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Shabbos is central to Torah and Jewish living. The week begins and ends with Shabbos – an inspired beginning, a week of work and an inspired end to the week. From the holy to the ordinary to the holy again.

What is the message of this weekly cycle? What energies are being manifest in it that we should be using, riding? Why do we need a Shabbos every week whereas other festivals occur only yearly? There must be a most essential lesson for the neshamah in Shabbos which necessitates such close repetition.

There are many ideas in Shabbos, but perhaps the most basic is that it represents an end-point, the purpose of a process. The week is a period of working, building; Shabbos is the cessation of that building, which brings home the significance and sense of achievement that building has generated. It is not simply rest, inactivity. It is the celebration of the work which has been completed. Whenever the Torah mentioned Shabbos it first mentions six days of work – the idea is that Shabbos occurs only after, because of, the work.

A process must have an end-point to give it meaning. If work never achieves a result, the work is foolish. If an inventor builds a machine which maintains itself fully – fuels itself, oils itself, cleans itself – that is clever; provided that the machine produces something useful. A machine whose only output is its own maintenance would be ridiculous.

The result justifies the work, the end-point justifies the process. The pleasure of the freedom and relaxation which accompany an end-point are the direct results of the satisfaction of knowing that the job has to be done. That is the real happiness, the happiness of achievement. Shabbos is wonderful if a person has a week’s work to show for that week – then the relaxation is rich and full.

Shabbos is described as “me’eyn olam ha’ba” – a small degree of the experience of the next world. There is an idea that all spiritual realities have at least one tangible counterpart in the world so that we can experience them: it would be too difficult to relate to the abstract if we could never have any direct experience of it. Sleep is a sixtieth of the death experience; a dream is a sixtieth of prophecy. Shabbos is a sixtieth of the experience of the next world.

Why specifically a sixtieth? What is unique about the proportion of one in sixty? One who has a sensitive ear will hear something very beautiful here. One in sixty is that proportion which is on the borderline of perception: in the laws of kashrut there is a general rule that forbidden mixtures of foods are in fact forbidden only if the admixture of the prohibited component comprises more than one part in sixty. If a drop of milk accidentally spills into a meat dish that

dish would not be forbidden if less than one part in sixty were milk – the milk cannot be tasted in such dilution. The halachic borderline is set at that point where taste can be discerned.

The beautiful hint here is that Shabbos is one sixtieth of the intensity of olam ha’ba – it is on the borderline of taste: if one lives Shabbos correctly one tastes the next world. If not, one will not taste it at all.

How is the higher taste experienced? By desisting from work. Not work in the sense of exertion, that is a serious misconception of Shabbos. What is halted on Shabbos is melacha – creative activity. Thirty-nine specific creative actions were needed to build the Mishkan in the desert; these mystically parallel the activities God performed to create the Universe – the Mishkan is a microcosm, a model of the Universe. God rested from His creation, we rest from parallel creative actions. The week is built by engaging in those actions constructively, Shabbos is built by desisting from those very actions. The Mishkan represented the dimension of holiness in space, Shabbos is the dimension of holiness in time.

Shabbos rest is an opportunity for introspection. What have I achieved this week? How am I better, more aware, more sensitive? Where do I need to develop in particular? Stocktaking; facing up to oneself honestly. This itself is a faint reflection of the external facing up to oneself which is of the essence of the next world. The meditation of Shabbos is the meditation of being, not becoming. But from that awareness the next week’s ‘becoming’ is generated. Shabbos ends with havdalah, the ceremony of ‘distinguishing’, the holy from the mundane. A profound lesson can be learned from havdalah which is part of the theme we have been studying. Shabbos exits, the week begins. There is a natural sense of let down, holiness has left, the lower state is experienced. This is why we smell spices at havdalah – to revive the wilting soul. But a deep secret is revealed here: we take wine for havdalah! Wine is used when elevation occurs, as we have noted already. What is the meaning of this paradox?

The idea is as follows. Certainly the week begins with the sadness of sensing Shabbos fade. The relinquishing of holiness is palpable. We smell spices. But the week’s beginning means a new opportunity to build, to elevate our present status towards another Shabbos which will be higher than the last, which will reflect another week of work and growth added to all the previous ones! We take wine! This is called “yeridah l’tzorech aliya – a descent for the purpose of elevation”, a higher and greater elevation than before.

So in the cycle of Shabbos and the week we see an elevated beginning, a descent, a loss of that high level of holiness, but only for the purpose of work: a return to the dimension of the beginning, higher, more inspired, more sensitive; closer to that final Shabbos and better prepared.

28th Feb ‘15 ט' אדר תשע”ה

פרשת תצוה פרשת זכור

פ' תצוה הפטרה: שמואל א' ט''ו ב'-ל''ד

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AShabbos: A Taste of the World to ComeRabbi Dr. Akiva Tatz JLE

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AEretz HaTzviRabbi Zvi TeichmanCongregation Ohel Moshe, Baltimore, MD

The Men in White CoatsHave you ever been privileged to be in the company of greatness?

No that long ago, I together with a group of fellow congregants had returned from a whirlwind tour of the Holy Land. In addition to the usual jet lag that tends to dampen the adrenalin high of a trip of this sort, there is also the inevitable

‘reality check’ that sets in. We were privileged to nourish our souls and spirits as we heard warm words of encouragement and guidance from the inspired Tolna Rebbe; HaRav Yitzchok Scheiner, the venerable Rosh HaYeshiva of Kamintez Yeshiva in Yerushalayim; HaRav Asher Weiss, the brilliant Gaon, author and educator; Rabbi Motti Berger, the masterful presenter of Aish HaTorah fame, among many others.

We walked on the very mountains our ancestors in the time of the Patriarchs and the Prophets traversed, as our tour guide emotionally and dramatically read the appropriate verses suited to each historical site, vividly reenacting the thrilling moments of our remarkable history and destiny.

We alighted upon retrieved Jewish property, deep in the Moslem quarter that now houses a thriving Yeshiva that was literally dug out with the student’s own hands. It is ironically situated directly above the teeming Arab shuk right beneath our feet, and looks out upon the Temple Mount, directly opposite where the Holy of Holies stood. We cried over the anguish of the loss of our Temple but we laughed that the prophecy of return was panning out right before our eyes.

We visited the famed Zilberman Cheder where children happily attend school 364 days a year! We were blown away by the exuberance and joy these children displayed as they recited with the taamim, verses from Tanach effortlessly and mishnayos randomly. We also noticed a Down Syndrome child integrated comfortably into one of the classes, exhibiting the same joy his classmates displayed.

After observing this exalted level of spirituality one tends to feel so inconsequential and inferior. This feeling often leads to a sense of defeatism and subsequent apathy.

This pernicious force of self-doubt is called עמלק, Amalek, which is numerically equivalent to ספק, the word for ‘doubt’, 240. Just as that hateful nation cast doubt in our hearts by attacking us while we were riding a high wave of enthusiasm after having just experienced the miracles at the Splitting of the Sea, this tiny worm of self-doubt creeps slowly into our hearts quashing any fleeting inspiration we may have ever attained.

How does one transform inspiration into purposeful action when our lives see so far removed from these spiritual giants?

At the end of our portion after the Torah concludes with the details of the Priestly vestments, we are told about the Seven Day Inauguration ritual that would conclude on the eighth day with the consecration of Aharon and his sons as Kohanim to serve exclusively in the Tabernacle and Temple.

Strangely though, we are taught that during these Seven Days of Inauguration only Moshe served and only upon the eighth day did Aharon assume his full role. Additionally we are told that each day Moshe assembled and subsequently disassembled the Tabernacle. It was only on the eighth day that the Tabernacle was erected permanently.

The Talmud (:יא תענית לא. records an intriguing discussion that took (ע"ז place between the inhabitants of the town of Ginzak and Rabbi Akiva. They inquired of Rabbi Akiva, that as Moshe was not a Kohen and thus not permitted to wear the Priestly vestments, what then did he don while performing the service during those seven days?

The Talmud reports that they initially asked two other questions as well. Firstly, if someone finds oneself unintentionally ‘fasting’, not having eaten from the onset of the day yet, can one spontaneously continue to fast the rest of the day for the sake of ritual fasting, and recite the special prayer of Aneinu that is inserted on a fast day? Secondly, they posed the following question: Is a jug that has been used to store wine of non-Jews forbidden for usage?

In each of the inquiries Rabbi Akiva was seemingly baffled and didn’t respond. He entered the Study Hall and presented the issues to the local scholars. They responded to the first issue that a spontaneous fast is indeed a valid one. To the second matter they answered that the jug is permitted for use after twelve months. As far as to what Moshe wore, they replied that Moshe wore a white linen robe, with Rabbi Kahana adding that is was a garment without a hem.

Is there a connection between these random questions? Was Rabbi Akiva truly unable to answer these queries on his own? Perhaps the people of Ginzak found themselves in a similar predicament. They wondered out loud whether can one spontaneously change effectively? Can one, after living life without thought, suddenly transform it into something meaningful?

As a jug of wine that has absorbed the prohibited wine of the non-Jews, can a people who have been exposed to negative influences rid themselves of impurity?

How was Moshe, who was shunned from serving as a Priest in the Tabernacle because of his initial reluctance and hesitation to accept a leadership role in taking them out of Egypt, now able to be permitted to serve in the Tabernacle?

What they really wanted to know, since as far as Moshe was concerned at this point was merely academic, was how could they who were such simple folk achieve what they felt they were unworthy of?

By going to the local Study Hall, Rabbi Akiva sought to teach them that the answer lies in their own backyard. Yes, one can suddenly change. Yes, one can slough off the impurities one has been exposed to. The lesson of the inauguration of the Tabernacle with Moshe serving there was instructive. Even a simple white, uncolored garment, can serve with dignity too. The lack of a hem indicates something unfinished and incomplete. A person doesn’t necessarily have to be a Rebbe, a Rosh HaYeshiva, a Rav or Scholar to achieve greatness.

One merely has to try. One has to set himself fully to that which he is capable of. Perhaps the lack of hem also symbolizes the need and acknowledgement to improve and finish off our garment.

