In This Issue Links Mincha in the Beit Midrash Parshat Tzav Shabbat

Yeshivat Netiv Aryeh Newsletter Parshat Tzav 1 of 11

In This Issue Parshat Tzav Shabbat Zachor Life Events Mar 13, 2014 Let Me T ell You A Story-The Story of Harav Ben Zion Freiman zt"l Part VII "Anything Is Fine"

Thoughts On Purim by HaRav Yaakov Katz

HaRav Nebenzahl on Parshat Tzav "Eraticating Dedications The Amelek Within Us"

Staff Dvar Torah by Rav Eytan Coren "The Power Rav Shiloni's shiur on 11 Adar II were dedicated by Ilan of Giving on Purim" (5763-64) and Devorah Weinstein in honor of their son Aryeh's Afterthoughts: Know Your 6th birthday. Haftorah

T ehillim List Rav Bina's Thursday night Ohr Hachaim Shiur and Thursday Night Snack on 12 Adar II were dedicated in memory of Rav Links Bina's mother Rachel Esther bat HaRav Yaakov a"h.

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Ask Rav Nebenzahl Thank you for your generosity and assistance and for the participation of the students of Yeshivat Netiv Aryeh in the candlelighting ceremony Suggestion Box in memory of Israel's fallen soldiers whose gravesite is unknown. Alumni Update Form

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Shabbat Davening Times at the Yeshiva "IN" Shabbat

Friday Night Candlelighting 5:11 PM ~~~~ Mincha in the 5:30 PM Beit Midrash Kabbalat Shabbat on the porch overlooking the Kotel The annual alumni shabbaton in Woodmere will be March 28-29, the 27th of Adar II, Parshat Tazria Shabbat HaChodesh. Shabbat Day Yeshivat Netiv Aryeh Newsletter Parshat Tzav 2 of 11

Vatikin at the home of Rav 5:15 AM This year the Shabbaton's theme will be: Bina Second "Using Technology - Without Losing Yourself" 8:30 AM Shacharit Mincha in There will be a panel discussion on safeguarding one's self in 5:00 PM Porat Yosef school, in the workplace, and at home. There will also be words of advice and chizuk on how to get out of techno-addiction. PURIM SCHEDULE HaRav Bina, Rabbi Dr. Johnny Krug, Rav Yoel Rackovsky, Rav Amos Luban, Rav Chaim Eisenstein, Rav Ben Leybovich and Rav Chanan Motzei All-night Bina are looking forward to see you. Shabbat learning Sunday 5:35 AM PLEASE DO NOT WAIT UNTIL THE LAST MINUTE TO REGISTER. Shachrit Mincha 5:20 PM Shushan Purim Maariv 6:10 followed by Megilla PM Messibat Purim 9:00 PM with the Lehava Band Shacharit & 8:30 AM Megilla Visiting 11:15 Hospitals AM If you are coming to the party Sunday night - please note that the Yeshiva is an SIGN UP HERE alcohol-free environment. ~~~~ Rabbi Dani Bader is in the New York area this week. He can be reached at 347-879-3628 or at [email protected].

Life Events

Visitors The following people visited/learned in the Yeshiva:

Jonny Del Monte (5768-69)

Mazal Tov Yeshivat Netiv Aryeh would like to wish a mazal tov to:

Adam Rosenfeld (5768-69) on his engagement.

Baruch Dayan Emet Yeshivat Netiv Aryeh regrets to inform you of the loss of:

Stewart Sheinfeld, the father of Yudy (5754) and Yaakov (5760-61) Sheinfeld. Yeshivat Netiv Aryeh Newsletter Parshat Tzav 3 of 11

Let Me Tell You A Story

The story of Harav Ben Zion Freiman zt"l Part VII

Anything is Fine

Rav Freiman had this uncanny ability to be able to feel comfortable wherever he went. The idea of 'wherever' has a few meanings. He often was in four or five different places on the same day and he felt at home everywhere, not only the physical home. He would sit next to a student learning Sukkah and a half hour later sit next to a student learning Baba Batra and then next to someone learning Kodshim. 'What are you learning, oh Zevachim 54a, fine let's learn'. He immediately shows the student what is difficulty, what Tosafot says and which of the Achronim discuss this issue, as if he were 'holding in the sugya'. Within a half a minute he was able to place himself anywhere in Shas. Thus 'wherever he was' meant he was able to adapt immediately to every situation.

