Yerushalayim in/out times for Shabbat parshat tetzaveh
Candles 4:59PM • Havdala 6:12PM • Rabbeinu Tam 6:53PM


Rabbi Avi Berman Executive Director, OU Israel 



I’m guessing that if I told you that last week I had a personal holiday, you would have guessed it was my birthday, anniversary, or Aliyahversary when in fact it was a new occasion. This past Thursday marked my celebration of a year without flying. For the past 20 years, flying has been an integral part of my life. Pre-Covid, I would typically fly for 10 days every month and a half. I fly to meet and update OU board members and professional staff at OU headquarters in NY as well as friends that support us, and I speak at OU Shuls and schools across North America. The cherry on the top is the chance to see and reconnect with former NCSYers and advisors who are now young adults contributing to the world and often starting to build their own families.



I must share that as a tall man (and some may say wide :)) I do not miss the long flights with my legs squeezed against the seat in front of me. More importantly, I feel extremely blessed to have spent a full year at home with my family in Eretz Yisrael. Yet, despite my dislike of flying, I am happy to do so as nothing beats a face to face meeting showing people the incredible impact that they are having through OU Israel. 



The primary purpose of these business trips was to inspire people in North America to connect with the incredible causes of OU Israel and partner with us in enabling the incredible OU Israel staff to run and expand our work with at-risk youth and Anglos in Israel. I feel truly blessed that despite not traveling and a year of turmoil, my friends and partners in North America and Israel continue to support OU Israel this year. Even with an ocean between us, our hearts are connected and we had the zechut of helping more people than in previous years. 



I miss my friends, colleagues, and NCSYers in North America and hope to see everyone in person very soon, but we have all become more familiar with new technological platforms which make staying in touch even easier. Yet, as much as Zoom and Whatsapp provide platforms for connecting with people both next door and around the world, technology is not a substitute for being together in person. This is especially evident when it comes to smachot and lo aleinu funerals. 



This past week, I had the zechut of helping a family navigate purchasing a plot and flying the patriarch of their family to Israel for burial. With the help of the consulate and other offices we were, Baruch Hashem, able to have the funeral in Israel, but it was heartbreaking for the family that his children and relatives were unable to fly here for the levaya. While I was able to physically attend the funeral, the man’s wife and children were crying over zoom, and this was very painful for everyone involved.


 
On the flip side, we, Baruch Hashem, have had many smachot occurring during the pandemic. This week I was speaking with good friends trying to navigate smachot with the skies closed. One friend is trying to figure out if and how he can get to America for his son’s ufruff, and another friend is working on getting the necessary ishurim (permissions) to come to Israel for his son’s wedding. This chattan, a former NCSYer of mine, is desperate to get married, but it is important for him and his parents that they are able to celebrate together in person. 



The chagim are another example. As we celebrate Purim, Pesach is around the corner. I know many people, including OU board members, who have been coming to Israel for the Shalosh Regalim (3 pilgrimage festivals) for the last 30 or 40 years, and this year is the first year that they are unable to come; this really breaks my heart. 



This takes me back to stories I was told as a child of my great grandparents who left Europe with no idea whether they would see their aunts, uncles and cousins again, or whether they would share in each others’ smachot. I heard of instances of relatives learning that a cousin got married only with the announcement of them having their first child. This was foreign to me until this year.


 
While technology enables us to stay connected when we are physically apart from each other, it does not replicate standing at a loved ones’ kever or dancing under a child’s chuppah. It used to be a given that we could fly back and forth to attend these and other occasions. I hope we take this opportunity to appreciate the fact that under normal circumstances we can fly to be at each others’ smachot and also sad moments, and let’s try not to take this for granted ever again. 


 
 
Avi
Executive Director, OU Israel  



Rabbi Reuven Tradburks
Director of RCA Israel Region



The commandments concerning the special garments of the Kohen Gadol as well as the garments for the regular Kohanim are given. The Kohanim and the altar are inaugurated in a 7-day inauguration. The command of the daily offering and of the altar for incense are given.



In the verses describing the Kohen’s garments I will indicate in bold which are for the Kohen Gadol and which are for the rest of the Kohanim.




1st aliya (Exodus 27:20-28:12) The Menorah shall be lit every evening. Take Aharon and his sons to serve Me. Make them holy garments for honor and glory. Kohen Gadol, Garment 1: Make the Efod. It is woven of techelet, purple and red. It is a skirt with shoulder straps. An ornate jewel with the names of 6 tribes is fastened to each of the shoulder straps. Aharon carries the names of the Jewish people as a remembrance before G-d.



There are 2 different sets of garments for the Kohanim. The regular Kohanim wear 4 white linen garments. The Kohen Gadol wears these 4 white linen garments as well as an additional 4 fancy coloured and gold garments over the white ones.  



The Torah begins with the fancy more elaborate garments of the Kohen Gadol.  But this is not the order he would put them on in the morning. It would be akin to putting on your overcoat, then your shirt, then undershirt. That’s not going to work.  



But this is parallel to the description of the Mishkan. We began with the Aron because that is the heart of the building. Here too, the Kohen Gadol’s garments are the more dramatic, so even though they go on last, they are described first.



These are regal colors; the same colors of the beautiful curtains of the Mishkan. Is the Kohen dressed royally because of Who he is approaching? As we would dress in our finest for an audience with the King. Or is G-d commanding us what He thinks of us; as if to say “You are kings in My eyes, so dress accordingly.” The Kohen Gadol represents the Jewish people, a people regal in His eyes.



2nd aliya (28:13-30) Kohen Gadol, Garment 2: Make the Choshen Mishpat. Four rows of 3 different precious jewels, each with a name of a tribe of Israel, mounted upon a colored woven background. Fasten this breastplate with gold chains to the shoulder straps of the Efod and to the skirt. Aharon will bear the names of the Jewish people on his heart when he enters the Holy place. As a constant remembrance before G-d. And place in this breastplate the Urim and Tumim.



The names of the 12 tribes are inscribed twice. 1. 6 names on one jewel, 6 on another, mounted on the shoulder straps of the Efod. 2. Individually, on each stone of the breastplate. On the shoulder; on the heart.  The Kohen Gadol, as representing the entire Jewish people, expresses our approach to G-d. We shoulder our responsibility; with love from the heart. 



3rd aliya (28:31-43) Kohen Gadol, Garment 3: Make the Me’il, a completely techelet colored robe with an opening for the head.  At the bottom hem, place alternatively pomegranates of colored woven wool and golden bells. Aharon’s entrance and exit before G-d will hence be heard. Kohen Gadol, Garment 4: Make the Tzitz, a golden headplate with Holy to G-d engraved on it. Fasten it to the turban so it rests on the forehead. Aharon will through it bear the sins committed through holy service and through it the Jewish people gain favour before G-d. All Kohanim, 4 garments:  The Kohen Gadol and all Kohanim during service wear 4 garments. 3 of these are white linen: 1. pants, 2. robe (ketonet) and 3. turban for the head. The 4th is a belt of colored woven wool. The Kohanim wear these garments during service; the Kohen Gadol wears only these 4 when he enters the Holy of Holies. He wears these 4 and the 4 fancy gold and coloured garments, a total of 8, during the rest of the year.



The regular Kohanim wear white linen garments. This is in stark contrast to the Kohen Gadol. He is all decked out; they are noticeably simply attired. We need approach G-d in majesty tempered with humility. Man need be majestic while humble. Regal, yet simple. As the famous mussar saying:  in one pocket, “the world was created for me”, in the other “I am dust and ash”.



4th aliya (29:1-18) The inauguration of the Kohanim: To sanctify the Kohanim take offerings of all the sorts that will be offered in the Mikdash. Dress Aharon in his special garments. Anoint him with oil. Dress the Kohanim in their special garments. Bring the various different offerings on the altar – for a pleasing aroma before G-d.



Moshe’s name does not appear in this Parsha even though he is doing much of the action. He was told to command the lighting of the menorah at the beginning of the parsha, the fashioning of the Kohen’s garments. And here, he dresses Aharon in his garments, thereby anointing him in his new role.  



Moshe is the epitome of humility. In the parsha in which his brother assumes a unique and special role in the Jewish people, Moshe is completely absent. Well, no, he actually is quite active; it is his name that is absent. He takes a back seat, investing his brother with greatness, not stealing his thunder with even the mention of his own name.



5th aliya (29:19-37) Aharon and the Kohanim are inaugurated through the offering of a ram, with blood of the offering placed upon them and upon their garments. The offerings of the inauguration are brought.  A future Kohen Gadol, who will replace Aharon, will wear these special garments for 7 days as their inauguration. They too will repeat this ram offering. Aharon and his sons repeat this ceremony every day for 7 days. The altar too is inaugurated for 7 days.