What we must take away from our encounters with greatness is the notion that if each one of us devotes ourselves fully to the task at hand, we too will experience the thrill of ‘serving’ G-d, in the Tabernacle of our lives. Moshe constructed and deconstructed the Tabernacle daily. This teaches us that the long history of our great nation’s success is contingent on realizing that it is in the accumulation of our continuous efforts to push ourselves towards the objective ahead, even when at times it may be disrupted by failures.

No one ever became great overnight nor without having stumbled. We can all rebuild ourselves. Our nation has come back many times from the brink of disillusionment time and again. There is no greater evidence than the story of Purim and the defeat of the powers of Amalek accompanied by a thrilling and renewed commitment in accepting the yoke of Torah and Mitzvos.

May we succeed in being inspired to greatness and never faltering or being discouraged in the conquest of that goal!

Quiz Time??Answers can be found on back page. Information taken from Kellias Yakkov Quizes

1. Why, according to Ibn Ezra, did the olive oil used for the Menorah have to be of exclusively high quality?

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Do Not Make Demands

And you shall make holy garments for Aharon your brother for honor and for splendor. (SHEMOS 28:2)

Once Rabbi Yoseph Zundel, the famous tzaddik from Salant, was in Vilna and had been given a letter to deliver to Rabbi Gershon Amsterdam.

Rabbi Yoseph Zundel went to Rabbi Gershon's house to deliver the letter, and after the door was opened he handed the letter to Rabbi Gershon. Rabbi Gershon was unaware of the agent's real identity, and upon seeing the poorly dressed man standing there, he thought that he was a simple wagon driver. Rabbi Gershon wanted to give him the tip that was customarily given to wagon drivers, and invited him to come in for a glass of whiskey.

Rabbi Yoseph Zundel, knowing that our Sages say, "All that the baal ha-bayis says you must do,"1 drank the whiskey.

When Rabbi Gershon heard that the "wagon driver" was running an errand from Salant, he began questioning him about the famous tzaddik, Rabbi Yoseph Zundel of Salant, unaware that this was the identity of his guest. Rabbi Yoseph Zundel began to mutter and tried to downplay his own merit. Rabbi Gershon was amazed that anyone could speak disparagingly of the famous tzaddik, and became suspicious of the identity of his guest, and finally asked him his name.

Upon hearing that his name was Zundel, he understood what a distinguished guest he had in front of him, and he said to him, "G-d does the will of those that fear Him," 2 meaning that since he feared G-d and did not wish to be recognized, his will was done." (LA-ANAVIM YITTEN CHEN, p. 339)

Rabbi Zundel made no demands of his host to uphold his honor, and readily accepted any lack of respect he may have suffered. The same should apply in marriage, where we should make no demands from our spouses, while constantly giving our assistance to them.

"And these are the clothes that they should make." 3 Our Sages have taught, "A person should always be as modest as Hillel." There is a story of a gentile who was passing by a synagogue and heard a scribe reading the verse, "And these are the clothes that they should make." 4 The gentile came to the scribe to request an explanation of the above verse.

The gentile asked, "Who is going to wear these clothes?"

The scribe answered, "The Kohen Gadol."

The gentile said to himself, 'I will go and get converted so that I can become a Kohen Gadol."

He came to Shamai and told him why he wanted to become a Jew, and Shamai pushed him out of the house with a measuring stick for building that he had in his hand.

The gentile then came to Hillel and said to him, "Convert me so that I shall become a Kohen Gadol."

Hillel converted him on the condition that he had requested. Afterwards Hillel said to him, "Is it possible to appoint someone to serve the King without knowing the King's rules? Go and learn the King's rules."

The gentile went and began learning Chumash. When he arrived at the verse, "Any stranger [who is not a kohen] that shall come near [to serve in the Temple] shall die," 5 She asked, "To whom is this verse referring?"

He was told, "Even to someone as important asking David." The gentile came to the following conclusion: the Jews are so precious in G-d's eyes that they are called "sons," as it is written, "My son, my firstborn, O Israel,"6 and

nevertheless it is written, "Any stranger that shall come near shall die;" 7 thus for a convert who is not as precious, and comes with his staff and his pack, will this not be so much more the case [that he will die]? (YALKUT 379)

What attracted the gentile to make him seek out an explanation of the verse? Why did Shamai push him out of the house? Why did Hillel accept him? What caused the convert to realize that he was making a mistake by asking to become a Kohen Gadol?

The gentile walking past the synagogue was impressed by the verse describing the beautiful clothes that the Kohen Gadol wore. He thought that since he was doing the Jewish people a favor by joining them, he was in a position of strength, and could ask what he wished before he converted. To him, wearing the clothes of the Kohen Gadol represented the utmost glory, and he coveted that glory for himself.

But Shamai, who knew that it was impossible for a convert to become a Kohen Gadol, since one's father must have been a kohen, did not accept such behavior. Shamai must have felt that it was a privilege to become a Jew and be a part of the nation chosen to serve G-d. Anyone who made conditions for his acceptance was belittling that privilege. Since Shamai felt the gentile's words were an insult to Judaism, he threw him out. His abrupt response is shown by the fact that he was shoved out immediately with whatever Shamai happened to have in his hands.

Hillel, on the other hand, had a different philosophy. He felt that if a gentile would become Jewish and enjoy the fulfillment of serving G-d and learning Torah, it would be a pity to deny him that privilege. Even though the gentile came with a mistaken conception, Hillel felt that he truly admired the beauty of Judaism and was sincere in his desire to become a part of it. He was lacking fundamental knowledge of Judaism, but was searching for a way to partake of its beauty.

We previously asked what caused the convert to realize that he was making a mistake by asking to become a Kohen Gadol. The convert saw that there was no special favoritism for those who do not fulfill the commandments of the Torah. One can be the greatest rabbi on earth, but if he goes against the Torah and tries to serve in the Beis Ha-mikdash when he is not allowed to do so, he receives the death penalty. This taught the convert how much justice there is in the Torah. It does not matter who you are. The truth of the Torah takes precedence over everyone.

When the convert realized this, he understood how foolish he had been in asking to become a Kohen Gadol. He understood that if the Torah tells us that this is only for one who is born a kohen, then that is the absolute truth. Anyone trying to achieve that position when he is not a kohen, is denying the truth of the Torah. Since he had come to know how true and beautiful the Torah was, he backed down from his previous demands. He humbly accepted the Torah without any conditions. In this way he validated Hillel's more positive approach to the convert.

In a manner similar to that of the convert in this midrash, many people make demands and conditions in their marriages. They want their spouses to do this or that and complain bitterly when their desires are not fulfilled. Their mistake parallels that of the convert. They do not realize the beauty and truth that lies in marriage, just as he did not realize the truth and beauty of the Torah.

1. Pesachim 86b

2. Tehillim 145:19

3. Shemos 28:4

4. Ibid.

5. Bemidbar 3:10

6. Shemos 4:22

7. Bemidbar 3:10

Beloved CompanionsRabbi Yisrael Pesach Feinhandler ztlRabbi of Avney Yashpe Synagogue & Author of Beloved Companions (Insights On Domestic Tranquillity From the weekly Parsha)



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AMitzvos are for our BenefitRabbi Abraham J. Twerski, M.Dfrom Twerski on Chumash

The Torah states:

"You shall command the Children of Israel that they should take for you pure, olive oil pressed for illumination" (Exodus 27:20).

The Talmud interprets the phrase "they should take for you" to mean that the light is for you. I do not need it (Talmud Bavli, Menachos 86b). Clearly, the Creator of all light, Whose pillar of fire illuminated the way for the Israelites during their forty-year sojourn in the desert, hardly needs the little flames of the Menorah to provide

light for Him. "The mitzvos were given for no other reason than to refine Israel" (Vayikra Rabbah 13:3).

The light of the Menorah was to burn continually (Exodus 27:20). This indicates that we must constantly have the awareness that we are the beneficiaries of the mitzvos.

There is one category of mitzvos, chukim (ordinances), which are Divine decrees that are beyond the capability of the human mind to understand. The light of the Menorah should remind us that these, like all other mitzvos, are for our benefit.

THE DEVOTED NAZI WITH THREE JEWISH GRANDSONSOne Shabbat, there was a man who came to the synagogue of Rabbi Berel Wein, in the Rechavia section of

Jerusalem, accompanied by his three young sons, whom it turned out were of the ages 9, 7 and 5. Even with their long peiyot, they didn’t look Jewish with their stunning blond Aryan hair and shining blue eyes. Additionally, the boys were unusually well behaved, not running out of their seats and around the shul like many little children do.

After the prayers, Rabbi Wein, a famous Jewish historian and educator, greeted the father and asked him where he was from. The guest said he was from Rechovot [a city near Tel Aviv]. When Rabbi Wein next asked where his family originally came from, the man became uncomfortable. Rabbi Wein apologized, and asked if he was perhaps a baal teshuva, a returnee to Torah-observant Judaism.

The man explained that he was really a Gior, a convert to Judaism, and that he had been born in Germany. With that off his chest, he continued to tell of how he embarked on his unusual and fascinating spiritual journey to Yiddishkeit. Not only was he a German, but his father was a dedicated Nazi and war criminal who had spent 10 years in prison after the Second World War.

The son went to study microbiology in a college in the United States and there he for the first time met and became friendly with many Jews. In Germany he had learned about that sordid chapter of his nation’s history in which his people brutally mistreated the Jews, and he could never understand why people like his father could so hate the Jews who in his eyes were such nice good people.

After graduating from college in America, he enrolled in Hebrew University in Jerusalem, seeking post-graduate degrees and to pursue his interest in Judaism. He earned a doctorate degree in microbiology, and subsequently became involved in researching many life-saving cures. At the same time he studied with some rabbis and converted to Judaism, breaking all contact with his father who as an officer of an SS Storm Troopers brigade had been responsible for the murder of many thousands of Jews.

Shortly before he met Rabbi Wein, the man had received a phone call from his mother informing him that his father was dying and that he should come and see him one last time. The convert spoke to his rabbis and they told him that one had to have a sense of gratitude to his biological father, even if he was a despicable Nazi war criminal.