They need him in the Golan - that is where he goes, he is needed in Maale Adumim - he will go there. He needs to go to someone's house then he will find his way there. He was able to adapt to any situation spiritual and physical - whatever there was for breakfast he ate, whether it was food fit for a king or simply bread and salt. He was not young, not a soldier who goes to sleep wherever they tell him to. He was an older man with no demands whatsoever.

This was how we knew him - with incredible simplicity and the ability to bond with anyone and anything. We do not see this so often with someone of his stature, often people on a high spiritual level are in need of a certain environment in order to properly concentrate he had no needs - wherever he was that was his home.

Thoughts On Purim by HaRav Yaakov Katz

THOUGHTS ON PURIM

Megillat Esther describes Haman's convincing Achasverosh to destroy the entire Jewish nation, young and old, all on one day - the thirteenth day of Adar. This decree included the entire kingdom of Achashverosh which Chazal teach us was very vast. We then read that Mordechai walked the streets with ash and sackcloth and sits by the entrance to the king's palace. Esther's maidservants spotted this and reports to Esther. Esther and Mordehcai send messages back and forth, finally Mordechai asks Hatach to tell Esther that she must go to the king and pray on behalf of the Jewish people. Esther responds that whoever enters the king's palace without being called, if the king does not extend his gold serpent, will be killed. Her chances of coming out of there alive are slim - this is a life and death situation.

Mordechai responds that she must sacrifice herself for this - 'do not imagine in your soul that you will be able to escape in the king's palace any more than the rest of the Jewish. For if you persist in keeping silent at a time like this, relief and deliverance will come to the Jews from another place, while you and your father's house will perish. And who knows whether it was just for such a time as this that you attained the royal position.' (Esther 4:13-14).

Mordechai understood that Hashem would not permit the entire nation to be destroyed, but a large part of it perhaps yes. Why does Mordechai emphasize to Esther that she and her father's house would perish? Because Hashem made her queen in order to help klal Yisrael - 'it was just for such a time as this that you attained the royal position.'

Esther responds: 'go, assemble all the Jews that are to be found in Shushan, and fast for me; do not Yeshivat Netiv Aryeh Newsletter Parshat Tzav 4 of 11

eat or drink for three days, night or day, and I, with my maids will fast also. Thus I will come to the king though it is unlawful, and if I perish, I perish' (ibid. 15-16). Three days of fasting is not easy, and for her and the maids to fast as well and on top of that 'thus I will come to the king', shows something about Esther. She will not eat first or freshen herself up before appearing to the king, a person does not look his best after three days of fasting, however as Ibn Ezra says this emphasizes Esther's great faith in Hashem.

Mordechai does not promise she will come out alive, but this is what she must do. We then read: vayaavor Mordechai and he did exactly as Esther had commanded him' (ibid. 17).

Mordechai agreed to the fast, but what is the meaning of 'vayaavor Mordechai'. Chazal, in the midrash, tell us that one of the three days of fasting was the first day of Pesach, for the Megillah says that the letters were sent out on the 13th of Nisan. Fasting for three days would mean no Seder for that year. What is so urgent - the decree to destroy the Jewish people was to take place eleven months later (if that year was a leap year as some say, then twelve months later) - can't this fast at least wait until after Pesach. Rashi explains that vayavor means - vayavor al hadat, he violated the dictates of his religion by fasting on Pesach. The Targum translates this to mean that he gathered the people and violated the joy of Pesach by declaring a fast day as Esther had commanded him. The midrash states that Esther asked him why he cannot wait, and that he responded: 'you are right'.

What is going on here, what does the midrash mean? Why indeed was Mordechai willing to violate the Yom Tov of Pesach, what was so urgent? If he did not think he should wait until the end of Pesach, let the fast at least start on Chol Hamoed after the Seder. They still had to burn their chametz, bake their matzahs if they had not already done so - there was work to be done for the Yom Tov yet they had to be in a state of fasting.