Aharon and the Kohanim are inaugurated in a 7-day ceremony of offerings. That is a long inauguration. It may be such to impress on the Kohanim that while they have a unique position, including gifts and benefits due to their holy work, they are servants of G-d, not lords over people. Privilege takes a quick path to the head bringing haughtiness and a sense of entitlement. The Kohanim, as all public servants, need be vigilant to remember that they serve G-d and the people, not the other way around.




6th aliya (29:38-46) 2 offerings are to be brought as a daily offering, one in the morning and one in the afternoon. A sheep, with flour and oil, and with wine.  It is brought in the Ohel Moed, the place where I meet with the Jewish people. I have sanctified this place, as well as the Kohanim. I will dwell amongst the Jewish people and be their G-d. And they will know that I am G-d who took them out of Egypt to dwell amongst them.



We offer offerings to G-d twice daily specifically in the place where He declares that He will dwell amongst the people.  The meeting of man and the Divine is when both reach for each other. He reaches for us; we for Him. When He reaches for us, we reach for him. And when is it that He reaches for us? Daily. All day. And that is when we reach for Him. With the daily offerings, morning and afternoon.



7th aliya (30:1-10) Make an incense altar of wood overlaid with gold, 1 square cubit.  Place it in front of the curtain behind which is the Aron, the place upon which I will meet with you. Offer incense twice a day, at the time of the Menorah cleaning in the morning and Menorah lighting in the evening. It is solely for the prescribed incense, not for offerings of flour or wine.



The incense altar is totally out of place. We had all the instructions of the vessels of the Mishkan last week: Aron, Menorah, Table, altar for offerings. What is unique about incense that it’s altar comes after all the other instructions?



In this I speculate, but the incense symbolizes the culmination of the Mishkan.  Man is created dust from the earth with the soul breathed into him through his nostrils.  The nose is the corridor of the soul. The Midrash says that man died with a sneeze; the soul entered through the nostrils and exited through the nostrils. The breath through the nose is the breath of the soul.  The fragrance of incense then becomes the symbol of the intangible soul. As if to say, our rendezvous with G-d’s presence is a rendezvous of the spirit, of the soul.  He is intangible; our soul likewise. And it is our intangible soul, symbolized by the fragrance of the incense that meets the Intangible One. That rendezvous of the soul of man with the Intangible One is the purpose of the entire Mishkan. 



Haftorah Tetzaveh for communities outside Jerusalem (and ‘walled cities’) Yechezkel 43:10-27



As a parallel to this week’s Torah portion which discusses the dedication of the Tabernacles alter the haftorah describes the vision of Yechezkel; in it he sees the altar that will be built for the third Beit Hamikdash.



Not long after the destruction of the first Beit Hamikdash, Yechezkel is given a vision of the third Beit Hamikdash that will be built by the Mashiach. Through sharing  this vision with the children of Israel God hopes that it will inspire the people to do teshuvah and become even more aware of the transgressions that caused the destruction of the Beit Hamikdash.



Yechezkel continues to describe in great detail the altar that will be built for the third Beit Hamikdash. Additionally, he describes the seven day ceremony of inauguration along with the many offerings that will be brought at that auspicious occasion.



Haftorah for Jerusalem



The Haftorah read in Jerusalem is based on the maftir aliyah which is the reading for Purim day. For this reason the same hatorah from last week, which describes the annihilation of Amalek, is chosen for the reading for this Shabbat.



STATS


20th of 54 sedras; 8th of 11 in Sh'mot 
Written on 179.2 lines in a Torah (33rd) 
10 Parshiot; 2 open, 8 closed 101 p'sukim (35th - 8th in Sh’mot) 
1412 words (35th - 8th in Sh’mot) 
5430 letters (32nd - 7th in Sh’mot) 




MITZVOT



7 mitzvot; 4 positives, 3 prohibitions 
There are other mitzvot in the sedra besides those seven. Numbers don't always give an accurate "Mitzva- Picture" of a sedra.



PERSON IN THE PARSHA
RABBI DR TZVI HERSH WEINREB


The Stigma of Fame



People are motivated by many things. The search for pleasure is certainly one of the great motivators of human beings. So are the search for power and the search for riches. There are also those among us who seek to be liked by others, to the extent that the search for adulation is their primary motivation in life.



Others, and this is particularly true with religious people, hope for a place in the World to Come. For them, a vision of eternity is a major motivation. Still, others devote their lives to the search for meaning, wisdom, or spiritual enlightenment.



For me, while all of the motivations listed above are interesting and deserve study, there is yet another human motivation that is more noteworthy: the search for fame.



We all know individuals who are devoted, sometimes even obsessed, by their urge to become famous. For them, just to be mentioned in a newspaper article or to be glimpsed on television for a fraction of a minute is a powerful reward.



This particular motivation is hard to understand. Fame does not necessarily bring material rewards. Not every famous person is rich, nor is he powerful. Famous people are often not popular people; indeed, they are often disliked. And there are certainly no spiritual or intellectual achievements that come with fame. Furthermore, fame is notoriously fleeting. Yesterday’s famous person often dwells in oblivion today.



Since the beginning of the Book of Exodus, we have been reading about Moses. Surely he is the most famous person in the Jewish Bible. Yet for him, fame was of no consequence whatsoever. He was not motivated by a need to make headlines, to be immortalized for all eternity, or even to be popular and well-known. He would be the last to be concerned if a weekly Torah portion did not even contain his name.



This week’s Torah portion, Parshat Tetzaveh, is the only one, since we are introduced to the newborn Moses, in which he is not mentioned by name. Tetzaveh, a Torah portion rich in all sorts of particulars and details, fails to mention Moses.



Long ago, some keen Torah scholar noted this fact and attributed it to a verse in the next week’s parsha, Ki Tisa. There, we read of how Moses pleads to God to forgive the Israelites who worship the Golden Calf. He says, “If You will forgive their sin [well and good]; but if not, erase me from the book which You have written.”



“Erase me from the book!” I have no need for fame. Insightfully, this keen scholar found Tetzaveh to be the book from which Moses was indeed erased.



I suggest that Moses learned how unimportant fame is from his personal experiences with stigma. For you see, just as fame is no indication at all of the genuine worth of the famous person, so too negative stigma do not reflect the genuine worth of the stigmatized individual.



One of the most perceptive observers of human relations was a writer named Erving Goffman. Almost fifty years ago, he authored a classic work entitled Stigma: Notes on the Management of Spoiled Identity. There, he describes the psychology of stigma and of how society assigns negative labels to people, spoiling or ruining their identities as valuable members of that society.



A person who has suffered from being stigmatized learns how meaningless the opinions are that other people have of him. Should he shed these stigmas and gain the positive opinions of others, he would know full well how meaningless those opinions are.



Moses was a stigmatized individual earlier in his life. Goffman distinguishes three different varieties of stigma, and all three were experienced by the young Moses.
The first of these conditions, Goffman termed “abominations of the body.” Physical deformities result in such a stigma. Moses had such a physical deformity; he stammered and stuttered.



The second condition, Goffman called “blemishes of individual character.” In the eyes of the world, Moses was a fugitive, a criminal on the run, who was wanted by the pharaoh for the murder of an Egyptian citizen.



Finally, the third source of stigma: “tribal identities.” Moses was a Hebrew, a member of an ostracized minority.



In contemplating what the life of Moses was like in the many decades he spent as a refugee before returning to Egypt as a redeemer, it’s clear that he suffered from a triple stigma: fugitive, stutterer, and Jew.




I suggest that one of the greatest achievements of Moses, our teacher, was his ability to retain a sense of his true identity, of his authentic self-worth, in the face of the odious epithets that were hurled at him.



This is how, in his later life, when fame and prestige became his lot, he was able to retain his self-knowledge and eschew fame. This is what enabled him to say, “Erase me from the book…” This is why he was able to not only tolerate but to value this week’s portion, where his name is not mentioned.



“The man Moses was humbler than all other humans.” (Numbers 12:3) The deeper meaning of Moses’ humility was his ability to understand himself enough to remain invulnerable to the trials of stigma and insult, and to remain equally unaffected by the temptations of glory and fame.




When we refer to Moses as Rabbenu, our teacher, it is not just because he taught us the law. Rather, it is because he told us how to remain impervious to the opinions of others and to value our own integrity and character. Would that we could be his disciples in this teaching.




COVENANT AND CONVERSATION

RABBI LORD JONATHAN SACKS ZTL



The Counterpoint of Leadership



One of the most important Jewish contributions to our understanding of leadership is its early insistence of what, in the eighteenth century, Montesquieu called “the separation of powers”. Neither authority nor power was to be located in a single individual or office. Instead, leadership was divided between different kinds of roles.