So he boarded a plane with his three young sons and landed in Germany. He went to the hospital where his father was being treated. His father could barely look at his beautiful offspring because they all looked so Jewish and religious. After exchanging greetings and some small talk, the son, unable to control himself, declared firmly: "Clearly you must have done some good deed that you merited three such wonderful grandchildren. What is it that you did?" he asked his father.

The grandfather at first was unable to think of any good action of his that might have resulted in what happened. Finally he recalled that once he led a group of murderous SS troops into a Catholic orphanage in Warsaw Poland in 1942. They were looking for Jewish children hiding as Catholics.

At first the grandfather was unable to detect any such children. But then towards the end of inspection he noticed three boys whom he was positive were Jewish. And for some strange reason which he himself to the end of his life could not understand, he felt a sense of pity for them and turned his eyes as they quickly escaped from the danger he represented.

The son shouted, "Father, why couldn’t you have found a fourth or fifth child to save? Neither my wife nor I have infertility problems, yet since the birth of our youngest child five years ago we haven’t been able to conceive and bear any more children. I now realize that the three sons we are blessed with are due to that one sole good deed you did!"

P.S. When Rabbi Lazar Brody, the renowned Torah orator and translator of "Garden of Emunah," told this story in the Flatbush shul of the Sephardic Lebanese Congregation, he drew the following lesson: G-d has gratitude and doesn’t deny the reward owed to a person, even if that individual is a despicable Nazi war criminal! So if a Nazi can get such a reward as having three righteous grandsons, can we even imagine just what He will give as a reward to those of us who have served Him all of our lives with all of our strength?

Bubby's Blog



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2. Why. according to Rashi, is the Kohen Godol’s breastplace called the ‘Choshen Mishpat ’ (28:15)?

Love and Fear G-dNow, if you would, please forgive their sin. If not, You can blot me out from the book that you have written. (Shemos 32:32)

Moshe's name is not mentioned explicitly in Tetzaveh. He is referred to only with the pronoun "you". After the sin of the Golden Calf, when Klal Yisrael was in danger of being destroyed, Moshe begged Hashem to forgive Klal Yisrael's sins and if not, to blot his name out of the Torah. Even though Hashem forgave them, still Moshe's words were fulfilled and his name was erased from one sedrah in the Torah.

It is difficult to understand why Moshe should have been punished for exhibiting mesiras nefesh for Klal Yisrael. In addition, why was Tetzaveh specifically chosen as the place to delete his name?

When Hashem first approached Moshe at the Burning Bush, Moshe questioned his worthiness to lead Klal Yisrael out of Egypt. Even after Hashem had answered all his doubts, Moshe still replied,

"Send this mission with the one you usually send" (Shemos 4:13). Here Moshe revealed the real reason behind his unwillingness to accept this mission. He was afraid of slighting his older brother Aharon, who had suffered together with Bnei Yisrael and had been, until then, G-d's emissary to them. Moshe was afraid that Aharon would be hurt if his younger brother was chosen over him.

Hashem responded in anger. According to R' Yossi (Zevachim 102a)+--- Moshe was actually punished for his reticence. He had been destined to be the progenitor of the line of Kohanim and Aharon an ordinary Levi. Now this designation was reversed.

On the surface, it seems incongruous that Moshe should have been punished so severely for refusing the mission out of sensitivity to his brother's feelings. To appreciate the subtle deficiency that Hashem found in Moshe, we must first discuss two divergent approaches to avodas Hashem.

The first approach is reflected in the words of Chazal, "Our will is to do your will." This implies that our service to Hashem starts with our subjective will. We wish to do that which is good for us, and we conclude that fulfilling the will of Hashem is what is best for us in this world and the next.1 The second approach is reflected in the words of Chazal in Pirkei Avos (2:4) "Make His will as your own." In this approach, Hashem's will is the starting point and one subjugates his own personal desire to Hashem's will, disregarding any subjective preferences.

The latter approach is reserved for special individuals - lovers of Hashem (see Ramban to Shemos 20:6) Ahava is serving Hashem with no thought of personal reward; yirah is with one's own personal reward in mind.

We can better understand the following exchange between Moshe and Hashem. After the first two of the Ten Commandments were given, the people approached Moshe and said they were afraid that if they continued to hear Hashem speak directly, their neshamos would leave their bodies forever. They begged Moshe to be an intermediary between themselves and Hashem.

Moshe was devastated that the people did not want to approach Hashem directly out of love and would rather hear the Torah indirectly. But Hashem responded to Moshe's disappointment that the people had spoken well: this great fear of His and desire to observe all His mitzvos should remain with them and their children forever.

Moshe was agitated that the people considered their own welfare and were not selflessly dedicated to relating to Hashem directly, even at the possible cost of their lives. That is the level of selfless love. Their fear of dying while listening to Hashem's words reflected that lack of complete selflessness. Hashem responded, halevai that they should remain on the level of Fear of G-d, where service to Hashem is measured by the subjective understanding that doing Hashem's will is the best course for a person. This level is not yet that of selfless love, but it is nevertheless an admirable one for the masses.

Rebbe Zusya was once asked if he would be happy to change places with Avraham Avinu. He replied: "What would Hashem gain

- there would be still one Avraham Avinu and one Reb Zusya?" That is the attitude of ahavas Hashem in which one's personal reward is absolutely irrelevant.

Chazal tell us that one who suspects another wrongly is smitten in his own body (Sabbos 97a) if there are no grounds to suspect another, then the suspicion reflects the one who is suspicious. He knows that if he were in a similar position himself, he probably would have acted as he suspects his friend of acting. Therefore, his suspicion is based on a personal blemish, and this is the personal impairment which Chazal refer to as being smitten bodily.

Moshe's suspicion that Aharon would feel slighted was groundless. Hashem told Moshe that Aharon would have nothing but joy in his heart upon hearing that Moshe had been chosen. Therefore the basis for Moshe's suspicion must have been within himself. And it was this slight blemish that Hashem responded to by punishing Moshe.

A Kohen becomes G-d's agent and representative, and therefore must be a selfless servant, totally negating his own self. If Moshe could not free himself of the self-concern he projected onto Aharon, he was found unfit to be the kohen. Aharon's selflessness was beyond question - it made no difference to him who the redeemer was as long as Hashem's mission was fulfilled - and he was therefore found fit to be the Kohen Gadol.

Moshe rectified this slight blemish of self-interest when he asked that his named be erased from the Torah if Hashem did not forgive the Jewish people. To publicize Moshe's rectification of his original blemish, his name was deleted from Tetzaveh, in which the installation of kohanim is discussed. Moshe might have been jealous of Aaron's status as Kohen Gadol. To show that he was not, the Torah alludes to his earlier willingness to have his name removed entirely from the Torah. The Torah therefore deletes his name and refers to him as "you". It made no difference to Moshe who was the Kohen Gadol, as long as there was a Kohen Gadol to fulfil G-d's plan for Klal Yisrael.

Rabbi Leff's shiurim can be heard in streaming audio format on his website: http://www.rabbileff.net

Outlooks and Insights )שעורי בינה(Rabbi Zev LeffRav of Moshav Matityahu

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V'ata tetzaveh (27:20)

The Baal HaTurim notes that from the birth of Moshe Rabbeinu in Parshas Shemos until his death in the final parsha - V'Zos HaBracha

- this week's parsha is the only one in which his name isn't mentioned even a single time (assuming that we consider Nitzavim and Vayeilech, which are generally read together, to be a single parsha). He explains that this is because in next week's parsha, Moshe beseeched Hashem to forgive the Jewish people for the sin of the golden calf. He requested (32:32) that if Hashem won't forgive them, then his name should also be erased from the entire Torah (macheini na mi'sifr'cha asher kasavta). Although Hashem ultimately accepted his prayers and forgave the Jewish people, we have a maxim that a conditional curse of a righteous person will be fulfilled even if the condition itself doesn't come to pass (in this case, Hashem's refusal to pardon their sin), so Hashem partially implemented his request by removing him from one entire parsha. However, it remains to be understood why his name was specifically left out of our parsha as opposed to any other? The Vilna Gaon points out that the yahrtzeit of Moshe Rabbeinu, 7 Adar, traditionally falls during the week of Parshas Tetzaveh, as it does this year. In order to hint that it was at this time that Moshe was taken away from us, the Torah purposely removed him from this parsha. The Oznayim L'Torah contrasts this with the non-Jewish approach of specifically establishing holidays on the day they believe their leader to have been born and died. We, on the other hand, recognize that great as Moshe Rabbeinu was, at the end of the day he was also human; the date of his death isn't even explicit in the Torah, and during the time when he passed away his name isn't even mentioned in the weekly parsha.

Others note that Rashi writes (4:14) that Moshe was originally intended to serve as Kohen Gadol, and the position was only transferred to his brother Aharon as a punishment to Moshe. Our parsha deals almost exclusively with the garments and inauguration procedure for the Kohen Gadol. One might have thought (as indeed some Rishonim explain) that Moshe was bitter at being reminded of the loss of what could have been his, and would therefore want to compensate by at least having his name mentioned repeatedly. To demonstrate that Moshe was just as genuinely happy at his brother's appointment as Aharon had been at the selection of Moshe (see Rashi 4:14), his name isn't mentioned a single time in the parsha which could have "been his," as he willingly stepped aside to allow Aharon his moment in the spotlight.

Finally, I once heard in the name of Rav Ovadiah Yosef that the word sifr'cha, from which Moshe requested to be removed, can also be read as sefer-chaf - the 20th portion in the Torah, which is Tetzaveh!

V'asisa tzitz zahav tahor u'fitachta alav pituchei chosam Kodesh L'Hashem (28:36)

The Gemora in Taanis (2a) derives from verses that there are three "keys" which are uniquely Hashem's and which aren't given over to intermediaries to execute: chaya, t'chiyas ha'meisim, matar

- conception, resuscitation of the dead, and rain. The Vilna Gaon notes a beautiful allusion to this contained in our verse, which states that the opening up (pituchei) of chosam, which is an acronym for the aforementioned three items - chaya, t'chiya, matar - is Kodesh L'Hashem, exclusively performed by Hashem and no other!

