishma." (9) This means that even if a person is not at the level of performing mitzvot and learning Torah purely lishma, nonetheless, he should continue in his performance of the mitzvot with impure intentions. And as a result of doing the mitzvot for the wrong reasons, he will inevitably come to do the mitzvot for the right reasons. If this is the case, then why did the impure intentions of Avuyah have such a detrimental effect on the future of his son? It seems that the key to answer this question is found in the words of Rav Chaim Volozhin in his commentary to Pirkei Avot: He argues that there is a very important limitation to the Gemara's assertion of the inevitability that Avodat HaShem that is not for the sake of Heaven will lead to lishma performance. He stipulates that this is only the case if the person who performs the mitzvot not for the sake of Heaven, also has the active intentions that he will eventually come to do the mitzvot lishma. This means that even though he recognizes that he is currently at the level where his Avodat HaShem is not totally pure, he realizes intellectually that the ultimate goal is to serve God lishma. As Rabbi Akiva Tatz expresses it, the person 'wants to want to do the mitzvah for the right reasons'. In this way, his impure Avodat HaShem is acceptable in that it will surely bring him to pure service at a later date. However, if he does the mitzvot not for the sake of Heaven, with no future goal of being lishma then there is no inevitability at all that he will ever come to perform mitzvot lishma. Based on Rav Chaim of Volozhin's explanation, we can now understand why Avuyah's intentions had such damaging consequences.(10) It seems clear from the Yerushalmi that Avuyah's intentions were totally not for the sake of Heaven, without any hope of attaining the level of lishma in the future.(11) We have seen how powerful the intentions that are present at the beginning of spiritual endeavors (which include marriage, having children, starting learning, and many other undertakings) are in determining the future outcome of those endeavors. Therefore, it is very important that a person strive to have the purest possible intentions. However, it is clear that attaining such high levels of purity is very difficult and takes a great deal of time and effort. Rav Chaim Volozhin teaches us that even if we are not yet on the level of lishma we can realistically strive to have the attitude that we want to get to lishma - in this way we can inject our actions with a significant level of purity. Moreover, it is important to note that even if a person has already began his endeavor without the highest levels of purity, he can always achieve a 'new start' through the miraculous process of teshuva (repentance).(12) Accordingly, a person who, for example, is already married or already has children can restart the process through teshuva and thereby create a greater capacity for future holiness. May we all merit to have pure intentions in everything that we do. NOTES 1. Emek Davar, Shemos, 28:3. 2. Emek Davar, Shemos, 19:2. 3. Bava Metsia, 85b. 4. Superficially, it would seem that their conduct seems a little haughty, however, it is obvious that there was no trace of arrogance in their arguments. See Ben Yehoyada, Bava Metsia, 85b, who explains the underlying issue that they were debating. 5. Emek Davar. Shemos, 19:2. Also see Maharsha, Chiddushie Aggados, Bava Metsia, 85b for a similar explanation. 6. Chagiga, 15a. After he became a heretic he became known by the name, 'Acher', meaning that he because another person. 7. Tosefos, Chagiga, 15a, dh: Shuvu banim shovevim. See Sichos Mussar, Maamer 9, Parshas Vayeira, for more discussion about this Yerushalmi about Acher. 8. Examples of loh lishma are learning for the sake of receiving honor or for gaining material benefit. The commentaries point out that there are certain kinds of loh lishma that are so impure that this principle does not apply to them. An example of this is one who learns in order to know Torah laws so that he can use his knowledge to take advantage of other people. 9. Pesachim, 50b, Nazir, 23b, Horayos, 10b, Sotah, 22b. 10. Ruach Chaim, Avos, 1:13. This explanation also explains why so many people seem to perform Mitzvos loh lishma and yet never attain the level of lishma. It should be noted, however, that even if a person feels he is totally loh lishma, he nonetheless must continue in his efforts to observe all Mitzvos and learn Torah. Rav Chaim Volozhin himself stressed this in his classic work, Nefesh HaChaim. 11. It should be noted that there is a strong difficulty with the principle of Rav Chaim that loh lishma only leads to lishma if the person intends that he should get to lishma at some future point. Rav Yitzchak Hutner (Pachad Yitzchak, Shavuos, Maamer 6, os 4) asks that the source for the principle of loh lishma leading to lishma is Balak - he offered up 42 sacrifices to HaShem in his efforts to harm the Jewish people. As a result of these sacrifices (despite the obviously impure intentions that motivated them!), he merited to have a descendant who was lishma - Ruth (Nazir, 23b). Rav Hutner points out that Balak clearly had no intention of ever getting to lishma. Accordingly, if this is the source of the whole concept of loh lishma leading to lishma, how could Rav Chaim say that the concept only applies if one plans to get to true lishma - the whole source of the concept is from Balak! Any approaches to this question are greatly appreciated. 12. The above quoted Netsiv in Shemos, 19:2 alludes to this point. This article can also be read at: http://www.aish.com/tp/i/gl/191586471.html Like what you read? As a non-profit organization, Aish.com relies on readers like you to enable us to provide meaningful and relevant articles. Join Aish.com and help us continue to give daily inspiration to people like you around the world. Make a secure donation at: https://secure.aish.com/secure/pledge.php or mail a check to Aish.com, 408 South Lake Drive, Lakewood, NJ 08701 Copyright 1995 - 2013 Aish.com - http://www.aish.com
Rabbi J. Gewirtz Migdal Ohr Volume 15 Issue 19 Parshas Tetzaveh-Zachor 5773 GEwT RDA GY HWCT P A publication dedicated to Harbotzas Torah This issue sponsored by Jon Kaufman as a merit for Refuah Shelaima for: HMXN IB YBC EwUNEH TB LUYG (Parents of Sandy Fried Tire Warehouse - Spring Valley, NY) (XK:XKTWMw)DWPAH LEM IwXH XZY ALW ...TLKT LYTPB DWPAH TEBU LA WTEBUM IwXH TA WSRKYW They shall attach the breastplate from its rings to the rings of the Ephod with a turquoise woolen cord and the breastplate will not be loosened from upon the Ephod. (Exodus 28:28) The idea of keeping two items in the Mishkan attached is not new. For example, the rods of the Aron (Holy Ark) were not to be removed from the rings into which they were placed. In this case, the Choshen Mishpat, the Breastplate upon which were twelve precious gems inscribed with the names of the twelve Tribes, had golden rings upon it which would be connected by a woolen cord of techeiles, a special bluish color, to the corresponding golden rings upon the Ephod, an apron-like piece of clothing. The Choshen was not to be removed from the Ephod. The question arises: if the Choshen was intended to remain connected, why not sew it directly to the Ephod with stitches, or connect the rings directly to each other? What is the purpose of having two sets of rings connected by a thread? To help answer this, we must identify some of the underlying meaning of the special garments of the Kohain. Everything represented something which would be brought before HaShem when the Kohain served. >:\D J\n3D trcdk trcd ihc 15 The Choshen Mishpat represents judgment: that of the nations who have oppressed or attacked the Jews and deserved Divine retribution, as well as the remembrance of the Jews merits, so that they might be judged favorably and granted salvation. The Ephod, notes the Netziv in Haamek Davar, represents material success and well-being, an integral part of enabling a Jew to serve HaShem properly. These two concepts go hand-inhand so the two Priestly vestments were to be connected. However, they were not connected in a permanent and solid way, but rather through a thread of Techeiles, bluish wool. There is a definite correlation between doing the Mitzvos and being promised physical reward. As we say in Shema twice a day, It will be if you listen to My mitzvos I will give the rain for your land in its time. This idea is mentioned numerous other places too. This correlation, though, is not absolute. That is why we see a righteous person suffer and a wicked person prosper. Its one of the oldest and most confounding questions in the world. But that doesnt mean the connection has been broken. Rather, the connection between these two is comprised of a techeiles thread. The thread of techeiles in the tzitzis reminds us of the sea, which reminds us of the sky, which reminds us of HaShems Heavenly Throne. Here, too, the connection between what one deserves (Choshen Mishpat) and what he gets (Ephod,) is a blue thread, representing HaShems input in guiding this connection. A tzaddik may suffer poverty, but G-d alone knows that it is for his benefit, such as to atone for some sin he has committed. A wicked man may prosper, but HaShem has His reasons for that as well. In Shushan, the Jews felt they should attend the Kings banquet as a means to prosperity. Political strategists advocated getting on the Kings good side. Mordechai warned them that it was against G-ds will, and that they should not go. Their failure to heed his words did not lead them to success, but to near-destruction. The only true way to prosper is to follow the judgments of the Torah, and then unquestioningly let HaShem be the arbiter and decider of how that prosperity is manifested in our lives. R Naftoli Ropschitzer was known for his incisive wit and brilliant mind. He is reported to have said, Nearly every tefila, every prayer, every Shemona Esrai, can be distilled down to a common thing a kopek. All we ask HaShem for is money. But, he continued. If you crack open that kopek, you will find Torah, chesed, and avodas HaShem. We dont want the money for ourselves; we want it to be able to serve our Creator. Did You Know? One of the most powerful messages of the Megilla is that of mida kneged mida, that HaShem runs the world with a perfect balance, and rewards or punishes a person measure for measure with their own actions. When Vashti was to be punished for disobeying Achashveirosh, the King asked the Jewish Sages for advice (knowing they would know how to acquit her and save her life.) They demurred, saying that they were not allowed to judge capital cases since the Bais HaMikdash had been destroyed. Whose idea was it to stop the rebuilding of the Bais HaMikdash? Vashti herself! The Jews ate at the feast of Achashveiros in direct violation of Mordechais command. As a result, they had to fast for three days (including Seder night!) at his direction. The Midrash states that all the women who were torn away from their families and placed into Achashveiroshs harem, to remain spinsters for the rest of their lives, were punished this way because they used to degrade and disdain the Jewish women. Therefore, we must be extra careful to treat the Jewish People, Chachomim, and the Torah properly and with respect, and we will be properly rewarded, measure for measure. Ed. Note The Choshen and Ephod are connected, as we said in the main Dvar Torah. When we decide what others deserve financially or physically, HaShem judges what we deserve, and the results are usually not what we would hope for. Its better to wish the best for others, and HaShem will bless us with the best. Thought Of The Week: The wisest of men is he who feels he knows nothing at all. 2013 J. Gewirtz Do what you can. Print, e-mail, and share Migdal Ohr with friends and family. Youll be glad you did. E-mail Subscribe to info@JewishSpeechWriter.com 2013 J. Gewirtz HE ISYN LARsY R TB ABYL NEL LXR TB OYRML HMYLw HAWPR TWKZL UXLDBY W LDNYYRB TB IYYRB HQBRW HAL IB QYZYYA QXCY
Rabbi Nosson Greenberg Khal Machzikei Torah Tetzaveh 5773 - Coming Home In this weeks parsha Hashem finishes instructing Moshe in the building of the Mishkan (and in the manafacturing of the clothing for the kohanim). The Ramban tells us (preface to sefer Shmos) that the exile of Egypt officially concluded when the Yidden were able to spiritually regain the level of the Avos. That, posits the Ramban, took place with the construction of the Mishkan. For just as the Avos had a presence of the Shechina resting in their tents, so too Klal Yisroel needed to have a constant presence of Hashem in their midst i.e. the Mishkan. Using this theme of the Ramban, Rav Eizek Sher (the Slabodka Rosh Yeshiva,) makes a more specific comparison between the Mishkan and the tent of one of the Avos. Chazal tell us that Saras tent was blessed with three phenomena: a holy cloud clung to her tent, her Shabbos candles miraculously remained lit the whole week, and the dough was blessed. So too in the Mishkan, says Rav Sher, these three particular blessings were present. A holy cloud rested over the Mishkan building, the ner maaravi - the western candle of the menorah would (according to some opinions) miraculously remain lit constantly, and the lechem hapanim - the bread that sat on the golden shulchan - contained a blessing that just a small portion of it would fill a person immediately to capacity. How beautiful it would be if even today in golus we could recreate these blessings within our humble homes, our mikdashai meat. We should strive that the Shabbos candles remain lit the entire week. Shabbos candles, we know, are lit to foster shalom bayis - peace and harmony between husband and wife. How lovely it would be if such an aura of tranquility could be found in our homes not just once a week or from time to time, but rather as in Saras tent from Friday to Friday, a constant state of shalom bayis. How beautiful it would be if the dough in our lives would be blessed. Why did Chazal use dough as an example of food that was blessed, and not the more simple bread? Perhaps, when you look at dough it looks like a small mound, but let it sit for a while in a warm environment. There it has the ability to rise to majestic heights. Everything Hashem has given us is a blessing. But sometimes we look at our possessions and achievements as small chunks of doughy insignificance. Give them some time and a lot of warmth. Warmth of emunah and bitachon, warmth of acceptance and happiness. And we will see them grow. And they will fill us with simcha to capacity. How beautiful it would be if we could be totally connected with a holy cloud. All of us are proud of the yiddishe houses that we have built, and rightly so. But let us ask ourselves: is the Shechina clinging to our homes? Is there enough of an infusion of kedusha that the Shechina is really comfortable with being a guest in our humble abodes? How beautiful it would be! Have a great Shabbos, Rabbi Nosson Greenberg Rav, Khal Machzikei Torah, Far Rockaway, N.Y. ravgreenbergkmt@gmail.com
Rabbi Yakov Haber TorahWeb Purim and Providence: the Amaleik Connection The reading of Parshas Zachor, describing the uninstigated battle of Amaleik against the Jewish people, ultimately a battle against G-d Himself, and the subsequent holiday of Purim are linked in many ways. On a simple plane, Haman, a descendant of Agag, the king of Amaleik in King Shaul's time, plotted to eradicate the Jews, another installment of the battle plan of Amaleik to eliminate the Jewish nation. Haman's defeat along with his allies represented another instance of Klal Yisrael's fulfillment of the mitzva of eradicating Amaleik. However, another, more subtle theme connects the two.(1) Amaleik represents the life philosophy of mikreh, chance. Concerning Amaleik, the Torah records: "asher kar'cha baderech - who chanced upon you on the road" (Ki Teitzei 25:18). Klal Yisrael, by contrast, lives under the philosophy of Divine Providence, believing that nothing in the world occurs by chance. Amaleik's descendant, Haman, tries to eradicate the entire Jewish nation via a chance "rolling of the dice" determining by lot when an auspicious time to kill them would be. The Megilla records Mordechai's description to Esther of what was happening: "eis kol asher karahu" (Esther 6:13). On this, the Midrash (Esther Rabba 8:5) comments "go tell her that the descendant of -karahu' has risen against you!", a reference to Amaleik referred to by the Torah with the phrase, "asher kar'cha baderech". The Midrash is linking the "chance" outlook of the ancestor Ameleik with the selfsame attitude of Haman, the descendant. However, as the piyut recited on Purim declares: "pur Haman nehepach l'pureinu". Haman's chance lots turned out to be providentially arranged to be a time of Divine favor in which Klal Yisrael were able to successfully defend themselves against Amaleik both spiritually and physically. The Gemara (Megilla 13b) comments that Haman was pleased with the lots falling on Adar for in that month Moshe Rabbeinu left this world. But, he didn't realize that "b'shiv'a b'Adar meis, uv'shiv'a b'Adar nolad". Not only did Moshe die in that month, he was also born on the same day, and, consequently, the month of Adar is a particular eis ratzon, a time of Divine favor. Rav C. Y. Goldwicht zt"l explained further that even Moshe Rabbeinu's p'tira led to a positive development, for it ushered in a new era of Torah study, that of the era of Torah She'b'al Peh. Moshe Rabbeinu's absolute clarity of Torah was parallel to Torah Shebichsav. The era following his petira which required painstaking memorization and detailed analysis to arrive at valid halachic conclusions represented the beginning of the period of Torah Sheb'al Peh. Thus, not only was Haman wrong that Adar was also a happy month due to Moshe Rabbeinu's birth, but the precise event that he found inauspicious for B'nei Yisrael turned out to be 16 >:\D J\n3D trcdk trcd ihc a joyous occasion also from a different perspective. Therefore the Gemara does not just state that he was also born on that day but that "on the same day he died, on that same day he was born," implying that both events had positive significance for the Jewish people. The name of the holiday, Purim, is "al sheim haPur", (Esther 9:26) after the lots Haman threw. It seems odd that the holiday should be named after these lots used to determine the time to destroy the Jews rather than it being named after our victory and salvation. But the name says it all. It is Haman's chance lots that proved to be another manifestation of Divine providence. Perhaps we can add another layer to the inter-relationship between chance and providence implied in the Megilla. In perhaps the most famous passage in the Megilla, Mordechai addresses Esther saying: "If you remain silent at this time, relief and salvation will arise for the Jews from another source, and you and your father's house will perish. Who knows if [it is not] for precisely this time, you have become the queen!" (ibid. 4:14). Rav Y. D. Soloveitchik interpreted this passage based on his oft-mentioned theme of Fate and Destiny.(2) Fate represents that which Hashem pre- arranges for us, the uncontrollable part of our lives. Destiny is the destination which we are meant to reach with our free-willed choices given our fate. Here, Mordechai highlights exactly this point. G-d arranged everything for you: the right time, the right place, the right power. Now it is up to you to convert the Fate into Destiny. Seize the moment! Risk your life for the saving of your nation, and G-d will reward you with the crowning glory of destiny to be successful in your efforts. I once heard from Rabbi Elazar Hurvitz that it is for this reason that Esther suddenly encounters the setback of not being called to Achashverosh's palace for thirty days. If Hashem had arranged everything for Esther's successful mission, why the sudden setback? Esther has to rise to the challenge to be willing to put her life on the line to fulfill her destiny. Otherwise, the salvation would be all Hashem's doing since it was He who arranged her fate, and she would not fulfill her destiny. If that would be the case, "Salvation will arise from another place." This means that G-d would arrange fate in another series of steps so that another capable individual would be presented with a similar challenge until one of them rose to the occasion to fulfill her destiny. Fate oftentimes is associated with chance. Hence, it deceivingly seems to be a part of Amaleik's worldview. Chazal (Mo'eid Katan 28a) teach: "Children, life and sustenance do not depend on merit, but on mazal".(3) Mazal is often mistranslated as "luck".(4) But can we really imagine that such crucial aspects of a person's life depend on chance? Rav Aryeh Kaplan(5) explains that mazal refers to specialized Divine providence.(6) The point the Gemara is making is that these aspects of Divine providence are usually so rooted in the cosmic, overarching plan for the world and the individual's role in this scheme, that they will rarely be overridden. Hence, even this Fate theme of the Megilla, which, at first, seems to be dependent on chance is truly none other than specialized Divine providence. May we merit to always recognize the ever-present Hand of G-d in our individual and collective lives. 1. The following presentation is wholly based on ideas I heard from Rav C. Y. Goldwicht zt"l, former Rosh HaYeshiva of Yeshivat Kerem B'Yavneh and gleaned from various sefarim on Purim. 2. Also see Lo Tachmod: Mazal, Destiny and the Prohibition Against Coveting for a treatment of similar themes. 3. See Tosfos (ibid.) that merit can affect these matters as well but not unlimitedly. 4. The traditional Jewish congratulatory blessing, "Mazal Tov!" is normally translated as "Good Luck!" 5. Handbook of Jewish Thought (Vol. II, Divine Providence 19:25-26). 6. Thus, it would appear that "Mazal Tov!" should be translated as "May Hashem grant you a wonderful set of circumstances (Fate) in which this milestone of your life can help you reach your Destiny!" Copyright 2013 by The TorahWeb Foundation. All rights reserved. Rabbi Avraham Kahn Torah Attitude Tetzaveh-Purim: Accepting Torah Leadership February 21, 2013 This Torah Attitude is dedicated with much love by Michael, Robyn, Jamie, Adam and David to our wonderful wife and mother, Sally, in honour of her birthday. Mazel tov! Summary The great sage Rabbi Yochanan ben Zakai was careful always to be the first one to greet Jew and gentile alike. Mordechai was not ready to bow down and prostrate himself, since Haman had adorned himself with idolatrous images. Mordechais obstinate approach to Haman had enraged him. Although Mordechai was able to arrange that the food and drinks were all kosher, the immorality of the entertainment and the nature of Ahashvarous party were in no way kosher. Mordechai informed his fellow Jews of his Divine dream, and instead of blaming Mordechai, the Jews accepted their spiritual leader and started to repent. The Talmud describes this as a renewed acceptance of the Torah. In every generation the Torah leaders have a spark of Moses soul, and this is how Moses is with us forever. Our acceptance of our Torah leadership is part and parcel of our acceptance of the Torah. This time the acceptance of Torah was whole-hearted, without any coercion. May we also be saved from our enemies like in the story of Purim, and experience the total salvation of the Jewish people very soon. Greet Everyone In last weeks Torah Attitude, we mentioned how the Talmud (Berachos 17a) encourages that everyone shall emulate the great sage Rabbi Yochanan ben Zakai who was careful always to be the first one to greet Jew and gentile alike. The Talmud does not make any difference whether the gentile is friendly to the Jewish people or anti-Semitic. Rashi (Gittin 62a) explains that in order to live in peace with the non-Jewish population, one should greet everyone. Mordechai Not Bow To Haman With this in mind, we need to understand why Mordechai did not bow down to Haman. The Yalkut Shimoni (Ester 1054) relates that the Jews told Mordechai that he was bringing them all down by transgressing the royal decree. The truth is that Mordechai may have greeted Haman when they met. However, he was not ready to bow down and prostrate himself, since Haman had adorned himself with idolatrous images. Mordechai Enraged Haman We would expect that the Jews of Shushan would blame Mordechai when it became known that Haman had convinced Ahashvarous to annihilate the entire Jewish people. It seemed obvious that Mordechais obstinate approach to Haman had enraged him, and this was the direct cause of the terrible decree. Immoral Party However, an amazing thing happened. Mordechai had initially instructed the Jews not to attend Ahashvarous lavish party. The political leadership at the time felt that it was most important to participate, as the purpose of the party was to determine who was loyal to the new monarch. Mordechai, on the other hand, told them that the festivities were not appropriate for them. Although Mordechai was able to arrange that the food and drinks were all kosher, the immorality of the entertainment and the nature of such a drinking party were in no way kosher. This would be comparable nowadays to someone going on a cruise, or to a club, where the food was kosher but the environment in general did not meet the standard of Halacha. Jews Repent Now, when they were all in mortal danger, Mordechai was Divinely informed in a dream that this was a Heavenly decree, because the Jews had participated in Ahashvarous immoral party, and years earlier had bowed down to the statue of Nebuchadnezzar (see Rashi Ester 4:1). Mordechai informed his fellow Jews of his Divine dream, and instead of blaming Mordechai, the Jews accepted their spiritual leader and started to repent. The Shuls and study halls filled to capacity, and when Ester requested that they should fast for three days, everyone joined. Renewed Acceptance Of Torah The Talmud (Shabbos 88a) describes this as a renewed acceptance of the Torah. Till then the Jewish people had observed the Torah commandments, but when it came to a political question, such as participating in Ahashvarous party, they thought that such decisions should be made by the political lay leaders, rather than by the spiritual Torah leaders. Trust Moses Forever However, before G-d gave us the Torah at Mount Sinai, He said to Moses (Shemos 19:9): Behold I shall come to you in the thickness of the cloud, in order that the people shall hear when I speak to you, and they shall also trust you forever. Moses passed away before the Jewish people entered the land of Israel, so what does it mean that we shall trust him forever? The Kabbalists explain that in every generation the Torah leaders have a spark of Moses soul, and this is how he is with us forever. Acceptance Of Torah Leadership Our acceptance of our Torah leadership is part and parcel of our acceptance of the Torah. When the Jews in Shushan failed to listen to Mordechai, even though they were otherwise observant, they lost their connection to Mount Sinai. However, when they listened to Mordechai, they reconnected and accepted the Torah anew. Accept Torah Without Coercion The Talmud (Shabbos 88a) points out that this time the acceptance of Torah was whole-hearted, without any coercion. As we mentioned recently (see Torah Attitude: Parashas Yithro: Why G-d chose the Jewish people), at Mount Sinai G-d had raised the mountain over the Jewish people to warn them that if they would not go through with accepting the Torah, that would be their end. After the turn of events, with the downfall of Haman and the salvation of the Jewish people, they lovingly accepted anew to observe the Torah and listen to their Torah leaders. This, says the Talmud, is hinted at in the Book of Ester (9:26-27): Because of all that is written in this letter the Jews confirmed and accepted upon themselves and their offspring Although the simple meaning refers just to Purim, the deeper meaning is that with accepting Purim they accepted the message of Purim, and how they must always follow the Torah leaders of the generation. Saved From Our Enemies As we are going to celebrate Purim, we must remember to internalize this important message. In this merit, may we also be saved from our enemies >:\D J\n3D trcdk trcd ihc 17 like in the story of Purim, and experience the total salvation of the Jewish people very soon. These words were based on a talk given by Rabbi Avraham Kahn, the Rosh Yeshiva and Founder of Yeshivas Keser Torah in Toronto. Shalom. Michael Deverett P.S. If you have any questions or enjoyed reading this e-mail, we would appreciate hearing from you. If you know of others who may be interested in receiving e-mails similar to this please let us know at Michael@deverettlaw.com .