One of the key divisions – anticipating by millennia the “separation of church and state” – was between the King, the head of state, on the one hand, and the High Priest, the most senior religious office, on the other.



This was revolutionary. The kings of Mesopotamian city states and the Pharaohs of Egypt were considered demigods or chief intermediary with the gods. They officiated at supreme religious festivals. They were regarded as the representatives of heaven on earth.



In Judaism, by stark contrast, monarchy had little or no religious function (other than the recital by the King of the book of the covenant every seven years in the ritual known as hakhel.) Indeed the chief objection to the Hasmonean Kings on the part of the Sages was that they broke this ancient rule, some of them declaring themselves High Priests also. The Talmud records the objection: “Let the crown of kingship be sufficient for you. Leave the crown of priesthood to the sons of Aaron.” (Kiddushin 66a) The effect of this principle was to secularise power. 



No less fundamental was the division of religious leadership itself into two distinct functions: that of the Prophet and the Priest. That is dramatised in this week’s parsha, focussing as it does on the role of the Priest to the exclusion of that of the Prophet. Tetzaveh is the first parsha since the beginning of the book of Exodus in which Moses’ name is missing. It is supremely the priestly, as opposed to prophetic, parsha.



Priests and Prophets were very different in their roles, despite the fact that some Prophets, most famously Ezekiel, were Priests also. The primary distinctions were:



The role of Priest was dynastic, that of Prophet was charismatic. Priests were the sons of Aaron. They were born into the role. Parenthood had no part in the role of the Prophet. Moses’ own children were not Prophets.



The Priest wore robes of office. There was no official uniform for a Prophet.



The priesthood was exclusively male; not so prophecy. The Talmud lists seven women who were Prophets: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah and Esther.



The role of the Priest did not change over time. There was a precise annual timetable of sacrifices that did not vary from year to year. The Prophet by contrast could not know what his mission would be until God revealed in to him. Prophecy was never a matter of routine.



As a result, Prophet and Priest had different senses of time. Time for the Priest was what it was for Plato: the “moving image of eternity,” a matter of everlasting recurrence and return. The Prophet lived in historical time. His today was not the same as yesterday and tomorrow would be different again. One way of putting this is that the Priest heard the word of God for all time. The Prophet heard the word of God for this time.



The Priest was “holy” and therefore set apart from the people. He had to eat his food in a state of purity, and had to avoid contact with the dead. The Prophet by contrast often lived among the people and spoke a language they understood. Prophets could come from any social class.



The key words for the Priest were tahor, tamei, kodesh and chol: “pure”, “impure”, “sacred”, and “secular”. The key words for the Prophets were tzedek, mishpat, chessed and rachamim: “righteousness”, “justice”, “love”, and “compassion”. It is not that the Prophets were concerned with morality while the Priests were not. Some of the key moral imperatives, such as “You shall love your neighbour as yourself,” come from priestly sections of the Torah. It is rather that Priests think in terms of a moral order embedded in the structure of reality, sometimes called a “sacred ontology.”  Prophets tended to think not of things or acts in themselves but in terms of relationships between persons or social classes.



The task of the Priest is boundary maintenance. The key priestly verbs are le-havdil and le-horot, to distinguish one thing from another and apply the appropriate rules. Priests gave rulings, Prophets gave warnings.



There is nothing personal about the role of a Priest. If one – even a High Priest – was unable to officiate at a given service, another could be substituted. Prophecy was essentially personal. The Sages said that “no two Prophets prophesied in the same style” (Sanhedrin 89a). Hosea was not Amos. Isaiah was not Jeremiah. Each Prophet had a distinctive voice.



Priests constituted a religious establishment. The Prophets, at least those whose messages have been eternalised in Tanach, were not an establishment but an anti-establishment, critical of the powers-that-be.



The roles of Priest and Prophet varied over time. The Priests always officiated at the sacrificial service of the Temple. But they were also Judges. The Torah says that if a case is too difficult to be dealt with by the local court, you should “Go to the Priests, the Levites, and to the judge who is in office at that time. Inquire of them and they will give you the verdict” (Deut. 17:9). Moses blesses the tribe of Levi saying that “They will teach Your ordinances to Jacob and Your Torah to Israel” (Deut. 33:10), suggesting that they had a teaching role as well.



Malachi, a Prophet of the Second Temple period, says: “For the lips of a Priest ought to preserve knowledge, because he is the messenger of the Lord Almighty and people seek instruction from his mouth” (Mal. 2:7). The Priest was guardian of Israel’s sacred social order. Yet it is clear throughout Tanach that the priesthood was liable to corruption. There were times when Priests took bribes, others when they compromised Israel’s faith and performed idolatrous practices. Sometimes they became involved in politics. Some held themselves as an elite apart from and disdainful toward the people as a whole.



At such times the Prophet became the voice of God and the conscience of society, reminding the people of their spiritual and moral vocation, calling on them to return and repent, reminding the people of their duties to God and to their fellow humans and warning of the consequences if they did not heed the call.



The priesthood became massively politicised and corrupted during the Hellenistic era, especially under the Seleucids in the second century BCE. Hellenised High Priests like Jason and Menelaus introduced idolatrous practises, even at one stage a statue of Zeus, into the Temple. This provoked the internal revolt that led to the events we recall on the festival of Chanukah.



Yet despite the fact that the initiator of the revolt, Mattityahu, was himself a righteous Priest, corruption re-emerged under the Hasmonean Kings. The Qumran sect known to us through the Dead Sea Scrolls was particularly critical of the priesthood in Jerusalem. It is striking that the Sages traced their spiritual ancestry to the Prophets, not the Priests (Avot 1:1).



The Kohanim were essential to ancient Israel. They gave the religious life its structure and continuity, its rituals and routines, its festivals and celebrations. Their task was to ensure that Israel remained a holy people with God in its midst. But they were an establishment, and like every establishment, at best they were the guardians of the nation’s highest values, but at worst they became corrupt, using their position for power and engaging in internal politics for personal advantage. That is the fate of establishments, especially those whose membership is a matter of birth.



That is why the Prophets were essential. They were the world’s first social critics, mandated by God to speak truth to power. Still today, for good or otherwise, religious establishments always resemble Israel’s priesthood. Who, though, are Israel’s prophets at the present time?



The essential lesson of the Torah is that leadership can never be confined to one class or role. It must always be distributed and divided. In ancient Israel, Kings dealt with power, Priests with holiness, and Prophets with the integrity and faithfulness of society as a whole. In Judaism, leadership is less a function than a field of tensions between different roles, each with its own perspective and voice.



Leadership in Judaism is counterpoint, a musical form defined as “the technique of combining two or more melodic lines in such a way that they establish a harmonic relationship while retaining their linear individuality.” It is this internal complexity that gives Jewish leadership its vigour, saving it from entropy, the loss of energy over time.



Leadership must always, I believe, be like this. Every team must be made up of people with different roles, strengths, temperaments and perspectives. They must always be open to criticism and they must always be on the alert against groupthink. The glory of Judaism is its insistence that only in heaven is there one commanding Voice. Down here on earth no individual may ever hold a monopoly of leadership. 



Out of the clash of perspectives – King, Priest and Prophet – comes something larger than any individual or role could achieve.  



Covenant and Conversation 5781 is kindly supported by the Maurice Wohl Charitable Foundation in memory of Maurice and Vivienne Wohl z”l.
These weekly teachings from Rabbi Sacks  zt"l are part of the ‘Covenant & Conversation’ series on the weekly Torah reading. Read more on www.rabbisacks.org.




RABBI NACHMAN NEIL WINKLER



This Shabbat is the middle day of “Purim Meshulash” – the “triple” Purim, which is observed in Yerushalayim and other cities that were walled in the time of Yehoshua. As a result, Yerushalmim and other residents of walled cities, celebrate this Shabbat by keeping certain Purim practices that those living outside of walled cities do not follow. Here in Yerushlayim, for example, we add the Al HaNissim prayer to the Amidah (and Birkat HaMazon) and we read a special Maftir – the reading which most other Jewish communities read on their Purim, i.e., the story of Israel’s battle against the attacking army of Amalek. As a result of our reading a special Maftir, we also read a special haftarah, one that connects to the Maftir. That haftarah relates the story of Israel’s war against Amalek during the time of King Shaul, and, yes, that is the very same selection that we all read last week on Shabbat Zachor. As a result of the fact that the haftarah reading in these cities is a repetition of last week’s reading, I have chosen to discuss the haftarah that the majority of the Jewish world will be reading this Shabbat, the haftarah of Parashat Tetzaveh, from the 43rd perek of Sefer Yechezkel. For the Yerushalmim and other walled-city residents, I direct you to last week’s article in “Probing the Prophets” for the discussion of that haftarah. 
  
