In loving memory of David Yochanan ben Moshe

Transcription

1 24 February Adar 5778 Shabbat ends London 6.19pm Jerusalem 6.09pm Volume 30 No. 23 Tetzaveh Artscroll p.464 Maftir p.1066 Haftarah p.1214 Hertz p.339 Maftir p.856 Haftarah p.995 Soncino p.519 Maftir p.1114 Haftarah p.1192 Parashat Zachor. Purim is on Wednesday night and Thursday. The Fast of Esther is on Wednesday, starting in London at 5.11am and ending at 6.19pm. In loving memory of David Yochanan ben Moshe Ancient olive oil press, Beit Guvrin, Israel Now you shall command the Children of Israel that they shall take for you pure olive oil, pressed, for illumination, to kindle a lamp continually (Shemot 27:20-21). 1

2 Sidrah Summary: Tetzaveh 1st Aliya (Kohen) Shemot 27:20-28:12 God tells Moshe to instruct the people to bring pure, pressed olive oil for lighting the Menorah in the Mishkan. Aharon and his sons will take charge of setting up and lighting the Menorah. Moshe will guide wise-hearted workers to make the special garments for the Kohanim, for glory and splendour. The first four of the eight garments listed were worn exclusively by the Kohen Gadol, the first of whom was Aharon. (1) The Ephod was worn over Aharon s tunic and robe. It was woven from coloured wool and linen, with two shoulder straps (ketefot) and a belt (cheshev) attached. Precious shoham stones (avnei shoham) were placed on each shoulder strap. Each stone was engraved with the name of six tribes. Question: What were the names of Aharon s sons? Answer on bottom of page 6. 2nd Aliya (Levi) 28:13-30 (2) The breastplate (Choshen) was placed above the Ephod, and with a similar weave. The front of the breastplate contained 12 different types of precious stones (avnei miluim), each one engraved with the name of a different tribe. Golden rings on the four corners allowed it to be attached to the Ephod. The Choshen folded out to allow the insertion of a piece of parchment called the Urim Ve Tumim, which had the Ineffable Name of God written on it (see Rashi). 3rd Aliya (Shlishi) 28:31-43 (3) The robe (Me il) was worn under the first two garments, made of turquoise wool. Golden bells (rimonim), placed between multicoloured woollen pomegranate shapes, hung from the bottom hem. (4) The headplate (Tzitz) was made of pure gold and had the words Kodesh L Hashem written on it. It was placed on Aharon s forehead. Every Kohen wore (5) a tunic (Ketonet) with a gridlike patterned knit, as well as (6) a linen turban (Mitznefet), (7) an embroidered sash (Avnet) and (8) linen trousers (Michnasayim). 4th Aliya (Revi i) 29:1-18 The command to consecrate the Mishkan is given. Every day for seven days, Moshe is to bring animal and bread offerings, dress Aharon and his sons in their priestly clothing and anoint Aharon s head with oil. The blood from the offerings is to be placed on the altar to inaugurate it. 5th Aliya (Chamishi) 29:19-37 Moshe is to place the blood of the second ram offering on the ears, thumbs and toes of Aharon and his sons. Blood and oil are to be sprinkled on their garments. Moshe is to assist the Kohanim in waving their inauguration offering. 6th Aliya (Shishi) 29:38-46 Once the Mishkan is functional, the twice-daily Tamid (continual) offering is to be brought, one sheep in the morning, one in the afternoon, together with a flour offering and a wine libation. 7th Aliya (Shevi i) 30:1-10 The Mishkan also housed a gold-plated wooden mizbeach (altar), upon which the twice-daily incense offering was brought. Maftir (Devarim 25:17-19) The special reading for Parashat Zachor is from the end of Parashat Ki Tetze, commanding us to remember how the Amalek nation started a war against the Israelites after they left Egypt, as well as the imperative to eradicate Amalek. Point to Consider: The Torah recalls Amalek s approach using the term asher karcha (Krq rwa) what does this term mean? (see Rashi to 25:18) Haftarah The prophet Shmuel (Samuel) relates how King Shaul (Saul) defeated Amalek, but took pity on their king, Agag. In defiance of a Divine command, Shaul refrained from killing Agag, as well as sparing his cattle. Shmuel rebuked Shaul and told him that he would lose the monarchy because of this misplaced mercy. Shmuel himself then killed Agag. United Synagogue Daf Hashavua Produced by US Living & Learning together with the Rabbinical Council of the United Synagogue Editor: Rabbi Chaim Gross Editor-in-Chief: Rabbi Baruch Davis Editorial Team: Ilana Epstein, Michael Laitner, Sharon Radley Available also via US website United Synagogue To sponsor Daf Hashavua please contact Loraine Young on , or lyoung@theus.org.uk If you have any comments or questions regarding Daf Hashavua please rabbigross@theus.org.uk 2