Another question - the Gemara states that a person should become intoxicated on Purim until he cannot distinguish between arur Haman and baruch Mordechai. It is not clear if this is the halacha, for the Gemara describes that Rabbah slaughtered R' Zeira and some learn from there this is not the halacha, though Shulchan Aruch does rule that one must become intoxicated on Purim. As an aside, someone described that one of the few times he saw R' Shlomo Zalman Auerbach zt"l angry was when it involved the public embarrassment of a another person. R' Shlomo Zalman explained perhaps Rabbah did not really slaughter R' Zeira but he publicly embarrassed on him in a manner that perhaps we would not think much of but was not appropriate for one on his level. Chazal teach us that embarrassing one in public is equivalent to spilling blood. In fact R' Shlomo Zalman discusses whether one may violate the Shabbat not to embarrass another in public, perhaps one should die rather than embarrass another. That is a discussion for another time.

The Gemara then says that Rabbah brought R' Zeira back to life - perhaps he apologized and then praised him. However, based on the simple understanding of the story some say that this halacha does not apply, however as we said Shulchan Aruch rules accordingly. Of course to properly fulfill this one must be on a level where it will not cause him to sin. Shulchan Aruch writes in chapter 690 seif 17 that after the megillah one must say 'arur Haman baruch Mordechai, arura zeresh brucha Esther, vegam Charvona zachur latov'. How can on the one hand we be told that a person must become so intoxicated that he cannot distinguish while on the other hand he must 'tell it like it is'.

I believe we can explain this as well as our question as to why Mordechai had to violate the mitzvah of rejoicing on Pesach. The first of the thirteen principles of faith is that Hashem rules the world. A Jew who violates Shabbat and other terrible sins is among the sinners of Israel but is still considered part of klal Yisrael even though he has sinned. However, one without this belief has left the fold. We were told this at Har Sinai and we say it three times daily in Aleinu 'You are to know othis day and take to your heaert that Hashem is the only G-d - in heaven above and on the earth below - there is none other' (Devarim 4:39). In the World of Truth we will see this even more clearly. Every act is with His will and we cannot go against His will, it is so blatantly obvious here. A person wants to know why the righteous suffer, the answer is because that is what Hashem decreed - of course it is not that simple because there is the concept of reward and punishment, but from a certain perspective it is Yeshivat Netiv Aryeh Newsletter Parshat Tzav 5 of 11

that simple. We all believe this but the Torah demands that we internalize it and this is a lifetime occupation - a difficult one indeed.

This is our task in this world, and is the root behind our observance of mitzvoth. Who is Haman, who is Achashverosh - do they really believe they have the power to destroy the Jewish nation? Hashem can wipe them out in one second, so why must we pay any attention to them. This is the real truth - there is just a man dressed up in a costume of Achashverosh, a man as Haman. The idea of wearing costumes goes back many years - the Rema discusses whether a man can wear a woman's clothing on Purim. A boy comes home with a frightening costume and suddenly takes it off and all laugh. Everything is one big mask, there is nothing here.

We must internalize that Hashem created the world, there is nothing outside of His will. There is one thing Hashem left in the hands of man and that is the choice of whether to follow the path of good or the path of bad, as the Torah states: 'you must choose life'. A person must believe Hashem does everything but he has the choice of how to act and whether to follow His will. A person may decided, chas veshalom, to violate the Shabbat and light a fire, Hashem then gives him the power to be able to lift his hand and strike the match. It is Hashem's will that he be able to move his hand. Of course, Hashem would rather not do this, He wants to shower us with the good that comes from keeping Torah and mitzvoth. In a manner of speaking, Hashem has set up the world that He is bound by our choice. Of course Hashem does not always allow the person to carry out his will, one may decide to kill another person and Hashem does not allow it. If one elects to violate the Shabbat, Hashemg gives him the ability but it is considered as if the person himself carried out the act.

This week is Shabbat Zachor where we find an example of how we should view life. The Jewish people are travelling through the desert on their way to receive the Torah when suddenly an enemy rises. Until this point Bnei Yisrael were told that Hashem will fight their wars, suddenly Yehoshua is commanded to choose people. Until now it was as if Hashem had told them - what is it your business to fight, leave it up to Me - I run the world. The people saw this with all the great miracles both in Egypt and with regard to the splitting of the sea. Hashem told them that they must fight this time. The world is one in which Hashem's presence is hidden and it is our task to uncover it, we have the choice of choosing between good and bad. Hashem commanded us here regarding what is known as hishtadlut - putting in our own effort while at the same time believing that this is not the cause of anything. One who is ill must go to the doctor, one must work to make a living, but realize he is not in charge. When there is a war we must fight. But what else happened here? Moshe sat on a rock with his arms supported by Aharon and Chur, and when he lifted his arms the Jewish people were victorious and otherwise they were not. What is this, some sort of segula for victory that Moshe lifts his hands?