  
  
  
  The final chapters of Sefer Yechezkel are dedicated to a description of the final Bet HaMikdash, an indestructible one that would be built during the Messianic Era. One would imagine that these chapters are optimistic ones with the promise of our future redemption and, as we read in this week’s haftarah, the description of both the structure of the Bet HaMikdash and the practices that would be followed therein. But the optimism we might feel would be tempered somewhat had we studied the opening prakim of the sefer, in which Yechezkel sees the vision of how Hashem’s Shechina, His divine presence, was exiting the Holy Temple, thereby preparing it for its destruction. The navi proceeds, to condemn Israel for her sinfulness, which caused G-d’s departure from His Mikdash, and warns the people of the consequences of their misdeeds.  
  
  
  
  Nonetheless, throughout his book, Yechezkel shares Hashem’s comforting message with the nation that, although He has abandoned His sanctuary, He will never abandon His people; in fact, he reassures them that He remains with them even in their exile and would return with them to their land. It is at this point that these final prakim go on to describe what will be when they are brought back to Eretz Yisrael. Hence our haftarah.
  
  
  
  
  But, the truth is, not many of us pay close attention to the details of the haftarah. Let’s face it: It’s not very exciting. And, for many, it’s not very interesting. And unless you are an architect, or a contractor or in some way connected to the construction business, the haftarah is not too easy to understand. Actually, many might say that it is “boring”. And that is why we need the brilliance of Rav Soloveitchik. 
  
  
  
  
  
  As the haftarah begins, we read how Hashem tells the prophet that he must describe the future Temple to Israel so that they would be ashamed of having sinned (and having caused G-d to leave the Mikdash). And, in the very second pasuk of the reading, Yechezkel is told to teach the people all of the details “v’yishm’ru et kol tzurato v’et kol chukotav v’asu otam”, so that they remember the entire form (of the Bet HaMikdash) and all its laws-and will follow them. The Rav differentiates between “chukotav”, its laws, that it, its physical measurements and “tzurato”, its form, its architecture. Rav Soloveitchik explains that the Bet HaMikdash had to meet two criteria: it had to include “chukotav”, the precise mathematical measurements of the Temple and its utensils as well as “tzurato”, its structure. As important as it was for the Holy Temple to contain the precise utensils to fulfill the laws and practices therein, it also had to be an inspiring and impressive structure. It had to contain a certain mysterious, ethereal quality that would attract and inspire the Jewish people.
  
  
  
  
  
  With these few words the Rav left us with an important message: in teaching Torah, in spreading “yiddishkeit”, one cannot rely solely upon “chukotav”, the detailed laws and practices - as essential as they are. But we must include the “tzurato”, the impressive structure, the magnificent beauty our Torah, our Tzadikim and our Nation.  
  
  
  
  Only then can people appreciate the entirety of our Mikdash – our holy people. 
  
  
  
  
  Rabbi Winkler's popular Jewish History lectures can be viewed by visiting the OU Israel Video archive: https://www.ouisrael.org/video-library/





Rabbi Shalom Rosner



Binyamin’s Precious Stone – YashPe



In this week’s parsha we are informed of the various stones that appeared on the Kohen Gadol’s breastplate (Choshen).  There was a specific stone designated for each tribe. The Midrash (Bereshit Raba 71:5), indicates that the stone attributed to the tribe of Binyamin was the Yashpe.  



Rabbenu Bachya explains that this stone was comprised of various shades of red, black, green and purple and it was used as a segula to stop bleeding. It was granted to Binyamin since his heart went through various changes, as he was unsure whether or not to reveal to his father the truth of what he had learned of Yosef’s whereabouts.  Binyamin was not present when Yosef was sold, but according to Rabbenu Bachya, Binyamin knew the brothers sold Yosef and he grappled with whether or not to reveal this secret. The name symbolizes the fact that YESH PEH – he has a mouth, but decided to remain silent for the benefit of the family dynamic.  



If Binyamin’s strength was that he remained silent, then why is the stone not called EIN PEH (no mouth), since he withheld his words? The Chidushe Harim explains, that when one is in control of an object he is considered the owner of that object. If one cannot do what he desires with an object, then obviously he is not the master of that item. When one cannot control his speech and blurts out inappropriate language or speech, then it is as if he is not the owner of his mouth. Only one who is able to regulate his speech is in full control of his mouth.  That is why the stone is referred to as “yesh peh” – since Binyamin was able to exercise restraint, thereby exhibiting full ownership over his mouth.  




This is a trait that Rachel exhibited when she did not reveal to Yaakov that she switched places with Leah. This is also a trait that Ester exhibited when she did not reveal her identity (lo hegida ester es ama v’es moladeta -Ester 2:10). Binyamin remains silent as well throughout the discussion between Yaakov and Reuven and Yehuda, when they request Yaakov’s permission to take Binyamin down to Mitzrayim as demanded by Yosef. As we mentioned on other occasions, it is interesting to note, although one may infer from the context  that at the time Binyamin was a little boy and both Reuven and Yehuda were promising to take care of their “little” brother, Binyamin at the time was likely in his thirties (when he goes down to Mitzrayim with his family a short while later – he has 10 children!). Perhaps, here too Binyamin remained silent because he saw how his brother Yosef’s speech got him in trouble with his brothers. It was better for him to plead the fifth! 




Let us learn from the tribe of Binyamin to be extremely careful with our speech.  To consider what we say, how we say it and when we say it.  To always be in control of what comes out of our mouths – so that we remain the master of our speech. 




REBBETZIN SHIRA SMILES



Mishenichnas Adar marbim besimcha. Indeed, the day of Purim is spent engaging in mishte and simchah.  How do we characterize the nature of this simchah? Further, why is it necessary to heighten our expression of joy from the beginning of the month?



The Slonimer Rebbe in Netivot Shalom explains that this simchah is specifically associated with bitachon in Hashem. It is a joy that acknowledges how Hashem never abandons His people and is with us through all our travails. It is an outgrowth of appreciating how much Hashem loves each one of us and is close to us all. This bitachon reflects our ongoing perspective; whatever situation we are in, it is directed from Above and we are sameach b’chelkeinu knowing we are cherished and sustained always. Just as Yom Kippur has a ten-day period leading up to it, likewise, Purim has a period building up to this zenith of love and connection to Hashem. Purim, when the decree for destruction was signed and sealed yet ultimately rescinded, is a time of celebrating the love and closeness Hashem has to His people.



Rav Pincus emphasizes that the joy of Purim emerges from our near extinction as a people. The decree was signed in heaven as a consequence of the Jews’ enjoyment from the feast of Achashverosh, in effect, disconnecting themselves from their relationship with Hashem. The Purim story is about the joy of renewal, the joy of reconnection. Thereupon the Jews reaccepted the Torah at this time expressing the rejuvenation of their attachment to Hashem. Our elation in being saved and this deep feeling of renewal inspires such great joy at this time. Clearly, this joy must find expression in the spiritual realm as well; we can strengthen our connection with Hashem through increased Torah learning and tefillah during this period.




The Rambam describes Purim as a day of simchah, mishte, mishloach manot, and matanot l’evyonim. Noam Siach learns an incredible insight into the words of the Rambam. We find on all other holidays the mitzvah is for each person to be happy and to make his family happy. Hence, the focus to eat meat, drink wine and buy gifts for one’s family. Purim is different in that the directive requires the day itself to be one of simchah. We accomplish this through mishte, mishloach manot, and matanot levyonim. The emphasis is on reaching out to ensure that the day will be one of rejoicing for everyone.  



Rav Gamliel Rabinowitz in Tiv Hamoadim adds that for a Jew the only way to achieve happiness is to share joy with others. Making Purim a day of giving and sharing creates the true spirit of simchah. 


RABBI JUDAH MISCHEL



For My People



R.Irving Bunim, zy’a, a legendary and indefatigable activist, talmid chacham and businessman, stood at the center of much of Jewish life and Torah growth in the United States in the past century. As the right hand man to Rav Aharon Kotler and a faithful student of Rav Joseph Soloveitchik, Irving used his leadership to support a broad range of organizations and projects, including the Young Israel movement, Rabbi Joseph Jacob School, Lakewood Yeshivah, Torah Umesorah, Mizrachi, and Chinuch Atzmai. 



As the backbone of the Va’ad Hatzalah activity during the War, he engaged negotiations to ‘ransom’ Jews and save them from certain death from Nazi Germany. Employing his eloquent communication skills, social capital, contacts and resources, he led the diplomatic effort to save Jewish lives. 



Henry Morgenthau Jr. was at that time Secretary of the Treasury and a close personal friend of FDR, and he played a central role in financing the United States participation in World War II. On numerous occasions, Bunim led delegations to plead with Morgenthau to leverage his influence. Morgenthau, an ‘unaffiliated’ Jew, was respectful of the Rabbis who visited in his office, but remained distant and reserved. 



