Y O U N G I S R A E L O F N E W H Y D E P A R K

Parasha Page Numbers Parasha Artscroll 998, Soncino 799 Maftir (Rosh Chodesh) Artscroll 890, Soncino 695 Haftara (Rosh Chodesh) Artscroll 1208, Soncino 944

Schedule of Services and Classes Friday, August 17 / 29 Av Shacharit 6:15 am Mincha//Maariv 7:00 pm Candle-lighting, preferably by 7:15 but no later than 7:32 pm Saturday, August 18 / 30 Av – Rosh Chodesh Navi Shiur: Ezekiel (R. Teitelman) 8:15 am Shacharit 8:45 am Latest time for Shema MA 8:57 GRA 9:33 am Youth Groups 9:30 am Sermon: “For the Kids’ Sake” 10:30 am Shiur: “Elul: A Beginning, a Middle, or an End?” 6:40 pm Mincha, followed by Seuda Shelishit and Maariv 7:20 pm Shabbat ends 8:33 pm Sunday, August 19 / 1 Elul – Rosh Chodesh Shacharit 8:10 am Shiur – Masekhet Mikvaot (R. Teitelman) 9:10 am Mincha/Maariv 7:25 pm Monday, August 20 / 2 Elul Shacharit 6:10 am Mincha/Maariv 7:25 pm Tuesday, August 21 / 3 Elul Shacharit 6:15 am Mincha/Maariv 7:25 pm Wednesday, August 22 / 4 Elul Shacharit 6:15 am Navi Shiur – Sefer Shmuel (R. Bilitzky) n/a Gemara Shiur – Masekhet Sanhedrin (R. Bilitzky) n/a Mincha/Maariv 7:25 pm Thursday, August 23 / 5 Elul Shacharit 6:15 am Mincha/Maariv 7:25 pm Friday, August 24 / 6 Elul Shacharit 6:15 am Mincha/Maariv 7:00 pm Candle-lighting, preferably by 7:15 but no later than 7:21 pm

Daf Yomi, currently studying Berakhot, meets Monday thru Friday at 5:30 a.m. and Saturday and Sunday at 7:30 a.m. In the evenings between Mincha and Maariv, we discuss additional insights into that day’s Daf. The last time for Kiddush Levana, during the month of Elul, is Saturday, September 1 at 12:35 a.m. + 7 Chalakim. During the month of Elul – which begins this Saturday night - the shofar is sounded after Shacharit and we recite Psalm 27 (Le-David Hashem Ori ve-Yishi) after the morning and evening prayers. Additionally, Sefardim say Selichot the entire month, while Ashkenazim begin at least four days before Rosh Hashana.

Daf Yomi Insights

To complement our study of Daf Yomi in the mornings, we have been using the time between Mincha and Maariv to explore in greater detail something from the daily Daf. Below are the topics examined over the past week: Page 9 - “The relationship of tekhelet (blue) and lavan (white) in Tzitzit.” Page 10 – “The beauty of symmetry in Biblical text and religious practice.” Page 11 – “Do Birkhot Hatorah cover one’s learning for the entire day?” Page 12 - “The imperative to pray for others generally, and in the context of Bikur Cholim.” Page 13 – “Is Keriat Ha-Torah from the Torah?” Page 14 – “Are all readings of Hallel mandated equally?” Page 15 – “Precision while reciting the Shema.”

Derash veDaSh: A Shabbat Message and Greeting “Hyperbole, History, Homily, and Harmony”

In his magnum opus Mevo Ha-Talmud (=An Introduction to the Talmud), the author - Galician Torah-giant Rabbi Zvi Hirsch Chajes - suggests that the number 300 frequently found in the Talmud is intended not as an accurate count of the given items under discussion, but rather a hyperbole designed to stimulate the attention of the student-reader. As it turns out, there is also some degree of inaccuracy surrounding the announcement of this “300th Issue” of The Park Page. Those with long memories may recall an inaugural Issue #0 reconstructed and circulated after Issue #1, to align the publication schedule with this author’s service at the synagogue. Approximately two years later appeared Issue #100b, sub-sequenced so that the commemorative edition #101 would coincide with its scheduled date of Shabbat Bereshit 5769. I put all this out there with full disclosure on the proverbial table … just in case I should decide down the line to run for President.

Lest I have diminished any excitement otherwise concomitant with this milestone, let me admit a special affinity I have for the current Parashat Hashavua Re’eh, particularly when it coincides with Rosh Chodesh Elul. Rosh Chodesh Elul was the wedding anniversary of my father, Dr. Bernard Teitelman zikhrono livrakha, and my mother Mrs. Joyce Teitelman, tibadel le-chayim tovim ve-arukim, and I am indeed fortunate to be the firstborn beneficiary of that union. Parashat Re’eh, for its part, back in 1985 when it was also Rosh Chodesh Elul, was my very first Shabbat in the holy city of Yerushalayim. The next day I would commence my post high-school studies at Yeshivat Har Etzion in Alon Shevut, a most transformative experience as the “year in Israel” is wont to be. My article on Parashat Re’eh in 2003 was the first of many I would contribute to National Council of Young Israel’s Divrei Torah Bulletin (see later in this issue). In 2006, Re’eh would become as well our tryout Shabbat (“proba”) at Young Israel of New Hyde Park, what has – in the six years since - evolved into a treasured relationship both with the synagogue - an institution of Torah, Tefillah, and Chesed - as well as with its individual congregants and the extended community. And last year also on Parashat Re’eh, Nehama and I, our family, and the shul would celebrate the Bat Mitzvah of our eldest daughter Sara Hanna. Despite a “Hurricane Irene” that had people evacuating their homes and abandoning their cars, we enjoyed our first complete reunion since our wedding of both sides of the family - the Kutliroffs and Teitelmans - a momentous Siyum by Sara, and a weekend of Yiddishe nachas and simcha enhanced by the characteristic warmth and hospitality for which our community is known, and the determination to do what it takes despite whatever the circumstances.

But aside for all its sentimental meaning, Parashat Re’eh represents the fusion between the secular and the sanctified, taking the mundane and infusing it with meaning. We elevate our festivals by experiencing them in the presence of G-d. Instead of ordinary meat, we consume Shelamim – discretionary offerings but nonetheless endowed with holiness. Maaser Sheni – the tithes of ordinary produce – are a sacred obligation (possibly attended to by a rather exceptional Biblical blessing – cf. Rashi to Ki Tavo). It is that model to which we have subscribed in this publication generally – and this column in particular – looking for news items from all around the world and all forms of media, hoping still in the most unexpected contexts to glean inspiration consistent with and conducive to our Torah value system and lifestyle.

I thank our readers wherever they can be found (sometimes in unexpected places.); the “writers” who provide feedback in the form of compliments, criticisms, and corrections; the sponsors of this issue and its ~300 predecessors; Shul President David Rouhani for his support of all my endeavors in addition to his own indefatigable efforts directly on behalf of the synagogue; to my father-in-law Dr. Jerome Kutliroff whose weekly Dvar Torah to family and friends has certainly influenced the trajectory of my own thinking; to Nehama and my children for allowing me the time to produce The Park Page each week and assisting me with its design, printing and distribution; and to the Ribono Shel Olam for the Siyata Dishmaya in whatever I am fortunate to accomplish.

And let me assure you that these expressions of appreciation – even if they may come on the occasion of the 300th – are no hyperbole, but reflect a profound sense of gratitude from me to all of you.