3 A Carefully Calculated Absence by David Frei, Director of External and Legal Services for the United Synagogue The opening passage of parashat Tetzaveh focuses on the oil used for the daily lighting of the Menorah in the Mishkan (Tabernacle). It is introduced with words spoken to Moshe: "And you shall command the Children of Israel" (Shemot 27:20). Rabbi Yaakov Ben Asher (d. 1343) in his work Ba al HaTurim points out that from parashat Shemot, where we read of Moshe's birth, until the end of the Book of Devarim, Tetzaveh is the only parasha in which there is no mention of Moshe's name. To emphasise this, in the verse quoted above, the Torah deliberately omits his name, replacing it with the phrase, "And you". The Ba al HaTurim explains that next week's parasha, Ki Tisa, includes the incident of the Golden Calf. This sin invoked Divine anger to the extent that God proposed destroying all the Israelites apart from Moshe, and starting a new nation with Moshe at its head. Moshe's impassioned plea in defence of his people included the request that God should forgive their sin, and if not, erase me from Your Book that You have written (ibid. 32:32). Moshe's prayers were accepted and God did not carry out His threat. Nevertheless, says the Ba al HaTurim, when a Torah scholar utters even a conditional statement, even when the condition is not fulfilled, some element of what he said will take effect. In this case, while Moshe's name did not need to be deleted from the Torah, it was still omitted from this week s parasha, in partial fulfilment of Moshe's curse. Rabbi Eliyahu Kramer (known as the Vilna Gaon d. 1797) answers that in most years, 7 Adar, Moshe's yahrzeit (anniversary of death), falls during the week at the end of which Tetzaveh is read. The omission of his name reflects the national sense of loss at the passing of the greatest Jewish leader. There is another reason given for Tetzaveh being chosen. Parashat Shemot records the dialogue between God and Moshe at the burning bush, in which God tried to persuade the reluctant Moshe to return to Egypt to lead the Israelites out of slavery. Moshe did not feel worthy of the mission and implored God: send now (Your message) with whom You would send. Rashi (d. 1105) understands this to mean that God should send Aharon in Moshe s place, as the established representative of the people (Shemot 4:13). The next verse records God s anger at Moshe's response, in which God makes reference to Moshe's brother as Aharon the Levi. The Talmud (Zevachim 102a) remarks that calling Aharon the Levi was a reflection of God's upset with Moshe. He was telling Moshe that he was originally destined for his family to be Kohanim and for Aharon's family to be Levites. Yet as a result of Moshe's initial refusal to lead the mission, Aharon would be given the Priesthood (Kehuna) and Moshe's family would be Levites. Since the main theme of this week s parasha is the Priestly clothing, it would be unkind for Moshe to have his name associated with a gift originally destined for him. For this reason his name does not appear in our parasha. Yet why was parashat Tetzaveh selected for omitting Moshe s name? Logic might dictate that since the incident of the Golden Calf and its aftermath are recounted in Ki Tisa, Moshe's name should be omitted from the subsequent parasha, namely Vayakhel. In memory of Devorah Bat Avraham 3