Shortly before Purim, in February 1945, Irving Bunim arranged for an urgent meeting with Morgenthau, and was accompanied by Rav Ahron Kotler and the Mirrer Rosh Yeshivah, Rav Avrohom Kalmanowitz, who had both fled Europe a few years prior. Together they brought a desperate request. The ‘Musy Negotiations’ were under way, a high level Swiss attempt to rescue Jews from concentration camps, and hundreds of thousands of Jewish lives hung in the balance, depending on US government approval to transfer funds through American agents in Switzerland. Morgenthau’s predictable response reiterating American foreign policy was clear: ‘Millions for defense but not one cent for tribute.” It seemed there was no way forward. 



As Rav Aharon, zt’l, was not conversant in English and Secretary Morgenthau did not understand Yiddish, so Bunim served as their translator. However, Morgenthau’s tone and body language was unmistakably resistant. 



Unable and unwilling to hold back his emotions, the Lakewood Rosh Yeshivah stared at Morgenthau with his piercing blue eyes. With a voice shaking with emotion, he pointed at the Secretary of Treasury and said in Yiddish, “Bunim, tell him that if he cannot help rescue his fellow Jews at this time, then he is worth nothing and his position is worth nothing! One single Jewish life is worth more than all the positions in Washington!”



After a few awkward moments, Bunim began to translate, tempering the Rav’s message and speaking in a moderate tone. Rav Aharon realized that the extent of his words was not being conveyed accurately and again cried out in Yiddish,“No! Tell him exactly what I said!” Bunim saw that the intensity of Rav Aharon’s words and message was not going to be modified.



Bunim cleared his throat, closed his eyes and uttered a silent prayer. Indeed, countless Jewish lives hinged on this moment of truth. “Sir… Rav Kotler feels that because you are afraid of losing your prominent position in the government, you may be unwilling to help us and your fellow Jewish brothers and sisters. He wants you to know that one Jewish life is worth more than any office.”



At this, Morgenthau turned white and placed his head on his desk, covering his face in his hands. The minutes seemed like an eternity in the silent room until Bunim began to fear for the Secretary’s health. “Sir…?” Finally, Morgenthau raised his head and trembling with determination and emotion cried, “Tell the Rabbi that I’m willing to give up my life — not just my position — for my people.”


In the face of an existential threat, the imminent danger of the gezeiras Haman upon the Jewish People, Mordechai confronts Esther haMalka for her reasonable reluctance, and charges her with the ultimacy of her mission: 



On the contrary! If you keep silent in this crisis, relief and deliverance will come to the Jews from another place, while you and your father’s house will perish. And who knows, perhaps you have attained to royal position for just such a time. (4:14)



Esther haMalka understood that this was her moment of truth, indeed the very reason she had ascended to royalty and influence. Raising her head high, she commanded the Jewish residents of Shushan to fast and daven for three days and nights. She then prepared to go, unbidden, to the King, and put it all on the line:



Thus I shall go to the king, shelo k’das, though it is contrary to the law... 
And if I am to perish, I shall perish!” (4:16)



Purim is a day of awesome spiritual opportunity, of open gates and acceptance of intercession and prayer. We are granted access to the inner chambers of the omnipotent King Himself. It is not only in the face of genocide, chalilah, that we need to place our face in our hands, turn inward and muster the courage to act.



May we hear the voice of the Tzadik, Mordechai haYehudi confronting and encouraging us to act shelo k’das and not according to the limits of reason. May we have the humility to accept our mission, go ‘off-script’ before Hashem, cry out, and not hold back in advocating for the health, wellbeing, success and salvation of our people, Klal Yisrael. Who knows, perhaps all that we have endured personally and collectively has brought us to this point: to go before Hashem and plead for our nation and for the whole world! 




P.S.: Through the Musy Negotiations, 1,210 Jews were released from the camps, however the 1.25 million dollars donated by Americans to this cause were never in fact paid to the Nazis, yemach shemam v’zichram. Upon leaving political life, Henry Morgenthau Jr. dedicated himself to Jewish causes and became a strong supporter of the State of Israel as the chairman of the United Jewish Appeal in America.




RABBI SAM SHOR


There is a perplexing statement in the Tikunei Zohar, regarding the very nature of the holiday of Purim:



Yom HaKippurim (The day of atonements) should rather be understood as Yom K’Purim-a day like Purim…”



How exactly are we to understand this statement? Seemingly there is some mystical connection or parallel to be drawn between the sacred day of Yom Kippur, and the day of Purim, which most of us associate with utter joy and salvation.



The Ohalei Yaakov, Rav Yaakov Friedman of Husiyatin zy’a, was one of the great religious personalities of the pre-State Yishuv and early years of Medinat Yisrael. The Ohalei Yaakov, offers a beautiful explanation, based on the well known statement in the talmudic tractate of Yoma. There the gemara states regarding Yom Kippur:



Amar Rebi-Itzumo shel Yom Mechaper, afilu im lo hashlim kol teshuvato-Rebi taught that the day of Yom Kippur itself brings atonement, even if one has not fully done teshuva as he should...



So too, the Ohalei Yaakov explains, the essence of the day of Purim, is that it is a day where goodness and salvation comes to the Jewish people, even if heaven forbid, we may not truly be worthy. The essence of the sacred day of Purim, is that there is a power of salvation that descends upon the Jewish People on this majestic day.



As we prepare for this most unusual and unprecedented Purim, as the world is indeed in need of much healing and salvation, may we be encouraged and inspired by the sweet words of the Rebbe of Husiyatin, and may we merit on this great day of Purim, to receive only goodness and salvation from Above.



OU KASHRUT PAGE
RABBI EZRA FRIEDMAN



Hag’alah at Home



Whether kashering year round or in preparation for Pesach, knowing how to perform hag’alah is quite essential. Hag’alah, the form of kashering with hot water, can be done at home. The process is relatively simple, yet attention to detail is important in order to perform hag’alah properly. 



Prior to kashering



Before beginning the hag’alah process, one should confirm that hag’alah is the appropriate form of kashering for that utensil. There are two main forms of kashering utensils for Pesach and year-round: hag’alah through hot water, and libun, which is through open flame. Halacha states (Avodah Zara 75b) that the form of kashering is based on how flavor was absorbed into the utensil. Thus, a pot used with liquids, to cook soups, sauces, pasta, etc. would be kashered by hag’alah. In contrast, libun is used when the form of absorption is through open flame or dry heat, for example kashering broiler, oven or barbecue racks. This rule that defines the form of kashering based on the form of absorption is called kebol’o kach polto, “the way it is absorbed is the way it is released.” Based on this principle, the Rashba (Torat Habayit Hakatzar 34b) rules that a utensil that requires libun but was kashered with hag’alah must be re-kashered through libun, as the first kashering was not effective. The Ran (Avodah Zara 39b) adds that even if someone planned to change the form of cooking with this utensil after kashering, from open fire to hot water, hag’alah would still not suffice. The Shulchan Aruch (YD 121:5) clearly rules that a utensil that requires libun cannot be kashered through hag’alah. 



Waiting twenty-four hours



As explained in previous articles, only flavor that is less that twenty-four hours old (ben yomo) can prohibit others foods cooked in that utensil. Early authorities discuss whether it is possible to perform hag’alah on utensils that have been used within the previous twenty-four hours. The Ra’avia (see Tur YD 121) maintains that it is best to kasher a utensil following a twenty-four hour period since the utensil was in use. He explains that in order to kasher a utensil that has been used in the last twenty-four hours, the flavor has to be nullified in the water used for hag’alah, which would mean having a ratio of 60 times more water than the volume of flavor in the utensil. This is based on the rule that flavor becomes nullified in a ratio of 60:1 (see Shulchan Aruch 98:2). When kashering utensils, it is very hard to measure the exact volume of absorbed flavor. In certain instances when a large amount of flavor exists, it is impossible to have a 60:1 ratio. Therefore, the Ra’avia rules that hag’alah should only be performed once the utensil’s status is eino ben yomo. Other early authorities bring alternative reasons why one should wait twenty-four hours before kashering by form of hag’alah (Rashba, Responsa 1:263; Rosh, Avodah Zara 5:7). The Rema (YD 121:2) and all later authorities (see Mishna Berura 452:1) rule that utensils should not be used twenty-four hours prior to hag’alah.



How should water be heated?