Shabbat Shalom, Rabbi Lawrence Teitelman

National Council of

Young Israel 264-15 77th Avenue, New Hyde Park, NY 11040 · Tel: 718-343-0496 · Fax: 718-343-6509 · www.yinhp.org · info@yinhp.org

Dvar Torah on Parashat Re’eh 2003

from National Council of Young Israel’s Divrei Torah Bulletin by Rabbi Teitelman

The fifth and final book of the Chumash, though popularly called "Devarim," is in fact known in the Talmud as "Mishneh Torah" -- literally, "a second Torah". The source for this alternate appellation is found in the Book of Devarim itself: "and [the King of Israel] should write this Mishneh Torah in a book" (17:18). The Commentators, following Sanhedrin 21b, by and large understood the expression in this context not specifically as a reference to Devarim, but rather as part of a directive for the King to maintain two copies of the entire Torah, one for his royal treasury and another to accompany him at all times. Nonetheless, the term "Mishneh Torah," and the vernacular "Deuteronomy," clearly also reflects the reality that many portions of Devarim are recapitulations of sections found earlier in the first four books of the Torah. One of the most obvious examples of such duplication is the description of the kosher and non-kosher species that originally appeared in Parashat Shemini (Vayikra 11:1-47) and now recurs in Parashat Re'eh (Devarim 14:3-21). Not only does the Torah restate the prohibitions to consume non-kosher animals, and even reiterate its guidelines for differentiating between the permitted and forbidden types, but it goes so far as to once again itemize specific beasts and birds that may not be eaten. Naturally, considering the significance granted to each and every word - nay, every letter - of the Torah, one wonders about the necessity to repeat the presentation in our parasha, especially in such detail. The astute reader may be quick to discern variations between the pair of accounts in Vayikra and Devarim, with certain particulars only being revealed in the later version. For example, while in both Vayikra and Devarim the same four animals - the camel, the hyrax/badger, the hare and the pig - are explicitly identified as non-kosher on the basis of their failure to chew their cud and have split hooves, the list in Devarim also enumerates some ten animals that are acceptable because they in fact meet both requirements. Similarly, in the context of the birds, in Vayikra, the Torah proceeds immediately to identify the forbidden fowl, whereas in Devarim, we first find the introductory verse "Every clean bird you may eat." It is from this declaration that the Rabbis derive that certain kosher birds (e.g. the dispatched bird of the Metzora) may still be consumed despite having undergone procedures that conceivably would have rendered them unfit. Moreover, while the same passage in Vayikra elaborates on the contraction of impurity from handling improperly slaughtered animal corpses, it is in Devarim where we are also informed as to whom they may be given or sold as an appropriate means of disposal. Finally, while the injunction against cooking meat and milk together already appears twice previously in the Torah (Shemot 23:19 and 34:26), this is its debut in the context of forbidden animals, and probably explains the Biblical exclusion of basar be-chalav from applying to non-kosher species. As such, one might suggest that it is precisely these kinds of new information contained only in Devarim that justify the return to the topic. While the aforementioned differences are certainly noteworthy, one further distinction in particular may provide insight as to an underlying progression from the former account in Vayikra to the latter account in Devarim. The section in Re'eh concludes with the phrase "ki am kadosh ata la-HaShem Elokekha" -- "you are a holy people to G-d, your L-rd." Rashi, citing the Sifri, remarks "kadesh et atsmekha be-mutar lekha; devarim ha-mutarim ve-acherim nohagim bahem issur, al tatirem bifnehem -- Sanctify yourself with that which is permitted to you; things that are permitted, but others treat them as forbidden, don't permit those items in their presence." In its super-commentary to Rashi, Siftei Chakhamim contrasts this to Parashat Shemini where we are told, in the parallel context of the nevela - the improperly slaughtered animal - that consumption would contaminate the soul. Thus the emphasis in Parashat Shemini is the pernicious effects of forbidden foods. This is perhaps most sharply expressed by the well-known derasha, based on a phrase from the account in Shemini, “ve-nitmetem – metamtem et ha-lev“ that non-kosher foods taint the heart, so much so that even a young child who might otherwise be permitted to violate Torah laws, is not be fed non-kosher foods because of the long-term negative impact. Thus the introduction of the expression "ki am kadosh ata" in Re'eh teaches us that we are concerned not only with avoiding that which is explicitly forbidden and all of its attendant consequences, but also to use that which is permitted as a medium for further sanctification. It is rather appropriate then that the Rambam - the master codifier described by the Meiri as "the greatest of authors" - compiled these regulations into "Hilkhot Maakhalot Asurot - Laws of Forbidden Foods" - which he in turn included in "Sefer Kedusha - Book of Holiness". On the one hand, there is the aspect of prohibition, the necessity to refrain from certain foods because of the associated impurities and abominations, spiritual, social, and possibly even physical risks. These are the concerns that are emphasized in the account in Vayikra. At the same time, however, there is a higher order, the mandate that these laws imbue the Jewish individual and the Israelite nation with a sense of holiness. Hence, just after the Torah proclaims in Re'eh, "banimatem la-HaShemElokekhem" - we are children of G-d, we are reminded of our people's special diet and its ultimate goal to make us holy like our Father. This duality of abstaining from impurities and aspiring for holiness is not limited however to the laws of kashrut. Indeed, an obvious parallel is the arayot, the forbidden intimate relations. There too, on the one hand we have prohibitions, as articulated by Rashi at the beginning of Parashat Kedoshim, "kedoshim tihyu – hevu persuhim min ha-arayot u-min ha-avera" - "distance yourself from the illicit relations and from sin". But the extension of the Ramban in that context is well known, that it is not enough to refrain from explicit sin, but also to avoid excesses and more generally use that which is permitted as a means to spiritually elevate ourselves. It is hardly a coincidence that these laws too - concerning forbidden sexual relations - are also included by the Rambam in the same "Book of Holiness". Ultimately, however, we hope that these two models - will inspire all of our observances, so that we not only technically comply with the formulations of the laws, but are also guided to lives of sanctity and holiness.

To view The Park Page on-line, visit www.yinhp.org. To sponsor an issue or to submit news, contact R’ Teitelman at 718-347-5819 or rabbi@yinhp.org To electronically receive The Park Page and other YINHP news and updates, please send an e-mail to yinhp-subscribe@yahoogroups.com.

Announcements

Seuda Shelishit this week is sponsored by Dovid Gottesman on the occasion of his birthday.

Yasher koach to Daniel Klein who will be laining his Bar Mitzvah Parasha.

Yasher koach to R. Binyamin Ehrenkrantz of Memphis/Washington Heights for his Dvar Torah at last week’s Seuda Shelishit.

Mazal tov to Nach Yomi that completed Sefer Yirmiyahu and is now studying Sefer Yechezkel.

To sponsor Kiddush, contact the Lerners at 516-326-2955. To sponsor Seuda Shelishit, contact Dovid Gottesman at 917-853-2655.

For Bikur Cholim, contact Adrienne Wolf at 516-328-8451.

To donate new or gently-used dress-clothes/coats on hangers (no bags please), ladies’ hats and pocketbooks to benefit needy families, please contact Clothing Gemach Coordinator Mark Krieger at 917-703-4694.