4 Bein Adam Lechaveiro Part 27: The Ramban s Letter (Igeret HaRamban) by Rabbi Daniel Fine, Community Rabbi, Stanmore & Canons Park United Synagogue In covering the theme of interpersonal mitzvot (mitzvot bein adam lechaveiro), it is fitting to touch upon a classic text that has been printed in many siddurim, and one that is etched on glass at the front of the Ramban Synagogue in the Old City of Jerusalem. It appeals to people of all ages and backgrounds; it is a universally celebrated classic piece of Rabbinic literature the Letter of the Ramban (Igeret HaRamban). This letter was sent by the Ramban (Nachmanides d. 1270) to his son in Catalonia in the 13th century, and the topic of the letter is humility. We shall be exploring the first part of the letter over the course of the coming weeks. Here is the (translated) text of the first few paragraphs: Hear, my son, the instruction of your father and do not forsake the teaching of your mother (Mishlei/Proverbs 1:8). Get into the habit of always speaking calmly to everyone. This will prevent you from anger, a serious character flaw which causes people to sin. As our Rabbis said: Whoever flares up in anger is subject to the discipline of Gehinom [a place where souls suffer in the afterlife for their misdemeanours on earth] (Talmud Nedarim 22a); as it is says, Cast out anger from your heart, and [by doing this] remove evil from your flesh (Kohelet/Ecclesiastes 12:10). Evil here means Gehinom, as we read:...and the wicked are destined for the day of evil (Mishlei 16:4). Once you have distanced yourself from anger, the quality of humility will enter your heart. This radiant quality is the finest of all admirable traits (see Talmud Avodah Zarah 20b), because, Following humility comes the fear of God (Mishlei 22:4). The fact that the Ramban begins his letter with a quotation from someone else, King Shlomo (Solomon) in Mishlei, rather than from his own thoughts, gives us an indication of his humility. This quotation ( Hear, my son, the instruction of your father and do not forsake the teaching of your mother ) implies that parental involvement is central in the instruction and upbringing of children. This could be broken down into three different facets: 1. Parents have a mitzvah known as chinuch the responsibility to ensure that their children perform mitzvot at the appropriate age, so as to get used to mitzvah practice even before halachic adulthood (barmitzvah and batmitzvah). 2. Beyond chinuch, the Rambam (Maimonides d. 1204) writes that parents have a responsibility to train their children towards good character traits. 3. In addition, the Meshech Chochmah (Rabbi Meir Simcha of Dvink d. 1926) writes that parents provide a link to the previous generation in the golden chain of Torah transmission dating back to Har Sinai. One can suggest that these three facets mitzvah instruction, character traits and the passage of Torah transmission are contained within the the verse that the Ramban uses to open the letter. In memory of Harav Avraham Yitzchak Yaakov ben Harav Nata Gershon 4

5 Purim: Jewish Identity the Etymology of a Nation by Rabbi Chaim Burman, US Rabbinic Fellow There is a missing character in the Purim story. Throughout the Megillah, we recall the miracles that the Jews experienced as they were saved from annihilation. But God is not mentioned once in the narrative, at least not overtly. Yet, He is undoubtedly the silent protagonist of the story. As we noted in last week s article, when we come to the end of the Megillah and look in hindsight at how the narrative unfolded, we realise how even the seemingly insignificant and inconsequential coincidences were actually essential steps towards the ultimate saving of the Jews. In direct contrast to the absence of God s Name, there is an abundance of references to Jews. In fact, the Megillah uses the term Yehudim to refer to the Jewish people more times than all the other books of the Tanach (Hebrew Bible) combined. Why is this so, and what does the term Yehudi, Jew, really mean? The simple and most obvious answer, is that Yehudi comes from the word Yehuda, and is used to describe the Jews that came from the tribe and lands of Judah. However, the Midrash (Esther Rabba 6:2) raises a problem with this understanding. The first time the term Yehudi is used in the Megillah is in reference to Mordechai: There was a Jewish (Yehudi) man named Mordechai in the town of Shushan of the tribe of Binyamin (Megillat Esther 2:5). oneness of God. It was in this sense that Mordechai was a Yehudi. The story of the Megillah unfolded when the Jewish people were in exile and at a time when God s interaction with His world was no longer through open miracles, but in a quiet and hidden fashion, like we experience today. Our task is to demonstrate through our actions that although God remains hidden, such that personal and world events may seem random, ultimately it is God who remains the One, everpresent orchestrating force. This is why the Megillah has no overt reference to God, but is replete with references to Jews. The Megillah is setting the paradigm of Jewish existence in exile. Even when God s interactions with the world are hidden, the Jewish people are endowed with the responsibility of showing that the world is more than random trappings of nature, that human relationships are not just temporal. Our raison d etre is to attest to another dimension that we know exists, the spiritual. This is our way of performing Kiddush Hashem (sanctifying God s Name). Chillul Hashem (profaning God s Name) comes from the root chalal which means empty and void. When God s Name is profaned, it is as if we say, He s not really there and that the world is void from Him. Kiddush Hashem is the opposite. Through living a good, examined and honest life, our actions attest to the presence of God. If Mordechai was from the tribe of Binyamin, why refer to him as one of Yehuda? In light of this question, the Midrash explains that Yehudi (ydvhy) can be related to the word Yechidi (ydycy) which means one or unified. The term Yehudi is understood to be a reference to the ultimate essence and mission of the Jewish people; to find, reveal and demonstrate the In memory of Shmuel Nissim ben Yaacov 5