Parsha Points to Ponder (and sources which discuss them):

Â It is the opinion of the Medrash Tanchuma (8), Rashi (31:18), and the Seforno (24:18, 25:9) that the sin of the golden calf recorded in Parshas Ki Sisa actually transpired prior to the commandments regarding the building of the Mishkan in last week's parsha and the making of the garments for the Kohanim in this week's parsha. The Tanna D'vei Eliyahu (17), Daas Z'keinim (25:2) and Ramban (35:1) disagree and maintain that these parshios are written in the order in which they occurred chronologically. However, prior to the Cheit HaEgel, the Divine Service was done by the first-born from each family and not by the Kohanim, who only merited to serve in the Mishkan as a result of their piety during the Cheit HaEgel (Rashi 32:29, Bamidbar 3:12). If so, how can our parsha, which according to the latter opinion was said before the sin of the golden calf, refer to the service in the Mishkan as being performed by Aharon and his sons when at that time it was still done by the first-borns? (Chazon Ish Orach Chaim 125:7)

Â In his commentary on Masechta Shabbos (21b), the Ran writes that because the miracle of Chanuka occurred through the menorah in the Beis HaMikdash, the Rabbis applied the stringency of its laws to the menorahs we light on Chanuka and forbade the use of their light for any purpose. How can this be reconciled with the Medrash Tanchuma (3) which recounts that the menorah in the Temple miraculously lit up every single courtyard in Yerushalayim, allowing the people to work using its light? (M'rafsin Igri)

Â 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 against wearing a beged ish (men's clothing)? (Tosefos Kiddushin 36b, Gilyonei HaShas and Haaros (Rav Elyashiv) there)

Â Rashi writes (28:30) that the Kohen Gadol was able to ask questions of the Urim V'Tumim which was inside of the Choshen, to which he would receive answers from Hashem. Did the letters all light up or protrude simultaneously, requiring his knowledge to properly rearrange them, or did they sequentially spell out the answer for him? (Ramban, Maharsha Yoma 73b, Peninim MiShulchan HaGra, Rav Saadyah Gaon quoted in Shiras Dovid)

Â One Shabbos morning, on Parshas Tetzaveh, after davening had concluded, the Brisker Rav turned to those in his minyan and asked the following riddle: "What else was there in the Courtyard of the Mishkan besides that which is explicitly mentioned in the Parshios of the Mishkan?" (Peninim MiShulchan Gevoha - hint: see Rashi 29:4; for another possible answer see Rashi 27:5)

Â Hashem instructs Moshe (30:1) to make the golden altar upon which incense was brought daily. Why is it referred to as a miz'beach (altar), which comes from the word zevach (sacrifices), when no animals were ever brought on this altar as sacrifices? (Radak and Ibn Janach in Shaarei Aharon)

Â Before the performance of a mitzvah, we are accustomed to making a blessing thanking Hashem for commanding us regarding that specific mitzvah. Why is no such blessing recited before fulfilling the Torah obligation to remember what Amalek did to our ancestors by reading about those events from a Torah scroll once annually?

Parsha PotpourriRabbi Ozer AlportAuthor of Parsha Potpourri and Renowned Lecturer



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ואתה תצוה את בני ישראל ויקחו אליך שמן זית זך כתית למאור להעלת נר תמיד )כז'/ו(

And you shall command the children of Israel, and they shall take to you pure olive oil, crushed for

lighting, to kindle the lamps continually

One of the unique things about Parshas Titzaveh is that it is the only parshah, from the first mention of Moshe Rabeinu until the end of the Torah that does not mention Moshe’s name. The Ba’al Haturim famously explains that this is because Moshe, while davening to Hakadosh Baruch Hu to spare the Bnai Yiosroel from being destroyed due to their aveirah of worshipping the aigel hazahav, exclaimed “Vi’im ayin, michaini noh misifrichah…”- and if not, erase me from your sefer * the Torah). Since the klalah of a tzadik comes true even if proclaimed “al tinai”, (conditionally), Hashem ‘complied’ with Moshe’s curse, and removed any reference to Moshe’s name from this parsha.

The Tosefes Bracaha brings this pshat, and asks how his can be understood, if the events of the aigel occur AFTER Parsahs Titzaveh (in the following parsha of Ki Sisah). It is difficult to understand why Hashem would have enacted Moshe’s curse retroactively, before it occurred. (The concept of “ain mukdam umi’uchar baTorah” would not answer this question, as, regardless of the order in the Torah, the events of the aigel occurred subsequent to those in Parshas Titzaveh.) He suggests an answer biderech remez, that in the majority of years, Parshas Titzaveh is read on the week preceeding Zayin Adar, which is Moshe’s yahrtzeit. Therefore, this parshah was chosen to be the one in which Moshe’s name is ‘hidden’, as a sign of our great loss. He compares this to the empty space left in Sifrai torah between Parsahs Vayigash and Vayichi, which represents the vacuum left by the death of Yakov Avinu.

In the Sefer Nachalas Yakov, (written by the Michaber of the Nesivos Hamishpat), he discusses the strange lashon of the Passuk ‘Vi’ateh Titzaveh, and concludes in a way that can also be understood to relate to the idea of the absence of Moshe Rabbeniu’s name from this parshah. Firstly, he asks that the lashon at the beginning of the passuk is strange, as we typically find in the rest

of the Torah a lashon of ‘Tzav es Bnei Yisroel’. As well, the lashon of ‘viyikchu ailechah shemen zayis’ is unusual, as it should have said ‘Viyikchu shemen zayis…’ the word ‘ailechah’, “to you”, is seemingly extra.

He answers with a concept from the Ramban, that all of the Mitzvos that we do are to, in some way emulate the Kochos Ha’elyonim. The Mitzvah of taking shemen zayis to light with, represents the idea of the hashpa’ah of the Kedushah from Hashem that pours onto us, which is referred to as ‘shemen mishchas kodesh’. He further explains that Moshe Rabbeinu’s greatness was entirely derived from and because of Klal Yisrael. (This is seen in the passuk ‘ki shichais amCHA- because YOUR nation has destroyed, as explained by Rashi, that Hashem said to Moshe ‘ is there any other reason that I gave you greatness but because of the Bnai Yisrael?). Since the entire purpose of taking the oil liha’alos ner was in order to bring down the hashpa’ah of the shmen mishchas kodesh from above and onto the bnai Yisroel, in order to light the way for them and to show them how to follow in the ways of Hashem. If the Bnai yiroel heeded this guidance, then they would receive this hashpa’ah, and it would further empower Moshe and make him even greater, but if CH”v they didn’t then they wouldn’t receive this hashpa’ah and Moshe Rabbeinu himself would also not receive it. In essence, the hashpa’ah depended on Moshe’s ability to guide the Bnai Yisroel. With this, we can understand the two textual anomalies identified above. The Torah states ‘ViATAH’ Titzaveh- and You, Moshe YOURSELF shall command, and the passuk continues with viyikchu aileCHA as Moshe’s ability to command and direct will impact whether he merits to receive this hashpa’ah for himself as well.

Perhaps the Nachalas Ya’akov can also answer the Tosefes Bracha’s question of why Moshe’s name was omitted specifically from this parshah. Using the Ba’al Haturim’s reason, that Moshe requested to be removed if Hashem didn’t answer his tefillah, we can understand that it was at a time when the Bnai Yisrael were not following Moshe’s guidance, and were led astray by the aigel, that represents when Moshe guidance was not heeded, and therefore the source of his greatness, Klal Yisrael, was not in a state that allowed theHashpa’ah of Shemen mishchas kodesh. Therefore, it is specifically in the parsha when the tzivuy for creating such shemen that Hashem chose to leave Moshe Rabbeinu’s name out.

Moshe's Name is HiddenR’ Udi GrunwaldAgudas Yisroel Toronto & Ze'irai Minyan

WOMEN AND PARSHAS ZACHOR

Question: It is difficult for me to get to shul with my kids to hear parshas zachor. Should my husband daven earlier or should I go out later to a reading for ladies?

Answer: There is a mitzva deoraisa to remember what Amalek did to the Bnei Yisrael when they left Egypt. The minhag is to fulfil this mitzva by reading parshas zachor on the Shabbos before Purim as Amalek was the ancestor of Haman.

While Tosafos (Megilla 17b), the Magen Avraham (OC 675) and others hold that one needs to read from a sefer torah in order to fulfil the mitzva, Ramban (Ki Setze), the Minchas Chinuch (603) and others hold that this is a rabbinic requirement like all other Torah readings. Similarly, the Terumas Hadeshen (quoted by the Magen Avraham) holds that mideoraisa one needs a minyan. The Mishna Berura (Shaar Hatziun 685:5) challenges his source, however.

Thus, the Shaarei Ephraim (8:85) writes that one who didn’t hear parshas zachor in shul can read it to himself from a chumash.

The Sefer Hachinuch (603) writes that women aren’t obligated to hear parshas zachor though the Minchas Chinuch writes that women must hear it as it is not a time bound mitzva.

While it is commendable for women to listen to parshas zachor, most poskim hold that they aren’t obligated to do so (See Moadim Uzmanim 2:168). R' Yitzchak Yaakov Weiss (Minchas Yitzchak 9:68:1) writes that it has been customary for many women to go to shul to listen though one shouldn’t make an extra Torah reading for them after davening. It would be preferable for women to read parshas zachor from a chumash (See Nitai Gavriel, Purim 20:2).

CHILDREN AND PESICHA

Question: I have noticed that certain shuls honour children to sing anim zemiros and open the aronbeforehand, while other Shuls don’t. What is correct?

Answer: To emphasize the holiness of anim zemiros, ascribed to R’ Yehuda Hachassid, we open thearon hakodesh while singing it. The Bach (OC 132) mentions the minhag to sing it daily, though mostshuls sing it every Shabbos while the Vilna Gaon held that it should only be sung on Yom Tov (See Nesiv Bina 2 p260).