The Torah describes his hands as being 'emunah' - Rashi says he looked up with emunah. The Mishna asks do Moshe's hands really engage in war? The Mishna answers that when people look upward they are victorious otherwise not. Until now they saw Hashem's presence, He split the sea, He brought them manna from heaven. But how much did they live with this notion, do they realize that Yehoshua was not doing anything, that hishtadlut is only because we are commanded to do so and if we do not we will be punished. However, there is no connection between the two.

The Torah is teaching us how to view life in general. How many times to we ask another for help and try to manipulate him to answer as we want. Even if we ask in a permitted manner, without speaking loshon hara and without bending the truth, do we really that it is not in our hands or in the hands of another? Yehoshua is told choose strong people who are G-d fearing but realize it is all a facade. Our entire life is faced with the challenge of how much hishtadlut to do. A person needs a doctor, he locates a good doctor only to find out he will be out of the country for three months. Is he very disappointed or does he say that he did his hishtadlut and this is what Hashem wanted? Man's task is to realize that we must do hishtadlut but it is all the will of Hashem. This gives a completely different perspective on life - a person is no longer jealous, he has whatever he is meant to be given. Praiseworthy are we that we are somewhat in the world of such an outlook.

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We asked before how can it be that a person on the one hand must get drunk until he cannot distinguish between the good of Mordechai and the evil of Haman while on the other hand we must realize who is evil and who is good, down to the good Charvona did who was instrumental in the hanging of Haman. Haman is evil, Mordechai is a tzaddik. There was a decree and although the hishtadlut does not help, he must do it. Mordechai, even though he had great ruach hakodesh, presumably was unaware of what the end would bring - the venahafoch hu. In fact we find in the Gemara that Mordechai asked whether the decree was written in blood or mortar. He was told not in blood thus there was still a chance to save klal Yisrael. There was still room for hishtadlut. Esther must go in to the king no matter how dangerous.

On Purim a person is able to reach heights higher than angels. We say in Tehillim - adam bikar - a person is precious, velo yavin - if he does not understand this, nimshal kabehemot nidmu - he is like an animal. The word nimshal and nidmu mean the same thing to emphasize just how low a person can sink. Man is comprised of a spiritual side with a soul and an animalistic side - he can become the biggest animal in the world. On Purim a person can drink and become nothing, or he can reach a very high level through the drinking. Why on Purim?

Approximately 900 years had passed from the time they left Egypt until the Babylonian exile when the story of Purim took place. During their entire travel in the desert with the mishkan and when they entered Eretz Yisrael and eventually built the mikdash, the Shechina was with them the whole time. They had their downfalls but on a much higher level than we can relate to. The Rishonim explain that in Yeshivot they were learning how to become prophets.

Suddenly the prophet comes and tells them that if they do not change their ways, suddenly it will all be taken away. The people did not believe this, but this is what happened. All of a sudden there was no mikdash, no Eretz Yisrael, no Yerushalayim, and only the last remaining prophets Chaggai, Zechariah, and Malachi. The people suddenly thought that Hashem had forsaken them. They find support for their thoughts when Haman came along and said he will destroy the nation.

We saw with the eigel that Hashem would not destroy the entire nation, but He had wanted to destroy a large part of it and leave Moshe Rabenu to become a great nation. Hashem told Moshe that it is up to him to remove this midat hadin. Moshe then prays 'vayechal Moshe' and tells Hashem what a great chillul Hashem this would cause. Hashem accepted this claim and allowed the people to remain.

The Purim story spanned nine years - from the third year of Achashverosh's reign until the twelfth. What would have been if they had newspapers in those days? They would have related this as an ordinary story - there was a queen who got on the king's bad side, the king found a Jewish replacement who had an uncle whom some say was her husband. This man, Mordechai overheard two people plotting to kill the king. Mordechai informed the king and this was recorded in the chronicles of the king. A nice story without any supernatural incidents, as opposed to several years earlier when Hashem's presence was clear to all - you say there is a sea, I can split it, you say there is water, I can turn it to blood. Haman's decree meant they thought that Hashem was forsaking His people, they realized that He is pulling the strings. Vashti got on the king's bad side for one reason - so Esther could take over as queen. On Purim we are able to reach the level of realization that Hashem runs the world, Haman is nothing, Zeresh is nothing, even the hishtadlut of Mordechai is nothing. They realized these are all masks. Immediately following the Megillah before we are intoxicated, we declare that we know who is evil and who is good. However when we are intoxicated and are able to rise higher things become different. At first a person lives worrying about yesterday, today, and tomorrow. Hashem created wine to allow us to step outside our limitations, it no longer matters what others think of us. A person who steps out of his body realizes that Hashem alone runs the world.