The Orchot Chaim (Chametz U’matza 92) discusses the heat source which is used to heat water for hag’alah. The Orchot Chaim ruled that hot water from the Tiberian Springs may not be used for hag’alah. (The Tiberian Springs are naturally occurring geothermal springs available for bathing to this day. They maintain a constant temperature of 60°C. The source of the heat is obviously not from fire. The Sages used the Tiberian Springs as the archetype for all such springs.) The logic of this ruling is that if a utensil absorbed flavor in water that was heated by fire, the hag’alah must be done in the same fashion. It would seem that this is an additional ramification of our Sages’ principle kebol’o kach polto. The Orchot Chaim adds, however, that if a utensil absorbed non-kosher flavor or chametz from water heated in Tiberian Springs (or the like), then it may be kashered in the same fashion since the rule of kebol’o kach polto applies. The Shulchan Aruch (OC 452:5) quotes the ruling of the Orchot Chaim. Contemporary poskim debate the status of modern heat sources to heat water for hag’alah. Rav Yosef Shalom Elyashiv (Shevut Yitzchak 6:9) and Rav Shlomo Zalman Auerbach (ibid) agreed that electric coils that become red hot may be used to heat water for kashering a utensil used with fire-heated liquid. The logic is that the hot electric coil is equivalent to actual fire. However, an electric element that creates heat without becoming hot and red should not be used to kasher such utensils (see Halichot Shlomo, Nissan 3:3). Authorities also debate whether water that was heated by the sun or a microwave can be used for hag’alah. Rav Moshe Feinstein seems to be lenient on this issue based on different sources (see Rav Shimon Eider, Sefer Hilchot Pesach p.156). Many later poskim disagree and rule that utensils heated with water from fire should not be kashered with microwave-heated or solar-heated water (see Ohel Yaakov, 452:5 footnote 27). It should be noted that this discussion is only regarding utensils that were heated with actual fire; however, utensils used with solar heat or in a microwave can surely be kashered in the same fashion, based on kebol’o kach polto.



In summary:



Hag’alah is the process of kashering with hot water and can be done at home. 
A utensil that requires kashering through libun may not be kashered through hag’alah.
All utensils should be eino ben yomo before performing hag’alah.
Utensils that absorbed non-kosher flavor or chametz from liquid that was cooked using a microwave or solar heat may be kashered by hag’alah with water heated in the same fashion.
Utensils that absorbed non-kosher flavor or chametz from liquids cooked on a flame may not be kashered with hag’alah from water heated by solar heat or a microwave. However, electric coils that become red hot may be used to heat the water.




RABBI AARON GOLDSCHEIDER



Divine Hiddenness and Harmony



Rabbi Joseph B. Soloveitchik zt"l takes note of a surprising confluence of two separate rituals performed daily in the Beit Hamikdash. We are aware of the daily obligation to kindle the Menorah and the obligation to offer the ketoret, incense. However these two activities are actually intertwined: “The burning of the incense and the lighting of the lamps are merged together by the Torah into one mitzvah. As a matter of fact, there is a separate kiyum of combining, almost simultaneously, the kindling of the candles with the offering of incense.” (Chumash Mesoras Harav, Sefer Shemos, p.272).



The Rav offered a penetrating interpretation regarding the unique interplay between these two rituals: The lighting of the Menorah signifies understanding, clarity of concepts, and intelligent perceptions. In contrast, the incense represents the hidden mysteries of this universe and the hiddenness of grasping the ways of God.



A candle is a symbol of bright light. The ketoret, on the other hand, creates smoke or fog. At the exact time that the candles of the Menorah are kindled in the Sanctuary, the incense is burned on the Golden Altar. The vapor of the ketoret rises and saturates the air in the room with smoke and the lights can hardly shine bright, since they have to penetrate the haze.



In a figurative sense, this act of service in the Sanctuary is emblematic of our own service and  relationship to God. Each one of us readily relates to the notion that in our lives moments of clarity are intermingled with confusion and the hiddenness of God. But through it all the Jew remains steadfast in his/her faith. 



The Rav added the edifying idea that although the flame of the Menorah does not illuminate the room, it does flicker and provide a sign that a beacon of light can be detected. There is a Master of the World who guides everything. “There is a light behind the vast and cosmic drama. The distant star bears witness that divine harmony and cosmic peace prevail throughout creation” (Ibid., p.273).



The principle that a Jew’s faith faces moments of clarity but is also fettered by confusion comes to bear not only in the Temple service but most poignantly in our daily prayers. The Rav noted the following two powerful examples:



The daily Kedusha draws on the words of different prophets. Isaiah saw the Master of the Universe in the Beit Hamikdash. It was a time of blessing and success. Everyone could see the resting of the Divine Presence. The angels called to one another, “Holy, holy, holy...the whole world is filled with His glory” (Isaiah 6:3). Ezekiel’s prophecy on the other hand, was a time of hester panim, hiding of the divine face. The word of God came to Ezekiel not in Israel, but in exile while he was in mourning. He beheld war and destruction. He does not declare that “the whole world is filled with His glory.” Rather, God is hidden in the seven firmaments. He hears a voice say: “Blessed be the glory of the Lord from His place” (Ezekiel 3:12). God appears in a distinct, not easily accessible place (‘The Koren Mesorat HaRav Siddur’, p. 127).



With regard to this theological truth the Rav said that “sometimes we need not search for the Holy One; we see His presence in the whole world. At other times, we must search for Him at great length.” (Ibid.) A Jew lives with this dialectic.



Once again this notion is evidenced in the well known prayer and plea a Jew utters at the conclusion of the Amida: “May He make peace in His high places, make peace for us.” The Talmud (Derech Eretz Zuta, Perek HaShalom) explains the verse upon which  this phrase is based (Job 25:12) to mean that God makes peace between the angels Gabriel and Michael. Each angel represents a different attribute. The angel Michael represents chesed, loving-kindness, and hence forgiveness and compassion. The angel Gabriel represents the opposite attribute, din, justice, and hence strictness, punishment and sometimes retribution. God is able to make peace between them although they represent mutually exclusive traits. In God’s domain all contradictions are resolved. There is no dichotomy. There is only harmony and peace. After completing the Amidah and taking steps backwards, we pray that the time will finally come that mankind may achieve this harmony and finally see wholeness and perfection in creation. (‘The Koren Mesorat Harav Siddur’, pp. 145-146)



DIVREI MENACHEM 
MENACHEM PERSOFF


A Source of Spiritual Light



This week’s Parsha opens with the command to Moshe that the people take pure olive oil to illuminate the Menorah. The “Western” or middle lamp was to burn continuously and the other lights continually, in the sense of burning every day from morning to evening (Shemot 27:20-21; see Rashi and Ramban). 



The oil had to be of the purest quality such that only the first drops of lightly pressed olives were used for this purpose. Just as the Kohanim attending the Menorah were to remain pure and separate from the rank and file, so, too, the oil could not be contaminated by sediment or foreign bodies. 



So pure was the oil needed that the people had to bring it to Moshe for inspection. The oil was probably part of the spoils from Egypt because olive trees did not exist in the wilderness. Moshe’s involvement, however, was more than that of the overseer; he was to be more than a conveyer of instructions. Now, he would be involved personally in the construction of the Mishkan.  



As is known, the olive tree that supplied oil in Eretz Yisrael was one of the seven species that characterized the Land. It also constituted one of three main species of Dagan, Tirosh, and Yitzhar - grain, wine, and (olive) oil. All three crops, noted the illustrious botanist Nogah Hareuveni, were subject to unique weather conditions to ripen successfully. For instance, the Talmud (Baba Batra 147a) indicates: 



“The northern wind is beneficial to wheat when it has reached a third of its ripening and is damaging to olive trees when they have blossomed. The southern wind is damaging to wheat when it has reached a third of its ripening and is beneficial to olives when they have blossomed.” 



No wonder, then, that the Menorah was placed in the southern side of the Sanctuary.



Indeed, olive oil was one of the leading industries of ancient Eretz Yisrael. The oil was superior to any other oils in the region because of the Land’s excellent climatic and soil conditions. So exceptional was the olive oil that a resident of the Land who made a Neder (a particular kind of vow) related to oil could only do so if the intention were to olive oil (in contrast to any other type of oil; see Nedarim 13a). The oil was so plentiful that Shlomo Hamelech used it to purchase the cedar trees for the Beit Hamikdash (Melachim I, 5:25).



Concerning the oil for the Menorah, there were two stages to Moshe’s command to the people.  First, Bnei Yisrael was to bring the pure olive oil to Moshe “to kindle a lamp continually.” Second, Aaron and his sons would arrange the Menorah “from evening until morning before Hashem, as an eternal decree for their generations, from the Children of Israel.” 



The Lubavitcher Rebbe reminds us that the soul of every Jew is akin to a candle (Mishle 20:27) and that the Jewish people are compared to a golden Menorah (Zechariah 4:2). From that perspective, the Kohanim’s task was to kindle the light in every Jew and awaken that hidden connection to Hashem that lurks within the Jewish soul.