Due to this, R’ Moshe Sternbuch (Teshuvos Vehanhagos 2:81) holds that it is inappropriate for a child to lead anim zemiros.

Nonetheless, R’ Shlomo Zalman Auerbach (12:96) held that a child may do so (See Ishei Yisrael 36:n196). Many shuls follow this, especially as they want to encourage child participation at the end of davening.

Many expectant husbands follow the Chida (Avodas HaKodesh, Moreh Baetzba 3:90; Yosef Ometz 57) who writes that the local minhag was for expectant husbands to do pesicha in their wife’s ninth month as a segula for an easy birth (See Kaf Hachaim OC 134:12).

Others quote the Birchas Ephraim (60) who writes that he heard that the Rashba held that the minhagwas for husbands to do pesicha for anim zemiros (rather than to take the Torah out) from the seventh month.

While the Mishna Berura (147:29) writes that a child shouldn’t hold a Sefer Torah, this shouldn’t apply to pesicha where the Torah isn’t removed.

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The Weekly Halachic Conversation

Rabbi Avi WiesenfeldRosh Kollel, Yerushalayim and Rav at Kav Halacha Beis Horaah H

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Purim - Selected Halochos

THE READING OF THE MEGILLAH

Q. How important is it to hear every word of the megillah?

A. Very! If one misses even one word, he has not fulfilled his obligation and he must listen to the entire megillah again.1 However, there are some ideas that may save him in this case:

• If one does miss a word, he should quickly read what he missed, continuing until he catches up with the Baal Korei. It’s best to do this from a kosher megillah, but if one doesn’t have one in front of him, he may even read it from a regular chumash.

• Even if one ends up having to read a lot inside himself, e.g., in a noisy shul, as long as he heard most of the megillah from the Baal Korei, he has fulfilled his obligation.

• One who isn’t sure if he actually heard every word or not depends when it is: during the night reading, he can be lenient and assume he did, and doesn’t need to hear it again. But if this happens during the day reading, a Rov should be consulted.

Q. What if one dozed off during the megillah; has he fulfilled his obligation?

A. If he properly fell asleep, he must hear the megillah again. However, if he simply daydreamed or spaced out and he heard the words of the megillah, he has fulfilled his obligation and need not hear it again.

GETTING DRUNK

Q. Just how drunk does one really have to get on Purim?

A. It always amazes me that all throughout the year some people are looking for leniencies, in all areas of halachah, and try to avoid chumras - stringencies. However, when it comes to this mitzvah, these people don’t look for leniencies and wish to fulfil the mitzvah to its ‘fullest’, with any possible chumrah they can get hold of. On the other side of the spectrum, there are people who are normally very careful in observing all halachos, but in this instance, almost ignore this mitzvah, claiming “it’s not for me!” Let us analyse what one has to do to fulfil this mitzvah. After all, it’s Purim!!

The Gemarah2 tells us that a person is required to become intoxicated on Purim, until he does not know the difference between ארור המן and ברוך מרדכי. The Shulchan Aruch takes this literally, whereas the Ramo cites an opinion that one should drink a little more than usual, and then take a nap. While sleeping, he is unable to differentiate between המן מרדכי and ארור and has thereby ,ברוך fulfilled this dictum.3 There are, however, many alternate explanations offered:

Some Rishonim explain that the intent of Chazal was, that once one cannot recite the whole song of שושנת יעקב in the correct manner, he has reached the required level.4

Some Rishonim explain that the numerical value of 502) המן is (ארור equivalent to the value of מרדכי A person who cannot calculate this due .ברוך to his drunkenness, has reached the level of intoxication required by Chazal.5

Rav Yisroel Salanter zt”l explains that this is not a level of obligation; rather a level of exemption. In other words, a person is required to drink continuously throughout Purim, unless he reaches this extreme level of drunkenness, at which point he is no longer obligated in the Mitzvah.6

1 שו"ע סי' תקצ ס"א ומ"ב שם ס"ק ה.2 מגילה ז:

3 שו"ע ורמ"א סי' תרצה.4 תוס' מגילה שם ד"ה דלא. וע"ע בקובץ מבקשי תורה כרך ג' עמ' קמח.

5 אבודרהם, מהרי"ל, ד"מ וב"ח סי' תרצה, מג"א שם ס"ק ג, שעה"צ ס"ק ה.6 עמק ברכה עמ' קכו. וע"ע בשפת אמת במגילה שם. והנפק"מ בזה אם נשתכר וחזר להיות פיקח אם חייב לשתות

• According to one of the Rishonim, the purpose of drinking on Purim is not for his own happiness per se, but is rather in order to gladden others.

DAMAGING ON PURIM

Q. If one damages people’s property whilst being drunk, is he obligated to pay for damages?

A. The Gemarah relates7 that upon the conclusion of the Yom Tov of Succas, people would grab each other’s Esrogim from each other, and eat them as a way of displaying their joy in completing the Yom Tov. Tosfos explains that anytime when damage is done to another’s property as a part of the celebration, the damager is exempt from paying. Other Rishonim disagree. However, the Ramo paskens like Tosfos and one who damages the property of another or injures him in the course of involvement in the joy of performing a mitzvah is exempt from payment for these damages. Some Poskim rule that this halacha does not apply nowadays, as we do not experience the same level of simchah that Chazal were discussing.8

Q. Is it permitted to insult, or to speak or act derisively towards friends, rebbes, etc. in the spirit of Purim merriment?

A. No. An exemption from paying damages should not be confused with permission to transgress other prohibitions in the Torah.

Q. Is it permitted to daven whilst being drunk?

A. One may daven normally even after drinking a reviis of wine.9 Once a person has reached a state of ‘not being able to speak in front of a dignitary’, he may not daven. Even if he already began, or the time for davening will pass, he must not daven.10 One who accidently missed davening because he was drunk or davened whilst ‘not being able to speak in front of a dignitary’, should make up what he missed by davening two Shemonei Esrei’s at the next tefillah.11

The Poskim decry those who imbibe alcohol and thereby transgress many issurim. Someone who will miss any berachos, netilas yodayim, bentching or tefillah due to his drinking, should not drink, and rather fulfil his obligation through one of the other methods described above. Furthermore, Chazal tell us that someone who davens in a state of intoxication is likened to having served Avodah Zoroh.12

The Gaon explains that the name of אסתר hints to its deeper מגילת meaning"הסתר revealing the concealed”. That is to say, that the“ - "מגלה underlying message of Megillas Esther is, that encrusted and hidden in all natural events is Hashem’s miraculous mater plan. It is up to us to reveal this plan. For this reason, specifically on Purim, we are commanded to drink to the point of intoxication, to reveal our true self, and ultimately reveal the true miracles behind all of creation. Happy Purim!

עוד או לא.7 סוכה מה.

8 עי' רמ"א חו"מ סו"ס שעח, ואו"ח סי' תרצה ס"ב, מג"א שם ס"ק ח ופרמ"ג שם. וע"ע בביאור הגר"א שם דדוקא שלא בכוונה, אבל אם הזיק בכוונה חייב. וע"ע בערוה"ש שם ס"י שכ' שעכשיו אם הזיק חייב לשלם. וכ"כ במהרש"ל

ביש"ש ב"ק פ"ג ס"ג.9 רמ"א סי' צט ס"ג בשם התרוה"ד, ובמ"ב שם. וע"ע גמ' ברכות לא.

10 תוס' עירובין סד "דתפילתו תועבה וחוזר ומתפלל. וכ"פ בשו"ע שם.11 מג"א ס"ק ג, מ"ב ס"ק ו. והוסיף המ"ב שמ"מ אם התחיל סמוך למנחה ובודאי יעבור הזמן אם ישתכר, נחשב כמזיד

ואין לו תשלומין.12 גמ' ברכות לא:

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ITYA Practical Guide to the Halochos of Communal

Obligations, Mitzvas Tzedokoh and Ma’aser KesofimExcerpts from the sefer Easy Giving / פתח תפתח את ידך (which includes extensive notes and comprehensive halachic sources), authored by Eli Katz and Emanuel Meyer and available from seforim shops in NW London. H

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3. Why, according to the Ramban, are the orders concerning the Urim and Tumim mentioned in this Parasha, but not in Parashat Pekudei, which records the actual construction of the Priestly Garments?

לע''נ

יפה שינדל בת ר' יחזקאל ע"הלע''נ

ר' שלום שכנא בן ר' חיים יעקב ז"ל

Previously, we identified the source of the obligation for every member of every community to support the essential communal infrastructure and also the strength of this obligation. We further clarified what types of communal organisations are considered essential and that this obligation has precedence over both the mitzvah of tzedokoh and minhag of ma’aser kesofim.

Section A – Communal Obligations Chapter 2 – Calculating the Communal Obligation of the Individual

A. Three different calculating methods.1. There are three different methods for calculating the sum

that each individual has to contribute for the communal obligations. They are:

i. נפשות .per capita, where each member, i.e – לפי household, pays an equal sum. For example, in a community consisting of five members with costs of £60 per annum, the levy for each member would be £12.

ii. לפי ממון – pro rata, where each member pays a sum proportional to his wealth. In the example above if four members earn an average salary and the fifth earns double the average salary, the four members would pay £10, and the fifth £20.

iii. A composite method which combines the two methods above – 50% of the costs are assessed on a per capita basis and the remaining 50% on a pro rata basis. This comes out to £11 (£6 + £5) for the four members and £16 (£6 + £10) for the fifth member.

2. The Remoh states clearly, that most communal obligations are levied pro rata.

3. The communal welfare fund is also levied pro rata.

4. There are a number of exceptions to this general rule; the rent for the shul premises, a chazan’s salary, and the costs for a city’s defences in times of war, these would all be calculated using the composite method as in 1.c above. Some say that this method should also be used to calculate the individual’s payment for mikvahs and other communal mitzvos such as writing a Sefer Torah for example.

5. If the per capita amount is too high for those members in the community with a lower income bracket, then the fifty percent per capita component would be reduced, and the rest applied on a pro rata basis.