Rabbi Dov Kramer Taking A Closer Look When we thank G-d for saving us from Haman in Al Hanisim, the verse in the Mgilla describing Hamans intent (3:13) is quoted, as Haman wanted "to destroy, kill and wipe out all of the Jews, from young to old, [including] children and women, on one day, on the 13th [day] of the 12th month, which is the month of Adar, and to plunder their possessions. This last clause seems problematic, for several reasons. First of all, its quite awkward to include the part of the decree that called for plundering our possessions while thanking G-d for saving our lives. Would the loss of material possessions mean anything to their owners after they were murdered? Why was this aspect included in the prayer of thanks and praise? Would our expression of gratitude be any less complete if this part of the verse wasnt quoted? Secondly, although our possessions being plundered was a primary motivator for our enemies to kill us (since they could take our belongings afterwards, see Ralbag), and is therefore included in the wording of the decree (in the Mgilla), the word decree is not included in Al Hanisim; we are describing what Haman wanted to do, not what he decreed. We are therefore stating that Haman wanted to plunder our possessions. Not that he wanted our possessions to be plundered by others so that they would kill us, but that he himself wanted to take possession of our things. How can we state that Haman wanted to take our things for himself if our possessions would have been taken by those who killed us, not by Haman? The very notion that the king of the Persian empire would allow a decree of genocide to be issued seems rather far-fetched. For a king who had to maintain the loyalty of 127 different provinces, wiping out one of the nations he was supposed to be protecting would be very problematic. Did Achashveirosh really want to be thought of as barbaric by the people of his empire? He didnt seem to even be aware that such a decree was issued, as when Esther pleaded for her life and the life of her people (7:3), he asked her who it was that wanted to kill them (7:5). Unless he was feigning ignorance, wasnt it obvious who it was? How many peoples in his kingdom were slated to be wiped out? Additionally, if a decree to wipe out every Jew was issued in Nisan to be carried out 11 months later (in Adar), why would any Jew remain in the Persian empire? Why didnt they all move to Greece, or somewhere else not under Achashveirosh's rule? Why didnt they rebel, or at least cause a major commotion? There were powerful Jews in the capital city of Shushan (Mordechai being one of them). Why was Mordechai the only one who seemed to be concerned (see 20 >:\D J\n3D trcdk trcd ihc 4:1)? Was Esther so sheltered in the palace that she had to ask Mordechai why he was mourning (4:5)? In Esther/Ruth/Jonah Deciphered, Stephen Gabriel Rosenberg, Ph.D, asks numerous questions about the plot of the Purim story as described in the Mgilla (including why the Jews didnt just leave), and makes some fascinating suggestions. Although not all of them are consistent with the text of the Mgilla, the way it was understood by our sages, or even with some of his own suggestions, one of his main suggestions makes a lot of sense, has historical backing, and would explain a lot of otherwise curious verses. One of the main issues facing Achashveirosh, at least by the time Haman became second-in-command, was the finances of the kingdom. The Persian army had quashed a rebellion in Egypt (Kushs northern neighbor, at the western end of the empire) during the first two years of his rule, and Achashveirosh had thrown a six month party, giving the leaders of each of his provinces a turn to have a private audience with the king so that he could solidify his rule and gauge how they would react if he attacked Greece. After a less than successful war with Greece, the royal treasury was depleted, but placing additional taxes on the people in his empire would hardly be tolerated. It was at this point that Haman came up with a plan to raise revenue without increasing taxes across the board. Until then, taxes were levied on property owners, with local governors collecting the property taxes within their province. Haman suggested adding a head tax on top of that, but only on one nation, one that was scattered and separated among the nations in all of the provinces of the empire (3:8), so had no real power base to fight the tax. Administering this new head tax on the people of a scattered nation would be quite onerous, but Haman had a way to deal with that as well. Rather than the local governors collecting it, or the king hiring new tax collectors, Haman offered to become a tax farmer, paying the king a flat amount (10,000 talents of silver, see 3:9), to come from those doing the work (ibid), i.e. those collecting the tax, with anything collected above and beyond the 10,000 silver talents going to Haman (perhaps with a percentage going to his tax collectors). In order to raise such a substantial amount, an exorbitant sum was imposed on each person--man, woman and child (Dr. Rosenberg goes through the numbers to show how high the tax on each head was). This head tax would be extremely difficult to pay; even those who could, would likely have to use their life savings and/or go into severe debt. Therefore, the consequences of not paying it would have to be severe. And they were; any person whose head tax was not paid by the due date (the 13th of Adar) would (or could) be put to death. In other words, the decree was framed as a highly focused head tax that gave the tax collectors the legal right to do whatever it takes to collect it--even if it means executing those who fail to pay, not as an order of genocide that allowed for taking the victims possessions. Did anyone think that failure to pay would really bring about mass executions? Was the decree seen as a death warrant or as a harshly-worded tax levy? Achashveirosh, desperate to raise needed funds, went along with it; the money is given to you (3:11), i.e. any funds collected above the 10,000 silver talents for the royal treasury belonged to Haman, as well as the nation, to do to it whatever you see fit (ibid), i.e. you have the authority to make the consequences of not paying anything you want, even death. Nevertheless, when Esther told Achashveirosh that had the consequences of not paying the head tax only been being sold into slavery she wouldnt ask him to intervene, but since the intention was to actually kill her people (7:4) she had to, he was either taken aback or pretended to be, having thought of Hamans decree as a tax levy not an order of genocide. Although the decree was known by all (3:14), no one fled the empire, as they also viewed it as a harsh tax levy rather than a death warrant. Only Mordechai understood that Hamans real intent was to murder Jews, men, women and children, using unpaid taxes as a cover, and this is how he framed the decree when he described it in the Mgilla. Although we are thanking G-d for sparing our lives, if the decree that would have led to genocide was framed as a tax levy, it would be inappropriate to ignore that facet completely. Therefore, the plundering of our possessions was included in Al Hanisim, as this was how the genocide was disguised. And since Haman would have been allowed to keep everything he collected beyond the 10,000 silver talents, it could be said that it was Haman himself who wanted to plunder our possessions. This approach can also explain the wording of the Purim stanza of Maoz Tzur, sung after lighting the Chanukah candles; [Hamans] abundant sons and his possessions were hung on wood. We know that his ten sons were hung (9:13), but were his possessions hung too? If Haman kept all the tax money collected above 10,000 silver talents, after he was hung (7:10) it would have gone to his sons. However, after Haman and his sons were all killed, even if Achashveirosh couldnt confiscate Hamans private possessions (besides his royal house), he could take the tax funds that Haman and his family would have kept and deposit them in the royal treasury instead. In essence, by killing all of Hamans sons and hanging them, Haman's possessions could also be said (in prose form) to have been hung, as it was the hanging of those who would have inherited him that allowed the funds to go towards the kings deficit. If the circumstances that allowed the decree to have been issued centered around the need to raise funds to cover the expenses of Achashveiroshs wars, it is fitting that the Mgilla ends with Achashveirosh placing taxes on everybody (10:1). Whether Achashveirosh returned the funds from the head tax to those Jews who had paid them and these new taxes replaced those funds, or these taxes were less severe than they otherwise would have been because of the funds raised through the head tax, is unknown. Nevertheless, highlighting the taxes at the end indicates that raising funds for the royal treasury played a primary role in the Purim story, including Hamans fateful decree possibly being presented as a tax levy rather than as genocide.
Rabbi Moshe Krieger Bircas HaTorah Parsha Sheet Parshas Zachor This week we read a special maftir that inspires us to remember what Amalek did to us, hate them, and accept upon ourselves the mitzvah of destroying the nations evil seed and everything it represents. Seemingly, Amaleks unparalleled hatred for the Jewish People is so significant in Hashems eyes that it was deemed fitting and even necessary that such a menace be eliminated. However, according to this line of reasoning, we should have a mitzvah to kill and take vengeance on every anti-Semitic person and all his offspring. In the Torah we see many other instances of anti-Semitism, exhibited by the Egyptians, Bilaam, and nearly every other non-Jewish figure mentioned. Why do we only have a mitzvah to exterminate Amalek? What about all the other anti-Semites? One way to answer this question, is to say that Hashem takes issue with Amalek in particular because asher karcha baderech, literally, they happened to you on the way. However, Rashi comments that asher karcha baderech doesnt only mean that the Amalekites happened upon the Jews. Karcha can also mean that the Amalekites cooled the Jews down. Midrash Tanchuma in parshas Ci Tetzei tells the parable of a hot bath that no one dares to jump into for fear of scalding themselves. However, one man is brazen enough to jump in and, though burning himself terribly, he causes others to think that jumping into the bath may not be such a big deal after all. After yetzias Mitrayim, nobody had the slightest notion that the Jewish People were vulnerable to attack. It may be true that there were plenty of nations that hated the Jews, but G-ds Providence was so evident that it was understood that fighting the Jewish People would be a suicide mission. Only after Amalek attacked did the other nations begin to reevaluate their positions with regards to the Jewish People. Thus, Amalek reintroduced anti-Semitism into the world. Furthermore, this was not just an anti-Semitism that the non-Jewish nations would harbor in their hearts throughout posterity. Rather, as we have seen over the last few thousand years, this was an anti-Semitism that has been activated innumerable times. The Megilla itself almost concludes with the genocide of the Jewish People due to the efforts of a descendant of Amalek. This is what makes Amalek so deserving of G-ds vengeance until the end of time. As the cause of all the unrelenting anti-Semitism in the world, they are deserving of that very same hatred. They are responsible for every attempted genocide that has afflicted the Jewish People throughout the course of history, so we have a mitzvah to annihilate them in return. Rav Chaim Friedlander gives a different answer . He claims that the threat of Amalek isnt just physical. It is spiritual as well. Amalek represents the atheistic viewpoint that everything that happens in our lives is random happenstance. In Amaleks eyes, there is no such thing as hashgacha pratis. Things just happen. Amalek happened upon us on our way out of Egypt. Our previous successes were like nothing in their eyes. They were just happenstance. Amaleks attack demonstrated their opinion that everything is happenstance. This was their sincere belief and they worked desperately to spread this disgusting idea to the rest of the world. After yetzias Mitzrayim, the entire world saw the mighty hand G-d displayed in saving the Jewish People. G-ds power was in the consciousness of every human being at that time. When Amalek attacked suddenly, they reintroduced the concept that some things are beyond Hashems control, has vshalom. Such a hillul Hashem demanded severe consequences. According to Rav Friedlander, all apikorsus today stems from this attack of Amalek. This was the worse sin of Amalek above all others. The gemara in Megilla 30a says that if Purim falls on erev Shabbos, we read parshas Zachor the preceding week. Rav, an amora, explains that the reason parshas Zachor must be read before the Megilla is because remembrance should take place before doing. The simple understanding of the gemara is that we must remember our obligation to wipe out Amalek by reading parshas Zachor before we actually annihilate Amalek through the reading of the Megilla. How does our Megilla reading wipe out Amalek? If one appreciates the hashgach pratis inherent in the Megilla he is eradicating everything Amalek stands for. Amalek sees a world without G-d. When we read the Megilla, we see a world with G-d. G-d is in control of everything in our lives and always places the remedy before the illness. Today, we are unable to identify any descendant of Amalek. Therefore, the Megilla is the most powerful tool we have for actualize this mitzvah. >:\D J\n3D trcdk trcd ihc 21 May we all be zoche to completely erase Amalek and his memory in our days!!! Rabbi Eli Mansour Weekly Perasha Insights Our Protection from Amalek On Shabbat Zachor, we read the final three verses in Parashat Ki-Teseh which command us to remember the unprovoked attack launched against our ancestors when they left Egypt by the nation of Amalek. This attack occurred in a place called Refidim, and the Sages teach us that this location was so named because while Beneh Yisrael were there, Rafu Yedehem Min HaTorah they became lax in their engagement in Torah study. It was on account of this laxity, we are taught, that G-d brought upon us the vicious attack of Amalek. In commanding us to remember this incident, G-d instructs, Remember what Amalek did to you. Despite the fact that this unfortunate incident was our own doing, a result of our failure to properly devote ourselves to Torah, G-d nevertheless describes the war as something brought upon us by Amalek, rather than something we brought upon ourselves. One Rabbi compared this to a king who had a close friend whom he trusted and regarded very highly. The friend, however, proved unworthy of this trust, and one night tried to break into the palace. The guard dogs immediately began to bark loudly, chasing the man away. The king heard about the incident, and summoned his friend to the palace. Im really sorry about those dogs, he said. Its terrible the way they frightened you. They should never have done that. Although it was obviously the mans fault that the dogs attacked him, the king, out of his unconditional love for his friend, focused on the dogs aggressiveness rather than the friends grave breach of trust. Similarly, Amaleks assault Beneh Yisrael was because of our breach, due to our failure to properly devote ourselves to Torah. Yet, in speaking about this incident G-d begins by focusing not on our failure, but on the brutality of Amalek. This expresses just how much G-d loves and cares for His people, how even in our times of failure He wishes for our wellbeing and looks angrily upon those who oppress us. In the next verse, however, G-d indeed draws our attention to the cause of Amaleks attack. He describes how at the time of this attack Beneh Yisrael were tired and weary, and not G-d-fearing. Rashi explains the phrase and not G-d-fearing as referring to Amalek, but according to the Or Hahaim, it refers to Beneh Yisraels condition at that time. Because they were tired and weary lax and apathetic toward Torah study their Yirat Shamaim declined. Torah study is what keeps us alert and sensitive to our religious duties, and thus when our devotion to learning is lacking, so is our overall devotion to G-d. And when this happens, we become vulnerable to Amalek, to the many adversaries that threaten us and seek to perpetrate evil against us. This is the fundamental message of Shabbat Zachor the importance of Torah learning as our source of protection against Amalek and our other foes. As long as we remain committed and dedicated to Torah study, our enemies are powerless against us. As we recite at the Seder, Vehi Sheameda Laabotenu it, the Torah, is what has stood in protection of our people throughout the generations. Particularly in our day and age, when enemies of the Jewish people pose such a grave threat to our existence both in Israel and around the world, we must heed the reminder of Zachor, the warning of Rafu Yedehem Min HaTorah. When we are tired and weary, when we do not approach Torah study with the vigor and intensity it demands, then we become vulnerable, as we lose our single most important source of protection and defense. National Council of Young Israel Weekly Dvar Torah Parshat Tezaveh-Zachor, Purim Daf Yomi: Shabbos 143 Guest Rabbi: RabbiYonoson Hirtz, Utopia Jewish Center, Queens, NY As we read Megillat Esther, the climax of the Purim story is at Esthers second private party. King Achashverosh asks his queen: "Whatever you want, Esther, I will grant you up half of my kingdom." Esther responds that she requests life, because her nation was sold for annihilation. Esther continues .if we would have just been sold as slaves, I would have remained silent, but the adversary is not worthy of the Kings damage. Shocked, Achashverosh asks, "Who is this? Where is the one who dared to do this?" It is astonishing that Achashverosh was surprised, considering that, just a few days earlier, he listened to Haman, the one who indicted the Jews and plotted his plan to eliminate them from his 127 provinces. What was the Kings response to Hamans request? He not only agreed, but he removed his signet ring and gave it to Haman as Haman promised the King ten thousand silver talents for the Kings treasury. Apparently, the King is in on the plan! Haman could not have attempted to succeed without the Kings consent, so how could the King have forgotten this in just a few short days? What does he really mean by asking Where is the one who dared to do this? The Malbim, in his commentary to the Megillah, points out a very important nuance that sheds light on this issue, and explains the relationship between Haman and Achashverosh. Looking closely at the initial anti-Jewish request Haman makes of Achasverosh, we see that he says "If it pleases the King, let it be recorded that they be Labdam" [Esther 3:9]. What does the word Labdam mean? The root of the word is to disappear or to be lost. The Malbim explains that Haman did not say to kill and annihilate the Jewish people when he was making his proposal to the King. Haman knew the King was interested in the Jews becoming lost meaning, to be somewhat assimilated into the indigenous population. Haman knew that the King was not a lover of the Jewish people either. But Achashverosh just wanted them to be lost as Jews, to have them disappear as a distinctive nation with a unique belief system. However, Achashverosh was not a murderer; he was not interested in mass extermination and bloodshed. His thinking was that you can destroy Judaism without destroying the Jews. Therefore, Haman told Achashverosh, let us take care of this religion; there will be no one in your kingdom who practices Judaism Labdam. And the king agreed! But the king did not agree to genocide. The king was not a partner in the murder of the Jews; he did not like the Jews either, but he was not ready to physically eliminate the Jewish Nation from the face of the earth. After Achashverosh agreed to Labdam, Haman called the scribes and dictated what ostensibly, were the Kings orders to destroy, to kill and to Labed to have them become lost. Those letters were sent throughout the 127 provinces that on the 13th day of Adar, all Jews shall be exterminated. But, remember, Achashverosh never agreed to that! He only agreed to LAbdam. That is why, when Esther said that had we been sold as slaves (which would ultimately lead to the assimilating of the Jews because, as slaves, they would not be able to practice their religion), she could not have said anything else since you [King] agreed to that. However, Haman wanted to exterminate us! That is what Achashverosh meant not, who is the one responsible, because Achashverosh knew it was Haman. What Achashverosh was surprised about was who had the chutzpah to usurp my authority! Who thought he could speak for the king? Who authorized the genocide? Achashverosh became angry at Haman for what Haman did! not to the Jews (or what he attempted to do), but because Achashverosh was always looking over his shoulder since he was always wary of a coup. He himself was not of royal blood. He became the King during political upheavals at which time he maneuvered himself into power. He knew that if someone such as he were able to assume power, another person could also do the same. He was cautious of Haman, and now he saw that Haman had attempted to encroach on speaking as the King. That is all Achashverosh needed. (He was already cautious when Haman suggested that the greatest honor that could be bestowed on a person whom the King wants to honor is to wear the Kings clothes and ride the Kings horse, etc.) Who signed a decree in my name which I did not agree to? Haman was immediately killed for usurping the Kings authority. The story of Purim is the Story of the Jewish people. There have always been the Hamans who wanted to see us dead. There have always been the Achashveroshs who didnt want us to practice Judaism. And there have always been external conflicts, as well, which indirectly affected the Jews. But Am Yisrael outlives them all. Let us hope that the Hamans and the Achashveroshs of our world will come to an end, and the miracles of Purim will once again occur as they did Bayamin Hahaim. Shabbat Shalom Chag Purim Samayach. Dvar Torah Titzaveh By Rabbi Dovid Sochet Parashas Titzava Shabbos Zachor: How to Defeat Amalek Chazal declared Parshas Zachor to be read on the Shabbos prior to Purim. Haman (a direct descendant of Amalek) and his followers were defeated during the miracle of Purim. This defeat was in part a fulfillment of the Divine command and promise to eliminate Amalek (1). How does this sacred commandment apply to us today? The Zohar Hakadosh (2) says that Satan is the heavenly officer of Amalek while other commentators say that Amalek refers to the Yetzer Hara or the evil inclination. In other words, when commanding us to obliterate the remembrance of Amalek, we are also commanded to blot out our own Yetzer Hara, which is our personal Amalek. The Medrash (3) points out an acronym on the letters of Eisav's name: Ha,-shav sheh'barasi beh-ohlomi - "Behold! There exists deceit which I created in my world "(4). This alludes to Eisav who used dishonesty to make Yitzchak think approvingly of him (5). Eisav is compared to the swine who smugly flaunts its split hooves (as if to say, "See, I am Kosher"), while actually remaining "non-Kosher" (6). Eisav married at the age of forty just as his righteous father did pretending to emulate him, but yet he engaged in sinful activities. The Sheim MiShmuel (7) notes that lying and deception had already been introduced into the universe at the time of its inception. When the serpent 22 >:\D J\n3D trcdk trcd ihc spoke slanderously of Hashem to Chava (Eve) he stated that Hashem had eaten from the Tree of Knowldege and thus created the world. They too could be divine by doing the same (8)! The Sheim MiShmuel distinguishes between these two distinct Hebrew words for falsehood- "sheker" and "shav". "Sheker", he proposes, refers to lying to others when the liar actually knows the truth. This was the case vis--vis the serpent. "Shav" in the above mentioned Medrash refers to a lie where the liar fools himself to believe that he is in fact being truthful = self-deception. From Eisav's viewpoint he was fully deserving of the birthright and blessings. Based on this self-deception, after Yitzchak warns Yaakov not to marry Cana'anite women, Eisav went and married his uncle Yishmael's daughter, but nonetheless, he did not divorce his previous two Cana'anite wives! This was because he attributed his unworthiness of the blessings not to his sinful behavior but to his Cana'anite children who were not fit to receive the blessing. In his erroneous belief he felt that this would be corrected by his fathering non-Cana'anite children from Yishmael's descendants. As such he saw no need to divorce his previous wives. This attribute of deception and self-deception was further advanced by Eisav's son Amalek. Our Rabbis (9) comment on how Amalek used deception to wage war against the Jews by dressing like Cana'anites (10), using the pretense of wanting to trade with the Jewish people to approach them in order to attack them. The art of deception is pervasive and viral in nature; this quality implants within others both the ability to deceive and the capacity for self-deception, to obscure truth and clarity of vision. The Navi says (11) the remnant of Israel shall not do injustice nor speak lies; neither shall a deceitful tongue be found in their mouth. Reb Yehudah Hachosid (12) relates the following story in his Sefer Chasidim (13). A sinner came to a wise man and said, If you tell me how to do teshuva- repent- by doing one single act no matter how difficult, I will do it. The wise man answered him, Be extra careful never to tell a lie. Through this you will achieve complete penitence. The wicked man said he would do it even though it will be very difficult. At the next opportunity to steal he thought to himself.If I get caught I will not be able to deny the theft I committed. I will be punished if I admit to the crime and I cannot lie to save myself. Thus he refrained from stealing. Similar thoughts repeated themselves in his mind for each sin he wanted to commit and kept him from carrying out any misdeeds. After a time he became a completely righteous man. The Pasuk (14) tells us for I will utterly erase out the remembrance of Amalek (the words utterly erase in the pasuk literally reads, "for erase, surely shall I erase the memory of Amalek"). Later the pasuk (15) says - Thou shall erase the remembrance of Amalek. In total the word "erase" -in one form or another in reference to the annihilation of Amalek- is repeated three times. "Moche" - erase, "Emcheh" surely shall I erase, and "Timche" - you shall erase. - The acronym of the words that refer to the eradication of Amalek, "Emcheh", "Moche", "Timche", spell out the Hebrew word emet (emes) meaning truth. This can perhaps be what the Torah is alluding to with the acronym of emes, truth, when referring to the eradication of Amalek which is symbolic of our own personal evil inclination. The Torah is telling us that the sublime way in defeating our own evil is to constantly be scrupulous in maintaining our own honesty and to be extra cautious that we do not deceive ourselves as to our own righteousness. Please feel free to forward this Torah thought to anyone you feel will take pleasure in reading it. Feel free to contact me at Rabbisochet@gmail.com with any questions and comments. Good Shabbos and a Happy Purim, Rabbi Dovid Sochet 1. See Sefer Hachinuch Mitzvah 603 2. 3:281B 3. B'reishis Rabba 63:8 4. The Hebrew letters for Esavs name are Ayin Shin Beis. The commentators on the Medrash explain that shebarasi beolami is the acronym of the letters Shin and the Beis. The letter Ayin is derived from Ha,-shav which begins with the letter Hai,, in the Hebrew language the letters Hai and Ayin are sometimes interchangeable. 