Chazal teach us the source for Esther is hester panim. Purim was the ultimate hester panim, the people thought Hashem had forsaken them. Why is Hashem's Name not mentioned in the entire story? Because the story can be read like a newspaper, but we must uncover Hashem's presence. I believe the reason the halacha says to fold over the megillah like a letter is to show that it is all built Yeshivat Netiv Aryeh Newsletter Parshat Tzav 7 of 11

one on the other, it is not that we finished one chapter and now go to the next chapter.

On Purim we are able to uncover the truth, a truth which is hard to live according to on a daily basis. The entire world is wearing costumes. We asked why Mordechai could not wait, after all the decree was not to take effect for another eleven months? The answer is that when you view it simply as Haman decreeing destruction on the thirteenth of Adar then that is true - it can wait. Does Haman really have the power to destroy? He cannot life a finger without Hashem's help.

However, this must be viewed as Hashem being angry with us - He gave them the power to send these letters. We must do something to 'assuage' Hashem's anger. We cannot wait eleven months. Hashem told Moshe to come down from Har Sinai because the people had made the eigel. Moshe said, You Hashem are the address - I must pray to You. Later Moshe went down, broke the Tablets, and declared 'whoever is for Hashem come to me' and the people of Levi came.

This is how life must be viewed always - we are not scared by Iran because we don't see much we can do on a personal level. What about things that relate to us? What about the fact that money is taken away from Yeshivot, that people who wish to learn Torah are being disturbed from doing so. Hashem is speaking to us, He wants us to realize He is angry. We must come back to Him. When a person suffers the first thing he must realize is that Hashem is speaking to him, in many cases that is sufficient. One who is able to feel this has reached a high level. It is not the doctor, not the soldiers but the hands of Moshe. It is not Haman's decree and Esther did not save us. It is not blessed are Esther and Mordechai and cursed are Zeresh and Haman. We cannot live this all year long, but deep down we must realize this is the truth - when Moshiach arrives, people will see the Hand of Hashem in everything. The entire world are masks. On Purim we realize this. May Hashem make us meritorious such that we will feel the illumination of Purim, one who has truly taken advantage of this feels this lights even after the effects of the wine have worn off.

The mussar books right that this can be compared to one who walks in the dark, afraid of pits and other dangerous things. Suddenly there is a spark of lighting and he is able to see enough to avoid pitfalls. One who feels a slight illumination can have it remain with him forever. May we be able to reach such a level.

HaRav Nebenzahl on Parshat Tzav

HaRav Nebenzahl asks that his Divrei Torah are not read during Tefillah or the Rabbi's sermon.

ERADICATING THE AMALEK WITHIN US

This week we read Parshat Zachor: 'zachor et asher asa lecha Amalek baderech betzeitchem miMitzrayim ... 'remember what Amalek did to you, on the way, when you were leaving Egypt' (Devarim 25:17). The pasuk continues to describe what Amalek did: 'asher korcha baderech' - there are several approaches in Chazal and in the commentaries regarding the meaning of korcha. Some say it is from the word kor meaning cold, until now the other nations feared Am Yisrael, as they said in the shirat hayam: 'people's heard, they were agitated, terror gripped the dwellers of Plishtim' (Shemot 15:14). Suddenly Amalek shows that it is possible to wage war against Klal Yisrael. Although they did not emerge unscathed, they showed that it is possible to wage war against Klal Yisrael. Another possible interpretation is that it is from the word keri, they inflicted impurity into Klal Yisrael. Another possibility is that the word korcha comes from the word mikreh - coincidence. All that happened in Egypt, all the plagues, the splitting of the sea, the drowning of the Egyptians - Amalek tried to makes us think that it was all mikreh - a coincidence.