6. The Tzitz Eliezer concludes that for the standard infrastructure typical of a community today, schools, mikvahs and the like, unless a specific custom has been previously established, the calculation is based solely on a pro rata basis.

B. Assessing a person’s wealth.There is substantial discussion exactly how one’s wealth is

to be calculated and which assets and debts should be included. The Chassam Sofer summarises that in his day both Sefardim and Ashkenazim would be evaluated by a committee, however, the Sefardi custom was that there was no possibility of appealing an evaluation, whereas the Ashkenazi custom followed the standard laws governing the laws of partnership. If a member of the Ashkenazi community felt that the evaluation was incorrect, he could appeal the committee’s decision and make a שבועה – an oath affirming his true worth. These valuations were typically done once every three or four years.

C. Some modern day examples.1. Nowadays, communities such as Basel and Zurich have

a system whereby a community tax to support the local infrastructure is calculated and levied, based on one’s official income tax returns. Each person in the community declares to the community or shul the family’s taxable income, which also includes a wealth asset calculation. This is then used by the community to calculate the communal taxes for each of the component parts of the infrastructure, including shul, Rabbi, communal welfare fund, free loan association, schools, mikvah, chevrah kadishah etc. This calculation is re-evaluated each year based on the expenditure, and approved in a community annual general meeting.

2. In practice this equates to approximately 3-5% of one’s net income, which would equate to 30-50% of one’s ma’aser kesofim, assuming one tithes at the lower rate of ten percent.

3. In other communities such as Baltimore, USA, ‘Scrip’ tzedokoh vouchers are used by a significant part of the community, in which 20% of the donations are automatically allocated to a local school of the donor’s choice.

4. In the Golders Green Beth Hamedrash, a fixed mikvah levy is charged each year to every member in their annual shul bill.

To Be Continued ..




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כולל הלכה ברורהHeaded by Rabbi Yehoshua FrickersThis week: R’ Shloime AisenthalKollel Halocho Berura is an evening chabura of Baale Battim in Golders Green, learning הל’ בשר וחלב currently finishing בס”ד We are .למעשה to מקורות from the הלכה and thank Oneg Shabbos for this opportunity to share what we are learning with you.

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Part 1 :טעם נותן בר נותן טעם

One of the most frequent sheilos in the kitchen is in סימן צ״ה the topic of נותן טעם בר נותן טעם which is commonly known as נ״ט בר נ״ט .

We say Taam keikar that taste/absorptions released from a pot into food have the status of proper food, but if the taste/absorptions of the pot have been weakened by being transferred a second time they do not have a status of proper food that would render the parev food meaty.

This is an overview of the halochos but you must ask a competent halachic authority should the situation arise.

A scenario that could easily occur is where Rachel1 boils spaghetti in a clean pot that was used for chicken soup that morning thereby the pot being a 2בן יומו, with the intention to add meaty bolognaise. Yaakov comes home from work, and (behind Rachel’s back as husbands tend to do when in the kitchen) takes the parev spaghetti, places it in a milky bowl, adds cheese and heats it in the milky microwave. Rachel sees this and shouts “how can you do this, I cooked chicken soup in the pot this morning!”

Can they eat the spaghetti cheese and can they now add cheese to more spaghetti if they wish to?

The gemara in Chulin3 states אמר שמואל בקערה שעלו דגים Shmuel says that a piece of fish (any parev) ,מותר לאכלן בכותחthat was placed [hot] on a [meaty] plate may [then be removed and] be eaten with cheese.

The Mechaber4, holds like most rishonim5 that any type of cooking in the meaty pot will still enable you to remove the food and eat it with milk.

The Rema is machmir and holds6 that if you cooked parev in the meaty pot you may not לכתחילה mix with cheese but if it was only placed on the meaty plate7 e.g. using a milky strainer, as opposed to cooked in a meaty dish, you may eat it with cheese. The Rema remarks that if the meaty pot was אינו

1 Names have been changed to protect the innocent2 A pot used for meat/milk in the last 24 hours is called בן יומו3 111bסימן צ״ה ס׳ א 45 Rabbeinu Taam, Rashba, Rambam and other Rishonim6 Rema is concerned with the opinion of the Rivon7 There is also a machloikes acharonim whether this heter will still apply if both the fish and the plate are hot or if only one of them is hot

not used in the last 24 hours for meat8, then one may – בן יומו eat the parev with milk. The Rema also differentiates לכתחילהwhether you are going to mix the parev food with actual milk or just heat up or eat in milky keilim.

We will now summarise all these cases which should give a clearer view on the Halocho according to the Rema:

You can use the parev food on a milky plate or heat up in a milky pot without cheese in the following cases:

• You can intentionally cook in a meaty pot יומו בן אינו to then לכתחילה remove it and place on a clean milky plate without cheese

• You can intentionally place hot parev food on meaty plate, even 9בן יומו, to then לכתחילה remove it and place on a clean milky plate without cheese

• If you cooked in a meaty pot בן יומו with no intention to use with milky utensils, you can then לכתחילה remove it and place on a clean milky plate without cheese

You can use the parev food to eat with cheese in the following cases:

• If you placed hot parev food on a meaty יומו בן אינו plate or even cooked in a meaty pot יומו בן with אינו no intention to use with milky, you can then לכתחילה remove it and eat with cheese

• If you placed hot parev food on a meaty יומו plate בן with no intention to use with milky, you can then remove it and eat with cheese לכתחילה

• If you cooked in a meaty pot בן יומו with no intention to use with milky and you בדיעבד removed it and have already mixed it with cheese, you do not have to throw away and can now eat it. You cannot however, לכתחילה knowing that it is forbidden, to mix with cheese

This last case will answer our sheiloh above: They may eat the already prepared spaghetti cheese since they have already mixed the parev with cheese but they may not now add cheese to another bowl of spaghetti.

Nat bar Nat cases that do not allow you to eat the parev with cheese or place on a milky pot as above, will not render you meaty should you have it as parev, and subsequently will not require you to wait the prescribed six hours to have milk.

Please note that all the above cases are not referring to parev cooked with davar charif sharp foods such as onion etc.

8 Using the pot for parev in the last 24 hours does not revive the (blios) meaty particles in the walls of the pot and render it בן יומו according to nearly all poiskimאגרות משה יו"ד ח' ב' סי' כ"ט 9

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The Davening DiscussionRabbi Elozor Barclay Rabbi Yitzchok Jaegerauthors of the Guideline Series (Targum Press) H

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Chapter Five - Forbidden Places of Prayer cont.

128. Is there an obligation to check a child’s diaper before davening?

As long as one does not suspect that the child may be

dirty, there is no requirement to check him.

129. What if a child soils himself while one is davening?

If one can smell the bad odor, he must stop davening

immediately and attend to the problem. Either the child

should be changed or moved, or one must move away

four amos from the point where the odor ends. This

applies even if one is in the middle of shemoneh esrei.

130. May one daven in the presence of a child’s potty?

This is permitted if the potty is thoroughly clean and

does not smell.

131. May one daven facing the open door of a bathroom or toilet?

• If one can smell a foul odor, this is forbidden.

• If there is no foul odor, opinions differ about this

and it is preferable to close the door, if possible.

132. What if there is an offensive odor from tar, kerosene, paint, etc.?

One may daven in the presence of such odors, even if he

is nauseated by them.

133. What if a person accidentally davened in the presence of waste matter?

This is a complex issue depending on several factors,

and a rav should be consulted.

134. May a person daven if there is used nagel

vasser in the room?

It is preferable to remove the water.

135. May one daven in a shul that lacks a proper

mechitza?

It is forbidden to daven in such a shul when there are

women present, even if the women dress modestly. If

one is unsure whether the mechitza meets the halachic

requirements, he should consult a rav.

136. May men daven in a hall or house when

women are present?

• If all the men and women are members of the

family, it is permitted.

• If they are not all relatives, the women should be

asked to go to another room. If they do not agree

to leave, it is permitted to daven there.

137. May one daven in a hall that is used for

mixed dancing?

Such a place is an abomination and it is forbidden to

daven there, even when the hall is not in use.

138. May one daven in a reform or conservative

temple?

It is forbidden to daven in such a place.

139. May one daven in the house of a gentile?

Ideally, this should be avoided. If necessary one may

daven there, provided that one does not face an item or

picture of idol worship.


4. After Hashem declares that He will reside with Bnei Yisroel, He adds “I shall be for them as G-d”, (29:45) - but then in the very next verse repeats: “I am the L-rd their G-d”. What may be learnt from that repeat according to the Ohr Hachayim?




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Attention Whisky Drinkers - it is safe to read the article below

Rabbi Akiva Osher PadwaDirector of Certification, KLBD H

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Whisky Production Then and Now - The Kashrus Issues in Scotch Whisky PART VI

In this sixth part of the series, we will explain:

MATURATION IN SHERRY CASKS AND ‘OTHER’ CASKS

We have mentioned in previous instalments the concept of maturing whisky in ex-wine casks as well as ex-Bourbon whiskey casks. We also mentioned the differences in opinion whether the previous liquor the cask contained actually influences the

whisky or it is only used to season and prime the wood before using it to store and mature whisky and actually it is only the wood type that influences the whisky. Perhaps too it is a combination of all these factors.

Distillers preferred to use second hand barrels, because they were concerned that were they to use new barrels, the fresh ‘virgin’ wood would spoil their whisky by releasing a coarse woody taste into the whisky, whereas if they use pre-used casks, the wine that was previously stored in them would have

tempered the wood and it would not release such a woody flavour into their whisky.

Traditionally over hundreds of years the preferred casks used to mature whisky were second-hand wine casks, primarily old Sherry casks.

The reason for this preference was due to the fact that these ex-sherry casks were available and cheap. I used the term ‘preferred’ because they did not insist to use exclusively ex-wine casks, as they could use other similar casks too when available, such as ex-whiskey or ex-rum casks etc. In times gone by, barrels were used to store all sorts of products, but wine, especially fortified wine such as sherry, was considered the closest in its nature to whisky and hence less likely to compromise the taste of their produce. However, at no time did they want to actually influence the whisky with a flavour of whatever was previously stored in barrels. Quite to the contrary, part of the job of the Master Blender was to ensure that the end product had the desired uniform taste after blending and that no additional flavour could be detected.