5. Bereishes 25:28 see Rashi there 6. See Rashi Bereishes 26:34 7. Rav Shmuel Bornstein of Sochatchov 1855-1926 8. See Rashi to Bereishes 3:5 9. Tanchuma Ki Teitzei 9 10. See Rashi Bamidbar 21:1 11. Tzfaniah 3:13 12. Rabeinu Yehudah Hachosid of Regensburg 1150-1217, was one of the great Rabbis of Ashkenaz 13. Chapter 647 14. Shemos 17:14 15. Devarim 25:19 Rabbi Dovid Sochet is the son of the Stoliner Rebbe of Yerushalayim; he spent a considerable amount of his formative years in Los Angeles CA, and the 5 Towns in New York. He studied in the following Yeshivas: The Mesivtah of San Diego, Yeshiva Harbotzas Torah in Flatbush NY, and Yeshiva Gedola of Passaic. He currently is a Rabbi in Spring Valley New York where he resides with his wife and children. Rabbi Sochet is also certified Mohel. The Weekly Sidra- Ttzaveh By Rabbi Moshe Greebel The Mizbaiach (altar) inside the Mishkan (Tabernacle) had several names- Mizbach HaKtores (incense altar), Mizbach HaZahav (golden altar), and Mizbach HaPnimi (inner altar). Here it is being commanded in this weeks Sidra: And you shall make a Mizbaiach to burn incense upon; of Shittim wood shall you make it..... And you shall overlay it with pure gold, its top, and the sides around it, and its horns; and you shall make for it around a rim of gold. (Shmos 30:1 and 3) As to the placement in the Torah of the Mitzvah of the Mizbach HaKtores, the Ramban (Rav Moshe Ben Nachman- 1194c- 1270) of blessed memory, among many others, asked the following. In last weeks Sidra, which was Terumah, the construction of almost all the vessels of the Mishkan was discussed. This would include the Aron (ark), the Shulchan (table), the Mnorah, and the outer Mizbaiach. But, why was the Mizbach HaKtores not included in last weeks Sidra, only to be placed at the very end of this weeks Sidra, after the making of the clothing of the Kohanim? Fortunately for us, several answers to this query are available from Rav Baruch HaLevy Epstein (1860-1941) of blessed memory, author of the Torah Tmimah. It seems that Ain KElokainu (which contains the Pitum HaKtores- pounding of the incense) is recited at the end of our Tfillos (prayers). Why, posed Rav Baruch, should this be so? Our answer can be found in a Mishna in the Gemarah Berachos 42a-b: ..The same person recites the Bracha (blessing) over the Mugmar (spices burning on hot coals for inhalation), although the Mugmar is not brought in till after the meal. Now, the purpose of this Mugmar was to give off pleasant and satisfying aromas, which might have been beneficial for digestion. And, related Rav Baruch, this Mugmar has a certain affinity to the Mizbach HaKtores, based on the following Passuk (verse): Who is this who comes from the wilderness like columns of smoke, burning (MKuteres) with myrrh and frankincense, with all powders of the merchant? (Shir HaShirim 3:6) If we look in the Targum, the Aramaic translation, we find the expression MiTagmra (from Mugmar), which connects the Mugmar with the Mizbach HaKtores, both coming at the end of something. The Mugmar comes at the end of the meal, while the Mizbach HaKtores comes at the end of all the other vessels and clothing under the category of Mishkan (Tabernacle). Just as the Mugmar comes to sweeten the meal, so too does the Mizbach HaKtores come to sweeten the construction of the Mishkan. That is why it was saved for very last. And, similarly, Pitum HaKtores comes to sweeten our Tfillos. Now, according to Rav Baruch, there is a more technical perspective in Halacha (Torah law), as to why the Mizbach HaKtores is mentioned last in this weeks Sidra. Concerning most of the vessels of the Mishkan, it stands to reason, that if the vessel is unavailable, the specific Avodah (service) of that vessel cannot be accomplished. When there is no Mizbaiach HaChitzon (outer altar), there is no bringing up of the organs of the Korban (offering). When there is no Shulchan, there is no Lechem HaPanim (show bread). When there is no Mnorah, there is no kindling of its lights. This is true for all the vessels of the Mishkan, taught Rav Baruch, except for the Mizbach HaKtores. For, we find the following in the Gemarah Zvachim 59a: But surely Rav Gidal said in Rav's name, If the Mizbaiach (HaKtores) was removed (from its place), the incense was burnt on its site! That is, explained Rav Baruch, the Avodah of burning the Ktores may even be accomplished when there is no Mizbach HaKtores. And, because unlike the other vessels, its unavailability does not hamper in any way its Avodah, the Torah opted to make mention of the Mizbach HaKtores only after having made mention of all the other vessels. So end the answers of Rav Baruch to our original question. Now, while the technical aspects here are certainly most worthy of note, there is a moral lesson as well. In our discussion we found that Pitum HaKtores comes at the end of our Tfillos, to sweeten them. Reciting only that which is essentially necessary, and not a word more, reduces Tfillah to an automated and indifferent activity, rather than the very sincere offering of the heart it should be. It would appear that the purpose of the Pitum HaKtores is to keep us in the Tfillah mode for a moment or two longer, to sweeten our Tfillos into an Avodah from the heart, and to keep us from rushing away so quickly to our daily chores. All in all, a good lesson to remember. May we soon see the Gulah Shlaimah in its complete resplendence- speedily, and in our times. Good Shabbos. The Weekly Sidra Wishes All Of Our Readers A Happy Purim From Rabbi Moshe Greebel and Family Confidential matters may be sent to Rabbi Greebel at: belmar.rabbi@yahoo.com Also appearing on the website: The National Council of Young Israel http://www.youngisrael.org >:\D J\n3D trcdk trcd ihc 23 Torah Insights -Parshat Tezaveh By Rabbi Dov Shapiro Purim Unity Have you ever considered how Mordechai and Esther would feel about our Purim celebrations today? Actually, its difficult to know, since we dont have much information about what their Purim parties looked like. Nevertheless, there is at least one lesson of Purim which Mordechai and Esther expected us to learn. Lets begin with a few questions: When Haman approached Achashveirosh with the plan to annihilate the Jews, he described them as Am echad mfuzar umforad bein haamim. Chazal tell us that these words scattered and separated allude to the lack of achdus, the disunity and machlokes that existed within the Jewish people at that time. Hamans point to Achashveirosh was that without achdus the Jews no longer merit Hashems protection and can be defeated. In response, a critical part of Queen Esthers plan to save the Jews included her instructions to Mordechai Lech knos es kol hayehudim Gather together all the Jews. Chazal interpret these words as telling Mordechai that he must bring the people together, inspire them to embrace one another with love and unity. We can understand that unity is important, but is the lack of unity really deserving of the destruction of an entire people who for the most part were following the Torah? Another question: To further persuade Achashveirosh, Haman immediately gave him 10,000 talents (about 750 tons) of silver to compensate him for any lost revenue that would result from the destruction of the Jews. The Gemara recounts that in order to counter this danger, Hashem had instructed the Jews many years earlier to contribute machatzis hashekel. That merit would now be utilized to redeem them from Hamans evil plan. Why was the particular contribution of machatzis hashekel selected as the merit to redeem Klal Yisroel? There have certainly been more lucrative charitable campaigns over the course of Jewish history that have yielded a greater merit than each person contributing one half shekel! The Jews raised the millions of shkalim needed to build the entire mishkan in a period of a couple of days. More recently, they had contributed an enormous amount of money towards the construction of the first Beis Hamikdash. There must have been many other tzedakos that the Jews contributed to over the years. What was so special about the machatzis hashekel? Furthermore, for whatever reason the mitzvah of machatzis hashekel was selected as the mitzvah that would save Klal Yisroel, why wasnt its effect immediate? Initially Haman appeared successful as he persuaded Achashveirosh to go along with his plan, and the decree to destroy the Jewish people was enacted. It was only after a great deal of repentance and prayer, aided by Queen Esthers intervention that Hamans plan was thwarted. If -as the Gemara states- the Jews already had the merit of the machatzis hashekel to save them, why wasnt Hamans plan immediately foiled? Perhaps we can suggest that the merit of the machatzis hashekel was not merely a zchus of giving tzedaka, but there was a much more important element in that mitzvah which the Gemara was referring to. The very first machatzis hashekel was utilized as a way to count the Jews after several thousand of them perished as a result of the sin of the golden calf. Just as a shepherd whose flock is attacked by a wolf counts how many sheep remain because they are important to him, Hashem instructed Moshe to count the Jews who remained. Hashem certainly knows how many Jews remained alive; the counting was meant to show the Jews that He still loves them and cares about them despite their having sinned terribly. What a powerful lesson the Jews learnt at that moment! No matter how imperfectly - or worse - a Jew acts, he is still precious in Hashems eyes, and he should be important and beloved to us as well. When the Gemara says that the machatzis hashekel that the Jews had given would save them from Haman, it wasnt simply the merit of the charity given, but of the underlying lesson contained in the machatzis hashekel experience, the message of appreciating and loving our fellow Jews. And while Haman observed a Jewish nation plagued by disunity and machlokes, and thus no longer deserving of Hashems protection, Hashems response was: Dont be so quick to write them off. There may be interpersonal conflict now, but I taught Klal Yisroel about appreciating and loving each other many years ago when I counted them with the machatzis hashekel. And if they remember that lesson and they will come together with achdus, and once again merit divine protection. The potential of the Jewish people to come together with love was something that Haman didnt anticipate. But until that potential was realized, Haman indeed had the upper hand. Hamans initial success was due to the fact that at that time, the Jews truly didnt deserve Hashems protection - Haman was correct. Only after the Jews heeded Esthers admonition Lech knos es kol hayehudim, repented, improved their love for one another, and came together as one people did the machatzis hashekel lesson and merit actually come alive. Sometimes not only do we underestimate the enormous damage that machlokes can do to Klal Yisroel, but we often miscalculate the potential we have to repair and heal discord with other people. Sometimes we feel that a certain relationship is irreparable, we just dont see eye to eye there is too much bad blood between us, and we resign ourselves to living with that reality. That is precisely what Haman saw. What Haman didnt see is that Jews have a connection to one another that runs deeper than any dispute or conflict. And the choice is ours whether to utilize that unity to dispel whatever dissension exists. In the time of Purim, it took the Jews some time but they eventually succeeded. If we utilize Purim and its mitzvos to try to come a little bit closer to our fellow Jews, particularly those with whom conflict exists, we will be replicating exactly what the Jews did at that time, and Mordechai and Esther would certainly approve. Rabbi Dov Shapiro is the Rav of Kehillas Bnei Aliyah in New Hempstead, and a Certified Mohel. He can be reached at 877-88-Mohel or www.eastcoastmohel.com. To receive an e-mail of his weekly parsha column, e-mail DSMohel@gmail.com. Please feel free to forward this Torah thought to anyone you feel will take pleasure in reading it. Feel free to contact me at Rabbisochet@gmail.com with any questions and comments. Rabbi Dovid Sochet is the son of the Stoliner Rebbe of Yerushalayim; he spent a considerable amount of his formative years in Los Angeles CA, and the 5 Towns in New York. He studied in the following Yeshivas: The Mesivtah of San Diego, Yeshiva Harbotzas Torah in Flatbush NY, and Yeshiva Gedola of Passaic. He currently is a Rabbi in Spring Valley New York where he resides with his wife and children. Rabbi Sochet is also certified Mohel. Confidential matters may be sent to Rabbi Greebel at: belmar.rabbi@yahoo.com Also appearing on the website: The National Council of Young Israel http://www.youngisrael.org
Aish.Com - Rabbi Kalman Packouz Shabbat Shalom Shabbat Shalom Tetzave 5773 GOOD MORNING! Rabbi Joey Grunfeld once related to me a story of the time he was asked to give a guest sermon in a synagogue in South Africa. He asked the rabbi if there was any particularly sensitive topic that he should avoid. The rabbi replied, "No, speak about whatever you like. My congregation are all yenemites." Rabbi Grunfeld was totally puzzled by the rabbi's answer. He thought the rabbi said "Yemenites", but that didn't make sense. In any event, he gave a rousing sermon. After the services, he and the rabbi were standing at the door of the synagogue greeting the parishioners as they left. One member told Rabbi Grunfeld, "That was a fantastic sermon. It was just what the guy sitting next to me needed to hear!" The synagogue's rabbi turned to Rabbi Grunfeld and said, "See, they are all yenemites. Everything they hear is for yenem, (the Yiddish word for) 'the other guy.' " In some respects, we are all yenemites. For instance, this week's Question & Answer on honoring one's parents, I am sure will be met with, "Thank God, this is just what I needed to give to my kids to read!" No! This is meant for you. This is just what your parents are excited about for you to read! Q & A: What Is The Mitzvah Of Honoring One's Parents And How Is It Fulfilled? Included in the Ten Commandments, is the mitzvah (commandment) to honor your father and mother. The Torah writes: "Honor your father and your mother so that your days may be lengthened upon the Land which the Lord your God gives to you" (Exodus 20:12). Later in Deuteronomy, in the restating of the Ten Commandments, the verse reads: "Honor your father and your mother as the Lord your God has commanded you in order that your days may be lengthened and that it should be good for you upon the Land which the Lord your God gives to you" (Deuteronomy 5:16). Another relevant verse from Leviticus: "Every man shall revere his mother and his father and you shall observe My Sabbaths; I am the Lord your God" (Leviticus 19:3). (It is interesting to note that the Torah commands us to observe the Sabbath in the same sentence as the commandment to honor one's father and mother. This is to clarify that the same Source which commands you to honor your father and mother commands you NOT to listen to them if they tell you to violate the Shabbat or any other mitzvah.) We see from these verses that there are two mitzvot (commandments): 1) To honor your parents and 2) To revere your parents. Love motivates one to do positive things; fear keeps one from transgressing the negative. What difference does it make if a child learns this principle as a commandment from God or he picks up his attitude towards parents from his society? A rabbi was sitting next to an atheist on an airplane. Every few minutes one of the rabbi's children or grandchildren would inquire if they could bring him something to eat or drink or if there was anything they could do for him. The atheist commented, "It's wonderful the respect your children and grandchildren show you; mine don't show me that respect." The rabbi responded, "Think about it. To my children and to my grandchildren, I am one step closer in a chain of tradition to the time when God spoke to the whole Jewish people on Mt. Sinai. To your children and grandchildren -- unfortunately, you are considered to be one step closer to being an ape." Are children more inclined to respect their parents if they think they are one step closer to being an ape or if they believe that their parents are one step closer to being created by the Almighty who heard God speak? From the Torah perspective, a parent is a paradigm for relating to God. A parent loves his child unconditionally, sets boundaries, reproves, feeds his child though the child did wrong, wants only the best for his child. A parent is not always understood or appreciated and is sometimes suspect of not having the child's best interest at heart. (Mark Twain once commented, "When I was a boy of fourteen, my father was so ignorant I could hardly stand to have the old man around. But when I got to be twenty-one, I was 24 >:\D J\n3D trcdk trcd ihc astonished at how much he had learned.") Hopefully, the children eventually appreciate their parent's motivation. If one does not show gratitude and respect to his parents who gave him life, how is he expected to show gratitude and respect for God who not only is a Partner in giving him life, but Who has given him the whole world? The Torah helps us train our children in how to relate to their parents and therefore how to relate to the Almighty. The Torah teaches us our obligations to our parents and our elders. It teaches us that we must stand up for our parents, a person with Torah knowledge or a person over 70 (if one has lived 70 years then he or she has wisdom about life -- just through living). Our society? Note a recently seen bumper sticker: "Be good to your children. They choose your nursing home." How does one engender love and appreciation of children for parents? Where there is peace in the home, no arguing amongst the parents in front of the children, unconditional love, respect for each other, boundaries and consistency ... and values, there is a good chance that our children will have such warm feelings for us. The Almighty has implanted in parents an innate love for their children, but this does not lessen the Torah obligation to honor and respect one's parents. We must be grateful for the numerous acts of kindness that our parents have bestowed upon us. We have no right to minimize their efforts on our behalf by questioning their motives. Here are some basic halachot, (Jewish laws) instructing us how to respect our parents: A child should consider his parents distinguished, even if others do not consider them so. We must always speak to our parents with a soft and pleasant tone. A child must not contradict his parents. (Yorah Daiah 240:1 -- The Code of Jewish Law) A child must not call his parent by name. (Yorah Daiah, 240:1) A child must not sit in a place where his parent usually sits. A child should fulfill his parent's requests with a pleasant facial expression. You are obligated to stand up before your father and your mother when they enter the room (YD 240:7) A child has no right to humiliate or embarrass his parents, regardless of what they do to him. If a parent tells a child to violate either a Torah law or rabbinical law, he is forbidden to comply. A child must be careful not to awaken his parents. Parents should make sure that their young children show respect towards them and others. If a young child forms the habit of being disrespectful to his parents or others, he will also lack respect when he grows up. (This is why I never let my children call adults by their first names even if my friends introduce themselves to my kids using just their first name.) The reward for honoring parents is long life. Therefore, if a parent sincerely loves his children, he should make sure that they fulfill this commandment! Torah Portion of the Week: Tetzaveh The Torah continues this week with the command to make for use in the Mishkan, the Portable Sanctuary -- oil for the Menorah and clothes for the Cohanim, the Priests. It then gives instruction for the consecration of the Cohanim and the Outer Altar. The portion concludes with instructions for constructing the Incense Altar. Dvar Torah based on Growth Through Torah by Rabbi Zelig Pliskin The Torah states, "You shall make the Choshen Mishpat ("the Breastplate of Judgement" -- one of the eight garments of the High Priest, the Cohen Gadol) (Exodus 28:15). Each of the garments had a specific spirtitual impact and purpose. What do we learn from the Choshen Mishpat? Rashi, the essential commentary on the Torah, tells us that the Choshen Mishpat "substantiates its statements and its promises come true." When a question was asked to the High Priest, the letters of the breastplate would light up in a sequence spelling out the answer. Rabbi Yeruchem Levovitz clarifies that Rashi is coming to teach you to be very clear exactly what you are and are not promising. If you do not clarify and qualify when you make your promise, it is not truth. To promise "the world" but intend to offer limited help shows a lack of integrity. It creates greater problems later on. Being specific in promises is especially important in raising children; it teaches them whether or not they can trust their parents! Quote Of The Week: The best present to your child is your presence With Special Appreciation to Alby & Nancy Galbut, Miami Beach, Fla Happy 35th Anniversary Kalman & Shoshana. Love, Dad & Mom Packouz This article can also be read at: http://www.aish.com/tp/ss/ssw/Shabbat-Shalom-Tetzave-5773.html Like what you read? As a non-profit organization, Aish.com relies on readers like you to enable us to provide meaningful and relevant articles. Join Aish.com and help us continue to give daily inspiration to people like you around the world. Make a secure donation at: https://secure.aish.com/secure/pledge.php or mail a check to Aish.com, 408 South Lake Drive, Lakewood, NJ 08701 Copyright 1995 - 2013 Aish.com - http://www.aish.com This article can also be read at: http://www.aish.com/tp/ss/ssw/Shabbat-Shalom-Yitro-5773.html Like what you read? As a non-profit organization, Aish.com relies on readers like you to enable us to provide meaningful and relevant articles. Join Aish.com and help us continue to give daily inspiration to people like you around the world. Make a secure donation at: https://secure.aish.com/secure/pledge.php or mail a check to Aish.com, 408 South Lake Drive, Lakewood, NJ 08701 Copyright 1995 - 2013 Aish.com - http://www.aish.com
Rabbi Eliezer Parkoff Weekly Chizuk Purim: Choice Or Chance Adapted from "Sifsei Chaim" vol. II pg. 186 by Rav Chaim Friedlander, zt"l, Mashgiach Ruchani of the Ponevich Yeshiva Purim is called "Purim" because of the "Pur" (lots) which Haman used to determine the date upon which to destroy the Jews. (Esther 3:7 and 9:26) The name Purim expressed and delineates the root of all the lessons that are to be learned from the holiday of Purim. How does "Purim" express anything special about this holiday? Haman threw lots, and his lots turned to our favor. Wasn't this simply a minor detail? Haman merely wanted to determine the right date to decree the annihilation of the Jews. Haman didn't want to randomly choose a date to kill the Jews; instead, he threw lots to determine the date. This was just one detail of the many occurrences of that time. Why was it designated to be the name of the holiday? Secondly, if the name of the holiday is based on the lottery, it should be in the singular "Pur" and not "Purim" (lots - plural). The root to answering our questions lies in studying the difference between choice versus chance. Normally a person determines his actions by himself. He uses intelligence and understanding to determine a course of action. However, sometimes an individual finds it difficult to make his mind up. For whatever reason it is, he can't decide on his own. Then he decides to choose without deliberation, like flipping a coin. This decision is not based on the person's own choice. Rather he is leaving it up to "luck". We also find the concept of a lottery in the Torah. There was a special mitzvah to choose among the two goat offerings of Yom Kippur by a lottery (Yoma Chap. 6 Mishna 1). Both goats were equal in all respects. The lottery determined which was offered to G-d and which goat was sent to Azazel. The inheritance of Eretz Yisroel was also done by a lottery. ("And you shall inherit the land by a lottery to each of your families." Bamidbar 33:24) How are we to understand this process of lottery? Is the Torah telling us to leave things up to "blind chance"? There are two ways to relate to a lottery. We can look at it from a vantage point of emuna. The lottery shows us G-d's will. It is a decision which is not in Man's hand. This was the lottery of Yom Kippur. Heaven determined the fate of each goat, if it was to be offered as a sacrifice to G- d, or to be sent to Azazel. So too, the division of Eretz Yisroel. Heaven determined which section of land went to each tribe. The nonbeliever, however, views the lottery from a heretical vantage point. When he doesn't want to decide on his own, when he doesn't want to make a rational decision, he leaves the decision up to "Chance". "Chance" will decide! When Haman gave over his decision to the whims of the "lots" it was not out of a deep belief that the result would be the revelation of the will of G- d. Rather his intent was that "chance" should make the decision for him. This was the deep conviction behind Haman's every action - everything is merely chance. There is no Divine will "And Mordechai told him (Hasoch) everything that had "happened" ???? to him." [Lit. - Mordechai related to Hasoch) the whole chain of events that had occurred.] He said to him, Go tell Esther that the grandson of "it happened by chance" ( (????has come against us (Esther Raba 7:5). Mordechai read into the word ???? - "happened" as referring to Amalek. The possuk relates: ??? ??? ???? "Who happened (chanced) upon you on the way." Haman was a descendant of Agag, king of Amalek, the nation of "chance." Mordechai summed up the whole essence of Haman - the descendant of "it happened by chance." Amalek watches all the miracles and wonders that had occurred during the Exodus from Mitzrayim and the splitting of the Sea. "The chiefs of Edom were astounded.... all the inhabitants of Cana'an melted" (Shemos 15:15). All of the surrounding nations saw the events and heard of the miracles. As the news penetrated their hearts, they stood in awe of all the Divine justice. But Amalek stood up and waged war with Yisroel. How could they have the audacity to do such a thing after seeing all the miracles? The answer lies in the possuk, "who chanced upon you on the way." Amalek saw the same chain of events: the Exodus, the splitting of the Sea, as merely a sequence of chance events; simple natural occurrences. He denied Hashgacha Pratis. Haman was following in Amalek's footsteps. This was Mordechai's profound description of Haman's essence - the grandson of "it was mere chance." He saw everything as accident. Nothing moved him. He was impervious to noticing a miracle. He absolutely denied any Divine supervision in the world. Throughout the Megilla we see Haman's attitude. His counselors advised him to hang Mordechai. Haman immediately went to Achashverosh to request to hang Mordechai on the gallows he had specially prepared for him. That very night the Hashgacha arranged that the king couldn't sleep, and Achashverosh requested to have the chronicles read before him. The servants "by chance" opened up to the very spot where Mordechai is >:\D J\n3D trcdk trcd ihc 25 mentioned as having uncovered the plot by Bigsan and Seresh to poison the king. The Yalkut explains that since Mordechai was mentioned favorably in the chronicles, the reader tried to skip this section, but the letters kept jumping back to the incident of Mordechai: It is not written "and they read..." Rather it is written, "and it was read." The chronicles read themselves. And some say that Eliyahu came and wrote it in." Precisely at that moment Haman walked into the courtyard of the king (to ask him to hang Mordechai.) The king called him in and asked him what honor should be done to the one whom the king wishes to honor and glory. Haman, (thinking the king meant himself) told the king. Then the king asks Haman (previously elevated in stature above all the other officers) to honor Mordechai (Haman's arch enemy), to sit him upon the king's horse and lead him through the streets of the city. Fantastic. How marvelously the Hashgacha arranged the whole chain of events. And what was Haman's response to all this? "And Haman related to his wife Zeresh and to all his friends everything that chanced to happen to him" (6:13). It was mere chance. He wasn't moved one iota by this Hashgacha Pratis. He failed to see any Divine punishment for his wickedness. Only a chain of unrelated incidents. One incidents upon another which were out of the realm of his control. Even his counselors were unable to see any Divine Hand in these "accidents." They couldn't understand that it G-d's will was not to hang Mordechai. They merely answered him with the same outlook. "And his wise-men and Zeresh his wife said to him, If Mordechai, before whom you have started to fall, is from the seed of the Jews, you can do nothing to him, because you will certainly fall before him." (6:14). All pure accident. "If he is from the seed of the Jews." Anyone who provoked Jews, when fortune shines upon him, he will see the light of good luck. But if he doesn't succeed, it was merely bad luck, and the wheel of fortune will continue spinning against him until he finally falls before it. This was Mordechai's description of Haman: the grandson of chance. Nothing enlightens his eyes to see G-d's Hashgacha; he sees in everything mere chance. If he succeeds, it is his good luck, and if he fails, he is not to blame at all. It was all just a matter of bad luck beyond his control. "Luck" Is Divinely Decreed If we look deeper, however, we notice that even Mordechai used the word chance: "And Mordechai related everything that had happened (????)" (4:7). True, the Midrash explains that he meant "the grandson of "it merely happened". Yet we cannot ignore the simple meaning of the possuk, that he also related the events to chance and accident. He used exactly the same terms as Haman. (see 6:13) Rav S.R. Hirsch (Breishis 24:12) explains, "Nothing is farther from Jewish belief than the idea of 'chance.' Rather, the term ???? (happening) refers to those moments of one's life that he himself did not guide but which guided him. They were unexpected events; not reckoned on, not intended, but which could be the most intentional messages sent by the One Who directs and brings about all things." Yes, everything which is outside the realm of our choice and free will is called an accident, a ,???? it just happened like this. However, this is merely what is apparent to our eyes. In reality it is determined and directed by G-d (not like most people who think that it is entirely accidental.) There are two basic categories of the way things happen in this Creation: A. There is that realm in which we act according to our choice; whatever is accomplished is because that is our will. B. There is another realm, outside of this framework of our choice: C. Things which are determined from above; the "accidents" of nature prepared in Heaven according to Man's needs in his service to G-d. This realm of chance accident beyond Man's control, the realm of the accidents of Fortune, is a realm of Divine decrees. Mazal ??? (fortune, or luck) comes from the root ???? - to flow - it flows from above. (See also Daas Tevunos pg. 190.) Mazal refers to whatever is decreed upon Man in Heaven as his station in Avodas Hashem, not as a reward for his actions. According to this we can understand what Mordechai said to Hasach, "And Mordechai told him all that had 'happened to him.'" The Targum translates, "...all that had happened for not bowing down to Haman and not bending before the image (that Haman wore)." He had been accused of endangering all of Klal Yisroel. However Mordechai understood that this was the role designated for him from the Beginning of Time (see Megilla 12b, and Michtav Me'Eliyahu V. II p. 130, Yalkut Shimoni sec. 1056). "And Mordechai did not bend, nor bow down." The people said to him, you should know that you are throwing us onto the sword, why are you opposing the decree of the king? He answered them, I am a Yehudi. They said to him, don't we find that your ancestors bowed down to his ancestors, as it says, "And he (Yaakov) bowed down 7 times." Mordechai answered, my forefather Binyomin was still in his mother's womb and didn't bow down. I am his grandson, as it says, "A man of Yamini." Just as my grandfather didn't bow down, so too I will not bend nor bow down. This was Mordechai's special role in Avodas Hashem, to sanctify Heaven's name even when there was no outright prohibition involved. Mordechai understood that this role had been predetermined and preset from the beginning of time as his portion in Avodas Hashem, and in light of this role he had to serve Hashem Yisborach. As we see, our actions are carried out according to the plan designed for us at the beginning of Creation, each one with his personal role in Creation. Each person has to match himself to his role. Then his free will is expressed if he acts properly and uses to a perfection the tools given him for this role. However, there is a danger in this. Sometimes the person decides to change his role. Instead of seeing the fortune presented to him as his Heavenly destined task and harmonizing his own desires to this, the individual sometimes wants to match his role to his personal desires.* This is the statement of Chazal in Avos (4:1), "Who is rich, he who is happy with his lot." What is his lot? This is the lot of a person predetermined from the beginning of Creation, and the person has to be happy with his role in the framework of Avodas Hashem, and to understand and recognize that if HaKodosh Baruch Hu has selected for him this lot, then this portion, and only this portion is for his benefit, and for the benefit of the goal of the entire Creation. Spontaneously he will not aspire for someone else's job which is not at all suitable for him within the framework of Avodas Hashem incumbent upon him.