Food Certificates for A&A Gourmet, Fairway, Mazurs, Pathmark, Stop & Shop, and Waldbaum’s, and Chesed Dollars for many kosher/Jewish businesses, can be purchased from our office or Art Feldman 516-227-0707, Paige Finkelstein 718-343-4821, Rena Gombo 718-343-3855, and Ilene Horowitz 718-470-9474. Proceeds from Food Certificates help finance capital improvement projects at the shul.

Office Hours are Monday, Tuesday, Thursday, Friday 10:00-2:00.

The Park Page Puzzle

This week’s Puzzle: When Rosh Chodesh coincides with another day mandating a Haftara, which wins out? Why might this week's "competition" be unique?

Solution to last week’s Puzzle: In the Torah, Israel is referred to as “the land of milk and honey” (eretz zavat chalav u-devash) in Ex. 3:8, 3:17, 13:5, 33:3, Lev. 20:24, Num. 16:14, Deut. 6:3, 11:9, 26:9, 26:15, 27:3.

Yasher koach to Sid Fine, Susan isler, Karen Klein, Rita Lenefsky, Howie Lerner, and Kal Talansky for their solutions.

Community Calendar

Summer Jewish Music Concerts Cunningham Park – Union Tpke. and 196th St.

Wednesday, August 22 7:00 p.m. - Bukharian Festival Wednesday, August 29 7:00 p.m. – Michoel Pruzansky & Orchestra

Jewish Heritage Day at Mets Stadium Sunday, August 26 – Performances begin at 12:30, Game 1:10

QJCC 16th Annual Testimonial Dinner Hillcrest Jewish Center, 183-02 Union Tpke.

Monday, August 27 at 6:30 p.m.

Chagall Exhibition at Nassau County Museum of Art July 21 – November 4, info at www.nassaumuseum.org

Kupferberg Holocaust Center Lectures “And Then There Were None: The Shoah After Survivors” and “Two Generations Later, The Grandchildren Speak”

Sunday, September 9 at 1:00 p.m. Queensborough Community College, 222-56th Ave., Bayisde

LOST-AND-FOUND FUND$

Visit NYS’s “Office of Unclaimed Funds” on-line to see if NYS is holding any of your money: http://www.osc.state.ny.us/oufIt’s free, it’s easy, and it works. (Similar sites for another states too.) Shul members and friends have already reclaimed thousands of dollars through this site.

The first Park Page Puzzle

on the occasion of the Jubilee Issue (answers based on issues 1-50).

Index of the Derash veDa’Sh Column The Park Page #11 - #299

#11 – Why is The Night Different* #12 – Illumination from the Incandescent Light Bulb #13 – Veshinantam Mibanekha – Learning from our Children* #14 – In the Red? The Asset of Red Wine* #15 – A Coincidence Concerning Coins #16 – Hardware Heroes* #17 – An Overview of Purim #18 – A Little about a Lot of Lots #19 – For a Score, Seven #20 – Confluences of Influences* #21 – By Non-Rabbis, About Rabbis, For the Rabbi’s Column? #22 – Counting the Reasons for Counting #23 – More Talk about Silence #24 – Metropolitan Musings on Art #25 – To Plead The Fifth? #26 – Marching to the Beat of Their Own Drums #27 – On Frugality and Fidelity #28 – Pulsating with a Purpose: The Pathway to Polymathy #29 – A Leaf About Trees* #30 – The DaSh and the Dash* #31 – The Almond: Fruit of the Levant and the Levite* #32 – Knit-Picking* #33 – Of Broad Stripes and Bright Stars #34 – Gems of Gemination #35 – The Long and the Short of It #36 – The COM of Amazon #37 – Playing with a Good Hand #38 – The Junior and The Senior #39 – Planting Seeds #40 – The Medium and the Message #41 – When the Wind Blows #42 – Coming and Going #43 – Over the River #44 – Sing a Song of Six-Pieces, Pocket the Rye? #45 – A Shabbat-Shabbaton Message and Greeting #46 – Preserving the Mom-and-Pop Op #47 – To Dominate with Diplomacy #48 – Radiance of the Glossed Arc #49 – A Torah Thought for the ‘Rest’ of Us #50 – Pleading the Fiftieth #51 – Playing with Just Short of a Whole Deck #52 – All Because of a Sheva #53 – Upwardly Mobile #54 – Lessons of the Land-Scape Goats #55 – Passing the ‘Buck’: The Two Goats of Genesis #56 – Food for Thought: Learning from the Latke #57 – ‘Fast’ Track to the Right Time #58 – Hats Off In – but Now “Hats Off”’ to – Hanoi #59 – Namely Speaking #60 – An Ode to an Orangutan #62 – A Pair of Jokers #63 – Piscatorial Pearls #64 – Suing the Victim #65 – The Subprime and the Sublime #66 – Now or Never #67 – A Mom (and Pop) ‘Operation’ #68 – A Leap of Faith #69 – The Science of Experience, The Art of Shabbat #70 – Against All Odds, All in a Week’s Time #71 – Post-Purim Depression #72 – The Cow that Jumped Over the (New) Moon #73 – Four Lessons from Four (Groups of) Sons #74 – Bearing the Torch #75 – Full Count #76 – All the ‘News’ that’s fit to Print but not to Bless? #77 – Post-Passover Ponderings #78 – Israel@60 #79 – The Power of Return #80 – The Four Brothers #81 – The ShevuA, the SheVUa, and the ShaVUa #82 – A Green Thumbs Up To and From Shavuot #83 – On Jury Duty and Jewry Duty #84 – The Count of Four ‘n Three

#85 – When the Shark Bites, When the Bee Strings, and When We’re Feeling Sad #86 – Ophidiophobia in the Opus #87 – The “Fall” (and Rise) of ‘87 #88 – Nuisances or New Stances? #89 – To Tell the Truth, to Sign for it, and to Look the Part #90 – The Wonders of Wandering #91 – A Way with Words or Away with Words? #92 – The Mo[u]rning After: Some Departing Thoughts in the Wake of Tisha be-Av #93 – Becoming Fearless About Becoming Fearful #94 – Smooth Sailing #95 – The Left, The Right, and The Wrong #96 – W’all for the Boss #97 – Looking Up from 42 Down #98 – Face Off #99 – Ninety-Nine … ‘on the Wall’ #100 – Sing a Song of Sixpence #100b – To ‘b’ or not to ‘b’ #101 – The 101

st Blessing

#102 – Antediluvian Antics

#103 – The Long Haul

#104 – The Princesses and the Puppy

#105 – Half ‘n Half – The Crème de la Crème #106 – Two Angles of the “Triangle-and-Two” Defense #107 – Closing Encounters #108 – The Differential and the Deferential: Balancing the Meta-Physical Equation