6 Insights into Jewish History Part 97: A Shift for the Better by Rebbetzen Ilana Epstein, Cockfosters & N Southgate United Synagogue; Head of Project Development, US Living & Learning The first paragraph of the Shema, read twice daily (see for example, green siddur, p. 68) states that we are obligated to teach children Torah. Yet by the time of Shimon ben Shatach and King Yannai, the system of fathers teaching their children Torah, an ancient and established practice, had broken down. This was due to the Greek decrees against Torah study, nearly 65 years prior to King Yannai s reign. Despite King Yannai being allied to the Sadducees, the Torah-observant Pharisees were able to gain a foothold and revitalise Torah learning, largely because of the resilient leadership of Queen Shlomtzion (Salome) and her brother Shimon ben Shatach, the president (Nassi) of the Sanhedrin (high court). In previous centuries, the Sanhedrin had been the arbiter of legislation for the people. However, in the kingdom of the Hasmoneans, it lost most of its political power and was relegated exclusively to Torah-based legal questions. As the Sadducees gradually lost their positions in the Sanhedrin, thanks to Shimon ben Shatach s clever leadership, they also lost interest in being part of it. The second base of religious power was the Temple and the office of Kohen Gadol. The Hasmoneans had held the position of Kohen Gadol, but only in name; there was a substitute Kohen Gadol who fulfilled the role in practice. Shimon ben Shatach succeeded in faciliating the righteous Yehoshua Ben Gamla taking over this this position. Regarding Yehoshua ben Gamla, the Talmud states: If not for him, the Torah would have been forgotten in Israel (Bava Batra 21). Initially a child would have been taught Torah by his father, and if he had no father and was fortunate enough to live in Jerusalem, then he would be taught in an institution a yeshiva. However, these yeshivot were only for boys in their latter teen years, by which time they may have been less inclined to learn. Addressing this problem, Shimon ben Shatach instituted teachers for the very young, most probably from the age of six or seven, in every town. Though philosophers including Plato wrote about compulsory education, it was not formally instituted outside the Jewish community until the early modern period; even then, it was with limited success. With this change, as well as other takanot, over the next decade, the Sages were quietly able to influence the people and Torah once more became part of their lives. As the spiritual climate in Jerusalem began to shift toward the Pharisees and Torah values, the Sadducees and Yannai felt threatened. Under pressure, they set up an event in which the Pharisees brought an ambush upon themselves and an end to the burgeoning Torah-observant community, as we shall discuss next week. Using Yehoshua ben Gamla as cover, Shimon ben Shatach was able to institute a number of takanot (Rabbinic ordinances), one of which in particular continues to influence Jews until today. Answer: Nadav, Avihu, Elazar and Itamar In memory of Harav Yisrael ben Eliyahu 6

7 AT TA AS ST TE O F THE BIG APP PLE Learn to Lead Ne w York is here! Join Tribe on a n incredible trip to New York During this 8 day long programme, participants will visit world renowned Jewish educational sites, with an emphasis on strengthening teenagers Jewish connection and enhancing their leadership qualities. Alongside these thought-provoking experiences Tribe will also be visiting some of New York s biggest si ites and attractions! It s an opportunity not to be missed. Year 10 Date: 1st-9th August 2018 Price: 1,499 To book visit: Tr ribe Tribe is part of The United Synagogue Reg Charity No. Tr ribeinnyc

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