* This should be our outlook on the "accidents of Fortune (mazal) and Chance." *For example. Sometimes an individual goes into business in order to become rich. He may mistakenly rationalize that he is doing this in order to support Torah. His true intention, however, is to lighten his own obligation of learning Torah. The Denier Tries To Subject Chance To His Own Desires The denier straddles the fence from both sides. He uses chance for his own personal desires to gain success. However he knows that there are things decreed from above which are not within the realm of his control. However, he deceives himself that he is still, so to speak, the master of his fortune. He has the ability and power to bend fortune to his desires the way he wants. When he succeeds, he does not accredit his success to good fortune; rather it was his prowess and personal abilities. On the other hand, when he doesn't succeed, he attributes this to bad luck. He lives with the feeling that it wasn't his fault, because there are things which aren't within the boundary of one's control. After all, it is merely bad luck. He fails to detect the contradiction. It was with this heretical attitude that Haman lived, the "grandson of chance." He straddled the fence living in two worlds at once. On the one hand he wanted that the successful day for his plan should be chosen from above, according to his personal gain and desire in his hatred of the Jews. On the other hand, he was the greatest heretic: his attitude toward everything that happened was that they were only a combination of accidents and pure luck, not within the realm of his control. It wasn't a result of his evil actions. This was the internal contradiction. If you hand your decision over to Heaven to decide, then you have to also know what Heaven expects of you, to subordinate yourself to the Heavenly powers, and not the opposite, to try to subjugate the Heavenly powers to your personal desire. Haman lived in the world of "luck". When something happened which was possible to explain, it didn't deviate from the Natural order of things. It happened that the king got drunk in the middle of a party. It happened that he wanted to show off his wife to all the people. And it happened that he got so angry at his wife that he executed her. It even happened that he chose an unknown woman to be his new queen, even though she refused to disclose her people or birth place. Regarding each of the individual events of the Megilla, we could say, it happened. But when we see the events unfurling before us in an orderly chain, from beginning to end, we see a marvelous supervision hiding within nature. Haman also saw all the chain of events. But each time he saw only a lot - a chance happening with no connection to the other events. When he succeeded in utilizing chance for his own benefit and will, it was as if he had succeeded in overpowering "the powers that be." But when he couldn't succeed, he didn't feel at fault at all. His response was, "And Haman retold... all that had chanced upon him." This was the grandson of "it chanced." Haman's Fortune Was Transformed To Our Fortune Now we can understand why we call the holiday "Purim" (plural) as the expression of the essence of the day. Yes the lottery which Haman threw, and which is the name of the holiday, was merely one detail among all the occurrences in the Megilla. But from this one detail it becomes vary apparent Haman's heretical train of thought. How he wanted to subjugate the Heavenly powers to his own desires. This took concrete expression not only in his throwing the lots. All of his actions were calculated to use fortune for his own personal whims. He thought that he had the ability to manipulate fortune for his own gain, and with this he tried to subjugate the Heavenly decrees according to his will. However, Heavenly mercy shown down upon us and in the end all his plans were like the lot - which turned into our lot. Hashem Yisborach turned Haman's desires into the conduit through which the Heavenly decrees would be activated. For example: Haman wanted to act against G- d's will and threw lots in order to pick the right day to kill all the Jews. He wanted to use "chance" for his will and desire. In the end these lots turned into our lots and as this day turned out to be the day of Yisroel's success. "On the day when the enemies of the Jews chose to overpower them, and it was turned around that the Jews overpowered their enemies" (Esther 9:1). He even chose the most successful month for the Jews, as the gemora states in Taanis (29b), "Who has a lawsuit with a gentile should go to court 26 >:\D J\n3D trcdk trcd ihc during Adar." This means to say that Hashem Yisborach used Haman's lot to eventually bring about the good for Klal Yisroel. The plan of Haman to kill Vashti eventually turned against him: Esther was taken to the king's palace to eventually bring about his downfall. The tree on which he prepared to hang Mordechai in the end became his own gallows. The advice he gave to the king in order to elevate his own stature, to be honored with sitting on the king's horse and led around the city, was turned against him. He had the degrading job of putting his mortal enemy, Mordechai, on the horse and leading him through the city. Haman, however, saw all of this as mere chance and accident - he was the grandson of chance. Sometimes he succeeded, and sometimes chance just wasn't within his control. HaKodosh Baruch Hu, however, arranged everything according to His pre-planned Hashgacha; all of Haman's lots (Purim) - would in the end be turned to our lots. And through all this would come out a stupendous sanctification of Hashem's name and the benefit of Klal Yisroel. Now we can understand why the name Purim was chosen, signifying the drawing of lots, in the plural form, and not Pur, in the singular. There are really two sides to the drawing of lots. There was, on one hand, the lot that Haman wanted to use to accomplish his own goals. On the other hand, this lot was in reality our lot. Haman wanted to control the Heavenly powers for his own gain, and it turned into our fortune. Hashem Yisborach manipulated Haman's desires to bring to fruition the Heavenly decrees, and in the end Haman was the conduit to create a marvelous Kiddush Hashem. Therefore there were really two lots: 1) the lot which Haman wanted, 2) the lot which was really our fortune. The lesson to be derived from all this is how HaKodosh Baruch Hu directs the whole chain of different and seemingly unrelated events. Our role is to take an active part to fulfill HaKodosh Baruch Hu's will. However, the achievement is really only possible if the person matches his will to his role in Avodas Hashem, and not, Heaven forbid, to try to adjust his role to suit his personal desire. In addition to this, he has to divorce himself from the tendency of using his personal failings and faults as an excuse to lighten his obligation to fulfill his role faithfully. We also learn from all this a very important principal in Avodas Hashem - on one hand there is the Heavenly decree on the person. On the other side, there is our free will. There is no contradiction or paradox between these two opposites. Even what we do freely and according to our intellect has been preplanned in Heaven. HaKodosh Baruch Hu arranges how we act, both good and bad, to bring about in the end HaKodosh Baruch Hu's will. Not only does HaKodosh Baruch Hu predetermine the framework of our Avodas Hashem. But in the end result, even those things which are within the realm of our free will and choice, are used by HaKodosh Baruch Hu to fulfill His will. As long as we have the desire to bring about Hashem Yisborach's plan, accordingly will HaKodosh Baruch Hu help us to be the conduit of public Sanctification of His name. Wishing everyone a Gut Shabbos & A Freilachen Purim! Rabbi Eliezer Parkoff 4 Panim Meirot, Jerusalem 94423 Israel Tel: 732-858-1257 Rabbi Parkoff is author of "Chizuk!" and "Trust Me!" (Feldheim Publishers), and "Mission Possible!" (Israel Book Shop Lakewood). If you would like to correspond with Rabbi Parkoff, or change your subscription, please contact: rabbi.e.parkoff@gmail.com Shema Yisrael Torah Network info@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel 732-370-3344
Rabbi Ben-Zion Rand Likutei Peshatim nxn Volume 27 Number 20 February 23, 2013 op n1w .on q1 vwn 1n The Apron Atones For Leshon Hara And you shall make the Meil of the Eiphod entirely of turquoise wool. Shemos 28:31 Why was the 9vo" /apron of the Kohen Gadol made of wool that was completely turquoise? The Gemara (Arachin 16a) tells us that the meil atoned for leshon hara. There is a famous lesson of the sages (Zevachim 89a) that the color of the techeiles was a turquoise blue which was similar to the color of the ocean. Now, when the ocean was created it was given specific boundaries as to where its waters were allowed to approach, and others beyond which it was prohibited to cross. (see Bereshis 1:9 and Tehillim 104:9) In other words, the waters were told that they may spread until the shoreline, and that they were prohibited from inundating the dry land. Kli Yakar points to the Gemara (Arachin 15b), which tells us that the tongue is encircled with two layers of protection. It is guarded with the teeth and also with the lips. In this way, when a person is considering using his tongue to speak leshon hara, he should be reluctant. In fact, the Gemara points out that we should each take a lesson from the sea, which has also been commanded to control itself, and it is in fact careful not to breach its borders. As a result of this consideration, a person can control himself and keep his mouth shut, and not speak slander. It is for this reason that the meil/apron was entirely turquoise, the color of the sea. By reflecting upon the lesson of the sea and its ability to remain within its borders, we too can be disciplined and keep our tongues under control, not allowing it to speak in areas which are prohibited. To Minimize Anxiety And it shall be on Aharon in order to minister; and its sound shall be heard when he enters the Sanctuary before God and when he leaves, and he will not die. Shemos 28:35 Why is the Torah so concerned that the bells of the apron be sounded, to the extent that it seems that the verse is warning that the Kohen is culpable for death if they are not heard? We can explain that the verse is actually referring to the fact that on Yom Kippur, when the Kohen Gadol would enter into the Holy of Holies, those who would remain outside and await his departure after having successfully completed the service would be aware of his success by hearing the bells. The sound of the bells would be heard as he entered into the holy sanctum and when he departed, thereby informing the observers that he had not died. Sefer Mleches Machsheves tells us that the Gemara (Yoma 52b) teaches that the Kohen Gadol would pause on his way out of the Kodesh Kodoshim and would recite a short prayer. Although the moment was very opportune, he would not offer a lengthy prayer, in order not to delay in coming out from the Holy of Holies, thereby causing undue concern to those who awaited his return. In order to announce further his successful mission, he wore an apron with bells on the bottom so that his arrival would be heard even before he was seen. Now that his every move was accompanied by the ringing of these bells, the Kohanim on the outside would be able to monitor his movements and would be assured that he was still alive. As the verse states, Their sound would be heard as he enters and as he exits, that he did not die. In other words, the sound of the bells was not a condition to be met in order that he not die, but rather it was an indication that he did not die. We may wonder, however, why the Kohen Gadol would not be able to offer a longer prayer as he exited the Holy of Holies, for the ringing of the bells would have already announced his having survived, and a few extra moments of prayer should not have caused any alarm. Nevertheless, we must say that when the Kohen prayed, he would not move his legs, just as we stand when we recite the Shemoneh Esrei. Accordingly, the sounding of the bells would have stopped, and, once again, the Kohanim on the outside would be worried as to whether he had survived. This is why the Kohen Gadol shortened his prayers, for he wanted to minimize the anxiety of the people, who would be wondering where he was and whether he was alive. Parashas Zachor In Sefer Devarim (25:17), regarding the mitzvah of obliterating Amalek, the Torah writes p9ov (9 nwv wn nn JI - Remember what Amalek did to you. This stastement seems to be grammatically incorrect. Whenever a statement is directed towards a group, the word you should be written in the plural form, uJ9 The word (9, however, is to be used only when talking to an individual. Why, then, did the Torah use the word (9. when speaking to the nation of Israel, as opposed to the word uJ9? Throughout the history of the Jewish people we find a common thread woven into its existence: hostility from other nations. Whether it is in Europe, Israel, or even America, we have been despised by the gentiles. What is the source of this animosity? Rabbi Baruch Weinberg explains that there are two sources given by Chazal. First, from the moment that Eisav realized that Yaakov had stolen the brachos, Eisav developed a tremendous personal hatred towards Yaakov, to the extent that we are taught, 1pv nn n1w wv v\1a nJ9n - It is a law that Eisav hates Yaakov. (Sifrei 9:10). Additionally, in Masseches Shabbos (89b), Chazal expound on the name given to the mountain upon which the Torah was given to the Jewish people, Har Sinai. The Gemara explains that the word Sinai comes from the word nn1w , which means hatred, for it was on account of the Jewish people receiving the Torah that the nations of the world hate us - out of jealousy of this prized possession. Amalek attacked us upon our exodus from Egypt. Amalek, who was a grandson of Eisav, could not have hated us based on our possession of the Torah, for the Jewish people had not yet received the Torah. Amaleks hatred, however, was the hatred of 1pv nn n1w wv - the hatred on a personal level. It is for this reason that the pasuk uses the word (9. as opposed to uJ9 Amaleks attack was directed at every descendant of Yaakov as an individual, not to the nation as a whole. It is this personal hatred that we are obligated to remember and completely eradicate. Megillas Esther And Haman took the clothes and the horse, and dressed Mordechai and caused him to ride through the streets of the city and proclaimed before him: Thus shall be done to the man whom the king desires to honor. Esther 6:11 And Haman took the clothes and the horse. (Esther 6:11) Haman went and found that the rabbis were sitting before Mordechai, and he was demonstrating the laws of kemitzah to them...Haman asked the students, What topic were you studying? They answered him, When the holy Temple was in existence, one who pledged a minchah offering would bring a fistful of flour and would gain atonement through it. Haman said to them, Your fistful of flour has come and has pushed aside my ten thousand silver talents. - Gemara (Megilla 16a) Haman was seen approaching the study hall to call Mordechai. Mordechai was very frightened, as he thought that Haman was coming to apprehend >:\D J\n3D trcdk trcd ihc 27 him. He alerted his students to scatter, lest they be captured together with him. Mordechai was gripped with a genuine fear that Haman was going to prevail, at least to some degree, and that the Jews would suffer some casualties, 9. In Ateres Mordechai, Rabbi Mordechai Rogow, 9xI, explains that Mordechai knew that he would have nothing to fear if the Jews had staunchly maintained their loyalty to Torah and the mitzvos, for Hashem would certainly not abandon His cherished people to fall prey to Haman. However, the state of the Jews was not good. They had participated in the banquet of Achashverosh, and many of the people had drifted far from the ways of our fathers. There were only a few dedicated individuals who had drawn close to Mordechai, and these were the devoted and trusted Torah scholars. These few, however, were not much of a consolation for Mordechai in face of the rampant departure from tradition that the multitudes had followed. This was the dismal condition that faced Mordechai. Then, at the point of almost total hopelessness, Mordechai studied the laws of kemitzah - the fistful of flour. Suddenly, he detected a message of hope. The entire measure of flour is to be consumed by the Kohen after a small token amount is placed upon the altar. Even though only a small representative amount is consecrated for the fire, its effect is far-reaching. To Mordechai, this meant that even though only a handful of students had remained loyal, yet, these few were as the fistful of flour, which had the power of consecrating the entire measure. These dedicated students were leaders, each with vision and direction, and they would succeed in educating and training the entire nation to rediscover their heritage. When Haman asked about the days lesson, he was forced to admit that the message was true. Haman recognized that his attempt to bribe the king with his ten thousand talents of silver was now eclipsed by this small core of dedicated and devoted students. The key to the survival of the Jews was that there remained within the Jewish people even a small group of dedicated and committed young people who were prepared to defend the virtuous and true values of the Torah. If these students would be prepared to ascend the altar of religious and devoted service of Hashem, then any and all threats from the enemies would vanish. This handful of Torah students has within them the ability to ward off all danger and to neutralize all peril. Halachic Corner Parashas Zachor Before Purim commences, it is customary to donate half the prevalent currency unit in the country, to commemorate the half-shekel the Jews used to give in the month of Adar for the buying of the public sacrifices. The general practice is for every person to give three half-shekels, because in Parashas Ki Sisa (Shemos 30:11-16), the word "no\n" (offering) is mentioned three times. It is given in the evening before the Megillah is read, and the money is distributed among the poor. A minor is exempt from contributing the half-shekel, but if his father has once contributed for him, he must continue to do so. Some authorities hold that a lad of thirteen must donate it, while others hold that he is exempt up to the age of twenty. Questions for Thought and Study 1. In what way was Moshe commanded to make Aharon like himself when Hashem commanded Moshe to bring Aharon close to him - "(9n 1pn"? See Malbim 28:1 2. Which stone on the Urim VTumim represented Binyamin? What hint is there to this? See Baal HaTurim 28:20 3. What hint is there that our prayers can substitute for the sacrifices when we dont have a Temple? See Rabbeinu Bachya 29:1 4. Why did Esther ask Bnei Yisrael to fast specifically for three days? See Taamei Minhagim nonn and Bnei Yissaschor 5. If a baby is scheduled to have a Bris on Purim morning, why do we do the Bris first then read the Megillah? See Taamei Minhagim nsnn Answers: 1. Aharon was becoming like Moshe in that he would be the intermediary between Hashem and Bnei Yisrael in service to Hashem. Moshe was the intermediary for Bnei Yisrael when they received the Torah. 2. The nsw stone represented Binyamim because these two words are numerically equal. 3. Pasuk 29:1 says "nwvn wn 11n nI - This is the thing that you will do. The word "11" is extra. It is alluding to "a1" (speech), which can replace the sacrifices when necessary. 4. Taamei Minhagim says that tzaddikim will never suffer more than three days (as indicated in Yehoshua Ch. 2), so this fast would end the suffering. Bnei Yissoschor says that three days is 72 hours, and this would inspire the 1on (kindness) of Hashem, which is numerically equal to 72. 5. This is because after the Bris the child is considered a 1\n" and part of the miracle. Also, the word nnow in the Megillah is alluding to n9o. Likutei Peshatim is endowed by Les & Ethel Sutker in loving memory of Max and Mary Sutker and Louis and Lillian Klein, . May their memory be for a blessing. Prepared by the faculty, Kollel, and student body of Hebrew Theological College under the direction of Rabbi Ben-Zion Rand, Editor To sponsor Likutei Peshatim for a future Shabbos, call Naomi Samber, managing editor, 847-982-2500, Fax 847-982-2507, email samber@htc.edu Details listed in the Sponsorship Section are the responsibility of the sponsors and not of Hebrew Theological College Please do not read Likutei Peshatim during the Torah reading or during the repetition of the Shmoneh Esrei Likutei Peshatim Has Torah Content - Please Treat It Respectfully
Rabbi Mordechai Rhine Rabbi's Message The Missing Names One of the noteworthy facts about this week's Parsha is that it does not contain the name of our teacher, Moshe. From the beginning of Shemos when Moshe was born until the very end of the Torah, there is no other Parsha with this unusual phenomenon. Similarly noteworthy is that the Book of Esther which we read this coming week on Purim, makes no mention of the most important player in the entire story, Hashem Himself. 28 >:\D J\n3D trcdk trcd ihc Hashem's name does not appear in the entire book. What is the meaning of the missing names? I once heard of a remarkable statement from one of the greatest Jewish educators of recent times. The Alter of Slabodka, a man who mentored many of the leaders of the recent generation is said to have commented: "My hope is to influence great leaders in a way that when I am gone, no one should realize what I have done." The comment was made well before his students took their roles of leadership in the Jewish world. Included in the students he would influence were Rabbi Aaron Kotler, Rabbi Yakov Kamenetsky, Rav Ruderman, and Rabbi Reuven Grozovsky. Apparently, he hoped to influence greatness in such a profound but subtle way that his name would not be flashed around in association with the greatness that he did produce. Jewish tradition maintains that the reason Moshe's name is not in this week's Parsha is because of his selflessness. At the time of the golden calf, when Hashem offered to make Moshe into a great nation instead of the Jews who had sinned, Moshe declined the offer. Moshe said, "If you destroy the people, then remove my name from your Torah." Hashem did not destroy the people, but Moshe's name is missing from one Parsha- the one that corresponds with the week of his Yartzeit on 7 Adar- as a tribute to him. Although all of Torah was mentored to us through Moshe, his agenda was not a personal one looking to be famous and recognized as influential. Moshe's influence and mentorship would be felt forever, but he would have been perfectly comfortable doing so incognito. Interestingly the reason that Hashem's name is missing from the Book of Esther may follow the same reasoning. Even though Hashem's influence is everywhere in the Purim story, Hashem has no need for his name to be flashed around. The Purim story was orchestrated by Hashem with perfect timing: Vashti was executed by Achashveirosh, Esther was positioned as Queen, a plot against the king is discovered by Mordechai and is recorded, and the king is reminded of Mordechai's kind deed just as Haman comes to ask permission to hang Mordechai. The story has G-d's influence everywhere, but it is not a story about G-d. The Purim story is influenced by G-d, but it is the story of mankind. It is the story of Esther's bravery, and the story of the Jewish people who returned to Hashem with great devotion when they realized that they were in danger. It is as if Hashem says, "I am perfectly comfortable influencing all, but hiding My name. This story is not about Me," Hashem says, "I t is about you and the decisions that you make in life." Sometimes as parents and teachers we mistakenly think that education and mentorship is all about us. The good or bad decisions that people make seem to reflect on us to define our success. The reality is that the mentorship relationship is not about us, it is about people we have influenced. Like the Alter of Slabodka, and Hashem and Moshe before him, there is no need to flash around our names. We know what we have done, and we know what we can do. We can mentor and influence people. We can set the stage for success. But part of good mentorship is leaving go. Ultimately, to make good decisions is up to the "student". And when they do make good decisions we are perfectly comfortable going incognito and allowing the "student" to take the credit. Rabbi Elyakim Rosenblatt Yeshiva Kesser Torah A Commentary Published by Yeshiva Kesser Torah of Queens Megilas Esther Vol. III No. XXII Copyright 2013 The Awesome Power Of Halacha "Every day Mordechai would walk before the courtyard of the house of the women to know the well-being of Esther and what would be done with her.." (Megillas Esther 2:11) The Megillah relates that Esther was among the many beautiful women who were gathered in the search for a new queen for king Achashverosh. The posuk states that Mordechai would walk daily before the courtyard where the women were housed in order to ascertain Esther's well-being and what would be done with her. This is the simple meaning of this posuk. Rashi adds a deeper insight into the meaning of this posuk. He states that Mordechai was one of two Tzadikim(1) to whom Heaven revealed a remez yeshua, a hint of an oncoming salvation. Mordechai reasoned, "It cannot be that this righteous woman will be taken to be the wife of a gentile, unless she is destined to arise and bring salvation to Israel." Therefore, he repeatedly visited the courtyard where Esther stayed, anxious to witness the drama of the salvation of Israel unfold through Esther(2). Mordechai received "divine signals" that it was the will of Heaven that Esther be in the house of Achashverosh, and that the salvation of Klal Yisroel would come about through her. Nevertheless, we find that Mordechai did everything within his power to extricate Esther from the house of Achashverosh. Even before Esther was chosen to be queen, Mordechai tried his utmost to prevent Esther from becoming the queen of this gentile king. Before Esther was chosen to be queen, Mordechai had instructed her neither to reveal "her people nor her descent (Megilas Esther 2:10)." Rashi explains that Mordechai instructed her thus, so that those in charge would think that she came from a simple and lowly family. He had hoped that this would be enough reason for them to reject her from securing the position of queen. If they knew that she was a direct descendent of King Shaul, they certainly would decide to select her. Thus we see that prior to Esthers being chosen as queen, Mordechai had made every effort to prevent Esther from being taken as the wife of this gentile king.(3) This is mystifying. Mordechai had a remez yeshua, a divine signal, that through Esther's selection as the queen of Achashverosh, the salvation of Klal Yisroel would come about through her. Thus, Heaven wanted Esther to be in the house of Achashverosh. Yet, nevertheless, we see that Mordechai tried with all his resources to prevent Esther from being chosen queen and from having forbidden relations with this gentile king. How could Mordechai possibly go against the remez yeshuah, the divine signal from Heaven, that required Esther to remain in the house of Achashverosh? We see from here the awesome power of Halacha. Mordechai was confronted with two possibilities: either to follow the remez yeshua that Esther remain in the house of Achashverosh, something entirely forbidden according to halacha, or to follow the halacha, the Shulchan Aruch, which demanded that Esther be removed from this forbidden relationship. Mordechai opted that the halacha should reign supreme even against a remez yeshua from Heaven. There exists no force on earth that can uproot or displace the halacha. Not even a remez yeshua, a divine signal from Heaven, involving the salvation of the entire Klal Yisroel could effect the supremacy and authority of the Halacha. We can also glean from here another pertinent revelation. Although there are some people who mistakenly think that one's goal and purpose in life should be the achievement of lofty ends, no matter what improper means are trespassed along the way, this is untrue. Mordechai's actions have taught us that no ends whatsoever, no matter how crucial and important, can ever justify means that do not fully comply with the Shulchan Aruch. Our duty here on earth is to do things with the proper means, within the proper framework of halacha. Results and ends are not our domain, but the domain of Hakadosh Boruch Hu Himself. If He wills them to be, they will be. If He does not will them to be, they will not be. We have no right to violate the halacha - whose fulfillment is our duty on earth - in order to accomplish ends which are not in our domain, but in the domain of HaKadosh Boruch Hu Himself. May we realize the awesome power of halacha. It supercedes even a divine signal from heaven involving the salvation of the entire Klal Yisroel. May we realize that the duty and goal of every Jew is to firmly adhere to the Shulchan Aruch and the halacha. There is no end result, no matter how lofty, that can justify breaching the halacha. May we be zoche to dedicate our lives to its study and its observance. Amen. 1. Dovid HaMelech was the other Tzaddik. 2. According to the Torah Temima and the Chidushei Radal on Esther Rabbah 6:6. 