#109 – Clothes Encounters of the First Bind

#110 – On Celestial Conjunctions and Celebratory Functions

#111 – Being Resolute about our Resolutions #112 – A War of Words #113 – Exuding Exhilaration about the Exodus #114 – “Fortification” around the Fortress #115 – The Four Sons: Four of a Kind #116 – Basket-weaving Apologetics: At the Reed Sea and at the Basketball Court #117 – Shattering [myths about] The Two Tablets #118 – Fission, Collision, and Supersession #119 – From Floundering to Flourishing #120 – In Like a Lion? #121 – Post-Purim Paraskavedekatriaphobia? #122 – Taking our Cues from the Q’s #123 – Lunar Antics and Solar Lunatics #124 – Absent without Leaven? A Role Call for Pesach #125 – Stimulus “Bills” #126 – Bold like a Leopard, a Tiger made its “Mark” #127 – Making the Cut? #128 – About Face #129 – Many Happy Returns #130 – Boundary Conditions #131 – Covering Our Bases #132 – A Round-Trip Down Memory Lane #133 – Food for Thought: On Doughnuts and Kichlach #134 – Airborne Aspirations #135 – Pastoral Thoughts on Pass-Through Entities #136 – Jumping to Conclusions #137 – From Will-Scour to Willis-Tower #138 – Getting a Jump on Things #139 – Reconstituted Moonshine #140 – A Black Holiness #141 – Nachamu, Nachamu: [Southern] Comfort, [Southern] Comfort #142 – Head over Heels #143 – The Meaning of “Current” Events #144 – You be the Judge #145 – Pompous Circumstances of a Pomiferous Project #146 – A Time to Bless, A Time to Curse? #147 – From the Treasury, on a Silver Platter #148 – Signs of the Times #149 – The Layered Look: A Style for the New Year #150 – Hut, Hut, Hike: The Sukkot Snap ‘n Go[al] #151 – The Rockets’ Wet Glare and a Moon-Spangled Banner: A Hymn for Hoshana Rabba

#152 – A Charge for October 12th: Visa or Master-card? #153 – It Ain’t Over Even After It’s Over #154 – Wining and Dining #155 – Sesame ‘Seeds’ #156 – Familiar Faces, Missing Links #157 – Dealing with what we are Dealt #158 – Ovine Enumeration #159 – Piety in Parsimony? #160 – The Milky Whey and the Miky Say #161 – Slicing and Splicing #162 – Acknowledging Economic Acumen #163 – Tribal Transpositions #164 – But Who’s Counting? #165 – Ivory and Ebony #166 – Black Boxes, Brown Bags, and Silver Codes #167 – Developing a ‘Split’ Personality #168 – Flashback to The Flash Mob #169 – The Logic and Logistics of Logos #170 – A Gold for Torah #171 – The “Cold” Call and the Calamitous Calling #172 – Mad Cows, Made Cows, and Maiden Cows #173 – Running for “Cover” #174 – A Tale of Two Twins #175 – Instant or from the “Ground Up” #176 – “Over and Out” - From Chametz to Matza and Back Again #177 – From the Keyboard, About the Key-Bread #178 – Facial Expressions #179 – The Great Cover-Up #180 – One Chai, Two Chai, Ten Chai, Bar Yo-Chai #181 – “Hole in One” or “Whole ‘n One”? #182 – Kagan and Mikva, Partners in Purity #183 – Buffett and the Buffet #184 – Gaffe-Gate: Controversy over Construal #185 – A Story of Supreme Values #186 – Dollars and Sentiments #187 – An Angle on the Anguine #188 – Of Tents and Tabernacles #189 – A Match Made ‘n Heathens #190 – Cruises and Controls #191 – An Oracle and an Offering #192 – In and Out of the Comfort Zone #193 – The Voice of G-d #194 – An Insight On Sight #195 – A Context-Sensitive Language #196 – Mobile Devices #197 – Crossroads to Return #198 – Analogies from an Amphibian Anthology #199 – Putting the “Ark” in “The Park Page” #200 – A Match Made With Heaven #201 – A Bank of Still Waters #202 – Prenatal Predispositions #203 – Biblical Ark-aeology #204 – Anatomy of a Happy Meal #205 – A Manhattan Python and The Meaning of Life #206 – Signs of the Times #207 – Disintertwining the Twins #208 – Multiple Fronts on the Back End #209 – Biblical Balance Sheets #210 – Days of Thanksgiving #211 – Reflections on Reflection #212 – Homophones, Homonyms, and Homogeneity #213 – Viral Videos, Vivacious Vocals, Venerated Values #214 – Judging a Book by its Cover? #215 – Winter Cold, Spring Fever #216 – His Honor, Your Honor, Our Honor #217 – Braids of Distinction #218 – Making a Mountain out of a Molehill #219 – To Chime In on Time Out #220 – Trajectory of a Work Force #221 – Jewels, Jules, and Joules #222 – Elementary, My Dear Watson #223 – By Crook or by Hook? #224 – Living in a Bubble #225 – Adam’s Apple #226 – Now and Forever

#227 – Mommy and Me: A Meeting of the Cow and the Calf #228 – An Ode to Opening Day #229 – Korea, Kerea, Kedusha #230 – A Tale of Two Evenings #231 – Charting a Greener Course #232 – Gardening, Garnering, Garnishing #233 – Emor and Omer #234 – Oaths, Oats, and Barley #235 – Respect and Respite #236 – Bedelian Boethusians and Bamidbar Betrothal Bonds #237 – The Arboreal and the Laborious #238 – Beaming Us Up #239 – A Common Thread #240 – To Bee and Not to Bee #241 – Butterfly Effects and Human Cocoons #242 – A Proverbial Twist #243 – Terms of a Job Offer #244 – Drawing the Lines, Opening up Circles #245 – Park ‘n Ponder #246 – Storm ‘Windows’ #247 – The Proof is in the Patach #248 – A Margin of Error? #249 – A Case of Unmistaken Identity #250 – Ordeal of Fortune #251 – Reflections of the Son #252 – A Tale of Two Tales #253 – A Time for Chronicles #254 – A Flight to Teshuva #255 – Where the Grass is Always Greener #256 – The Anomaly of the Arava #257 – Occupy “All Street” #258 – Watching a World Series #259 – Capturing an Escape Artist #260 – Finding One’s Place #261 – Happy Returns #262 – Black Friday, White Thursday #263 – Building the Hand that Feeds You #264 – A Penny Saved, A Lesson Learned #265 – The Pursuit of Happiness and The Happiness of Pursuit #266 – Unveiling the Truth? #267 – The Day a Light Bulb Went Off #268 – The ‘Spring’ of The Winter of ’77 #269 – Scriptural Schizophrenia? #270 – A ‘Mosaic’ Code #271 – Pesach in January? #272 – A ‘Split’ Response #273 – He’ll Be Coming Down the Mountain When He Comes #274 – A Life Sentence #275 – An Odyssey in Inner Space #276 – Race and Erasure #277 – A Shabbatean Movement #278 – A Murphian Mandate? #279 – The Calling of a Call #280 – Scaring the Daylight Out of Us #281 – Twinkle Twinkle Titanic Stars #282 – At Last, but Not Least #283 – Cohen, Levi, and Yisrael #284 – Some Off-the-Wall Reflections #285 – Senior Moment, Senior Momentum #286 – A Tale of Two Generations #287 – Tefillin in a Black Laptop Case #288 – On Jewish Genealogy and Jewish Geography #289 – Hair Do’s and Don’ts: The Nazirite’s Knot #290 – Naso and Nasoa: To Travail and To Travel #291 – Espionage or Especial? #292 – Driving on Auto #293 – Water, Logged, and a Case for Immersion #294 – Foreign Accents #295 – Splitting Heirs #296 – ReLINquishing Relationships #297 – On Golden Punned #298 – A Long Shot, A Long Hurdle #299 – The Holy-Land of Opportunity

The View From…

and the Daily News

Viewpoint

The Park Page Puzzle (#202-#256)

Questions:

[#202, Bereshit] Identify three Biblical grandfather-grandson pairs whose names appear in the Shemoneh Esreh (weekday Amida).