Over the last few decades the situation has changed, largely as a result of decisions taken in distant lands that would affect the availability of second hand casks.

The first important decision was taken by the American Whiskey producers. They decided that they will use only brand new barrels made from fresh wood when producing their whiskey. All they do is ‘toast’ or scorch the inside of the cask prior to use and they are then happy to use the virgin casks to fill with new alcohol for maturation. Apparently, unlike the Scottish, they decided that some of the woody flavour of fresh wood was desirable!

Their problem however was what to do with their casks after using them once, as their process requires exclusively only new casks. They went out to find customers for their used casks and found the Scottish whisky distillers. As a result, the Scottish found a new source of otherwise unneeded – and hence cheap – wooden barrels, pre-tempered with whiskey instead of wine.

The second decision was taken by Spain and other European wine-producing countries regarding the marketing practices of Regional Protected wines such as Sherry. In the past the readily available Sherry casks used by the whisky distillers were not the barrels that were used for maturing the wine but rather ‘transportation casks’. The British were big consumers of Sherry and most of it was imported to the UK in bulk and then bottled and distributed locally. The decision was taken and in time enshrined in European law that Regional Protected wines must be produced and bottled in the specifide country and region. European wine producers stopped selling wine in wooden barrels, preferring instead to sell wine mostly in bottles. Even when selling wine in bulk they use modern vessels such as steel barrels, plastic containers (known as IBCs) or larger loads in road tankers.

Another change was that many wineries started using much bigger wooden vats or stainless steel and fibreglass vats to mature their wines, - sometimes with the addition of wooden ‘posts’ or wood shavings - to create the ‘aged in wood’ effect, and second-hand wine casks became a scarce and expensive commodity.

The result of all these changes was that the Scots were only too happy to go over from using old wine casks to using used whiskey barrels. These were not only cheaper than ex-wine barrels, but they are all uniform in size and uniform in taste too.

One of the fringe benefits of using old wine barrels was that the red wine pigments and anthocyanins absorbed in the walls of the casks would contribute to the colour of the whisky causing it to become a rich brown colour. Now by changing to using exclusively ex-whiskey barrels the matured whisky would remain a pale golden yellow colour.

This problem was later finally resolved when the Whisky Act was revised (others prefer to say the law was ‘clarified’) to allow the addition of Caramel Colour to enhance the colour of the matured whisky.

The current situation is such that the Scottish whisky manufacturers have almost entirely stopped using ex-wine casks for maturing whisky and current trends across the industry are to use approximately 90% 2nd hand whiskey, mostly ex-Bourbon casks versus 10% ex-wine casks.

New concepts - ‘special finishes’ and ‘double matured’:

As time went by and the better quality ‘aged’ single malt whiskies - that had been matured exclusively in ex-whiskey casks - started to enter the markets, discerning customers started to notice a difference. Something was missing in their whisky! They were missing the fruity top notes and bolder flavours they had been used to taste in their whisky! The whisky manufacturers realised that there was more to the ex-wine casks that their industry had been using for hundreds of years than just a source of cheap, tempered wooden casks. They realised that the wine tempered oak actually contributed to the taste of the whisky matured therein more than previously realised.

It takes many years to produce aged whisky and as it takes many types of whiskies to produce a complete batch it would be a massive project to try and reintroduce wine casks. Furthermore, even if they would want to do so going forward, not only would it take many years to do so, it would not be an easy task. Ex-wine casks are not widely and cheaply available any longer. Most ex-sherry casks used in Scotland today are specially commissioned casks, produced by a cooper on behalf of the whisky producer that they would then fill with sherry purchased in bulk from the wine producers for this specific purpose. The new casks would then be kept with the wine for anything between six months and two years so that the wood becomes saturated and tempered by the wine. This is an expensive, drawn out process and not really a very viable option for large scale manufacturing.

At this stage they came up with an ingenious idea. Initially the whisky would be matured in ex-Bourbon whisky casks. At the end of the maturation process whisky is blended and then ‘married’ again in wooden casks. The idea was for some whiskies to be returned for the second maturation period after blending in these specially primed ex-sherry casks.

Some whisky is ‘married’ after blending, often for several months. These new ‘special finishes’ are ‘married’ for anything up to 2 years or more. By filling the fully matured and blended whisky into casks that have been purposely impregnated and tempered with sherry, they can ensure that they are using what amounts to a ‘fresh’ sherry cask. As a result they can effectively overcome the fact that the whisky was matured in ex-bourbon casks and enhance it with a wine cask ‘finish’.

Actually they found that this new practice is actually better than the old traditional practice, because by introducing the whisky to the wine-infused wood at this late stage, after maturing and blending, they can regulate and monitor the influence and actually enhance the whisky with an identifiable wine flavour., although they will add that they rely very much on the influence of the European Oak itself not just the previous drink.

By this method the whisky manufacturers have managed to operate within the dictates of the Scotch Whisky Regulations that forbids them to add anything to their whisky and they can introduce a wine flavour ‘through the back door’ or in our case literally through the walls of the cask!

SHERRYNote: Sherry is a unique type of fortified wine produce in the so-called “Sherry Triangle”, a geographical location called Jerez in the south of Spain.

BOURBON CASKSBy way of explanation:

Bourbon Whiskey refers to whiskey produced in the USA, primarily in Kentucky and its environs. Made of fermented corn, this Whiskey is only made in The U.S.A., and is aged exclusively in new oak barrels (or casks).



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Parshas Tetzaveh normally falls out very

close to Purim. Indeed, they share a common

characteristic of pervading anonymity. For

Tetzaveh is the only parasha from Moshe's

birth until his death in which Moshe's name

is not mentioned (Chumash Devarim has

Moshe speaking in first person). And Megillas

Esther, too, is one of the only books of Nach

in which Hashem's Name is not mentioned. In

both of these scriptures you would not expect

such anonymity - after all, the theme of Purim

is Hashem's all-encompassing Presence and

control over all events of this world, and the

entire Mishkan was communicated through

Moshe. What is behind these two omissions?

Rav Dessler explains the underlying basis of the

'inversion' theme of Purim which saw Haman's every plan

fatally bounce back at him: Haman advises the king to

kill Vashti to cause his rise to power yet the new queen

(Esther) later seals his downfall, he has a tree built to hang

Mordechai and he is hanged, he has his ally Charvonah

promoted to uphold his prowess but Charvonah suggests

Haman be hanged, he rises early to argue that Mordechai

be killed but Achashveirosh tells Haman to lead Mordechai

around town in honour. Based on the Maharal, Rav Dessler

explains that there depth here is that when one plans to

harm (/destroy) another then it that 'other' is impervious

or protected from your plans, the spiritual rules dictate that

the spiritual energy bounces back and hit its instigator.

Much like throwing a ball against the wall, the energy

will ensure that the ball bounces back - it does not simply

disappear. The Jewish People had and have a guarantee of

survival - Hashem promised us in the Torah that He would

ensure that we are the eternal nation. Thus, all of Haman's

plans and machinations had to come back to hit him -

hence the ve'nahapoch hu: every single part of his plan

to kill Mordechai and obliterate the Jews was turned over

so he would be killed. We could be forgiven for thinking

that this process does not need the constant involvement

of G-d, so to speak: He simply set these spiritual rules and

saw it unroll. Yet let's turn to Tetzaveh...

Moshe's name is not in Tetzaveh. For, as the Tur cites,

in praying for the salvation of the Jewish People after chet

ha'egel, Moshe asked Hashem to be 'deleted from Your

book' (mecheini na mi'sifrecha)[i]. Rav Ovadiah Yosef

explained that Moshe specifically asked to (minimally)

be removed from parashas Tetzaveh - sifrecha can be

read sefer kaf, referring to the twentieth parsha, namely

Tetzaveh - for Moshe wanted this to be Aharon's parsha,

so to speak. Moshe's humility made it that he did not

want to be mentioned in the parsha which centres around

the Mishkan and specifically the Kohanim's clothes:

this was to be Aharon's spotlight and centre stage. Yet,

though Hashem accepted this request, He also taught us

an important lesson regarding humility: that when one

genuinely and humbly runs away from honour, honour

chases and finds you. Thus, though Moshe's name is not

mentioned in Tetzaveh, his presence constantly features in

the parsha: he is the (ve')atta who is to put everything into

place. Indeed, the Gra writes that the Gematria nistar[ii] of

Moshe's name is 101 - the number of pesukim in Tetzaveh.

Thus, the common theme is the push for us to 'look

deeper and detect the real source behind the scenes.'

In Megillas Esther we are told to notice that Hashem is

behind every single action and event even when we would

ordinarily think He is not (/not needed), and in Tetzaveh

we are being taught to note that Moshe's genuine humility

serves to highlight his presence and centrality.[i] See the sefer Chanukas Hatorah who uses this to prove the view of Rashi that chet ha'egel came

before the command to build the Mishkan

[ii] The Gematria nistar is the letters that phonetically spell out the sound of the letter excluding the

letter itself which is spelled out. When one adds up these letters, they total their own gematria. For

example, ‘Alef’is phonetically spelled out ‘Alef’ ‘Lamed’ ‘Peh’: the hidden letters for ‘Alef’ are ‘Lamed’

and ‘Peh’ (gematria 110). Moshe is made up of Mem, Shin and Heh: Mem's gematria nistar is 40

(Mem, Mem), Shin's gematria nistar is 60 (Shin, Yud, Nun) and Heh's is 1 (Heh, Alef). This totals

101.

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THE TALMID - וללמד

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The Rebbe - ללמודRabbi J Ebrahimoff Head Teacher - Independent Jewish Day School

The Talmid - וללמדGabe Levey

And you shall command... (Perek 27, Passuk 20)

Tetzaveh is the only Parshah in the Torah since Moshe’s birth in which his name does not appear (with the exception of Davarim). The reason for this is well known: when Moshe pleaded with Hashem to spare Bnei Yisrael after the Chet Ha-Egel, Moshe said to Hashem “If you wipe them away, then erase me from Your book”.