3. Indeed, also after Esther was chosen to be queen, we find that Mordechai persisted to exert every opportunity to remove Esther from the hands of Achashverosh. The Psukim (Megilas Esther 2:18-19) relate that after Esther was proclaimed queen, Achashverosh made many attempts to discover Esther's roots. He made a great banquet in her honor. He reduced taxes and squandered gifts in her honor, but to no avail. Esther would still not reveal her roots. As a last resort, Achashverosh made one final attempt to discover Esther's roots. The posuk says (Megillas Esther 2:19) "When maidens were gathered a second time and Mordechai was sitting at the king's gate." This posuk is baffling and seems to have no meaning whatsoever for two reasons: 1] Since Esther was already chosen to be queen, why then were the young maidens being gathered a second time? 2] What does the former part of the posuk, "When maidens were gathered a second time" have to do with the latter part, "and Mordechai was sitting at the king's gate..?" The Maharsha explains that it was precisely these two questions which brought the Gemorah to explain this posuk as follows: Achashverosh came to Mordechai, who was sitting at the king's gate, to consult with him as to how he could get Esther to reveal her roots. Mordechai's advice was that maidens should be gathered a second time, in order to make Esther jealous. She might then be afraid that she would lose her "coveted" position as queen to another fair maiden. Therefore in order to secure her position, she would possibly reveal her roots. The meaning of the posuk then, is that this indeed did occur. That is, Achashverosh did, in fact, follow Mordechai's advice, and gathered the young maidens a second time in order to get Esther to reveal her roots. Nevertheless, the next posuk states that Esther failed to reveal either her nation or her descent in accordance with Mordechais command. Thus this seemingly perplexing posuk has been beautifully interpreted by the Gemorah. The Maharsha continues to add further insight into Mordechai's advice to Achashverosh to gather maidens a second time. He states that although, on the surface, Mordechai's advice to Achashverosh seemed to be sound and innocent, nevertheless, Mordechai had a deeper intent in giving Achashverosh this advice. The Maharsha states that the true intent of Mordechai in giving Achashverosh this specific advice to "gather maidens a second time," was to facilitate the possibility of another woman finding grace in the eyes of Achashverosh. Mordechai had hoped that perhaps Achashverosh would proclaim such a new maiden queen and send Esther away. Thus we see once again, that Mordechai sought every means at his disposal to remove Esther from the house of Achashverosh. These weekly Parsha sheets are based on Shmuessin delivered at Yeshiva Kesser Torah by HaRav ElyakimG. Rosenblatt, Shlita, Rosh HaYeshiva. This Shmuess is adapted from a Shmuess of Maran HaGaon HaRav Henach Leibowitz, ZTL. Yeshiva Kesser Torah, 72-11 Vleigh Place, Flushing, NY 11367. (718) 793-2890. YeshivaKesserTorah@gmail.com. For other Shiurimby Harav Rosenblatt Shlita, login to YeshivaKesserTorah.org For telephone shiurimcall Kol Halashon at 718- 395-2440. press 1 1 30 for Shiruimand 1 4 32 for Chassidic Gems >:\D J\n3D trcdk trcd ihc 29 Chief Rabbi Lord Jonathan Sacks Chief Rabbi of the United Hebrew Congregations of the Commonwealth Covenant & Conversation Tetsaveh Prophet and Priest The sedra of Tetsaveh, as commentators have noted, has one unusual feature: it is the only sedra from the beginning of Shemot to the end of Devarim that does not contain the name of Moses. Several interpretations have been offered: The Vilna Gaon suggests that it is related to the fact that in most years it is read during the week in which the seventh of Adar falls: the day of Moses death. During this week we sense the loss of the greatest leader in Jewish history and his absence from Tetsaveh expresses that loss. The Baal HaTurim relates it to Moses plea, in next weeks sedra, for G-d to forgive Israel. If not, says Moses, blot me out of the book you have written (32: 32). There is a principle that The curse of a sage comes true, even if it was conditional (Makkot 11a). Thus for one week his name was blotted out from the Torah. The Paneach Raza relates it to another principle: There is no anger that does not leave an impression When Moses, for the last time, declined G- ds invitation to lead the Jewish people out of Egypt, saying Please send someone else, G-d became angry with Moses (Ex. 4: 13-14) and told him that his brother Aaron would accompany him. For that reason Moses forfeited the role he might otherwise have had, of becoming the first of Israels priests, a role that went instead to Aaron. That is why he is missing from the sedra of Tetsaveh which is dedicated to the role of the Cohen. All three explanations focus on an absence. However, perhaps the simplest explanation is that Tetsaveh is dedicated to a presence, one that had a decisive influence on Judaism and Jewish history. Judaism is unusual in that it recognises not one form of religious leadership but two: the navi and Cohen, the prophet and the priest. The figure of the prophet has always captured the imagination. He (or she) is a person of drama, speaking truth to power, unafraid to challenge kings and courts or society as a whole in the name of high, even utopian ideals. No other type of religious personality has had the impact as the prophets of Israel, of whom the greatest was Moses. The priests, by contrast, were for the most part quieter figures, a-political, who served in the sanctuary rather than in the spotlight of political debate. Yet they, no less than the prophets, sustained Israel as a holy nation. Indeed, though Israel were summoned to become a kingdom of priests they were never called on to be a people of prophets (Moses said, Would that all G-ds people were prophets, but this was a wish, not a reality). Let us therefore consider some of the differences between a prophet and a priest: The role of priest was dynastic. It passed from father to son. The role of prophet was not dynastic. Moses own sons did not succeed him; Joshua, his disciple did. The task of the priest was related to his office. It was not inherently personal or charismatic. The prophets, by contrast, each imparted their own personality. No two prophets had the same style (This, incidentally, is why there were prophetesses but no priestesses: this corresponds to the difference between formal office and personal authority. See R. Eliyahu Bakshi-Doron, Responsa Binyan Av, I: 65). The priests wore a special uniform; the prophets did not. There are rules of kavod (honour) due to a Cohen. There are no corresponding rules for the honour due to a prophet. A prophet is honoured by being listened to, not by formal protocols of respect. The priests were removed from the people. They served in the Temple. They were not allowed to become defiled. There were restrictions on whom they might marry. The prophet, by contrast, was usually part of the people. He might be a shepherd like Moses or Amos, or a farmer like Elisha. Until the word or vision came, there was nothing special in his work or social class. The priest offered up sacrifices in silence. The prophet served G-d through the word. They lived in two different modes of time. The priest functioned in cyclical time the day (or week or month) that is like yesterday or tomorrow. The prophet lived in covenantal (sometimes inaccurately called linear) time the today that is radically unlike yesterday or tomorrow. The service of the priest never changed; that of the prophet was constantly changing. Another way of putting it is to say that the priest worked to sanctify nature, the prophet to respond to history. Thus the priest represents the principle of structure in Jewish life, while the prophet represents spontaneity. The key words in the vocabulary of the Cohen are kodesh and chol, tahor and tamei, sacred, secular, pure and impure. The key words in the vocabulary of the prophets are tzedek and mishpat, chessed and rachamim, righteousness and justice, kindness and compassion. The key verbs of priesthood are lehorot and lehavdil, to instruct and distinguish. The key activity of the prophet is to proclaim the word of the Lord The distinction between priestly and prophetic consciousness (torat cohanim and torat neviim) is fundamental to Judaism, and is reflected in the differences between law and narrative, halakhah and aggadah, creation and redemption. The priest speaks the word of G-d for all time, the prophet, the word of G-d for this time. Without the prophet, Judaism would not be a religion of history and destiny. But without the priest, the children of Israel would not have become the people of eternity. This is beautifully summed up in the opening verses of Tetsaveh: Command the Israelites to bring you clear oil of pressed olives, to keep the lamp constantly burning in the tent of meeting, outside the curtain that is in front of the Testimony, Aaron and his sons shall keep the lamps burning before the Lord from evening to morning. This is to be a lasting ordinance among the Israelites for the generations to come. Moses the prophet dominates four of the five books that bear his name. But in Tetsaveh for once it is Aaron, the first of the priests, who holds centre-stage, undiminished by the rival presence of his brother. For whereas Moses lit the fire in the souls of the Jewish people, Aaron tended the flame and turned it into an eternal light. Rabbi A. Leib Scheinbaum Peninim on the Torah Parshas Tetzaveh And you shall command Bnei Yisrael and they shall take pure olive oil, crushed, for illumination, to light the eternal light. (27:20) Yirmiyahu HaNavi says: Zayis raanan yifei pri toar kara Hashem shemeich. "A flourishing olive tree, a beautiful and shapely fruit Hashem has called Your Name" (Yirmiyahu 11:16). What did Yirmiyahu see that catalyzed his comparison of our ancestors to an olive tree? All types of liquids mix with one another, but oil stands by itself. So, too, Klal Yisrael does not mix with the non-Jews. As it says, V'lo sischatein - "You shall not be married to them." The Sfas Emes explains that oil's nature prevents it from mixing with water. Hashem has made the unique nature of the Jewish People similar to that of oil. Even when we sully ourselves with sin, we remain distinct from our non-Jewish neighbors. This is supported by the prohibition against intermarriage. The Torah does not just prohibit the act of intermarriage. The prohibition is written in the reflexive form, implying that one cannot bring himself into a union created by the marriage of a Jew and non-Jew. It is not simply forbidden; it cannot work. One will always remain separate. When oil is mixed with water, it will eventually rise to the top. So, too, the Jewish People cannot intermingle with the nations. Pure oil - even when crushed and mixed with its dregs - retains its separate nature. To put the above into simple perspective, the following will have to suffice. The institution of marriage is a secular term used to describe what is supposed to be a lasting relationship between a man and a woman, in much the same way that the secular world terms it, "tying the knot." Then there is the Torah perspective of Kiddushin, a holy relationship, a bond based upon kedushah, a consecration. Jewish marriage is more than a relationship - it is a spiritual union between man, woman and G-d. If the couple brings Hashem into the equation, it becomes a sanctified relationship. The marriage functions not only on a physical level, but it also includes a spiritual component. In his highly acclaimed manual for marriage, "The River, the Kettle and the Bird," the Rosh Yeshivah of Yeshivas Ner Israel, Horav Aharon Feldman, Shlita, teaches us the three stages of marriage. The initial stage is much like a river which connects two cities, serving as a channel by which merchandise can be shipped from one city to another. It is the bridge that connects the two communities. A couple/ man and woman, begin their marriage with good relations between one another. They remain two separate entities with a bridge/river that allows them to fulfill one another's needs. In the secular world, this bridge is called love. Perhaps it is love of oneself, because, in truth, this is no more than a business relationship. The two people do not even have a common goal, similar to a business relationship in which each member is out to take care of himself. The second stage of marriage is like a kettle of water resting on the stove. The fire on the stove and the water in the kettle work together to create boiling water or steam. Each one needs the other. The fire on the stove without the water is static, much like the water in the kettle without the fire. Water and fire, however, cannot coexist. Thus, the kettle separates them, allowing them to coexist and function in such a manner in which they can achieve the mutual goal of creating boiling water. Likewise, a couple, over time, work together towards achieving a mutual goal. They each have a distinct task; they remain individuals; their goal, however, is mutual and can be realized only when they work together. The kettle has "one over" the river in that the two principals work toward a common goal. The third stage of marriage - and perhaps the rarest - is likened to a bird. The bird has two ways of propelling itself forward: its legs and its wings. There is a time and place for each to function. At times, the bird needs to walk; then it uses its legs. Other circumstances require the use of its wings. The legs and wings have disparate functions and different goals, but they are both organs of the same body. The wings and legs are always together as part of the same body. Indeed, a bird that is missing either one of these vital organs is blemished. Likewise, in the marriage relationship, husband and wife have varied functions and individual goals, but they are united through matrimony and love as one body. Perfect unity is the goal of a 30 >:\D J\n3D trcdk trcd ihc Jewish marriage. This can only be achieved when the spiritual component of marriage is realized. In his book, "Perfect Strangers," Rabbi Avraham Jacobovitz observes that such marriages are rare. I am not sure that they are rare, but they are certainly unique and clearly ideal. While there are couples who live out their lives in complete harmony - no fights - peace and tranquility reign in their home, they are still not yet wed in the spiritual sense. They are compatible with one another, like the river or the kettle that serve as conduits between two separate communities/entities. Thus, they provide emotional and physical support for one another. Nonetheless, they are not one unit. Their souls are not united. Unless the "Hashem component" is entered into the relationship, the souls will never unite; the marriage will never achieve kedushah. This paper is not a manual for marriage, but rather, it is an exploration of why the matrimonial relationship of a Jew and gentile can never achieve the level of unity required in a Torah-sanctioned marriage. When the foundations of the religions are as different as night and day, when one is compared to oil and the other to water, it just becomes quite impossible to create a symbiotic fusion between the two components. The Menorah is lit from the purest and finest oil, which is derived from the first drops after the olive has been broken open. A second oil is derived after the olive has been crushed and ground. While this second oil is not used for the Menorah, it is used for the Menachos, Meal-offering. The Midrash comments, "Just like the olive that is harvested and pounded, and then ground and afterwards surrounded with ropes and pressed by rocks, and, after all of this, it gives its oil, so, too, the Jewish People. The gentiles come and pound and drive them from place to place, imprison and place them in chains, surround them with soldiers and afterward, they (the Jews) repent, and Hashem answers them." A fascinating Medrash which is explained by the Sfas Emes. The two types of oil are a reference to the Jewish People during two periods in their nascency. The "first drops" - the extra-pure oil, free of dregs and impurities, came when, at Har Sinai, Klal Yisrael declared, Naase v'Nishmah, "We will hear and we will listen." It was then that they revealed their total commitment to Hashem, their desire to carry out His will. The secondary oil, with its impurities and dregs, symbolizes the Jews, but at a later time - a few weeks later when they descended to the depths of turpitude following the sin of the Golden Calf. Their pure beginning was tainted by sin, just as their pure hearts were blemished by the introduction of the yetzer hora into their lives. Yet, Yirmiyahu HaNavi called the nation a thriving olive tree - even at their time of sin, at their point of degradation. To find favor in Hashem's eyes, explains the Sfas Emes, we must squeeze out the oil from dregs. This can only be executed through teshuvah, the process of repentance and return. The secondary oil was not used in the Sanctuary for the Menorah. It lacked sufficient purity. Outside, however, in the Temple Courtyard, it was used as part of the Menachos. The Flour-offering was unique in that it was the Korban offered by the ani, Jew stricken by poverty. An animal or fowl was beyond his meager budget. A flour-offering mixed with the specific quota of oil would suffice. This offering symbolizes a Jew who has lost his way, who has fallen from his initial lofty spiritual perch. Nonetheless, through our connection with the pure oil inherent within the dregs, we retain a ceaseless capacity to raise an eternal light l'haalos ner tamid - always. Even during those times that we are lowly, the Jew still has within him a drop of pure oil. They shall take for you pure, pressed olive oil for illumination. (27:20) There were two forms of olive oil. First was the oil which was used for the Menorah. This was pure without sediments, derived from the first pressing. The olives were picked from the top of the tree, where they received the most sunshine. They were then pressed with a mortar - rather than ground in a mill. The second oil, which was the product of grinding and included within it tiny pieces of sediment, was appropriate only for the Menachos, Meal-offerings. Kassis la'ma'or, pressed for illumination; v'lo kassis la'Menachos, not pressed for the Menachos, say Chazal. The oil used for the Menachos did not require the quality inherent in oil processed through kassis, pressing with a mortar. In the Talmud Megillah 6b, Chazal make a fascinating statement concerning limud ha'Torah, Torah study. If one states, Lo yagati u'matzasi, "(Despite the fact that) I did not toil in learning, yet I achieved success", Al taamin, "Do not believe him." The reason for this, explains the K'sav Sofer, is that Torah can only be acquired through exertion. If one toils in pursuit of Torah knowledge, he will succeed. Without toil, there is no success. The K'sav Sofer applies Chazal's exposition regarding the oil, kassis la'maor, v'lo kassis l'Menachos, in order to explain the distinction between Torah study and other academic disciplines. Kassis la'maor; one must press himself and toil in order to achieve the light of Torah. This illumination does not come easy. One must expend effort. V'lo kassis la'Menachos; for a livelihood (minchah is a meal-offering - meal symbolizes parnassah, livelihood), he does not have to exert himself. Whatever hishtadlus, endeavoring, he applies will be sufficient. The rest is derived from Hashem's blessing. One can work minimally, yet amass great wealth. Others may work day and night and barely eke out a living. His toil is not the key to success. And make holy garments for your brother, Aharon, for honor and distinction. (28:2) Seeing the Kohanim resplendent in their Bigdei Kehunah, Priestly vestments, must have been a glorious sight. These garments were similar to those worn by monarchs. Indeed, in the Yom Kippur Musaf, a prayer describes the appearance of the Kohen Gadol. Emes mah nehedar hayah Kohen Gadol, "True! How majestic was the Kohen Gadol." I have always wondered how it was that this wondrous sight did not impact all of Klal Yisrael. Some Jews, albeit a minority, did not buy into the program. After seeing such majesty and splendor, one should be enthusiastically filled with exceptional pride. Yet, we see that this was not always the case. Why? Perhaps it is because, in order to be impressed, in order to be impacted, one must take note; one must see. One who does not perceive the greatness of the image before him is either sightless or refuses to look. One who refuses to look, to delve into the spectacle before him, will not be moved by its wonder. With the power of cognitive perception one is able to envision the beauty of an experience even though all that stands before his eyes are simple, mundane allusions to the greater experience. Please bear with me as I explain with a captivating story, which was related by my Rav, Rabbi Aharon Dovid Lebovics, in his Shabbos morning drashah. The story was actually relayed on a tape by Rabbi Fishel Schachter. Rabbi Schachter related his family's experience with a baalas teshuvah, a young woman who had embraced Torah observance. Sadly, as the yetzer hora, evil inclination, would have it, as soon as she became frum, observant, everything started going downhill. She sustained a serious brain injury in an accident. Her health began to deteriorate. To add insult to injury, her mother vehemently opposed her decision to adopt the Orthodox way of life. Rather than giving her support in her time of need, her mother would rub it in that all of this had happened because she had become observant. This is neither the forum nor the venue for critiquing the mother's parenting skills, but let it suffice to say that the young woman was in the hospital alone and scared. Somehow, the mother contacted Rabbi Schachter and the Rav and his family became regular visitors in the hospital, encouraging the girl and empathizing with her ordeal. Then the dread news came: she required life- sustaining surgery, which might have a serious effect on her vision. The surgery to save her life could drastically impact her optic nerve. Confronting sightlessness is a tall order for anyone, especially a young baalas teshuvah who had already been through so much. One would have expected a number of horrible reactions, but what Rabbi Schachter heard from this girl was startling. Rabbi Schachter visited her that day, and she told him about her crisis. She was frightened about the surgery and, for lack of something to say, he injudiciously asked her, "Why?" Her reply is what this story is all about: "Being cooped up in the hospital, sedated with pain killers, unable to move about freely, not knowing what tomorrow will bring, I have one thing to which I look forward every week. The Bikur Cholim girls visit every Friday and set up a little table with grape juice and challah. They provide me with an electric candelabra, so that I may experience Shabbos. This is my only moment of joy and reflection. If I lose my eyesight - how will I see Shabbos?" Imagine, this young baalas teshuvah saw Shabbos! When the candelabra was lit and her little hospital table was bedecked with challah and grape juice, her perception of the holy day was beyond - indeed, way beyond - what the average frum Jew experiences. Her ability to see transcended the physical. An addendum to the story occurs six months later when, upon eating her Shabbos meal at Rabbi Schachter's house, she spilled horseradish on her dress. She saw the stain! And make holy garments for your brother Aharon, for honor and distinction They shall cover Aharon and his sons when they enter into the Ohel Moed to serve in the SanctuaryI t shall be a statute forever for him and for his descendants after him. (28:2,43) The idea of clothing making the man is a Madison Avenue stratagem. In truth, as we see from the Bigdei Kehunah, Priestly vestments, clothing is actually a reflection of the man. They do not make a person, but they do convey a message and allow us a window into the wearer's personality and character. The Bigdei Kehunah were an essential part of the character of the Kehunah, Priesthood. Their significance is evident from the instructions concerning their construction. The validity of the sacrificial service is dependent upon the priestly garments. Indeed, they are a chukas olam, statute forever, such that, without these garments, the Kohen is viewed as a zar, stranger, and may not serve in the Sanctuary. Horav S.R. Hirsch, zl, observes that the Priestly garments must be supplied and owned by the nation. This explains why only a Kohen dressed in these garments may be called a Kohen altogether. Only in this attire does he come forward to represent the nation as its noble servant. Only in this manner does the ritual he performs become that service which the nation was commanded to render to the Sanctuary. Only thus can the ideas - both esoteric and ritualistic - attain the character of a duty commanded by Hashem. Only then does the service which begins as an act of obedience transform into devotion symbolizing the nation's commitment to Torah. Rav Hirsch explains that, without the Priestly vestments, the Kohen is merely an ordinary individual, with his ritual taking on the character of personal predilection - not the representative of the nation. Thus, he produces the very antithesis of the attitude which the Sanctuary is intended >:\D J\n3D trcdk trcd ihc 31 to foster. Rav Hirsch goes as far as to posit that without his Priestly garments, the individual personality of the officiating Kohen stands lacking, with all the human failings and shortcomings that can afflict even the finest and best among us. Without his garb, the Kohen might well present a defective version of the ideal which the sacrifices should symbolize. When the Kohen stands before Hashem, radiant in his Priestly attire, he presents himself not in terms of the personality he might be, but rather, as the character he should have in accordance with the requirements as dictated by the Torah. By the very act of donning the garments for the express purpose of carrying out the service in the Sanctuary, he makes both himself and those whom he represents aware that, as a person, he is still inadequate regarding the demands symbolized by the Sanctuary. Rav Hirsch posits that clothing per se is a reminder of man's moral calling. Indeed, it is the most conspicuous feature that characterizes a creature as a human being. Clothing was first given to Man when Hashem sent His children out of Gan Eden into the world, in which toil and renunciation were a way of life. The external mundane world, with its physicality and attendant moral dangers, presents constant obstacles which might lead man astray, thus causing him to descend to the level of beast. Clothing is his reminder. In the Talmud Sanhedrin 94a, Chazal relate that Rabbi Yochanan Kari lei l'mani mechubadosai, the Tanna Rabbi Yochanan referred to his clothes as his honor guards. Indeed, the appropriate garments imbue a person with dignity and respectability, often signifying his station in life. Horav Yisrael Belsky, Shlita, adds that the manner in which a person dresses reveals the inner truth about himself. One who feels that he is an eved Hashem, a servant of the Almighty, dresses the part - with a clean , pressed shirt, tucked in, thereby presenting himself in a respectable manner which brings honor to the Torah world which he represents. In contrast, is the person who wants to feel free and unencumbered - unrestrained by convention and tradition. He may choose a hairstyle that fits in best in a bar or casino, and wear clothing that is provocative, which sends a foolish message or makes a negative statement. Some go so far as to mutilate their bodies. These practices are designed to shock spectators and project an image of living beyond normal human convention. These styles reflect the baseness of the human condition, the sad state of affairs and insecurity that the wearer presents about him/herself. Their lack of self-respect is evident. The only question is what prompted this tragic response. The Rosh Yeshivah explains that every style of garment conveys a message. When a person wears clothing that identifies him as a ben Torah, he is heralding to those with whom he comes in contact that he belongs to a unique club. He is a member of a group of people who are dedicated to spiritual growth, whose relationship vis-a-vis the physical world in which they live coincides with the will of Hashem. Wearing clothes that are proper and modest in nature manifests respect for oneself and respect for others. There are people who, by the clothing they wear, convey a false message. They present themselves as G-d-fearing, righteous individuals when, in fact, this could not be further from the truth. Their clothing and public demeanor are designed to fool the world, such as when an unsavory and immoral character dresses up like a holy person and portrays himself as such, while concealed behind closed doors he commits the most vicious acts of moral degradation. Indeed, there are even those who make use of their rabbinic garb to pass as distinguished scholars, thereby granting themselves license to commit acts of indiscretion, and to slander and malign those who have the nerve not to respect their "public" image. Yes, clothes tell us something about a person. I have, over the years, come across a number of "wardrobe" stories, many of which I have used. I have two new such stories which convey a penetrating message. In "The Life and Times of Reb Rephoel Soloveitchik," the reader garners a glimpse into the lifestyle of the Brisker Rav, zl, his devotion to Torah, Klal Yisrael and family. The Brisker derech, way, in ehrlichkeit, integrity, is characterized by a lifestyle of pashtus, simplicity. They were mistapek b'muat, subsisted on the bare necessities, avoiding the luxuries and financial pursuits which undermine the struggle to achieve emes, truth. Rav Rephoel remembers that, as small children, he and his siblings were inculcated with instructions from their father regarding what is significant in life and what is not, what to place on the scale of values and what not. Rav Rephoel was wont to say, "I lack nothing." His wife and daughter attested: "We never craved luxuries, and we were neither attracted to nor influenced by the latest styles and merchandise in the display cases. Everything in our home was the most basic and simple in nature." Shortly after their marriage, Rav Rephoel and his Rebbetzin moved into their new apartment. It was not large; it was not lavish; it was simple, equipped with the very basics they needed to live. Rav Rephoel asked his father if he should make a Chanukas HaBayis, consecration of a new dwelling. The Brisker Rav replied that for the first meal which they eat in the new apartment, they should invite a poor man to share their meal. This would be their Chanukas HaBayis. We now have an idea of the type of individual Rav Rephoel was and his perspective on life. Rav Rephoel never owned a new suit until he married. Everything that he wore until that point was a hand-me-down from his older brothers. During the War of 1948, he had one suit which he wore both for Shabbos and during the week. When the suit needed cleaning for Pesach, he was informed by the dry cleaner that it could be cleaned easily at home by brushing it down with kerosene. He cleaned his suit with kerosene, but could not bring it indoors because of the odor. He stayed indoors all day, while the suit aired out on the balcony. Rav Rephoel once received a suit from his brother that was made of strong, good quality cloth. It had become too frayed to wear. Rav Rephoel took it to the tailor who turned the material inside out and cut it down to size. When Rav Rephoel brought the suit home to show his father, the Brisker Rav said, Es iz tsu shain far dir, "It is too nice for you (to wear now). Put it away in the closet." He put it away until he became a choson. He wore this suit to his wedding. The next story concerns Horav Michoel Forschlager, zl, a talmid chacham, Torah scholar of repute, who lived in Baltimore, circa early twentieth century. He was a true Torah genius as attested to by such distinguished Roshei Yeshivah as Horav Eliyahu Meir Bloch, zl, Horav Yitzchak Yaakov Ruderman, zl, Horav Mordechai Gifter, zl, Horav Yisrael Gustman, zl, and the Satmar Rav, zl. His Rebbe, the Avner Nezer offered him semichah, ordination, at the age of eighteen. Rav Forshlager demurred, claiming that he did not want to practice rabbinics. Well before the age of thirty, he was considered to be among the most brilliant Talmudists in Europe. He spent his life engrossed in Torah study, writing brilliant novella. He shunned the limelight. His greatest enjoyment in life was speaking in learning with those who came to visit him. Our story, which was related by Rabbi Yechiel Spero in "Touched by a Story," is about one such incident and the lifelong impression it left on two yeshivah students. The Rosh Yeshivah of Ner Israel, Horav Yitzchak Yaakov Ruderman, would send older students to Rav Forshlager's home on Erev Shabbos to speak in learning with him. One Friday afternoon, two bochurim, students of the Yeshivah, knocked on the apartment door of Rav Forshlager. When they entered the apartment, they felt they had walked into a different world. The apartment - if one could call it that - was sparsely furnished. Whatever furniture was there was old and chipped, the couch was thread bare, the floor covering was worn and cracked. This was, however, not the most striking aspect of the visit. It was the sweater which Rav Michoel wore. The fabric was tattered, discolored and worn out. The mere fact that the sweater did not simply fall apart was incredible. They had never seen anyone wearing such a deteriorated garment. Apparently, from the appearance of the small apartment, Rav Michoel cared about only one thing: Torah. Seforim lined the shelves from floor to ceiling. The dining room table served as a place to eat, but, even more so, as a place to study. It was overflowing with seforim - some opened, others still closed, but about to be opened. Rav Michoel made room at the table, so that the students could sit, but, before they began learning, he had to do one more thing. He left the room and, a few moments later, returned sporting another sweater - one that was slightly less torn, less discolored, and perhaps slightly more presentable. Rav Michoel noticed the students sort of staring at him, so he took the time to explain his behavior. "Let me explain why I changed sweaters. I own two sweaters: one for Shabbos and one for the weekday. Prior to your arrival, I was wearing my weekday sweater. After all, I am home alone. When I saw that I would be speaking with two bnei Torah, students of the Yeshivah, it was such a kavod, honor, I felt it important to change into my Shabbos sweater. After all, where would be my kavod haTorah?" This is how a gadol, Torah giant, understands kavod haTorah: to change sweaters in honor of two yeshivah students who came to speak in learning. Nothing but Shabbos "finery" could be sufficient for such distinguished guests. Va'ani Tefillah V'Solicheinu komemius l'artzeinu. And lead us upright to our land. In his commentary to Parashas Bechukosai (Vayikra 26:13), Rashi interprets komemius (v'oleich eschem komemius, "and I will lead you upright") as b'komah zekufah, "an upright and erect posture." Clearly, there must be a deeper meaning to this. Perhaps it is true that our moral posture is significant, but, concerning our physical posture, is it necessarily a blessing to be able to stand straight? In his Baruch She'amar, commentary to the siddur, Horav Baruch HaLevi Epstein, zl, explains that one's physical posture can be a reflection of a much deeper issue. It all depends on why one's posture is "failing." He cites Tosfos in the Talmud Kiddushin 36B, who comment that "one who eats from his friend's charitable hand is naturally ashamed to look in his face." When we enjoy the benefits graciously rendered to us from others, we have a slight feeling of embarrassment; - thus, we feel awkward in facing up to them. We, therefore, ask Hashem to lead us upright into the land. We want to be deserving and our reward warranted. We do not want to be perceived as beggars who have accepted a gift. We want to be worthy to stand erect and upright, proud of our service and commitment to the Almighty. It might be a "tall" order, but the alternative is standing stooped over, announcing that we are undeserving of Hashem's graciousness. L'zechar nishmas ha'isha ha'chasuva Glicka bas R' Avraham Alter a"h niftara b'shem tov 8 Adar II 5760 In loving memory of Mrs. Gilka Scheinbaum Bogen by her family Peninim on the Torah is in its 20th year of publication. The first fifteen years have been published in book form. The Fifteenth volume is available at your local book seller or directly from Rabbi Scheinbaum. He can be contacted at 216-321-5838 ext. 165 or by fax at 216-321-0588 Discounts are available for bulk orders or Chinuch/Kiruv organizations. This article is provided as part of Shema Yisrael Torah Network Permission is granted to 32 >:\D J\n3D trcdk trcd ihc redistribute electronically or on paper, provided that this notice is included intact. For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel 732-370-3344