[#203, Noach] Other than in Parashat Noach, where else in the Bible does the name Noach appear? (Hint: there is at least one instance in each of Torah, Neviim, and Ketuvim.)

[#204, Lekh Lekha] Parashat Lekh-Lekha introduces us to the life and times of our first patriarch Avraham. In which two other parashot do we actually find the expression “Avraham Avraham”?

[#205, Vayera] Which Jewish holidays have associations with Parashat Vayera?

[#206, Chayei Sara] The Torah makes clear that Avraham’s father was Terach and his chosen son was Yitzchak. According to tradition, what are the names of Avraham’s mother and daughter?

[#207, Toldot] Who gave Yaakov his name?

[#208, Vayetze] The Torah mentions by name not only Lavan’s daughters Leah and Rachel, but even their maidservants Bilhah and Zilpah. What, according to tradition, was the name of Lavan’s son?

[#209, Vayishlach] Who succeeded Shaul as king?

[#210, Vayeshev] What is the rarest weekday Amida, in light of its combination of special insertions?

[#211, Miketz/Chanuka] On which night of Chanuka is it especially customary to give “Chanuka Gelt” and why?

[#212, Vayigash] On which date of the Hebrew calendar do we recite Tachanun in some years and Hallel in others?

[#213, Vaychi] Perhaps the most famous Biblical reference to an angel appears in Parashat Vaychi: “The angel who has redeemed me (HaMalakh HaGoel Oti) from all evil, bless the lads....” Where else in Genesis do we find references to angels?

[#214, Shemot] “Mirror, mirror between the walls: who’s the most elusive one of them all?”

[#215, Vaera] Where in the Torah are the two references to snow (sheleg)?

[#216, Bo] Parashat Bo teaches the obligation to wear Tefillin, but it also alludes to the obligation to remove them. In what verse?

[#217, Beshalach/Shira] Surprising as it may seem, Moshe makes only a single cameo appearance in the Pesach Hagada. Where is it?

[#218, Yitro] Aside from Yitro’s personal achievements as special advisor to Moshe and his stature as the father of Moshe’s wife Tzipora, he was also the ancestor of which other celebrated Biblical personalities?

[#219, Misphatim] A slice of non-kosher salami gets mixed up with visually identical kosher salami. What is the law, and what does this have to do with the Parashat MIshpatim?

[#220, Terumah] How is it possible for one boy to be born before another, but become Bar Mitzvah only afterwards?

[#221, Tetzaveh] What feature does Tetzaveh uniquely share with every parasha in Bereshit, but does not share with any other parasha in Shemot, Vayikra, or Bamidbar?

[#222, Ki Tisa] Beside Parashat Ki Tisa, where else in the Bible does the Golden Calf appear?

[#223, Vayakhel] Which Haftara is printed twice in many Chumashim and yet in most years is not read at all?

[#224, Pekudei/Shekalim] Toward the end of Birkat Ha-Mazon, we say ve-nimtza chen ve-sekhel tov be-enei Elokim ve-adam -”and favor should be found in the eyes of G-d and man”. What does this have to with the beginning of Parashat Pekudei?

[#225, Vayikra] In the opening word of Vayikra, a letter (alef) is written in a reduced font. Where else in the Bible to we find such a phenomenon?

[#226, Tzav] How is the first aliya of Parashat Tzav connected to Samson (of the Book of Judges)?

[#227, Shemini/Para] The name of the Parasha is Shemini meaning “eighth”, a reference to the eighth day of the inauguration of the Tabernacle. To what does the expression shemini she-ba-shemini refer?

[#228, Tazria] Why didn’t the Talmudic Rabbis forbid a Brit Milah on Shabbat “lest a person forget and come to carry”, as they did with regard to Megilla, Shofar, and Lulav on Shabbat?

[#229, Metzora] Where in Parashat Metzora does “Temima” appear? Where in the Parasha is there an allusion to “Binyamin”?

[#230, Acharei Mot/Shabbat Hagadol] For Shabbat Hagadol we have just a regular Maftir, yet a special Haftara. On what other Shabbatot does this combination occur?

[#231, Shabbat Chol Hamoed Pesach]: Why, according to Minhag Ashkenaz, do we mention Sukkot but omit Pesach in the two festivals’ respective Haftara blessings on Shabbat Chol Hamoed?

[#232, Kedoshim] Although Acharei Mot and Kedoshim each have their respective Haftarot, we tend to strongly prefer one over the other, to the point of reading the former for either parasha. Why the “bias”, and when was the last time we actually read both?

[#233, Emor]: Parashat Emor contains the commandment to count the Omer. Where else does this commandment appear, and what is the substantive difference between the two accounts?

[#234, Behar] At the end of the Parasha, we are told in a single verse, “Observe the Sabbath and fear my Temple”. Where else does this exact juxtaposition appear and what is its significance?

[#235, Bechukotai] What mitzva appears twice in the parasha?

[#236, Bamidbar] What is the symbolism behind using specifically five shekalim (silver coins) to perform a Pidyon Haben, the redemption of the firstborn Jewish male.

[#237, Naso] Typically, grain offerings in the Temple were made from wheat-based flour. For what two occasions was barley used instead?

[#238, Behaalotkha] Excluding the Shabbat afternoon, Monday and Thursday beforehand, parts of Parashat Behaalotkha are read on two other occasions and the Haftara is read on one other occasion. What are they?

[#239, Shelach] Where else in the Torah besides Parashat Shelach (and subsequent references to its events) do we find mention of spies?

[#240, Korach] Does a “house (exclusively) full of sefarim,” such as a shul or beit midrash, require a mezuzah?

[#241, Chukat] When is the yahrzeit of Aharon ha-Kohen, and what is unusual about its traditional observance.

[#242, Balak] According to Midrashic tradition, (a) with which character in the Book of Genesis is Bilaam identified, and (b) who were Bilaam’s two tribunal associates in the Book of Exodus?

[#243, Pinchas] (a) How is it possible to be born the son of a (male) Kohen and not be a Kohen? (b) Which six individuals in the Torah were not born to Kohanim but nonetheless became Kohanim?

[#244, Matot] Which Mishnaic tractate's name means the opposite of the name of its “Order”?

[#245, Masei] The Torah enumerates forty-two “Masa’ot” (journeys) of the Jews en route from Egypt to Israel. What other significance has the number 42 in Jewish tradition?

[#246, Devarim/Chazon] On Shabbat Chazon we borrow the tune of Eikha for a line in the Parasha and for most of the Haftara, and borrow the tune of “Elei Tziyon” for Lekha Dodi on Friday night. Where else outside the context of Tisha B’Av do we also respectively borrow these two tunes?

[#247, Va'etchanan] This week’s Haftara begins with the famous repetition Nachamu Nachamu. Which other Haftarot have a word immediately repeated within the first verse?

[#248, Ekev] Which Haftarot have contiguous repetitions in the final verse?

[#249, Re'eh] The Haftara for Parashat Re’eh is also read for Parashat Noach. Which other Haftarot can be read on different occasions (excluding multiple instances of the same occasion - Erev Rosh Chodesh, Rosh Chodesh, Fast Days)?

[#250, Shoftim] In what contexts does the number 250 appear in Chumash?