Although Hashem didn’t destroy Bnei Yisrael, Moshe’s words were carried into effect and he is not mentioned in the Parsaha, an example of what the Gemara says in Sanhedrin 90b, that “The curse of a wise man, even if said conditionally, comes true.”

While Moshe’s name does not appear in the Parshah, Moshe himself is very much present: the entire Parshah

consists of Hashem’s words to Moshe. Indeed, the Parshah's first word is ve'attah, "and you"--the "you" being Moshe.

In fact, the word "you" could be seen as a more direct and personal way to address a person. A person’s name doesn’t always represent their true, deep, inner character. However “you” is that particular, individual person, deep inside, in a more fundamental way. And therefore it could be said that Moshe is even more present in our Parshah than any mention of his name could possibly express.

Perhaps because Moshe was prepared to forgo mention of his name in the Torah for the sake of his people, he merited that his real, essential self--the level of self that cannot be captured by any name or title--be eternalized by the Torah. It is this level of Moshes' self that is expressed by his "nameless" presence in the Parshah of Tetzaveh.

My dear Talmid, Gabe Levey, explains below

that Moshe asked to be erased from the Sefer

Torah ('mecheini na misifrecha') and HaShem

granted his request in Parashat Tezavheh.

Moshe hinted 'Misefer Kaf’ – Sefer 20 and the

20th Parasha is Tetzaveh.

It is no coincidence that the Torah omits Moshe’s name from

this Parsha. The Vilna Gaon explains that Moshe's Yahrtzeit,

Zayin Adar, falls on the week of Parashat Tezaveh to teach us that

“Tzaddikim BeMitatam Kruim Chayim" as Torat Moshe lives on

through generations of Lomdei Torah. The Gemara in Shabbat

101b says that our Rabbis called each other by the name ‘Moshe’

when they revealed new Chidushei Torah and the Or Hachayim

Hakadosh quotes the Tikunei Zohar which says that every Torah

learner has a spark of Moshe hidden within him.

It is also no coincidence that Parashat Tetzaveh focuses on

the Bigdei Cehunah. The Gemara in Masechet Chulin 139b asks:

Where in the Torah, prior to Moshe’s birth, is there a mention of

Moshe’s name? The Gemara answers that his name can be found

in the words of the Passuk from Bereshit Perek Vav: “Beshagam

Hu Bassar”, meaning a person is mere flesh. The Cohen Gadol

wore the Bigdei Cehuna on his flesh, however, when Moshe

served as a Cohen during the eight days of Miluim he served in

a plain white garment. The Shem Mishmuel explains that each

colour of the Cohen’s clothing represents a different Midah in Klal

Yisroel, however, Moshe was the embodiment of all the unique

Midot which Klal Yisrael acquired as a nation. Moshe didn’t need

clothing to serve Hashem and this idea is conveyed by omitting

his name from Parashat Tetzaveh.


5. Why, according to Sforno, does the command to make the Inner Mizbayach come at the very end of this Parasha, instead of the more natural place in Parashat Teruma?

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Jewish ClassicsReb Osher Chaim LeveneEitz Chaim

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The Path Of The Just - מסילת ישריםPiety (Chapter 20-21) / חסידות

HOW TO ASSESS IT?

“Piety” is difficult to assess because of the many potential pitfalls involved.

The following 3 things are all essential: (a) A straight, pure heart wholly

committed to please G-d (b) Analysis of one’s actions that one is working to fix

(c) Cast one’s burden onto G-d and place one’s trust in Him.

Piety should not be based upon the first impression of one’s actions. Rather,

place due consideration of what will be the final impact. (This will ensure that a

pious act does not ultimately have a negative result (e.g. Gedaliah or R.Zechariah

in the Bar Kamtza story). Do not rebuke another if your cries will go unheeded.

The Piety of the Levites to carry the Aron, the holiest vessel, led to them not

giving due importance to the other vessels (Shulchan, Menorah, Mizbach).

Piety should only be pursued when it does not cause derision before the

masses (R. Tarfon was deserving of punishment for improper Piety to favor

Beis Shammai’s ruling over Beis Hillel.)

HOW TO ACQUIRE IT?

Piety can be attained by contemplating G-d’s greatness, the elevated nature of mitzvos, and enormity of G-d’s kindness. This fires a deep love in G-d similar to a son whose desire is to – in some small way – repay his father. Reflection of the many expressions used by King David in Tehillim inspires man to act with Piety.

WHAT INTERFERES?

Interference comes through preoccupation with worldly matters, through the pursuit of pleasures, or by not exercising Abstinence. All these distract man from developing his fear and love of G-d.

Trust in G-d means making Torah study his paramount importance and pursuit of his livelihood as subordinate. Seeing work as a tax penalty due to Adam’s sin, man has to exert hishtadlus, “effort”, to open the way for heavenly blessings. Man’s provisions are designated every Rosh Hashanah. His efforts are no guarantee for the end result. But trusting in G-d frees his mind and heart

to attain Piety in order to serve G-d.

Humility (Chapter 22-23) / ענוה

DEFINITION

“Humility”, the opposite trait of Haughtiness, is where man always considers himself to be insignificant and does not use any reason to feel important.

ELEMENTS

There are two areas of Humility that can save him from conceit

1. Humility in man’s thought - contemplate his unworthiness, his many defects (innate faults, family and deeds), his narrow accomplishments, his wisdom was inborn, his wealthy or strength are simply ‘tools’ to get various jobs done. Every person has to see himself like different servants within the same household to loyal fulfil the specific task that he was assigned to. Like a pauper is embarrassed of the kindness lavished by a benefactor, man should not forget his shortcomings and how he cannot repay G-d. The Jewish People were chosen because of their humility. (Righteous men like Nechemiah, Chizkiyahu were punished for taking credit of their achievements.) The shallow understanding or weakened minds of later generations have no excuse for conceit.

2. Humility in deeds – this can be subdivided into 4 parts

a. lowly manner – in speech (non-disparaging words softly spoken), in his physical bearing (humbly bent over not walking upright and haughtily), place in the community (smallness to belittle yourself rather than sit in a prestigious place)

b. Tolerate disparagements – be silent and do not respond to insults (e.g. Bava ben Buta, Hillel and Rabbi Abbahu)

c. Detest positions of authority – not accepting a public position for his own benefit as communal leaders are culpable for the conduct of their flocks, to flee honor and the false praise of others

d. Respecting others – how R.Yochanan would greet every person, the tragic fate of Rabbi Akiva’s 24,000 pupils for not respecting each other – true respect being associated with the righteous.

Humility removes obstacles from man’s path and draws him towards good. A humble person has negligible worldly concerns. He is not easily angered or

argumentative, and conducts his affairs in a pleasant, calm manner. Wisdom cannot compare to Humility in terms of attaining fear of G-d.

HOW TO ACQUIRE IT?

There are two factors how to attain humility

1. Habit (Regilus) – a gradual step-by-step process of lowly behavior to internalize humility. He uses outer actions to effect internal change (like with “Alacrity”) and cunning ploys to prevent any natural feelings of pride developing.

2. Contemplation (Hisboninus) – areas contemplation is conducive to humility are

a. Pathway of life – where man originates (putrid drop), where he is heading (food for maggots in grave), before One he will stand before (accountable before G-d and heavenly hosts on Day of Judgment)

b. Changing circumstances – how power, wealth, honor (that prevent humility) can be easily undone with man’s fall from grace

c. Neglect of responsibility – how man fails to fully live up to his duties

d. Weakness of the human mind – which man is naturally more prone to error than to attain true knowledge.

WHAT INTERFERES?

The factors that lead to loss of this virtue include contemplation of the following:

a. Overindulgence of pleasures of this world – which is why some self-affliction and prevention against excess can prevent conceit

b. Foolishness – haughtiness comes from a lack of true knowledge

c. Flatterers – their association leads man to ruin and his downfall (like Yoash). Man should, instead, find true friends that will lovingly rebuke him and save him from all evil.

to be continued

Mazel Tov to Rabbi Osher Chaim Levene and familyon the occasion of his daughter's bas mitzvah

16

to be continued...

Part

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The Illustrated Story of

MaimonidesThe Torah Sage, Healer, Philosopher & Hero

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QUIZ TIME

ANSWERS TO QUESTIONS ON THE COMMENTARIES ON

PARASHAT TETZAVEH

Part 13

1. Ibn Ezra emphasizes that the requirement of absolute purity for the olive oil forms the setting for the selection of Aaron and his descendants as Priests. For they, too, must remain pure, and exclusive to the rest of the nation - in that they may not let unauthorized people take part in the Divine Service.

2. According to Rashi, the High Priest's breastplace is called the 'Choshen Mishpat' (28:15) - the Breastplate of Judgment - for the following two reasons. Firstly, it atoned for errors in judgement made in good faith by the Courts. Secondly, through the Urim and Tumim (28:30), it was a means of indicating G-d's judgement in particular situations - which would be relayed to the people.

3. According to the Ramban, the orders concerning the Urim and Tumim are mentioned in this Parasha, but not in Parashat Pekudei, because they were not made by Betzalel and his artisans

- who form the subject of Parashat Pekudei. Only Moses had the spiritual greatness to know how the actual physical link between G-d and His People should be constructed in the Urim and Tumim - only Moses could write the actual Name of G-d.

4. According to the Ohr Hachayim, G-d's repeated declaring that He will reside with the Israelites includes the following. Even if their transgressions cause His Presence to leave them, He remains the G-d of the Israelites, and the Israelites remain His people.

5. According to Sforno, the command to make the Inner Altar comes at the very end of this Parasha, instead of the more natural place in Parashat Teruma, to teach the following. The Tabernacle structure, detailed in Parashat Teruma, bought G-d's glory to the Israelites (25:8). The Divine Service, carried out by the Priests, created the meeting place between G-d and Israel (29:43). Only when the Tabernacle and its sevice brought the Presence to the Israelites, could the incense be used to welcome G-d and show Him honor. So as the incense altar required the successful completion of the entire Tabernacle, it is described at the end.