The ensuing burning enthusiasm then manifests itself in one of two ways. First, as a fiery flame that explodes into a passionate embrace but lasts only “from evening to morning” and then burns itself out: For instance, the passionate performance of a Mitzva or a prayer that emerges from the innermost place. 



Secondly, there burns a little incandescent, continuous light under the surface, like the Torah’s teachings, not bound to time or place. That is “Torat Moshe” that is always there. There is Moshe, our teacher, watching over us, as it were, representing Torah’s permanence through the Ner Tamid, the everlasting light.  



May we have the benefit of both lights in our lives. May a little candle always burn within our breast, only to burst out in song and prayer to give our lives endless illumination.  



Shabbat Shalom!

Errata: In last week's Devar Torah it should have been written that the lights of the Menorah burned from evening to morning and not as written.




RABBI DANIEL MANN



Berachot on Snacks and Drinks Throughout a House



Question: When I am home for extended periods, I take snacks and drinks on no particular schedule, and I move from room to room and floor to floor. A similar situation exists at work, where I am based in one office but also go to other rooms. Should I make berachot each time I eat or drink? 



Answer: The Beit Yosef (Orach Chayim 273) deals with an apparent contradiction between the Bavli and Yerushalmi regarding making Kiddush in one place and eating in another. The Yerushalmi says that if this was his original intention, the Kiddush is valid, whereas the according to the Bavli, it is invalid. Rabbeinu Nissim (see Rosh, Pesachim 10:5) says that there is no machloket, as it depends on location. Under one roof, even in separate rooms and separate floors, intention to go from one to another connects the locations, whereas it does not help for different houses or from indoors to outdoors. The Ran says that there is a machloket, and we accept the Bavli that intention does not waive the requirement to eat in the room where he made Kiddush. 



The Rama accepts Rabbeinu Nissim (OC 273:1) and, based on that, rules that one can make a beracha in one room or floor with the intention to exempt food he ate in a different one (OC 178:1). If you regularly move around the house, that counts as your standard intention (see Mishna Berura 206:20). If you normally eat in those other places, you do not need a new beracha if under the same roof (ibid.). If you usually eat only in one room and did not intend otherwise, you would need another beracha to eat in a different room not visible from the first (see Mishna Berura 178:12). However, going normally to other rooms does not obligate you in a new beracha upon return (Mishna Berura 178:3).



Although the Shulchan Aruch is non-committal about Rabbeinu Nissim regarding Kiddush (OC 273:1) and is silent on the matter in OC 178:1, the above seems true for Sephardim. Yalkut Yosef (OC 273:5) relies on Rabbeinu Nissim b’di’eved regarding Kiddush and rules like the Rama in OC 273:1 (ibid. 178:9), as the Shulchan Aruch (OC 178:3) implies.   



After seeing the beracha can extend, we should consider how to best time the berachot. We wrote about berachot strategy during sporadic drinking during a hike in Living the Halachic Process (II, B-4) and will summarize what we need to know to get started here. There are a couple of halachic doubts regarding breaks in drinking: If one does not continue before becoming thirsty again, does the beracha rishona’s efficacy cease? After how long should we assume one becomes thirsty? Should one make a beracha acharona when he finishes a round of drinking and the next round is not far away, and how does that affect the beracha rishona? 



Regarding a hike, we distinguished between “frequent sippers” and “occasional gulpers.” Frequent sippers should make one beracha in the beginning and one beracha acharona at the end (if they drank a revi’it in one shot at some point). Occasional gulpers are to make a set of berachot for each drinking. 



While indoors without exertion, one is likely to eat and/or drink less frequently, but on the other hand, he will probably not get as hungry/thirsty as quickly, which “extends the life” of the beracha rishona and allows one to wait for the beracha acharona. Assuming people will not eat or drink very often, the standard practice should be to make a set of berachot for each “unit” of eating and drinking. Despite this, one should train himself to expect to move around before finishing each food session and not make additional berachot necessary. Regarding cups of tea, coffee, or water, it is halachically preferable to drink a revii’it at one point so that he can make a beracha acharona at the end of a cup and thereby also solve any beracha rishona questions as well. If that does not suit his needs, it is usually best (except for “chain drinkers”) to have in mind that the beracha is effective for just one cup and then (plan to) not take another cup until at least a couple dozen of minutes pass, so that a new beracha is appropriate then. 



Eretz Hemdah has begun a participatory Zoom class - "Behind the Scenes with the Vebbe Rebbe" - an analytical look at the sources, methodology, and considerations behind our rulings, with Rav Daniel Mann. Contact info@eretzhemdah.org to join while places are open.


RABBI GIDEON WEITZMAN



The Party Must Go On



Last time we saw that Covid 19 had a huge impact on weddings. Since public gatherings were limited to very small numbers, the usual large weddings were cancelled. But even small, family weddings need halachic guidance, especially when changing the date at short notice. Many of us may have had the experience in the past few months of receiving a wedding invitation on short notice, or on the condition that the authorities will permit a live gathering. Otherwise, weddings and other celebrations were transferred to Zoom and other virtual platforms that afford a meeting of sorts, at least through the computer screen.



Couples and families had to decide at short notice whether to cancel or hold the wedding. The exact date was often only announced at the last minute. This involved numerous halachic and practical complications and creative solutions, as we have discussed over the past few weeks.



We would have thought that due to this pressure, these limitations, and the general stress of the situation, many would choose to cancel their weddings all together. They could wait until the world returns to some semblance of normalcy, and then get married.



While some have chosen to do so, numerous couples, across the religious and ethnic spectrum, have gone ahead and married, while carefully observing the limitations. This is a source of pride for them, their families and for the entire Jewish people.



We are a nation of believers, we have hope and never despair. This is the message of the Book of Esther that we read on Purim. The Jews of Shushan, and throughout the Persian Empire, could have lost hope. Acheshverosh gave supreme power to Haman, who abused that dominion to threaten the entire Jewish people. The Jews had no land, no government, no official voice, and no one to care for them.



Yet, Mordechai and Esther gave them hope and believed in a better future, that actualized in the conclusion of the Megillah, and in the subsequent years when the Jews returned home to Israel.



A wedding is a statement of belief, of hope for the future, in the desire for children and the next generation. We have hope, the world will improve, the future is better than the present.



If the mighty armies of Persia did not stop us, if the threat of annihilation did not frighten us, if the decree calling for our deaths did not diminish our belief, then a tiny virus cannot stop us getting married and believing in, investing and praying for the future. 



The Puah Institute is based in Jerusalem and helps couples from all over the world who are experiencing fertility problems. Offices in Jerusalem, New York, Los Angeles & Paris. Contact (Isr) 02-651-5050 (US) 718-336-0603 www.puahonline.org



RABBI MOSHE BLOOM


Giving Ma’aser Ani Produce As Mishlo’ach Manot To The Poor 



I grow in my garden many vegetables and fruit. Can I give the ma’aser ani produce on Purim as mishlo’ach manot or matanot la’evyonim to a poor friend?



The Maharil (15th century) was asked about giving ma’aser money as matanot la’evyonim. He prohibited this for two reasons: 1. Ma’aser money belongs to the poor person and not to the owner.  2. Any halachically mandated gift, such as matanot la’evyonim, can only come from unconsecrated money. 



At first blush, it seems that the halacha would be the same for both mishlo’ach manot and matanot la’avyonim in this regard. However, a distinction might be drawn, since the reason for mishlo’ach manot is to strengthen unity and brotherly love among fellow Jews, while the actual gift received is of lesser importance. This is in contrast with the objective of matanot la’evyonim, where the importance lies in the charity actually received by the poor person . 



Using ma’aser money for mishlo’ach manot still strengthens brotherly love, but would be prohibited for matanot la’evyonim since this money is not truly and completely in one's ownership.



Rabbi Yoel Friedemann (HaTorah VeHa’aretz IV, 5759) applies the laws governing ma’aser money to ma’aser ani, and holds that both tithes have the same halachic status.



In practice:
• Ma’aser ani produce should not be given as matanot la’evyonim. 
• Ma’aser ani produce should optimally not be given to a poor person as mishlo’ach manot. Bediavad, if given, there are lenient halachic rulings that one can rely on. If the mishlo’ach manot already includes two different foods, ma’aser ani produce can certainly be added to the package.
After a person gave one proper mishlo’ach manot, he can give from the ma’aser ani produce other mishlo’chey manot – but only to poor people. This seems a very good way to give ma’aser ani produce in our days. 