[#251, Ki Tetze] Though one Talmudic sage claims to have sat at the graveside of a Ben Sorer u-Moreh (“The Rebellious Child”), the predominant opinion is that there never was nor will be a Ben Sorer u-Moreh. What other entities described in the Torah are also deemed to be merely theoretical, never having occurred nor will occur?

[#252, Ki Tavo] Though when one brings his Bikurim (first fruits) to Jerusalem he is Biblically obligated to recite a declaration called Mikra Bikurim, the Rabbis appointed a designated individual who would recite the passage in addition to or in lieu of the owner so that we will not be embarrassed if he is unable to recite it on his own. Provide two other examples of similar rabbinic institutions.

[#253, Nitzavim/Vayelekh] In what way does Rosh Hashana falling on Wednesday night – as it does this year – provide the optimal configuration for Selichot?

[#254, Rosh Hashana/Haazinu] (a) Where in the prayers for the Jewish New Year Rosh Hashana do we actually find chadesh, the Hebrew term for renewal? (b) What do Haazinu and Psalm 92 (Mizmor Shir Le-Yom Ha-Shabbat) share in common?

[#255, Yom Kippur] On what occasion did the entire Jewish nation eat and drink on Yom Kippur?

[#256, Shabbat Chol Hamoed Sukkot] What significance has this Shabbat’s Haftara in terms of its impact on Jewish liturgy?

Answers:

[#202, Bereshit] Three Biblical grandfather-grandson pairs whose names appear in the weekday Shemoneh Esreh are: Avraham and Yaakov (first blessing), Adam and Enosh (fourth blessing), and Yitzchak and Yehuda (respectively first blessing and “Yehi Ratzon” epilogue.)

[#203, Noach] Other than in Parashat Noach, the name Noach also appears in Genesis (5:29,32); Isaiah (54:9, the Haftara for Parashat Noach); Ezekiel (14:14), and Chronicles I (1:4).

[#204, Lekh Lekha] The words “Avraham Avraham” appear twice in Chumash: once during the Akeida (Genesis 22:11) and the other while

describing the lineage of Yitzchak (ibid 25:19). There is also “Avraham ve-Avraham” (ibid 18:33).

[#205, Vayera] Holidays associated with Vayera include: Rosh Hashana (Vayera is read both days of Rosh Hashana, a ram’s horn is the preferred shofar to commemorate Akedat Yitzchak), Sukkot (according to the Midrash, the mitzva of “taking” the lulav is a reward for Avraham offering the guests to “take” various amenities), Pesach (events took place on Pesach, matzot were served), Shavuot (Bnei Yisrael received the Torah, rather than it staying with the angels, since the latter ate milk and meat while dining at Avraham’s tent).

[#206, Chayei Sara] Avraham’s mother was Amatlay (Bava Batra 91a) and his daughter – assuming he had one – was Bakol (ibid 16b).

[#207, Toldot] Curiously, the Torah uses the plural Vayikre’u in referencing those who named Esav – presumably his parents - but the singular Vayikra with regard to who named Yaakov. Rashi cites two opinions, the latter from a passage in Yerushalmi Berakhot, as to whether it was G-d or Yitzchak that gave Yaakov his name. Alternatively, according to Ba’al Ha-Turim, it was actually Avraham who named his grandson Yaakov, as the Gematria (numeric value) of Vayikra is Avraham Avinu.

[#208, Vayetze] Though the Torah alludes to Lavan’s sons (Bereshit 31:28?), it never directly shares their names or much about them. One Midrash tells us that a son was Beor – familiar to us as the father of the gentile prophet Bilaam, while another says that it was Bilaam himself. A third source identifies Lavan as Bilaam – Scriptural parallels between the two abound - leaving open the question of Lavan’s sons.

[#209, Vayishlach] Saul – the first King of Israel – was indeed succeeded by Ish Boshet, who in turn was followed by David. (See PP #196.) However, there was also another earlier non-Jewish King Saul, mentioned in Parashat Vayishlach, who was succeeded as king by “Baal Chanan ben Achbor” (Genesis 36:37-38).

[#210, Vayeshev] The rarest weekday Amida is the coincidence of the following insertions: Ata Chonantanu (Motzaei Shabbat), Ve-Ten Berakha (before Dec. 5), Ya’ale Ve-Yavo (Rosh Chodesh), Al Ha-Nisim (Chanuka). It last occurred in 1994 and will next recur in 2089!

[#211, Miketz/Chanuka] Some sources indicate that Chanuka Gelt stems from the universal obligation to light Chanuka candles, even for the indigent who may need to collect funds from others, so money is distributed to ensure that everyone can fulfill the mitzva. According to this reason, the ideal time for Chanuka Gelt is on the first night, or perhaps even before Chanuka begins. However, some give Chanuka Gelt specifically on the fifth night of Chanuka as it can never fall on Shabbat when it is forbidden to handle money.

[#212, Vayigash] The Hebrew calendar date on which some years we say Tachanun and on other years we say Hallel is the third of Tevet: When Kislev has 30 days, the last day of Chanuka is on 2 Tevet, and on 3 Tevet we recite Tachanun. When Kislev has only 29 days, the last day of Chanuka is on 3 Tevet and we recite Hallel.

[#213, Vaychi] Angels (malachim) appear some several times in the books of Bereshit.

[#214, Shemot] “Mirror, mirror between the walls: who’s the most elusive one of them all?” Who am I? Yocheved – the mother of Miriam, Aaron, and Moshe - was born “between the walls” of Egypt. (See Rashi to Genesis 46:15, explaining why the verse counts thirty-three descendants of Leah, but only thirty-two names appear.)

[#215, Vaera] There are two references in the Torah to snow (sheleg), coincidentally, both as barometers of whiteness in the respective leprosies of Moshe (Shemot 4:6) and Miriam (Bamidbar 12:10).

[#216, Bo] A source, at least according to some opinions, for removing Tefillin before nightfall and before Shabbat and Yom Tov is the verse toward the end of Parashat Bo, Ve-shamarta et ha-chuka ha-zot le-moadah mi-yamim yamim – and you shall guard this statute for its designated times each day.” [Others say the verse is speaking about observing the Paschal Sacrifice and not Tefillin.]

[#217, Beshalach] Moshe appears by name only once in the Pesach Hagada, in the middle of the Magid section: Vayaaminu ba-Hashem u-be-Moshe Avdo – “and the Israelites believed in G-d and His servant Moshe.”

[#218, Yitro] In addition to Moshe’s wife Tzipora, Yitro’s Biblical descendants include: grandsons Gershom and Elazar, a great-grandson Pinchas; Chever the Kenite, husband of Yael and possibly Yael herself; the Rechavites with Yonadav amongst them; and according to the Zohar, Balak the king of Moav.

[#219, Mishpatim] If a piece of cold, solid non-kosher food gets mixed with similar kosher versions of the same foods and one cannot tell which is the non-kosher piece, then the non-kosher piece is considered “nullified” by the majority of kosher pieces. Authorities disagree as to whether one can eat all the pieces in one sitting, whether they should perhaps be distributed among different people (so that no one person is clearly eating non-kosher), or that one piece be discarded. This is based on the Biblical verse from Parashat Mishpatim, acharei rabim lehatot – one should follow the majority. Though the context of that verse is that we follow the majority of justices in rendering a legal decision, the concept is also applied in Jewish Law to mixtures of substances, and using majority to decide other questions of doubt.