Rabbi Yaakov Asher Sinclair Ohr Somayach Torah Weekly Overview G-d tells Moshe to command the Jewish People to supply pure olive oil for the menorah in the Mishkan(Tent of Meeting). He also tells Moshe to organize the making of the bigdei kehuna(priestly garments): A breastplate, an ephod, a robe, a checkered tunic, a turban, a sash, a forehead-plate, and linen trousers. Upon their completion, Moshe is to perform a ceremony for seven days to consecrate Aharon and his sons. This includes offering sacrifices, dressing Aharon and his sons in their respective garments, and anointing Aharon with oil. G-d commands that every morning and afternoon a sheep be offered on the altar in the Mishkan. This offering should be accompanied by a meal-offering and libations of wine and oil. G-d commands that an altar for incense be built from acacia wood and covered with gold. Aharon and his descendants should burn incense on this altar every day. Insights Star Billing And now, you shall command the Children of I srael... (27:20) It always amazes me how many people it takes to make a movie all those names that roll down in the titles at the end. Theres the third assistant grip. Poodle manicure services by... Beers chilled by.... A vast and determined army has come together to create two and a half hours of armchair illusion. And thats only the end titles. The opening titles are usually a showbiz lawyers nightmare (or dream, really, when he bills his client). Who goes first, the Director or the Star? Is it Sheldon Shmendrick presents Rock Jaw or should it be Starring Rock Jaw in A Sheldon Shmendrick production? What about the pecking order of the lesser actors? Is it with Gilly Arayos or should it be featuring Gilly Arayos as Brenda. And then of course there are the TV trailers and the print ads. Have you ever seen so many names in so many typefaces in so many >:\D J\n3D trcdk trcd ihc 33 different point sizes grace a piece of printed material as the average Hollywood blockbuster poster? If Hollywoodis about anything, its about prestige. Or as its called in Hebrew Kavod. Honor-seeking in Judaism is one of the things that removes a person from this world. It puts him into a non-real world where he becomes a legend in his own lunchtime. Kavod is something that a Jew runs a million miles from. Theres a fascinating section of the Talmud which describes a conversation between the Almighty and Yerovam ben Navat. Yerovam was a Jewish King, a great and brilliant scholar, who was ultimately responsible for turning the Jewish People to idol worship. It was he who caused the division of the twelve tribes into the Kingdoms of Yisrael (the ten tribes) and Yehuda (the other two tribes). Those ten lost tribes, the vast majority of the Jewish People, are now vanished, invisible and lost to the Jewish People. That was Yerovam. What can cause someone who was so great to fall so far? The Talmud (Sanhedrin 102a) gives us a telling insight into Yerovam's character: Rabbi Abba said, the Holy One, Blessed is He, grabbed Yerovam by his garment and said to him Return to your former self and I and you and Ben Yishai (King David) will walk in Gan Eden. He (Yerovam) said, Whos going to be at the head? Ben Yishai will be at the head. If so, I dont want. Why did Yerovam ask the Almighty who would be first? He already told him. G-d said I and you and Ben Yishai will walk in Gan Eden. He already told him that he would be first. If G-d put Yerovam ahead of King David, why then did Yerovam ask who would be at the head? Yerovam wanted a billboard fifteen stories high with his name in lights. He wanted G-d to spell it out. This was the granddaddy of disputes over billing. It wasnt enough that he would go first. Yerovam wanted his billing locked into the contract. If Kavod seeking honor is something so despicable and lowly, its reverse is the greatest treasure. Humility is the greatest prize that man can aspire to. The praise of the greatest Jew who ever lived was that he was the humblest of men. That man was Moshe, our teacher. From his birth until Sefer Devarim (Deuteronomy), Moshes name appears in every Torah portion except one this weeks parsha. The Vilna Gaon explains that Moshe died on the seventh of Adar. This date usually falls in the week of Parshat Tetzave. So just as Moshe was removed from this world during the date of this week, so too his name was removed from the parsha of this week. The words of the tzaddik can have a power beyond their immediate context. When G-d wanted to destroy the Jewish People after their infidelity with the golden calf (next weeks parsha), Moshe pleaded with G-d, saying Erase me from your Book that you have written. Moshe asked that he, rather than the Jewish People, should be eradicated. Even though Moshe spoke out of total self-sacrifice, nevertheless his words made an impression, and it is for this reason that his name was erased from this weeks parsha. The question remains however, why this weeks parsha? Moshes name could have been omitted from any of the other parshiot in the Torah. The answer is the G-d delayed omitting Moshe from the Torah as long as He could, as it were. For next weeks parsha deals with the golden calf and Moshe will again make the statement Erase me from your Book that you have written. So this parsha was G-ds last chance, so to speak, to leave out Moshes billing from the Torah. Sources: Baal HaTurim, Nachal Kadmonim, Rabbi Chaim Shmuelevitz 1995-2013 Ohr Somayach International - All rights reserved. Articles may be distributed to another person intact without prior permission. We also encourage you to include this material in other publications, such as synagogue or school newsletters. Hardcopy or electronic. However, we ask that you contact us beforehand for permission in advance at ohr@ohr.edu and credit for the source as Ohr Somayach Institutions www.ohr.edu
Rabbi Yaakov Solomon Between the Fish and the Soup Parshat Tetzaveh 5773: D'var Torah And you (Moses) bring Aaron and his sons with him - to be priests to me (in the Tabernacle) (28:1). The Parasha opens with the sacred oil, and the details of the garments worn by the high priest and regular priests in the Tabernacle and (following the commentaries) later on in the Temple. The priests were to officiate daily in the Temple service, a 'place of appointment' between G-d and the people (29:43). The commentators state the reason that this privilege went to Moses' brother, Aaron rather than to Moses himself. It was because it was Aaron that acted as a spokesman for his people during their sufferings in Egypt. As Moses put it to G-d: 'I am not a man of words for I speak heavily and with difficulty' (4:10). Therefore Moses did the instructing and Aaron did the speaking (7:2). The commentators also note that Moses' name does not appear in this Parasha, and suggest various reasons. The simple explanation, however, appears to be that there is no obvious reason why it should. The command to build the Tabernacles according to 'the specifications as you (Moses) were shown on the mountain' (26:30) is introduced in the previous parasha with 'G-d spoke to Moses' (25:1), which is followed by the detailed specifications of each Tabernacle-item, opening with 'You shall make' This line continues in this week's parasha, on the same topic, in the same vein. What does appear more remarkable is that G-d does not address Himself directly to Aaron. After all, Aaron, together with his descendants, served in the Tabernacle and later the Temple, day by day. Moses had one function - to lead the people. Aaron had another - connecting the people with the Creator through the divine service in the Tabernacle. Indeed this 'division of state and religion' was a permanent feature until the Hasmonean kings who combined both and were ultimately to lead the Jews to disaster, locking them deeply into the Roman Empire. The reason may be as follows. Aaron does not receive a direct communication here, because the Torah wishes to stress the continuing unity between Moses and Aaron. In contrast with the sibling rivalry between Cain and Abel, Jacob and Esau, and Joseph and his brothers, Moses and Aaron - the founders of the Israelites going from a family to a nation - worked together, and they were pleased to do so. As the Torah records on Moses' return to Egypt: 'Aaron is coming to meet you and will be happy when he sees you' (4:14), and before the Ten Plagues: 'Those who spoke to Pharaoh were Moses and Aaron' (6:27). Indeed, 'How good it is for brothers to live in unity!' (Psalms 133:1) is followed with a simile that includes a direct reference to Aaron himself. Parashat Tetzaveh (Haftara Zachor) 5773 Samuel said: "Does G-d desire burnt offerings and peace offerings as much as the obeying of His voice? Because you rejected the word of G- d, He has rejected you from being a king." Saul replied: "I have sinned I did transgress G-d's command - for I feared the people, and I listened to their voice." Samuel said to Saul: "I will not return with you. For you have rejected G- d's Word, and G-d has rejected you from being king over Israel." (Samuel I 15:22-6) Guided Tour... The Books of Samuel, set in the Holy Land during the mid-eleventh and the early tenth century BCE, record the transition in Israel from the period of the Judges to the era of the united monarchy. The change in Israel's national life revolved around three central figures. Firstly, Samuel - the last of the Judges. He was the first personality since Joshua to be a national, rather than a local figure. Unlike his predecessors - Ehud, Deborah, Gideon, Jehpthah, and Samson - his influence did not just cover a district or region, but the entire Holy Land (3:20). Indeed, he made a point of regularly traveling around the country to dispense justice in person (7:15-17). In addition, the period of Samuel saw positive religious stability, to which he richly contributed. From Joshua to Samuel, the Israelites repeatedly followed the local idolatrous cults, but the days of Samuel himself heralded a period where 'all the House of Israel followed G-d' (7:2). From that time, the Israelites kept on the Torah path until the division of the kingdom after the death of Solomon. Secondly, Saul - the first King of Israel. His initially reluctant rise to power took place because of the popular demand for a monarchy. Despite his openly being declared king in Mitzpa, his initial support appears to have been of a more local nature, and opposed to by some 'evil people' (10:27). Soon afterwards, he defeated the common enemy - the people of Ammon - with the full participation of soldiers from all twelve tribes (11:7-8). Having achieved a stunning victory over a common enemy, Saul was accepted as king by all of Israel. The fact that Saul as king never challenged Samuel as prophet and as a judge stood to his credit. However he erred on two occasions in not giving sufficient weight to Samuel's words. For Samuel - the prophet - had the most direct link with G-d. In not carrying out Samuel's words to the letter he - on his spiritual level - was setting himself above the Word of G-d. Both incidents, paradoxically, involved Saul's zeal to perform offerings to G-d. On the first occasion, he went ahead before Samuel's late arrival, despite his instructions to the contrary. On that occasion he was told: "You have been foolish! You did not keep the command of G-d Now your kingdom will not last, for G-d wanted a man after his heart!" (13:11-14) On the second occasion - the subject of this Haftara - he was told by G-d through Samuel to wage war against the Amalekites: to exterminate the people and to destroy all their property. Saul assembled a huge army and routed the enemy, but he did not wipe them out completely. He spared Agag, the king of the Amalekites, and the best of their animals: the latter, for an offering to G-d. Once more he was too zealous in making offerings - once more Samuel was told by G-d to say to Saul that He was more interested in his loyalty than in his property: "Does G-d desire burnt offerings and peace offerings as much as the obeying of His voice? Because you rejected the word of G-d, He has rejected you from being a king." Previously, he was told that his kingdom would eventually fall. Now, following this incident, that fall would be swift and immediate: "G-d has torn His kingdom from you and given it to someone better than you," - who turned out to be David. Indeed, the text records this second act of defiance as the reason for the fall of Saul's kingdom. On the night that turned out to be the one before his death, Saul wanted to consult with Samuel who was by then dead. With the aid of the sorceress from Ein-Dor, he raised Samuel's spirit. Samuel replied that Saul and sons would be killed in battle against the Philistines the very following day: "because you did not listen to the word of G-d, and did not execute His wrath against Amalek." (28:18). 34 >:\D J\n3D trcdk trcd ihc David is the third key personality of the Books of Samuel - whose early stages in rising to power are interwoven with the accounts of Samuel and Saul. His initial reign was over what was later the southern kingdom of Judah - in his day, based in Hebron. Although some seven years later, he became king over all Israel, it may be argued that the monarchy was not fully united under King David - but rather that the Holy Land had a northern and a southern kingdom, each of whom would make their own arrangements with him. The united monarchy lasted for a brief period only, namely though the reign of King Solomon. The theme of the Books of Samuel - exemplified by the narrative forming the Haftara - is that faithfulness to G-d brings both national and individual success, and disobedience brings disaster. That is openly stated in the opening chapters - in G-d's message to Eli the Priest: "Those who honor Me I will honor, and those who despise Me, will be shown contempt." (2:30) D'var Torah G-d's judgment against Saul appears to be harsh. True, he spared Agag, King of the Amalekites, and he reserved the best cattle for an offering to G-d. That meant that he did not totally destroy Amalek, as he was commanded to through Samuel the Prophet. Nevertheless, his reaction to Samuel's 'Does G-d desire burnt offerings and peace offerings as much as the obeying of His voice? Because you rejected the word of G-d, He has rejected you from being a king,' was true regret. His reply was: 'I have sinned I did transgress G-d's command.' And, realizing his mistake he did not protest, when Samuel put Agag to death. Why was Saul's obviously sincere penitence not accepted? The Torah attitude to such penitence is represented by the following words, spoken some six centuries later by the Prophet Ezekiel: When a wicked person turns from all his previous sins, observes My statutes, and performs justice and charity, then he shall live, and not die. None of his previous transgressions shall be held against him 'Do I want the death of the wicked?' exclaims G-d. 'If only he would turn away from his ways, then he will live.' (Ez. 18:21-23) Furthermore, unlike the circumstances of King David's marriage of Bathsheba, which are described in the text as 'evil in the eyes of G-d' (Sam. II 11:27), Saul did nothing that could not be put right. David was not able to correct his sin by bringing Uriah back to life. But Saul could - and did - take the option of correcting his sin of letting Samuel kill Agag, and he no doubt disposed of the offending cattle as well. Why did G-d reject his penitence? Why, instead, did he - the king himself - have to suffer the further humiliation of having his coat torn with the words: 'G-d has torn His kingdom from you and given it to someone better than you?' And if his penitence was real, why did G-d 'regret that He had made Saul king over Israel?' (15:38) As an approach to these issues, the text includes details that show basic flaws in Saul's attitude. Saul admitted that he did sin, but he gave a reason: namely that he 'feared the people, and listened to their voices' (15:24). In other words, he knew that he was doing wrong, but in having to resolve his conflict between public demand on one side, and following G-d's instructions on the other, he chose public demand. Thus Samuel rejoined Saul with: "I will not return with you. For you have rejected G-d's Word, and G-d has rejected you from being king over Israel." (15:26) So his 'putting matters right' to restore his favor with G-d did not improve matters in his favor. He demonstrated that although he could win battles over his enemies, he did not have sufficient faith in his position to risk losing popular support. Thus his lack of faith in G-d's assistance would have put him amongst 'those who despise Me, will be shown contempt.' (2:30) That was coupled with the fact that his sparing of Agag and his selecting the best cattle for an offering were done publicly. The events recorded in the Haftara took place at a time when 'all the House of Israel followed G-d' (7:2). A king - especially G-d's anointed (24:6) - who would have been remembered as having followed the popular mood of the moment rather than the Word of G-d, would have severely compromised the status of the very theocratic (G-d orientated) monarchy. He would have sullied the spiritual status of the monarchy, and especially its harmonious working together with the prophets as communicators of the Word of G-d. For the deed - not the apologies afterwards - remain engraved in the memories. Thus the public impact of Saul's offence put the sin in the 'irreversible' category. Unlike David's sin, it did not happen behind closed doors, but in the open, where it was seen and remembered from first hand experience. This is a sharp lesson to be borne in mind by people who serve the community as Torah personalities. One gifted young man coming from a family of rabbis said he would have liked to follow that calling, but he could not. On being pressed, he said: "I know my weaknesses. I try hard to keep the Mitzvot, but I do slip up sometimes. If I were, for example, to suddenly lose my temper over a difference of opinion with a member of the community. I would not only be compromising myself. I would also be doing an act that would bring the whole of what I am seen to stand for - the Torah - into disrepute." For those looking for more comprehensive material, questions and answers on the Parasha may be found at http://www.shemayisrael.com/parsha/solomon/questions/ and on the material on the Haftara at http://www.shemayisrael.com/parsha/solomon/haftara/ . Written by Jacob Solomon. Tel 02 673 7998. E-mail: jacobsol@netvision.net.il for any points you wish to raise and/or to join those that receive this Parasha sheet every week. Parashiot from the First, Second, and Third Series may be viewed on the Shema Yisrael web-site: http://www.shemayisrael.com/parsha/solomon/archives/archives.htm e-mail: jacobsol@netvision.net.il This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is included intact. For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel 732- 370-3344
Rabbi Doniel Staum Stam Torah Parshas Tetzaveh/Purim 5773 Fragrant Connection Rabbi Aryeh Zev Ginzberg, Rabbi of the Chofetz Chaim Torah Center in Long Island, related the following incredible story: The son of one of his congregants went to learn in Eretz Yisrael, and decided to enroll in a Hesder Yeshiva, which combines Torah study with military service. He joined the Israeli army and achieved a position of leadership in the Israeli Defense Forces. In the summer of 2005, during the Gaza Disengagement, the army had to forcibly remove Jewish settlers who refused to leave. This American soldier was very distraught about the assignment, but, as a solider he followed orders and participated in the forced evacuation. When his unit arrived at one of the settlements, his job was to ensure that the settlers boarded the buses to be evacuated. He worked in tandem with the Rabbi of the settlement. The settlers gathered in the town's synagogue where the Rabbi spoke, followed by the soldier. They all wept together, and then they all filed out of the shul and boarded the bus. Before the bus left, this soldier took out a siddur from his backpack, dug a hole, and buried it there. When the Rabbi asked him why he was doing so, he replied that perhaps at some point in the future someone will return and may find the siddur, and will realize that they had left begrudgingly, and that they left their hearts and prayers behind. Eleven months later, in the summer of 2006, Gilad Shalit was captured by Hamas militants in Gaza. When Israel decided to reinvade Gaza in an attempt to find him, the unit of that American soldier was sent back into Gaza, to set up a base of operations. They entered Gaza under the cover of darkness and although they did not know exactly where they were, they set up camp in a deserted area. The next morning, the soldier looked around, disoriented, not recognizing anything. Everything had been destroyed. Still he knelt down on the ground and started digging. To his shock he found the siddur he had buried. He was shaken by the experience and called his father in America to recount to him the uncanny story. He asked his father to ask his Rabbi to interpret the significance of what had occurred. Rabbi Ginsberg himself was mystified by the story and arranged for the soldier to have a private meeting with Rav Chaim Kanievsky shlita. Rav Chaim asked him what he did when he found out that he would have to evict the settlers. The solder replied that he had begged his commanding officers to abandon their plans, and he davened fervently that the evacuation be aborted. Rav Chaim then asked him what he did when he found out that he would have to proceed with the evacuation. The soldier replied that once he was told they were going ahead with it, he stopped davening for it not to happen. Rav Chaim replied that Hashem was sending him a message that one should never stop davening! You buried the siddur because you felt it was futile to continue to pray. G-d returned it to you so you should realize that its never too late, or too hopeless, to pray. When the Megillah introduces Mordechai, it relates the names of his ancestors as well, Mordechai the son of Yair, the son of Shimi, the son of Kish(1). The gemara(2) explains that each name refers to another facet of the greatness of Mordechais power of prayer ben Yair he lit up the eyes of the Jews through his prayers, ben Shimi G-d hearkened to his petitions, and ben Kish he knocked on the doors of Mercy. The Vilna Gaon explains that of a persons four primary senses - sight, hearing, smell, and speech, three of them are necessary for Torah study. One sees the text, listens to the lessons of his teachers, and uses his power of speech to teach others. The sense of smell however, has no connection to Torah study. Rather, it is related to the Divine Service in the Temple. The Torah continually refers to the aromatic scent of the offerings as, reiach nichoach lHashem pleasant smell to G-d. In our time, when we no longer have that Service, prayer takes its place. The gemara(3) asks where there is a hint to Mordechai in the Torah. The gemara answers that he is alluded to in the Torahs listing of the spices used to create the anointing oil(4). The first of the spices is called mar deror pure myrrh, which Targum translates into Aramaic as mara dachya, which sounds like Mordechai. The Vilna Gaon explains that the Torah is alluding to the fact that, in a sense, Mordechai is the choicest of all of the spices. Mordechais greatest strength was his power of prayer which corresponds to the sense of smell. In fact, the reason the gemara lists three of his ancestors whose names symbolize his strength of prayer, was to demonstrate his usage of all of his senses in prayer: He lit up their eyes (giving them, hope and encouragement) through prayer, G-d heard his prayers, and through verbalizing his prayers it had the power to knock on the celestial doors. His very name and essence symbolize that his prayers were the epitome of a pleasant smell to G-d Rabbi Moshe Shapiro shlita explains that the word ketores is related to the Aramaic word kitra - knot. When G-d created Adam HaRishon and >:\D J\n3D trcdk trcd ihc 35 breathed life into his nostrils, the point of contact - the knot - between body and life-giving breath was through the source of the sense of smell.(5) The greatness of Mordechai was his deep inextricable connection with G- d. He was not daunted or intimidated by social pressure or demands. His primary concern was always about his responsibility as a Jew. His greatest fear was jeopardizing that divine-bond. Esther was also known as Hadassa. The hadas is the myrtle branch taken with the lulav on Succos. It is known for its pleasant aroma(6). Rabbi Moshe Shapiro explains that the hadas grows in the shape of a braid. It is symbolic of the braid, or knot, between G-d and His people. Esther too was extremely committed above all to maintaining that sense of connection with G-d, and was therefore a fitting wife for Mordechai(7). Our sense of smell is our most powerful sense, even though we often neglect it in comparison with our usage of our other senses, such as sight and hearing. Dr. Daniel Amen(8) notes that the olfactory system responsible for our sense of smell is the only one of the five sensory systems that goes directly from the sensory organ to the place where it is processed in the brain. The other senses however, travel to a relay station before they are sent to their distinctive parts in the brain. Because smell goes directly to the Limbic System where it is sensed, it is understandable why smells have such a profound impact on our emotional state(9). The Limbic System is also involved in bonding and social connectedness, as well as motivation and drive. During the period prior to the miracle of Purim the Jewish nation underwent national depression. When they were exiled from Eretz Yisroel and the Bais Hamikdash was destroyed by Nebuchadnezzar, they thought they had been banished perpetually. They began to view themselves as just another nation, and no longer saw themselves as special and elite. When Nebuchadnezzar erected an idol of his likeness the Jews saw no reason why they shouldnt bow to it with all of the other national representatives. When Achashveirosh made his feast, the Jews of Shushan saw no reason not to attend with all of the other citizens of Shushan. The celebration of Purim is rooted in the realization that our uniqueness and eliteness as the Jewish people is eternal, and is not endemic to any particular time or place. Even in the harrowing divine obscurity of exile, we can rest assured that G-d always maintains a deep vested interest in us, and is always with us. Our connection is eternal! Above all, it was that sense of connection that Mordechai and Esther reawakened within an almost despondent nation. They guided the nation to cry out to G-d in passionate heartfelt supplication and prayer, successfully storming the gates of the heavenly Bastille, as it were, annulling the evil decree. Mordechai and Esther are hinted to in the Torah with references to the sense of smell, because they were able to awaken the nation to the profound power of prayer. Prayer is the greatest means of connection, and that connection is symbolized by the nostalgic power of smell. In the introduction to his commentary Ohr Chadash, Maharal explains that the miracle of Purim transpired because G-d hearkened to their prayers. He adds that there was no other redemption in history where the Jewish people were in such danger and they cried out to G-d, and He heard their prayers like at the time of Purim. This theme is highlighted in Shoshanas Yaakov(10), where we declare that we read the Megillah to make known that all who hope in You will not be shamed; nor ever be humiliated, those taking refuge in you. Chasam Sofer notes that prayers on Purim are so powerful that G-d answers any heartfelt prayer on this special day, even if one doesnt deserve it.