REMEMBERING RABBI DR. ABRAHAM TWERSKI ZT"L



OU Israel's Torah Tidbits is honored to share two personal reflections regarding the life of Rabbi Dr. Abraham Twerski zt"l.
As we approach the Shloshim, this coming week, we will always be inspired by Rabbi Twerski's vast writings and all that he contributed to Jewish life and to the world. 



My Mentor, My Model, My Friend, Shia Twerski, ztz"l
Moshe Kuhr, MD



It was a rare privilege to have known Rabbi Abraham J, Twerski, M.D. over fifty years in Pittsburgh, in Monsey, and in Katamon.He was an iconoclast who brought his brand of Chernobler Chasidus into expression in the practice of psychiatry, where he saw he could use the skills he learned from his father to bring comfort to the world.



He grew up in Milwaukee and attended the Chicago yeshiva, and when he saw there were no more devotees to follow in his father’s footsteps as Rebbe, he consulted the Steipler Gaon as to whether to go to medical school. The Steipler answered that a person needs a parnassa, not addressing Shia's noble aspirations to help humanity and gave him permission with the following conditions: Don't miss minyan, mikve when necessary, daf yomi one hour a day, chasidut fifteen minutes a day. I asked him if he would have gone on to med school without the Steipler's permission-he said of course not.



He attended Marquette Med, then moved to University of Pittsburgh for his residency in psychiatry, never changing his chasidic garb. He specialized in drug and alcohol rehabilitation at St. Francis and went on to start the world-renowned Gateway Rehabilitation Center in Pittsburgh. He was a sought-after lecturer- my psychiatrist uncle told me he couldn't believe a chasid stepping up to the lectern- and then he opened his mouth! What a great way to sanctify Hashem's name, as was the comfort and healing he brought to his patients.



He loved to write, as attested to by his over ninety books, mostly on Torah subjects, but on secular subjects, like his Peanuts series he did with Charles Schultz. His Twerski on Chumash is priceless, and he popularized Mesilas Yesharim of Ramchal. He spoke at the Great Synagogue Hoshana Rabba yearly and at first gave a musar shiur which was great but people wanted to hear more of his experiences so the next year he spoke on the lessons his addicted patients taught him about life. He often spoke on self-esteem, as in an excellent lecture at Mayanei Hayeshua last year, in which courageously he spoke of his own early self- esteem issues.



Speaking of courage, he took on the issue of spousal abuse in the Orthodox community, in the face of withering opposition from many rabbis. His groundbreaking Shame Borne in Silence lead to community awareness and action.



When I was in med school at the University of Chicago, I was averse to the teachings of psychiatry at that time which were basically Freudian analysis. My objections were a lack of scientific basis and a deterministic outlook that precluded the Jewish view of tikkun and teshuva. I asked Shia how he dealt with it and he told me he tried to introduce them to Victor Frankl but they were not ready to hear it. He was not threatened as I was by the alien ideology because he was so grounded in our Torah tradition. Advances in cognitive behavioral therapy and positive psychology and psychopharmacology have rendered Freudianism obsolete in my humble opinion. Shia was able to use the discipline to achieve his goal of tikkun olam and kiddush hashem.



Rabbi Dr. Twerski passed away 18 Shevat at the age of 90. He dictated that there be no eulogies at his funeral, just singing of a popular song he composed for his brother’s wedding and still sung throughout the Jewish world- hoshia es amecha- Save Your people and bless Your inheritance, and see and exalt them forever [Ps. 28:9]. His memory is indeed a blessing. 



Dr Kuhr is a retired pediatrician and author of Lion Cub of Prague, a translation of Maharal's commentary on Rashi on the Torah, and a past contributor to Torah Tidbits for nine years.



A Man For All Seasons
Dr. Moshe Dickman



As they gently lowered your body, draped in a tallit into the awaiting kever, accompanied by hundreds of Chasidim singing your signature melody: HOSHEA ET AMECHA,I paid you a tearful farewell, my valued mentor and dear friend, Rabbi Dr Abraham Twerski.



Of all our encounters over so many years in Pittsburgh, I’ll always remember your Shabbat morning divrei Torah (invariably dealing with self-esteem), shiurim on Mesilat Yesharim and Gemara (always concluding with a pitch on drug abuse), hospital rounds accompanied by St. Francis Sisters (a relationship that paved the way to your Gateway Rehab Center), as well as scores of books and inspiring story-lectures.



But your story which had the greatest impact on me involved a fellow Jew who admonished you on a streetcar for wearing your traditional Chassidic garb in ‘’modern times’’. You then retorted, “I’m sorry sir, but I’m Amish.” He apologized profusely, and you retorted. “Well well... If I’m Amish, my hat and black beard doesn’t bother you; in fact it’s praiseworthy. But if I’m Jewish then I must be ashamed of my Jewishness”. Indeed you walked so proudly, earning the love, admiration and respect of all.



Driving home after the funeral, in the early morning hours, I wondered why there were no eulogies for you. Not one. I reasoned that in your great humility, you probably requested this. But I had yet another thought, which took me back over 30 years to a Shabbat Bereishit in Pittsburgh. You explained that there were 4 great rivers emanating from Eden, and that each gushed forth with loud sounds. Yet the most important one, Euphrates, flowed in still silence; "V'HANAHAR HAREVI'I HU PRAT" (BREISHIT BET: YUD DALET) It, alone, was recognized for what it did, not the sounds surrounding it. You, then, noted that many people try to impress others by bragging and constantly complimenting themselves. However, the truly great person needs no flamboyant introductions. His accomplishments speak for themselves. And so it was with you, Shea. You touched, cured and guided so many people, Jews and non Jews alike. In a sense, you were writing your own eulogy every day of your life, as a healer, teacher, spiritual leader and physician, truly a model of a great and giving person.



As such, any eulogy would have been totally unnecessary. May your blessed memory continue to inspire us to do more... to be more... and to help our fellow man, especially during these difficult times. 



Dr. Moshe Dickman is a former Assistant Professor of Neurology at the University of Pittsburgh. Currently he is an Assistant Professor of Neurology at Hadassah Medical Center and maintains a private practice in Neurology in Jerusalem.


TORAH 4 TEENS BY TEENS
NCSY


Shlomo Rayman
Beit Shemesh Chapter Director



Dress for Success



Looking for a connection between Purim, this week’s Parsha, and teenagers, I noticed they all emphasize clothing. Tetzaveh details the kohanim’s garments, and we don’t need to look too deeply at the lucrative teenage apparel market to know how prominent clothing is.



Clothing has a significant role in the megillah as well. After Haman’s decree to destroy the Jewish people spread throughout the empire, Mordechai changed into sackcloth, refusing Esther’s plea to wear his normal clothing.



While mourning the evil decree was very understandable, it had a very constricting consequence. Mordechai was no longer allowed into the royal court, where he could argue and fight for the Jewish cause! Yet Mordechai refused to fake it, unable to remove his sackcloth and act unauthentically. 
Hashem had other plans, forcing Mordechai into the king’s royal clothing to be paraded through the streets. Perhaps Hashem was telling him that the way to victory was not by wearing sackcloth, but by dressing like he already won. Sure enough, a little while later, Mordechai replaced Haman and left the king’s palace rightfully wearing the royal garb.



Sometimes we are so deep in our bad habits and preconceived notions of ourselves that we don’t know how to begin to change. We give up and wear our metaphorical sackcloth. The lesson here is to believe in Hashem and believe in ourselves. Act and dress like the person you want to grow into, and you will soon see the clothes and actions fit who you’ve truly become. 



Binyamin Rayman 
11th Grade, 
Beit Shemesh



Saved by Shabbos
What caused Achashveirosh to demand Vashti to join his party, resulting in her refusal and subsequent removal from being Queen? The Megillah writes 

Bayom Hashvi'I Ktov Lev Hamelech Bayayin Amar… Lehavee Et Vashti Hamalka Lifnei HamelechÀ
Ø
On the seventh day when the king’s heart was merry with wine he said... to bring Vashti out before the king.Ø 

The Gemara asks why it took him until the seventh day to be merry with wine? Surely he got drunk the first night? Rather ‘melech’ in this pasuk is referring to Hashem, and yom hashvi'ié’ is referring to Shabbat! On Shabbat, Hashem saw how the Jewish people behaved at the party, singing songs and sharing words of Torah, and in their merit Hashem removed Vashti to make room for Esther to become Queen and save the Jews.
The very Jews that sinned by going to Achashverosh’s party, who were probably not the most righteous people, were the ones who brought redemption by singing and learning Torah! No matter how removed one feels he may be from Hashem, every little song and mitzvah can make a huge difference and is special in the eyes of Hashem. 



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NCSY Israel is the premier organization in Israel, dedicated to connect, inspire, empower, and help teen olim with "Klita" to the Land of Israel by encouraging passionate Judaism through Torah and Tradition. Find out more at israel.ncsy.org