[#220, Teruma] If a boy is born on day x in Adar 1 and another boy is born on day x-1 in Adar 2 and they both become Bar Mitzvah in a year in which there is only a single Adar, then they will respectively become Bar Mitzvah on day x and x-1 in that single Adar such that the older boy will become Bar Mitzvah after the younger one.

[#221, Tetzaveh] Tetzaveh is the only parasha from the birth of Moshe at the beginning of Shemot until the end of Bamidbar with no mention of Moshe’s name, and the only one from his birth until his death in which there is no evidence of his speaking to the Jewish people. Some Midrashim attribute this to Moshe’s own request, mecheni na mi-sifrekha – “erase me from Your book.”

[#222, Ki Tisa] The “Golden Calf” resurfaces in a number of places, both as references to the original one of Ki Tisa (Deuteronomy 9:16, Psalms 106:19, Nehemiah 9:18) and as to other ones (Kings 12:28, Kings II 10:29, Chronicles II 13:8)

[#223, Vayakhel] The Haftara of “Vaya’as Chirom” is printed in most Chumashim for both Parashat Vayekhel and the second Shabbat Chanuka. However, many years neither is read: the former because Vaykhel often coincides with a Shabbat warranting a special Haftara and the latter because most years there is only one Shabbat Chanuka.

[#224, Pekudei] Toward the end of Birkat Ha-Mazon, we say ve-nimtza chen ve-sekhel tov be-enei Elokim ve-adam -”and favor should be found in the eyes of G-d and man”. A person is obligated not only to observe the mitzvot as far as G-d is concerned, but also to avoid any suspicion to the contrary by his fellow man. This concept is cited by the Midrashim as the reason for Moshe’s audit at the beginning of Parashat Pekudei to alleviate any concerns of embezzlement of the precious metals collected for the Tabernacle.

[#225, Vayikra] In addition to the alef in the first word of Parashat Vayikra, we have approximately two dozen other cases of Torah letters that must be written in a reduced font. We note in particular the instances at the beginning of this week’s Parashat Tzav (6:2) and Megillat Esther (9:7 and twice in 9:9).

[#226, Tzav] Midrashim consider the verse in Samson’s riddle “out of the eater came forth food” (Judges 14:14) to allude to the obligation, recorded in last week’s Parashat Tzav, of Aaron – previously an eater of sacrifices – to now bring his own sacrifice.

[#227, Shemini] “Shemini she-ba-Shemini” (1/8th of 1/8

th) may refer to

the minimal degree of pride to which a Talmid Chacham is entitled. Interestingly, the eighth verse of the eighth parasha (Vayishlach) begins with “Katonti”, our patriarch Yaakov’s declaration of his unworthiness.

[#228, Tazria] Among the reasons why a Brit Milllah can take place on Shabbat, and we are not concerned lest the person carry the knife in the public domain (as we are concerned with regard to Shofar, Lulav and Megillah on Shabbat): (1) A verse in Parashat Tazria is interpreted to

mean that a Brit must occur on the eighth day even if it is Shabbat, and thus the Rabbis would not override that Scriptural dispensation. (2) It is the expert Mohel, rather than a common person, who handles the knife and he would be careful to adhere to the parameters of the dispensation. (3) Brit Millah – as the subject of thirteen covenants, is too significant to postpone.

[#229, Metzora] “Temima” is explicitly mentioned in verse 14:10 and “Binyamin” is alluded to a few verses later in 14:14 (bohen ... ha-yemanit).

[#230, Acharei Mot/Shabbat Hagadol] Aside from Shabbat Hagadol, other Shabbatot with a special Haftara but just the regular Maftir (repeating the final verses of the Parasha) are: Shabbat Erev Rosh Chodesh, Shabbat Shuva, and the Shabbatot of “Shelosha de-Puranuta” and “Shiva de-Nechemta” – the three weeks before and seven weeks after Tisha be-Av.

[#231, Shabbat Chol Hamoed Pesach] According to standard Minhag Ashkenaz, we mention Sukkot but omit Pesach in the two festivals’ respective Haftara blessings of Shabbat Chol Hamoed, because the distinct number of sacrifices on each day of Sukkot render them separate holidays (and therefore warranting mention) as opposed to Pesach on which the sacrifice remains constant. Some authorities however, such as the Vilna Gaon, maintain that on Shabbat Chol Hamoed of both holidays, there should be no mention of the festival. Prof. Daniel Sperber in his famous series Minhagei Yisrael, argues that the normative Ashkenazic practice is actually a “compromise” custom between two divergent traditions.

[#232, Kedoshim] Although the parashot of Acharei Mot and Kedoshim each have their respective Haftarot, we try very much to avoid the one that speaks negatively about the plight of Jerusalem. Since often the two Shabbatot are combined, or Acharei-Mot is Shabbat Hagadol, or Kedoshim is Rosch Chodesh, we are usually able lain only the preferred one of the two. The last time we needed to read both Haftarot was in 1997. (Note that the custom of Brisk was that in such a situation, they would actually read the same Haftara for both Acharei Mot and Kedoshim, in order to avoid the other one.)

[#233, Emor]: Aside from its appearance in Emor, the mitzva to count the Omer also appears in Parashat Re’eh (Devarim 16:9). The latter account, however, only mentions counting weeks but not days, gives an agricultural criteria as the starting point, and offers no target end point.

[#234, Behar] Aside from its appearance at the end of Parashat Behar, the verse ““Observe the Sabbath and fear My Temple” appears identically at the beginning of Parashat Kedoshim“. The juxtaposition of these two mandates is traditionally taken to mean that the obligation to observe the Shabbat supersedes the obligation to build the Temple. (See “Boundary Conditions” in PP #130.)

[#235, Bechukotai] The prohibition of temura – exchanging one unconsecrated animal for another animal already designated for a sacrifice, whether an upgrade or downgrade in quality – appears twice in the last chapter of Vayikra, verses 10 and 36. Other mitzvot such as maaser – tithing – also appear multiple times.

[#236, Bamidbar] Two possible reasons for five shekalim being the redemtion amount for a firstborn son: (a) five shekalim is the erekh-value of a boy age one month to five years, and the son gets redeemed at one month, (b) Yosef – who was a firstborn to his mother (“peter rechem”) – was sold by his brothers for twenty dinar (= five shekalim) and thus our practice serves as some sort of atonement for this grievous act.

[#237, Naso] While according to Torah law, grain sacrifices are typically brought from wheat, both the Omer (Leviticus 23:10) and Sotah (Numbers 5:15) offerings came from flour. Note also that (a) Bikurim ("First Fruits"), which have some properties of an offering, were brought from the “Seven Species” which include barley, and (b) at the end of Ezekiel (45:13), we find reference to a special barley sacrifice upon the dedication of the Temple.

[#238, Behaalotkha] We read from the beginning of Behaalotkha on the last day of Chanuka and from the passage about “Pesach Sheni” on the last day of Chol Hamoed Pesach. The Haftara of Behaalotkha is also read on the first Shabbat of Chanuka.

[#239, Shelach] Aside from the infamous spies of Parashat Shelach and subsequent references, we also find spies mentioned in the Torah in Parashat Miketz (Yosef accuses his brothers of being spies) and in Parashat Chukat (Moshe sends spies to scout out Yaazer). In addition, spies are found at the beginning of the Prophets, when Joshua sends a pair to check out the land of Canaan, and in particular the city of Jericho.