(11) In Parshas Terumah the Torah details the construction of the Mishkan and its vessels. Parshas Tetzaveh then details the intricate manner in which the Priestly vestments were made, as well as the Kohanims induction ceremony. There is one exception. At the end of Parshas Tetzaveh, the Torah details the construction of the inner/golden Altar, upon which the ketores was offered. Sforno explains that the purpose of the divine Avodah generally, was to establish a dwelling place for the shechina in the physical world. The ketores, however, was offered in honor of the fact that the shechina rested on the Mishkan. In other words, it was offered solely to give honor to G-d. Because it served a unique role, it is mentioned separately from all of the other vessels. Much of what we do as Torah Jews is to fulfill our responsibilities. But there is an added level of service wherein we do things beyond the call of duty, simply to give honor to G-d. Purim is a celebration of connection. The greatest danger Amalek proposes is to employ feelings of disconnect, spiritual isolation and distance. Since prayer is the greatest means of connection, Purim is an especially propitious time for heartfelt prayer. Amongst all of our personal prayers, we should pray for the restoration of G-ds Glory, with the ultimate destruction of Amalek and evil, when we will merit a time of perpetual joy, when the bliss of Purim will never end. A pleasant smell to G-d To make known that all who hope in You will not be shamed 1. Esther 2:5 2. Megillah 12b 3. Chullin 139b 4. At the beginning of parshas Ki Sisa; Shemos 30:23 5. It is for this reason that the distinction between life and death is detected by the odor that is given off. The aroma of a newborn baby is filled with life, with freshness, while the odor of a deceased human body is putrid. 6. The gemora (succah 45b) states that one who takes the lulav along with the hadas on Succos is as if he built an altar and offered upon it a sacrifice. The gemara succah 35b notes that the hadas is also referred to as a hoshana (salvation). 7. The Vilna Gaon explains that when Esther approached Achashveirosh to beseech him for the life of her people, although in a physical sense she was standing before him, in reality she was far, far away. She was focused on the place of the Holy of Holies and she stood there, in front of her king, Hashem, and was speaking only to him. When Achashveirosh queried, Who is the man who has plotted such despicable evil? She attempted to point towards Achashveirosh. Miraculously, an angel redirected her hand. She was so focused on her bond with G-d, that she was not at all cognizant of where her physical self was situated. She saw with clarity that life lay in the direction of Hashem, and not in her plea to Achashveirosh. Her bond with Hashem was total and complete. 8. Change your Brain, Change your Life 9. The multi-billion dollar perfume and deodorant industry is based on the fact that beautiful smells evoke pleasant feelings, which draw people towards their source. Unpleasant smells repel people, like almost nothing else. 10. the classic liturgical song that is recited publicly in the synagogue after the reading of the Megillah on both Purim night and day 11. He bases this idea on the Ritva in his commentary to Megillah 7a, who quotes Yerushalmi which explains regarding the fulfillment of the obligation to give matanos laevyonim, gifts to the poor, on Purim, that kol haposheit yado leetol yitnu lo - we give to anyone who extends his hand to receive. On Purim we give to everyone who asks, without first checking to see if they truly are poor. The Chasam Sofer writes that just as we are not particular if the people to whom we give charity on Purim are truly deserving, and whoever extends his hand gets helped, so, too, does G-d listen to all our prayers on this special day. Parsha Growth Spurts Purim 5773 One is obligated to become intoxicated on Purim until he cannot differentiate between Cursed is Haman and Blessed is Mordechai (Megillah 7b) Rav Nosson Wachtofogel ztl (Leket Reshimos p. 129) explained that when a young man and woman begin the process of shidduchim, the Shadchan plays a vital role. He performs shuttle diplomacy, as the intermediary between the perspective sides. Once they agree to become choson and kallah however, their relationship is strong enough that they can discuss things amongst themselves. At that point the Shadchan is no longer necessary. But what if the Shadchan continues to insist that he be involved? The choson and kallah yearn to speak privately with each other, but they cannot divest themselves of their Shadchan. What if he shows up to the chasunah itself? Whats worse is that the Shadchan is acutely familiar with all of the hesitations and questions that arose along the way. The choson and kallah have a radical idea. They get the Shadchan drunk and send him off to dance with everyone else. Then they are finally able to be alone with each other. Our relationship with Hashem begins with our thoughts. As we ponder and contemplate all that transpires around us we begin to ingrain within ourselves an understanding that Hashem is the only true power in the world. But the ultimate relationship with Hashem is one that is heartfelt. It is the level of feeling so close with ones Creator that his soul yearns to perform mitzvos, study Torah, and daven. There is nothing sweeter to him than serving Hashem. When a person reaches such a deep connection with Hashem it is well beyond mere cognitive understanding. His cognition served as the Shadchan that originally allowed him to feel that initial connection with Hashem. But now he pines for a deeper oneness with Hashem, one that transcends logic and thought. On Purim a Jew can reach that level expressed by Dovid Hamelech, My soul thirsts for You, my flesh pines for You. But how can the heart and the deepest facets of our soul connect with Hashem when our thoughts which sadly often include sinful and heretical thoughts still gnaw within us? To solve this problem we drink until we are no longer governed by our thoughts. At that point we are driven by emotions and our core essence. It is in that state of intoxication that our true inner spark is able to emerge to the fore. It is in that state that we are able to celebrate the joy and blissful pride in being a Torah Jew. And that is the essence of the celebration of Purim. For Haman the enemy of all the Jews, had plotted to destroy the Jews and had cast a pur that is the lottery to terrify them and to destroy them. (Esther 9:24) 36 >:\D J\n3D trcdk trcd ihc It is understandable that Haman, a descendant of Amalek, wanted to destroy the Jewish people, but what was the point of terrifying them? Rav Shlomo Brevda ztl explained that Haman was well aware of the power of tefillah. He understood that if the Jews would gather and daven passionately they could annul his decrees. Therefore, he wanted to promote fear and panic among the Jews that they would be unable to daven. Rav Brevda related that on one occasion during the Six Day War in Eretz Yisroel in 1967 he was in a miklat (underground shelter) close to where fierce battles were taking place. The atmosphere in the miklat was extremely tense and unnerving. When Rav Brevda suggested to the assemblage that they daven together with him, one man replied Im too nervous to say Tehillim now! At a time when a person needs to daven most urgently, the Yetzer Hara seeks to paralyze him with fear so that he will not daven. Chazal teach us that the day of Purim has an uncanny power of tefillah. All of the barriers that seek to deter our prayers are removed on Purim and our prayers ascend undeterred. Therefore, the Yetzer Hara invests extra effort to ensure that we do not take advantage of this propitious opportunity. He distracts us with myriads of thoughts even thoughts involving fulfillment of the mitzvos of Purim- as long as we dont daven. Just as our ancestors overturned the evil decrees of Haman in those days, so do we have the power to effect incredible salvation on Purim through the power of our prayers. Rabbis Musings (& Amusings) Erev Shabbos Kodesh Parshas Tetzaveh/Zachor 12 Adar 5773/February 22, 2013 Cleaning ladies dont even get me started! Once, or maybe twice a week she is welcomed into my house, to decide where everything should go and how things should be arranged. Invariably, when I come home after shes cleaned, while the house looks pretty clean, its usually because she decided to discard half of our stuff. Later that night, Im sure to find some of my sons clothing in my drawer (sometimes my daughters stuff too), our dresser has been completely rearranged, and heaven knows where my clothes are. Magazines Im in the middle of are discarded, and things left out disappear forever. Our cleaning lady must have heard me complaining about her last week, because when I went to turn on the shower it was facing the wrong way, and shpritzed me right in the face. For a number of years, on the desk of my Yeshiva Bais Hachinuch office, I had what looked like a spilled bottle of red nail polish. The applier was placed strategically atop the fake spill, and it looked real. It was a great conversation starter which is important for a therapist to have, Umm, your nail polish (?) spilled Then, about three years ago, towards the beginning of a new academic year, I came into my office one morning to find the bottle closed and the fake spill gone. It took some time before I realized that the yeshiva had hired a new janitor who apparently cleaned up the mess. Someone shouldve told him that not all messes are meant to be cleaned up! So why do we have a cleaning lady, you ask? Thats a silly question. This is America; its a constitutional obligation. The Bill of Rights dictates that the military cannot sleep in your home, and you have freedom of speech and religion, but its contingent on you having a cleaning lady who rearranges your home consistently. Each week before she comes, I try to hide everything I want to keep so that it doesnt get cleaned up. I have even had nightmares about my cleaning lady chasing me with a vacuum cleaner and Windex, yelling at me for leaving my pen on the dresser. When I went to call a therapist to ask for help he told me he couldnt schedule an appointment because his cleaning lady threw his appointment book in the garbage. Okay, so Im exaggerating a little. But there was one time when I really couldnt fault the cleaning lady for throwing something out. Each night of Chanukah, when I would clean out the used cups of oil and remove the wicks from the night before, I would place the wicks onto a piece of tin foil, so I could burn them as halacha dictates. [I usually burn them with my chometz, and lulav, on Erev Pesach.] This year, the day after Chanukah ended I came home to find the table and Menorah cleaned off, and all of the wicks gone. I sadly realized that the cleaning lady had thrown them away. This time I had no one to blame but myself. How could I have expected her to think otherwise? Why would there be any inherent specialness in a pile of used wicks? As Jews we understand that even after certain things become worn out they maintain holiness, and must be disposed of properly. Chazal teach us that because the light of the menorah is symbolic of the eternal light of Torah, the wicks used to light those candles cannot merely be discarded. It is intriguing that our enemies often have a better understanding of us than we do. The Vilna Gaon explains that Haman wanted, not only to destroy us as a people, but also to destroy our dead bodies, similar to the Nazi crematoriums. Haman recognized that even the physical shell of a Jew is contaminated with Jewishness. His decree should help us realize us that every Jew is special and invaluable, just because he/she is a Jew, and there always remains a spark within. A non-Jew does not have a connection to such an idea. If Menorah wicks retain holiness, how much more so the physical body of a Jew! On Purim we celebrate the greatness that resides in every one of us. On Purim we love each other simply because we are part of the same family! By the way, if you dont get shalach manos from us, its definitely because the cleaning lady took apart the baskets we made and put everything away. Well be sure to have you in mind as we eat it. Shabbat Shalom & Good Shabbos ---Freilichen Purim & Purim Sameach to every Jew, R Dani and Chani Staum Rabbi Berel Wein Zachor/Purim The current spate of anti-Semitic media cartoons, op-eds and boycott movements serve to remind us that Amalek is alive and thriving as usual. There was a short period of time a few decades ago when many Jews were lulled into thinking that all of this baseless hatred and nastiness was a thing of the past. Even the most naive among us today realize that this is unfortunately not the case. Therefore, remembering Amalek is a relatively easy commandment to fulfill today - one need only read the newspaper or listen to the radio or TV or view the internet to meet Amalek face to face, live and in person. How to counteract and deal with Amalek has been a continuing and never ending problem throughout Jewish history. Apparently, no satisfactory and permanent solution to the problem has ever been found. Perhaps that in itself is the basic lesson of the commandment of remembering Amalek. We have to remember that the problem is constant and continuing and that it has remained insoluble for millennia. We should not be surprised or even overly discouraged by its sinister presence in our lives and world today. We must do everything possible to combat it but we should always remember that it is not given to pat solutions or wishful thinking. It is apparently part of the Jewish condition - our very terms of existence. The story of Purim is the story of Amalek contained, but not completely defeated and destroyed. Haman is hydra- headed and has always had disciples and followers. Haman and his sons were thwarted and hanged but that did not prove to be much of a deterrent to all of the Hamans that have followed throughout history. In terms of the destruction of Jews, Hitler was far more successful than was Haman having killed six million Jews in five years of hate and terror. Yet Hitler destroyed Germany completely as well, with far more Germans than Jews being killed in that terrible and tragic war. So again, one would think that the lesson of Amalek would have been learned by now. But the reality of Amalek is that it defies logic, self- interest and history and its lessons. Purim is our only hope in containing Amalek. Purim is always hidden, unpredictable, surprising and unexpected. Yet it is also a constant in Jewish life and history. The survival of the Jewish people remains as the miracle of all history and that miracle is omnipresent in our current world. The existence and accomplishments of the State of Israel is an offshoot of this constant and continuing miracle. Israel and its achievements give us a sense of Purim every day of the year. The miracle may not be superficially visible but it is certainly present and alive. The Talmud's statement about the inability to distinguish between Haman and Mordechai is indicative of the mystery of Purim. Purim is not always what it appears to be at first glance. It is the hidden part of Purim that fascinates and confuses us. Our salvation is always unexpected and many times defies any form of human wisdom and expertise. Purim tells us never to despair or lose hope regarding our current difficulties and uncertain future. It is easy to fall into a funk when viewing all of the difficulties that surround us. Purim preaches to us that such a dark attitude is inconsistent with Jewish faith and Torah values. That is why the rabbis stated that only Purim is the only eternal holiday on the Jewish calendar. We will always need Purim and its message to continue to function and achieve. For without Purim present and operative, we fall into fearing that Amalek may yet, God forbid, triumph. So let us rejoice in the knowledge that Purim is here with us and all will yet be well for the nation and people of Mordechai and Esther. Shabat shalom, Purim samech, Berel Wein U.S. Office 386 Route 59 Monsey, NY 10952 845-368-1425 | 800-499-WEIN (9346) Fax: 845-368-1528 Questions? info@jewishdestiny.com Israel Office P.O. Box 23671 Jerusalem, Israel 91236 052-833-9560 Fax: 02-586-8536 Questions? scubac@netvision.net.il RabbiWein.com 2009 The Destiny Foundation
Rabbi Berel Wein Weekly Parsha Tetzaveh The Torah ordains that the olive oil used to light the eternal menorah - candelabra - must be of the purest and best available. There is obvious logic to this requirement. Impure oil will cause the flames to stutter and flicker. Impure oil also may exude an unpleasant odor and make the task of the daily cleaning of the oil lamps difficult and inefficient. Yet I feel that the basic underlying reason for this requirement of purity of the oil lies in the value that the Torah advances in the performance of all positive things in life - the necessity to do things correctly, enthusiastically and with exactitude. >:\D J\n3D trcdk trcd ihc 37 In halachic parlance this is called kavanah - the intent to perform the commandment and deed properly and in the best possible way. That is the story of the pure container of oil that is the core of the miraculous story of Chanuka. The Hasmoneans could have used regular, even impure oil and still not have violated any strong halachic stricture. Yet the idea of kavanah, of doing the matter in the best way possible, introduces an element of special dedication and holiness into what otherwise would be an event of rote and habit. This is what drives the spirit of holiness and eternity that accompanies the performance of mitzvoth. So the requirement of the Torah for the purest possible oil to fuel the holy and eternal menorah - candelabra is readily understandable when the concept of kavanah is factored into the value system of the Torah. The light of the menorah has never been dimmed over the long history of the Jewish people. Though the menorah itself has long ago disappeared from the view of the Jewish public - it was no longer present even in Second Temple times - the idea of its light and influence has continued to be present in Jewish life. The flame is not a tangible item - it is, in reality, an item of spirit more than of substance. It provides light and warmth and psychological support in very difficult times and circumstances. Yet, its influence and support is somehow directly connected to the investment into actually kindling it. That is the import of the words of the rabbis in Avot that according to the effort invested so is the accomplishment and reward. All things spiritual are dependent upon the effort invested in creating that sense of spirit - the purer the oil, the brighter and firmer the flame. This simple yet profound message forms the heart of this week's parsha. It also forms the heart of all values and commandments that the Torah ordains for us. The parsha of Tetave speaks to all of us in a direct and personal fashion. It encompasses all of the goals of Judaism and is, in itself the light of spirituality that lights our souls and lives. Shabat shalom, Rabbi Berel Wein U.S. Office 386 Route 59 Monsey, NY 10952 845-368-1425 | 800-499-WEIN (9346) Fax: 845-368-1528 Questions? info@jewishdestiny.com Israel Office P.O. Box 23671 Jerusalem, Israel 91236 052-833-9560 Fax: 02-586-8536 Questions? scubac@netvision.net.il RabbiWein.com 2009 The Destiny Foundation
HaRav Shlomo Wolbe Ztl Bais Hamussar This Dvar Torah is dedicated l'iluy Nishmas Rivka Chana Charlap, a true Eishes Chayil, loved by all who knew her. Purim The Mitzvah of shiluach ha'kan (sending away the mother bird before taking her young) is described by the Torah in Parshas Ki Seitzei: "If a bird's nest happens to be before you on the way, in a tree or on the ground, and the mother is sitting on the chicks or eggs, do not take the mother along with the young. Send away the mother and then take the young" (Devarim 22, 6-7). The Gemara (Chullin 139b) asks, since the pasuk stresses that the nest was found on the ground, if one finds a nest on top of a person's head, is he also obligated to fulfill the mitzvah of shiluach hakan? The Gemara answers that he is obligated, since we find another pasuk (Shmuel II 15, 32) which states, "And ground upon his head." Rashi explains that since the Torah chose the word "ground" as opposed to "dirt", we can deduce that despite the fact that the dirt was detached from the ground it did not lose its identity, because while resting upon a person it is still considered attached to the ground. If so, it must be that the human being himself is considered ground, and therefore, the dirt upon his head is considered as if it still lies upon the ground! This fascinating Gemara gets even more interesting. The very next Gemara asks, "Where does the Torah allude to Moshe [even before he was born]? 'Since he is but flesh' (in Hashem's declaration that he would destroy the world with a flood)." Rashi explains that "beshegam" (since he is but) has the same numerical value as Moshe. Moreover, the generation of the flood was given 120 years to repent, and Moshe lived to 120. Rav Wolbe (Da'as Shlom Geulah pg. 187) explains the connection between the two Gemaras. The first Gemara stresses the lowliness of man: even after being created he still remains "a clump of ground." The second Gemara stresses the exact opposite: the greatness of man. Despite the fact that he "is but flesh" he has the ability to rise to the level of the angels as Moshe accomplished. His origin is lowly, but his potential is unlimited! This idea sheds light on the subsequent Gemara as well. "Where does the Torah allude to Haman? Is it from the tree [that I told you not to eat from that you ate]" (Bereishis 3, 11)? The tree of knowledge was the root of all evil. However, Haman succeeded in taking evil to a whole different level. Because a single person failed to bow down to him, he schemed to annihilate an entire nation! Once again we perceive the unlimited ability of man - only this time it was harnessed toward evil. "Where is Mordechai hinted to in the Torah? Mara Dachia" (The Targum's translation of Mor Dror, the first of the spices used in the incense. Shemos 30, 23). The incense was burned in privacy while no one was watching. This was the attribute of Mordechai who personified the middah of tznius - doing what is right without fanfare. Esther also exemplified the middah of tznius, since after she became queen, she did not reveal her nationality. Rav Wolbe adds that there is yet another common denominator between Mordechai and the incense. The smoke caused by the burning of the incense would rise like a pillar without spreading to the sides. So too, Mordechai stood ramrod straight and did not bow or bend to Haman and the evil he espoused. It was these two traits - tznius and an unswerving adherence to the Torah's standards - that affected the miracle of Purim. >:\D J\n3D trcdk trcd ihc 39 The lesson to be learned is clear: Man's ability is unlimited. Harnessing our awesome potential toward the service of Hashem, not only brings us closer to Him; it also has the ability to bring redemption to His entire Nation! Maaseh Rav A young Iranian immigrant came to learn in Yeshiva Be'er Yaakov in its first years. Since at the time, the Shiruim were said in Yiddish, this Talmid couldn't understand any part of the Shiur. The Mashgiach made a Chavruso with him for 2 hours before Shacharis, from 5-7 AM to help him acclimate to the Gemara and the new language. Aish.Com - Rabbi Ken Spiro Jewish History Crash Course Crash Course in Jewish History Part 37 - The Bar Kochba Revolt by Rabbi Ken Spiro The Temple was no more. Jerusalem had been conquered. Rome had asserted its might and crushed the Great Revolt of the Jews. Now there could be quiet. Hardly. Virulent anti-Semitism continued unabated in the Roman Empire, generated by the Hellenists who, not happy to leave well enough alone, seemed determined to pour salt onto Jewish wounds. (This same need for overkill would be exhibited by later enemies of the Jews, who, having exterminated entire Jewish communities, and having no more Jews left to slaughter, would then go on to desecrate Jewish cemeteries and mutilate Jewish corpses.) The level of hostility and mistreatment of the Jews escalated throughout the Roman Empire to the extent of becoming unbearable. In response, the Jews revolted several times more. Each time thousands of their number were killed. As a result, the average Roman looked at every Jew as a person hostile to Rome. Jews were officially designated as having "enemy status" -- dediticci in Latin. Of course, the Jews in the Land of Israel had been crushed in the Great Revolt, and -- at least, right after the destruction of the Temple -- did not have the strength to fight. But we must remember that at this time, a considerable number of Jews were living outside Israel. In fact, historians estimate that there were about 6-7 million Jews living in the Roman Empire and at least 60% of that number were living outside the land of Israel. Places like Alexandria, Egypt (one of the most cosmopolitan cities of that era) alone had a Jewish population of about 250,000 and boasted the largest synagogue in the world. These Diaspora Jews (and eventually those living in Judah as well) rose in revolt, encouraged by blows dealt the Romans by the Parthians in 116 CE during the reign of Trajan. The Roman response, with the help of anti-Semites of the region, was to slaughter the Jews. Now it must be noted that while the Romans could be absolutely vicious and brutal in the heat of battle, they did not embark on any kind of policy to exterminate the Jewish people. That's something that you only see with Hitler and the Nazis in the 20th century. (In fact, the term "genocide" did not enter the English language until 1940-1945.) At the time, it wasn't seen as in the Roman interest to attempt a total massacre of the Jews. It would not have sat well with other conquered peoples, who might think they were next and who might rebel. The Romans were very practical people and this is not something they wanted. Hadrian When Hadrian took the reigns of power in 117 CE, he inaugurated - at least at first - an atmosphere of tolerance. He even talked of allowing the Jews to rebuilt the Temple, a proposal that was met with virulent opposition from the Hellenists. Why Hadrian changed his attitude to one of outright hostility toward the Jews remains a puzzle, but historian Paul Johnson in his History of the Jews speculates that he fell under the influence of the Roman historian Tacitus, who was then busy disseminating Greek smears against the Jews. Tacitus and his circle were part of a group of Roman intellectuals who viewed themselves as inheritors of Greek culture. (Some Roman nobles actually considered themselves the literal descendants of the Greeks, though there is no historical basis for this myth.) It was fashionable among this group to take on all the trappings of Greek culture. Hating the Jews as representing the anti- thesis of Hellenism went with the territory. (For more on the subject of Judaism vs. Hellenism, see Part 28 and Part 33. Thus influenced, Hadrian decided to spin around 180 degrees. Instead of letting the Jews rebuild, Hadrian formulated a plan to transform Jerusalem into a pagan city-state on the Greek polis model with a shrine to Jupiter on the site of the Jewish Temple. Nothing could be worse in Jewish eyes than to take the holiest spot in the Jewish world and to put a temple to a Roman god on it. This was the ultimate affront. Bar Kochba Jewish outrage at his actions led to one of the single greatest revolts of the Roman Era. Simon Bar Kosiba led the uprising, which began in full force in 132 CE. For many years, historians did not write very much about Simon Bar Kosiba. But then, archeologists discovered some of his letters in Nachal Chever near the Dead Sea. If you go to the Israel Museum you can see these letters and they are absolutely fascinating. Some of them pertain to religious observance, because his army was a totally religious army. But they also contain a tremendous amount of historical facts. We learn that the Jews participating in the revolt were hiding out in caves. (These caves have also been found - full of belongings of Bar Kosiba's people. The belongings - pottery, shoes, etc. - are on display in the Israel Museum, and the caves, though bare, are open to tourists.) From the letters and other historical data, we learn that in 132 CE, Bar Kosiba organized a large guerilla army and succeeded in actually throwing the Romans out of Jerusalem and Israel and establishing, albeit for a very brief period, an independent Jewish state. Bar Kosiba's success caused many to believe -- among them Rabbi Akiva, one of the wisest and holiest of Israel's rabbis -- that he was the Messiah. He was nicknamed "Bar Kochba" or "Son of Star," an allusion to a verse in the Book of Numbers (24:17): "there shall come a star out of Jacob." This star is understood to refer to the Messiah. Bar Kochba did not turn out to be the Messiah, and later the rabbis wrote that his real name was Bar Kosiva meaning "Son of a Lie" -- highlighting the fact that he was a false Messiah. At the time, however, Bar Kochba - who was a man of tremendous leadership abilities - managed to unite the entire Jewish people around him. Jewish accounts describe him as a man of tremendous physical strength, who could uproot a tree while riding on a horse. This is probably an exaggeration, but he was a very special leader and undoubtedly had messianic potential, which is what Rabbi Akiva recognized in him. Jewish sources list Bar Kochba's army at 100,000 men, but even if that is an overestimate and he had half that number, it was still a huge force (equal to four Roman legions). United, the Jews were a force to be reckoned with. They overran the Romans, threw them out of the land of Israel, declared independence and even minted coins. That is a pretty unique event in the history of the Roman Empire. Roman Response Rome could not let this be. Such boldness had to be crushed and those responsible punished -- brutally and totally. But the Jews were not easily overcome. Hadrian poured more and more troops into Israel to fight the Bar Kochba forces until the Romans had enlisted almost half of their entire army, a full twelve legions in Israel (three times as many as they had sent in to crush the Great Revolt 65 years earlier). Heading this mammoth force was Rome's best general, Julius Severus. But even with all this might behind him, Julius Severus was afraid to meet the Jews in open battle. This fact alone is very telling, because the Romans were the masters of open battle. But they feared the Jews because they saw them as being willing to die for their faith - a mentality the Romans thought suicidal. So what happened? The Roman historian Dio Cassius tells us: "Severus did not venture to attack his opponents in the open at any one point in view of their numbers and their desperation, but by intercepting small groups. Thanks to the numbers of soldiers and his officers, and by depriving them of food and shutting them up, he was able -- rather slowly to be sure, but with comparatively little danger -- to crush, exhaust and exterminate them. Very few of them in fact survived. Fifty of their most important outposts and 985 of their most famous villages were razed to the ground, and 580,000 men were slain in various raids and battles, and the number of those who perished by famine, disease and fire was past finding out. "Thus nearly the whole of Judea was made desolate, a result of which the people had had forewarning before the war. For the tomb of Solomon, which the Jews regarded as an object of veneration, fell to pieces of itself and collapsed. And many wolves and hyenas rushed howling into the cities. Many Romans, however, perished in this war. Therefore, Hadrian, in writing to the Senate, did not employ the opening phrase commonly affected by emperors: 'If you and your children are in health it is well and I and my legions are in health.'" This account of Deo Cassius - even if he is exaggerating the numbers - is very interesting. He tells us that the revolt was very bloody and very costly. Indeed, the Romans lost an entire legion in battle. The 22nd Roman legion walked into an ambush and was slaughtered. By the end of the revolt the Romans had to bring virtually half the army of the entire Roman Empire into Israel to crush the Jews. Why Did The Jews Lose? Apparently the Jews came very close to winning the war. Indeed, they did win for a time. Why did they lose in the end? The sages say they lost because they were too arrogant. Having tasted victory they adopted the attitude of kochi v'otsem yadea asisi es ha chayal hazeh, "by my strength and my valor I did this." Bar Kochba too became arrogant. He saw himself winning. He heard people calling him the Messiah. Certainly, if Rabbi Akiva thought so, then he had the potential to be Israel's Ultimate Leader. But all this adulation went to his head, and he began to lose battles. In Judaism we are taught that while people must make the effort, it is HaShem that wins the wars. It is not human strength nor human might that's doing it. The Fall Of Betar Bar Kochba made his final stand in the city of Betar, which is to the southwest of Jerusalem. You can go visit it today, thought ancient Betar has not been excavated. The Talmud (in Gittin 57a) relates what happened in Betar: "They had the custom in Betar that when a baby boy was born they planted a cedar tree and for a baby girl they planted a pine tree, and when they would marry they would cut them down and make a marriage canopy of the branches. One day the daughter of Caesar was passing and the shaft of her litter broke. They cut down a cedar and brought it to her. The Jews of Betar fell upon them and beat them. They reported to Caesar that the Jews were rebelling and marched against them ... they killed [Jewish] men, women and children until their blood flowed into the Mediterranean Sea ... It was taught that for seven years the gentiles cultivated their vineyards with the blood of Israel without requiring manure for fertilization." 40 >:\D J\n3D trcdk trcd ihc The city fell on the saddest day in the Jewish calendar -- the 9th of Av of the year 135, the same day as both the First and the Second Temple fell. The Romans, in their fury, did not want to allow the Jewish bodies to be buried; they wanted to leave them out in the open to rot. According to tradition, the bodies lay in the open for months but did not rot. Today, when Jews say the Grace after Meals, Birkas HaMazon, they add a special blessing (ha tov u'meitiv) as a way of thanking HaShem for this act of mercy in Betar. Exhausted, the Romans have had enough of the Jews who had caused them more manpower and material losses than any other people in the history of Empire. At the end of the Bar Kochba revolt, Hadrian decided that the way not to have another one is to cut off the Jews from connection to their beloved land. Next: Exile Author Biography: Rabbi Ken Spiro is originally from New Rochelle,NY. He graduated from Vasser College with a BA in Russian Language and Literature and did graduate studies at the Pushkin Institute in Moscow. He has Rabbinical ordination from Yeshiva Aish HaTorah in Jerusalem and a Masters Degree in History from The Vermont College of Norwich University. Rabbi Spiro is also a licensed tour guide by the Israel Ministry of Tourism. He lives in Jerusalem with his wife and five children where he works as a senior lecturer and researcher on Aish HaTorah outreach programs. This article can also be read at: http://www.aish.com/literacy/jewishhistory/Crash_Course_in_Jewish_History_Part_37_- _The_Bar_Kochba_Revolt.asp Copyright 2001 Aish.com - http://www.aish.com