[#240, Korach] Despite the insinuation from Korach’s question, even if a house already contains many sefarim, one must still affix mezuzot on its doorposts. However, this is true only of residences containing sefarim. A synagogue or beit midrash, where people come only to pray or study but not to live, is technically not obligated to have mezuzot, and saying a bracha upon affixing one may perhaps be a bracha levatala (blessing in vain).

[#241, Chukat] Aharon ha-Kohen’s Yahrzeit is the First of Av, as surprisingly recorded not upon his death in last week’s Parashat Chukat, but later during the recapitulation of the Israelites’ travels in Parashat Masei. There is a custom to fast on Aharon’s Yahrzeit (see Shulchan Arukh, Orach Chayim 580), which is apparently at odds with the prohibition to fast on Rosh Chodesh. (Interestingly, there is also a custom to fast on the First of Nissan - the Yahrzeit of two of Aharon’s sons - despite the fact that not only it is Rosh Chodesh but also during the month of Nissan throughout which we refrain from fasting.)

[#242, Balak] According to Midrashic tradition, Bilaam is identified as either Lavan’s grandson or Lavan himself, and was one of Pharaoh’s three special advisers, along with Yitro and Job.

[#243, Pinchas] (a) The offspring of a person who is a Kohen but married a woman forbidden to him (divorcee, non-Jewess, or promiscuous woman) is not accorded the status of a Kohen. (b) Aaron, his four sons (Nadav, Avihu, Elazar, and Itamar), and grandson Pinchas all were appointed as Kohanim, rather than “inheriting” that status from their respective fathers. Some noted that Malkitzedek and Moshe may also have had some degree of naturalized Kohen status.

[#244, Matot] Tractate “Chullin” (=mundane) means the opposite of its Mishnaic Order “Kodashim” (=consecrated). Other examples might be Taanit (=fast) in Moed (=festival) and Negaim and Nidah (two forms of impurities) in Taharot (=purities).

[#245, Masei] Other than the forty-two “Masa’ot” (journeys) of the Jews en route from Egypt to Israel, the number 42 bears multifold significant in Jewish tradition: the letters in one form of G-d’s name, the words in “Ana be-Koach”, the Levite cities (excluding the “Cities of Refuge”), the days after Pesach before Shavuot, the lines in each column of a Torah scroll, the words in the first paragraph of the Amida, and several others.

[#246, Devarim/Chazon] Aside from Shabbat Chazon, the tune of Eikha is borrowed for a verse in the opening chapter of Megillat Esther, while the tune of “Elei Tziyon” is applied to the expression “Benei Betkha ke-Batchila” (=”rebuild Your Temple as it was originally”) in the Mussaf for Yamim Tovim.

[#247, Vaetchanan] Aside from last week’s Haftara that begins with Nachamu Nachamu, three other Haftarot with contiguous repetitions in the opening verse are Shoftim (Anokhi Anokhi), Yom Kippur (Solu Solu), and – modulo the superscription – Kedoshim (Hatishpot Hatishpot).

[#248, Ekev] Haftarot with contiguous repetitions in the closing verse are Behaalotka/Shabbat Chanuka (Chen Chen) and Ki Tisa (Hashem Hu Ha-Elokim). There are also numerous closing verses where two words with the same root appear contiguously or near- contiguously.

[#249, Re'eh] Other than the Haftara of Parashat Re’eh which also gets read for Parashat Noach, other Haftarot that get repeated are: Ki Tetze and Noach (Noach is comprised of both Re’eh and Ki Tetze), Behaalotkha and Shabbat Chanuka, Vayakhel/Pekudei and the Second Day of Sukkot. Other more unusual repetitions are Nitzavim and an Aufruf (according to the custom that reads a special Haftara when a groom is present), Acharei Mot and Kedoshim (according to a custom that will avoid at all costs the selection from Ezekiel describing the “abominations of Jerusalem), and Parashat Zachor (the Shabbat before Purim) and Shushan Purim (when it is observed and coincides with Shabbat.) [We have excluded multiple instances of the same special occasion such as Erev Rosh Chodesh, Rosh Chodesh, and Fast days.]

[#250, Shoftim] The number 250 appears in Chumash as the size of both portions of “fragrant cinnamon” and the size of the “fragrant cane” used to make the sacred anointment oil (Exodus 30:23) and the number of Israelite associates of Korach who joined him in his rebellion against Moshe and Aharon (Numbers 16:2).

[#251, Ki Tetze] Other than the rebellious son Ben Sorer u-Moreh, two other items described in the Torah yet, as per the Talmud, never happened nor will happen, are the idolatrous city Ir Hanidachat and the afflicted house Bayit Menuga.

[#252, Ki Tavo] Other than Mikra Bikurim – the declaration recited when bringing the “First Fruits” to Jerusalem – a “designated reader” was also appointed both in the context of Keriat ha-Torah and Kidushin, i.e. a person getting an aliya no longer reads his own Torah portion, and a person getting married does not recite the blessing rather it is given to a rabbi, cantor, or other individual.

[#253, Rosh Hashana] When Rosh Hashana falls on Wednesday night – as it does this year – we have an optimal configuration for Selichot in that we recite them for exactly four days before Rosh Hashana. This time-period for examination of spiritual “blemishes” corresponds to the period for examining animals for physical blemishes for four days prior to offering them as sacrifices. Additionally, at one time it was common to fast during the “Ten Days of Repentance”, and these four days before Rosh Hashana served as compensatory fast days for the four days during the ten when it is forbidden to fast – the two days of Rosh Hashana, Shabbat Shuva, and Erev Yom Kippur.

[#254, Rosh Hashana/Haazinu] (a) While the First of Tishrei is called the “New Year”, the Rosh Hashana liturgy largely ignores the “New” aspect and reflects other themes of the holiday. A few exceptional references to “New/Renew” (chadesh) in the Machzor are: at the beginning of Avinu Malkenu, “chadesh alenu shana tova”; in the wish recited when eating the apple dipped in honey, “she-te-chadesh alenu shana tov u-metuka”; and in the Grace After Meals, “Harachaman Hu ye-chadesh alenu et hashana ha-zot le-tova ve-livrakha”. (b) Haazinu and Psalm 92 (Mizmor Shir Le-Yom Ha-Shabbat) were both regarded, in Temple times, as the “song of the day” for Shabbat, respectively being read in conjunction with the Mussaf and morning-Tamid offerings. While in the absence of the Beit Hamikdash, these sacrifices are not currently brought, Psalm 92 still serves as the “song of the day” for Shabbat. Haazinu, for its part, is divided into aliyot – for Torah-reading purposes – following the same division into six parts as in the Holy Temple.

[#255, Yom Kippur] The Jewish nation was obligated to eat and drink on Yom Kippur during the dedication of the First Holy Temple by King Solomon, which overlapped with Yom Kippur. This dedication is the subject of the Haftarot of both the Second Day of Sukkot and Shemini Atzeret.

[#256, Shabbat Chol Hamoed Sukkot] The expression in the Haftara for Shabbat Chol Hamoed Sukkot, “ve-hitgadilti ve-hitkadishti - and I will magnify Myself and sanctify Myself” (Ezekiel 38:23) is the source for, and may influence the vocalization of, the first two words of the Kaddish yitgadal ve-yitkadash / yitgadel ve-yitkadesh. [See also: “The Proof is in the Patach”, PP #247; the puzzle in PP #192, and solution in PP #193.]

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