Aish.Com - Rabbi Noach Weinberg ZTL 48 Ways to Wisdom .Way #20 The Art of Conversation Joe is walking down a darkened alley, when suddenly a man jumps out, brandishing a pistol. "Don't shoot," Joe pleads, "I'll give you all my money." "I don't want your money," says the man with the gun. "My whole life I've been trying to get someone to sit down and talk with me. Now I'm going to make you listen for one hour." This story reflects a sorry aspect of the human condition. People today are busier than ever -- commuting, flying, buying. All in all, conversation time is diminishing. Who has time to talk? Reflect back to yourself. You want to be understood. But is anyone listening? B'miyut sichah literally means "minimize conversation." In other words, use conversation effectively. Conversation is our tool to be in contact with other human beings. Unless we communicate, we're all alone. Building Connections The Torah says that HaShem created man as a "speaking creature" (see Targum Onkelos -- Bereishis 2:7). Speech is therefore what distinguishes human beings from other creatures. We can be self-centered and closed up. Conversation is a way out of that self-absorption. Too many friendships never get beyond the superficial stage. It's possible to talk endlessly about recipes, football and fashion. But that's not enough. We need people with whom we can share our innermost thoughts. Even family members can live in communicative isolation. Living room furniture used to be designed so that people sat facing one another. Today, living rooms are set up so that everyone faces the TV. You watch a football game and mutter in between munches, "That was a good play." What conversation can compete with the "raza-a-ma-tazz" of multi-media?! Today, everyone is in his own little corner and struggles by himself. We need to be with others, not to watch television, but to be together and communicate. Without it, you are stifling in your own self-contained envelope. Isolated in your own opinion. Isolated in your own home. Set aside time specifically for talking. Schedule a block of time to talk to your spouse, your child, your parents, your friends. Speech conveys the deepest soul-thoughts. Words that emit from the heart, enter the heart. Something the other person says may touch a deep chord in us. Conversations build deep connections and expand our world. Without it, we emotionally whither and die. Great conversation is your chance to explore entire worlds. Unlike a movie, this world is real, not imagined. And the resulting relationship is infinitely more rewarding. Practice The Art As accustomed as people are to "speaking," very few actually "communicate." Speaking is natural and automatic. But communication is an art which must be learned and practiced. Start by changing your attitude. Did you ever sit for hours on an airplane? You've read all the magazines, and watched the in-flight movie. There is nothing else to do. Try speaking to the person next to you. You have to warm up. Begin by asking simple, non-threatening questions: "Where are you from? What is your name?" This is just credential exchange. No harm, no weapons. Say "hello." Yes, it is painful, because you don't know where it will go from there. But what are you worried about -- that he'll stand up and announce to all the passengers: "I'm seated next to a boring person!" It's a shame to sit silently through the entire flight, and then "accidentally" get into a fascinating conversation just as you're parting ways. Don't be afraid of being rejected or that you won't have anything intelligent to say. It won't kill you. You will learn how. Good conversations have to be cultivated and produced. Don't Mistake "Discussion" For "Conversation" A "discussion" is an issue of right or wrong, a cerebral exchange of facts and opinions. A "conversation" is a personal exploration of another person. The point of conversation is not to impress others or to enhance your popularity, but to learn about others. That is our most common mistake. When you talk to the guy in the plane, don't let him know by the end of the trip how many trophies you won and what investments you made. You are not interested in information like who won the ball game and what is the price of gold on the market. That is not conversation. That is the information shop. The point of conversation is to connect with someone and explore his experiences, thoughts, feelings, and inner appreciations. What does he think about life, about love, about meaning? For example, while a "discussion" might focus on the question, "Is the president effectively dealing with the economy?", a "conversation" would ask, "How is the economic situation affecting you personally?" Aim to bring the topic around to a more emotional realm. Ask the other person how he is dealing with issues that bother him. Just like when you talk to your spouse after a long day, the conversation should be: "How are you feeling, what upset you about the day, what gave you joy?" If you're having difficulty getting the other person to talk, build trust by talking about your own experiences and feelings. Don't be "Mr. Know-It-All." When presenting an idea, say, "Balancing career and family has been difficult for me. I look at the situation this way. I would really like to know your experience and how you feel about it." When you report your reaction, he will report his reaction. The Fascinating World Of A Human Being How do you maintain an interesting conversation? Be fascinated. If you have an eager curiosity about life and people, you'll be an excellent conversationalist. People will talk to you freely, because your interest will draw them like a magnet. If you find that "fascination" does not come easily to you, do some self- analysis. Figure out why. Often the problem is basic indifference -- i.e. "Why should I care about this person?" To get focused, realize that every human being is a wonderful mystery, created in the image of HaShem. We might make mistakes, but each person is unique and holy, full of ideas, experiences, and special wisdom. Don't be misled. Most people don't immediately reveal what is especially interesting and significant about themselves. To discover the wonderful person behind the facade, try interviewing them as a journalist pursuing an important story. "Wow! You're from Buffalo? How do you deal with all that snow?!" Everybody wants to get to know themselves, but introspection is too painful. So realize when you ask questions, you are helping the other person learn about himself. Imagine someone asking you, "What do you think about life? Is life beautiful? Is it boring, a struggle?" The conversation prompts you to reach inside, examine, and engage in self-discovery. The same questions you'd like to be asked about yourself, ask someone else. Especially when planning a major step in life -- like marriage, career, spirituality -- use conversation as a tool. Interview others: What was your experience? Was it interesting? What are the problems? What are the pleasures? How did you overcome your fears? What did you gain? What are the possibilities? When you are fascinated, people will start talking and they won't stop. Explore life. Talk! See this is a tool for living -- it is ridiculous not to use it! What's Your Name? A primary way to connect with someone's uniqueness is to learn his name. A name is an intrinsic aspect of human identity. By using his name, you establish a connection and communicate an interest in who he is. And you can't have a good conversation with someone to whom you are indifferent. A human being is only real when you know his name. Frequently we lose a name in the introduction and then we are talking to someone faceless. We feel uncomfortable. The vibes are no good and it ruins the whole conversation. Do you tend to forget names? The key is to pay attention at the time of the introduction, and repeat the name to yourself a few times after. One memory technique is to conjure up a mental association. For instance, if the person's name is George Brown, imagine George Washington wearing a big brown suit. (The more silly the image, the easier it is to remember.) Be A Good Listener A good friend is a good listener. In dealing with others, the Torah says: "Do not harden your heart or close your hand" (Dev. 15:7). "Closing your hand" refers to be being generous with money, while "harden your heart" refers to giving to others emotionally. Don't underestimate the value of this. Patiently listening to someone tell his troubles is often worth more than giving money. In conversation, never interrupt. Don't anxiously anticipate the end of a sentence so you can jump back with your own opinion. If someone makes a statement you disagree with, bite your tongue and keep on listening. A sharp reply is likely to make the other person defensive, in which case he'll either get angry or end the conversation completely. Just calm down and give your undivided attention. Don't look around. Don't think of other things. Pay attention. Ask for points of clarification. Really try to understand. You will build an atmosphere of trust -- which will enable you to voice your own opinion later. Don't fight with people. No criticism. No confrontation. Just discuss. Exchange feelings. That's conversation. Constantly emit "listening signals" to demonstrate interest. Use eye contact or add a nod of acknowledgement. Use simple words of feedback, like, "Yes, interesting," or "That must have felt incredible." A skilled conversationalist can say few words ... and build a deep bond. Make Your Words Count Sometimes we get bored with living. So we make a phone call and chatter to pass the time. Don't use conversation as an escape from reality. It's a waste of energy and words. And when the conversation is over, we feel empty. Make every word count. Consider your words as precious jewels, to be used sparingly. Speak to the point, with clarity and purpose. Think before you speak. Make sure to say what you intended to say, in the best way you could say it. Frame your words. Connect your words with your mind rather than let your mouth run away and then try to catch up with your mouth. >:\D J\n3D trcdk trcd ihc 41 Unnecessary talk dulls your mind. Efficient use of words puts you in control of your mind. There's an old saying: "Small people speak about people. Medium people speak about places and things. Big people speak about ideas." The words you choose determine the type of person you'll be. Don't talk without a purpose. In any conversation, ask yourself: "Is there a point to this conversation? Am I learning anything about life? Am I growing? Are we making contact?" If you can't identify the point, there probably is none. There is an ancient Jewish tradition called ta'anis dibur -- a "speech fast." When people find themselves talking too much, they refrain from all conversation except for Torah study. Likewise, in the House of Prayer, there should be no outside conversations -- just HaShem and yourself. Try experimenting for one hour without talking. It's a healthy exercise in self- control, and can help you focus on your inner self. Don't worry, people will just figure you've got laryngitis. Avoid Negative Talk The Torah says that HaShem used the medium of speech to create the world. ("And HaShem said: Let there be light.") For us as well, speech is a tool of creation -- through it we can build the world, or destroy it. A word of praise will encourage others and build confidence. Making someone feel important is to say, "Your existence is necessary." This is life-giving and life-affirming. On the other hand, speech can also be used to destroy. Words like "You're worthless, that's terrible," wipe out a person's self-esteem. It is untrue to believe that "Sticks and stones may break my bones, but names will never hurt me." Did you ever find yourself in the middle of gossip or a distasteful joke? It's insidious. All of a sudden you find yourself dragged into a discussion that's taken a turn for the worse. Never say anything negative or derogatory about another person -- even if it's true. Gossip causes quarrel and tears apart relationships, families, even entire communities. As Shlomo HaMelech said: "Life and death are in the hands of the tongue" (Mishlei 18:21). Learn to switch tracks. Monitor your conversation, and when you notice it slipping off track, pull it back, gently and subtly. If this doesn't work, bow out of the conversation. Have some graceful exit lines ready to go. Of course, don't ever embarrass another person ... but don't hang around and sully yourself either! Why Is "Artful Conversation" A Way To Wisdom? Be fascinated with human beings and you'll be an excellent conversationalist. Talk to people in the office, neighbors, even strangers. Human beings have wisdom. Get them to share it. Negative speech will make you a negative person. Use speech wisely. It's one of the greatest gifts we have. Have a conversation, not a confrontation. Conversation is a tool of creation; it pulls us out of isolation, builds connections and expands our world. Fulfilling our needs depends on how well we communicate those needs to others. Author Biography: Rabbi Noach Weinberg was the dean and founder of Aish HaTorah International. Over the last 40 years, his visionary educational programs have brought hundreds of thousands of Jews closer to their heritage. Copyright 2002 Aish.com - "The 48 Ways to Wisdom" is culled from the Talmud (Pirkei Avos 6:6), which states that "the crown of Torah is acquired by 48 Ways." Each of these is a special tool to help us sharpen our personal skills and get the most out of life.
The following columns on last weeks parsha were received after publication 1. Chicago Kollel Parsha Encounters page 41 2. Chicago Kollel Halacha Encounters page 41 3. Rabbi Shlomo Katz Hamayan page 42 4. Rabbi Label Lam Dvar Torah page 43 5. HaRav Shlomo Wolbe Ztl Bais Hamussar page 43
Rabbi Label Lam Dvar Torah Parshas Terumah - Giving is Like Taking G-d spoke to Moshe saying; "Speak to the Children of I srael and let them take for Me a portion, from every man whose heart motivates him, shall you take My portion. (Shemos 25:1-2) Take for Me...: For Me, for My sake. (Rashi) Is this a commandment, to take for Me a portion? Why then is it to be taken fromevery man whose heart motivates him? Why are the Jewish People referred to as the Children of Israel? Then theres the famous question. Why is the verb takeemployed instead of giving in this instance? Theres a condition that I came to label in a parenting course called The Citizen Kane Syndrome. Whats it about? Well, its based on the story line of a 1941 movie. The play begins with an old time movie reel, a sort of post mortem biography in praise of an extraordinarily successful and a wealthy man known as Citizen Kane. After giving an overview of the magnitude of his estate and the reach of his power, the camera zooms in on the last moments of his life. There he lay breathing his last and as he expires he utters, Rosebud and then a crystal filled with fake snowflakes falls from his limp hand and shatters on the floor. The next segment of the story begins with a few curious reporters who are determined to find out who was this mysterious woman in his life named Rosebud. The film then flashes retrospectively to a young boy and his mom living in a little shanty of a home. The poverty of their existence and the struggle of this single mom to provide even basics is abundantly clear. In one critical scene the boy is out on his sled enjoying the thick snow, when two men show up and quietly explain something to the mother. She reluctantly grants them permission to something. Then the two men approach the boy and in the struggle for control they take his sled and throw it forcefully to the ground. Apparently his rich uncle had died leaving him the sole heir and controller of a huge industry. The mother could not resist the temptation to send him, even against his will, to have the opportunity for a better life. Narrative follows him through the vicissitudes of his business and personal life. As time goes on his financial success and influence expand beyond imagination, while his private life is a series of broken relationships and failures. In the end he dies a lonely man with a snowy glass ball clutched tightly in his hand and Rosebud on his lips. In the final scene these two fatigued reporters standing there in the mansion, after having thoroughly reviewed all his lifes papers and artifacts presumably, express their frustration and despair at ever finding out about Rosebud. The camera is now trained on group of workers who are busy throwing items of little value from the estate into a large bon fire. As the reporter had just finished stating, Well, I guess well never know who that woman Rosebud really was! a sled is tossed into the inferno and there painted is bright red letters is the word Rosebud. As the sled burns the letters curdle and are consumed. The credits roll! Whats the lesson? Heres a guy that made it to the top but inwardly there was a little child that just wanted to sled. Sometimes you see an MD license plate with a bumper sticker, Id rather be fishing! or something like that. When the Jewish People were in Egypt they were presumably not masters of the destiny. Even after the giving of the Torah some part relapsed into making a golden calf. They spent years doing what they did not want to do. They even became corrupted by the gold and silver afterwards, a sort of sudden wealth syndrome. Now, when it comes to making a sanctuary for Hashem Moshe is told to appeal to the essential child of Israel to reach that heart of generosity that feels giving is like taking! DvarTorah, Copyright 2007 by Rabbi Label Lam and Torah.org. Questions or comments? Email feedback@torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Need to change or stop your subscription? Please visit our subscription center, http://torah.org/subscribe/ -- see the links on that page. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the author and Torah.org reserve certain rights. Email copyrights@torah.org for full information. Torah.org: The Judaism Site Project Genesis, Inc. 122 Slade Avenue, Suite 250 Baltimore, MD 21208 http://www.torah.org/ learn@torah.org (410) 602-1350 FAX: (410) 510-1053
HaRav Shlomo Wolbe Ztl Bais Hamussar Terumah This week's Dvar Torah is sponsored in honor of the upcoming Bar Mitzva of Moshe Ahron ben Rochel Basya. May he grow to be a continued source of Nachas for his Mishpacha and the entire Klal Yisroel. The second half of Sefer Shemos, from Terumah onward, describes the building of the Mishkan. The placement of this portion of the Torah is described by the Ramban in his introduction to Sefer Shemos wherein he outlines the contents of the Sefer: "The Torah finished Sefer Bereishis which described the creation of the world and the events of the forefathers . . .and Sefer Shemos was designated to describe the first exile and the ensuing redemption . . . and the redemption wasn't complete until they returned to their proper place and to the level of their forefathers. When they left Mitzrayim, even though they had left the house of bondage, they were still considered in exile since they were not in their homeland, but wanderers in the desert. When they came to Har Sinai and built the Mishkan and Hashem rested His Shechina upon them, they finally returned once again to the level of their forefathers who were the "throne" of Hashem and then they were considered redeemed." Rav Wolbe (Da'as Shlomo Geulah pg. 30) comments that we might have understood from the Ramban's words, "and the redemption wasn't complete until they returned to their proper place" that in order to be considered redeemed, they would have to enter Eretz Yisrael. However, it is clear from his subsequent words that this is not the case. The point of redemption did not occur when they left the home of bondage since they were still in exile, nor did it occur when they entered Eretz Yisrael for at that point they had already been redeemed. Rather, the redemption occurred when Hashem placed of His Shechina upon Bnei Yisrael. Chazal say (Avos 6, 6) "Whoever repeats something in the name of the one who originally said it brings redemption to the world as it is written, 'And Esther repeated it to the king in the name of Mordechai.'" Repeating something in the name of someone else is an attribute which demonstrates one's ability not to disconnect something from its source. This is the characteristic which defines redemption. Our world is disconnected from the Creator. Redemption is what reunites the world to The Creator - its original source. When Hashem placed His Shechina on Bnei Yisrael they experienced true redemption since the world was reconnected to its source. The Ramban describes Hashem resting upon Bnei Yisrael as, "returning to their place." In other words, the very nature of Klal Yisrael is one that includes Hashem's Shechina in their midst. Every person has the ability to become an abode for the Shechina, as Chazal tell us, Hashem said, "Make for Me a Mikdash and I will dwell amongst you." Every person has the ability to take his body and turn it into an abode for the Creator Himself! Maaseh Rav Shabbos by the Mashgiach was a day full of searching for greater meaning and connection. He told his Talmidim of a lofty Rosh Yeshiva who for 17 years spoke publicly every Shabbos about the greatness of Shabbos. Every week, this Rosh Yeshiva would touch on another angle and facet of the immensity of Shabbos. The Mashgiach said, "I'm jealous of him that he has such an understanding and depth of this holy day of Shabbos that he can speak about it for 17 years!"
Vol 23 # 44 PLEASANT RIDGE NEWSLETTER s xc dga, A Kehilas Prozdor Publication (c) 1990-2013 Rabbi Leibie Sternberg (Monsey/Spring Valley Zmanim) rufz-vum, :,arp http://www.prozdor.com Candles Mincha DafYomi Shiur Shachris a ezx Friday 5:21 5:31 8:30 9:25 ohrup ,jna Shabbos 1:45/5:21 4:45 9:00 9:25 Sunday 4:00 3:30 8:00 9:24 This issue is dedicated: ohhj cegh rc ovrct bzku hukv ejmh rc krgp bzk Dedications ($18) and appreciations may be sent to: Kehilas Prozdor, 8 GreenHill Lane, Spring Valley, N.Y. 10977 (845) 354-7240 As this contains Divrei Torah and partial Pesukim, it should be treated with proper respect, both during and after use
IMPORTANCE OF .... The Terumas HaDeshen (108) replied to residents of a settlement who did not have enough people for a minyan, and could travel to a nearby village to hear either Parshas Zachor or Megilah rucmc (but not both), that it was more important to hear Parshas Zachor with a minyan than Megilah, because Zachor is DOraisa and Megilah can even be read by an individual alone. The Magen Avrohom (585) explains that people generally behave exactly the opposite, because although Zachor is DOraisa, the Torah does not mandate that it be read on the Shabbos before Purim, and when one hears ekng tchu read on Purim morning, one can technically be tmuh with that. The Gemara (Megilah 6b) states that if the 4 Parshios (Shekalim, Zachor, Parah, Chodesh) were each read on their designated Shabbos, and then a second month of Adar was declared, they all have to be re-read in the second Adar. Why should Parshas Zachor be re-read ? Wasnt the DOraisa fulfilled with the first reading ? It would seem that the reading of Parshas Zachor thus fulfills two purposes: 1) the DOraisa obligation to remember what Amalek did and to destroy him; and 2) the Rabbinic obligation to read each of the 4 Parshios in their designated time. This is further borne out by the Gemara (ibid 30a) which states that if Parshas Shekalim falls on the Shabbos whose Parsha is Ki Sisa (which contains Parshas Shekalim), one nevertheless repeats Parshas Shekalim at the end. The Knesses Avrohom (15) suggests that this is behind the ruling of the Terumas HaDeshen, that although the mitzvah of ekng ,rhfz can be performed anytime throughout the year, Chazal established that it be done as part of Parshas Zachor, whose designated time is the Shabbos before Purim, rucmc, and the pseudo-DOraisa status of that time for the reading would take precedence over Megilah. QUESTION OF THE WEEK: If one sends Mishloach Manos and/or Matanos LaEvyonim to one who is in a different time zone, when must it be delivered ? ANSWER TO LAST WEEK: (When must one repeat Shemona Esrei only if in doubt whether he said it ?) The Mishna Berurah (107:7) explains that if one mistakenly thought that he had not davened Musaf on Shabbos or Yom Tov, and after beginning to say it he realized that he had in fact davened Musaf already, he may not complete it, even as a Nedavah, because when he started it, he intended it as a Chovah. However, if he was in doubt whether he had davened Musaf, and he began it with the possibility that it could be a Nedavah (if he had already davened), then he may complete it as a Nedavah. DIN'S CORNER: One whose Seudah Shlishis extends beyond the end of Shabbos into the night, where Sunday will be Purim, should say vmr during Birchas HaMazon, but not ohxbv kg. This is because one is obligated to eat Seudah Shlishis on Shabbos, but the obligation to eat a Seudah on Purim cannot be fulfilled with a Seudah on Purim eve. Therefore, only Shabbos is mentioned. (ShuT Rema 132) DID YOU KNOW THAT .... The Mishna (Yoma 26a) states that when selecting a Kohen by lottery to perform the Ketores, only those Kohanim who have never performed it may join in the lottery. The Gemara states that no Kohen ever did it twice, explaining that the Ketores brings wealth to the Kohen who performs it, and no Kohen should repeat it as long as there are others who have not yet had the opportunity. The Sfas Emes notes that the Kohen Gadol offered the Ketores every year on Yom Kippur, and suggests that the Kohen Gadol was supposed to be wealthy, which may be why the Posuk says: recc recc ohnx ,rye irvt uhkg rhyevu that Aharon offered the Ketores each morning (and afternoon). Why mention Aharon if any Kohen could do it ? Because only Aharon (i.e. the Kohen Gadol) could perform it more than once. The Maharil (vkhn) states that the mitzvah of Sandek is greater than that of a Mohel, because the Sandeks legs are likened to the golden Mizbeyach and his role, to offering the Ketores. As such, Rabbeinu Peretz states that one should not offer the Kavod of being Sandek to the same person more than once, just as the Ketores was not awarded to the same Kohen more than once. The Noda BiYehuda (suh 1:86) finds the whole idea unsupportable, for several reasons, conceding that perhaps Rabbeinu Peretz was relying on the Gemara (Eruvin 63a) which states that if one gives all of his Matnos Kehunah to one Kohen, he causes famine. Thus, one is encouraged to spread Kibudim around, but that would not prevent several people from selecting the same Sandek. The Chasam Sofer (jut 158) wonders why Chazal were so concerned over the possibility of double-wealth, that they would deprive Kohanim of the mitzvah inherent in performing Ketores. Since a lottery was clearly in Hashems hands, why not rely that Hashem will decide who deserves the Ketores, even if he did it before ? He answers that wealth depends on Mazel, not Zechus (Moed Katan 28a), unless one has a significant Zechus. Therefore, it is entirely possible that someone with a strong Mazel who may have won the lottery previously, could win it again, even against Hashems choice kufhcf, unless excluded from the lottery. Others, whose Mazel would normally not win the lottery for them, would now be in a position where one of them had to be chosen, and after he would perform the Ketores, that Zechus would be sufficient to overcome his Mazel, and make him wealthy. A Lesson Can Be Learned From: R Yosef Chaim Sonnefeld was always the Baal Tefilah for Mincha on Purim afternoon, until one year, he appeared so cheery that he was persuaded to give up the Amud. The only man who appeared to be entirely sober went up to daven, but during Chazoras HaShatz, he forgot to say jurv chan, and only R Yosef Chaim noticed ! Afterwards, R Yosef Chaim commented that it was no wonder that he had forgotten to say it, since the Gematria of oadv shrunu jurv chan is equal to that of hnuxck ahbht chhj, so one who doesnt even try to fulfill Chazals directive may find he is missing more than he imagines. P.S. Sholosh Seudos sponsored by the Miller family. Matanos L'Evyonim for Gomlei Chesed may be given to me before/on Purim.