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The radio reported these events as if they were matter-of-fact natural happenings - the firstborn happen to all die at the same time. Amalek tried to inflict Bnei Yisrael with the idea that there is no Divine Providence. Amalek does not deny Hashem's existence but feels that he can overpower Him. The proof for this is that they battled Bnei Yisrael in Refidim, the last stop before Matan Torah. The Gemara teaches us that Amalek tried to prevent the nation from receiving the Torah. If they did not believe in Hashem, why should it matter whether or not they receive the Torah? Amalek was trying to prevent a nation from receiving the Torah and believing in Hashem, they wished to fight the Divine Plan - this is Amalek.

Haman was a descendant of Amalek - just as Amalek said everything is coincidence, so too with Haman. Haman knew that Hashem brought salvation to the Jewish people, but that was then - Hashem is now old and does not have the same capability as before. After all, He was unable to prevent the Beit Hamikdash from destruction by Nebuchadnezzar. Haman therefore said, Hashem is old and there has no power, chas veshalom.

Chazal teach us that Haman was glad that the lottery fell on the month that Moshe Rabenu died. We see therefore Haman believed in Moshe Rabenu having received the Torah. Furthermore, Chazal teach us that whenever the megillah states 'hamelech' not followed by the name Achashverosh it means, the King of kings, not only the king Achashverosh. When Haman said 'lemi yachpotz hamelech laasot yekar yoter mimeni' 'whom would the king want to honor especially more than me?' (Esther 6:6). Thus Haman thought that Hashem wished to honor him as well.

We are commanded to destroy any remnants of Amalek - timcheh et zecher Amalek. How do we do this today, we do not know who is a true descendant of Amalek. There is however an added dimension to this mitzvah which still exists today and that is to destroy the Amelkite within us, the part within us that questions whether everything has come about through Divine Providence. We must work on ourselves to believe that it is all from Hashem and not through what is called natural - there is no nature.

The battle is against the Amalek which is within us.

Amalek believes in Hashem as we mentioned but does not fear Him, we must wipe this out and work on our yirat Shamayim.

Chazal teach us that there were many prophets for the Jewish nation and many prophecies, but the only prophets recorded were those which had relevance to all generations. If so, why were there prophecies involving so many nations such as Edom, Amon, and Moav which do not exist anymore? Why were they recorded? I believe we can compare this to what we have just said about Amalek. Every person is a miniature world, every person is comprised of parts of all these nations, we must emphasize our Jewish side and downplay any influences of the other nations. These prophecies were recorded because a part of them is within us thus they do have relevance for generations later.

The Gemara discusses whether in a leap year Purim is celebrated in the second or the first Adar. The reason for the first Adar is ein maavirin al hamitzvoth, we do not pass over mitzvoth, we perform a mitzvah at the first opportunity to do so. Thus given that the first Adar comes first so we celebrate Purim in the first Adar. However, the halacha follows the opinion that Purim is in the second Adar. What is the reason for delaying Purim until the second Adar? The Gemara explains in order to have one redemption adjacent to the other, so that the redemption of Purim is adjacent to Pesach. Why should this be? Why not make Purim near Tu BiShvat and celebrate it during the first Adar?

I believe the reason is that the story of the Megillah on a superficial level does not contain any miracles - a king quarrels with his wife, this is not the first time this has happened and probably will not be the last. The servants plot to kill the king is also not unusual. A prime minister who wishes to annihilate the Jews, unfortunately this is not the only time this has happened. Finally the Jewish lobby has him deposed, also not unusual. Unlike other parts of Jewish history, the story of Purim appears like a natural story there are no open miracles. However, when it came to the redemption Yeshivat Netiv Aryeh Newsletter Parshat Tzav 9 of 11

from Egypt, the miracles and the hand of Hashem were clear to all. In one minute the water turned to blood, therefore frogs, and other things. The firstborn died on the night of the Seder, Moshe Rabenu walked through a sea on dry land while the Egyptians drowned in that same sea.

When it came to the redemption from Egypt, nobody could say that there were no miracles from Hashem. In order to understand that Purim was not coincidental we must remember the miracles in Egypt. This is the idea of Purim being adjacent to Pesach. The redemption from Shushan came about when the king could not sleep and rather than reading the evening newspaper decided to take out the chronicles. Although it all looks so matter of fact, we must work on ourselves to believe that it was not, that Hashem orchestrated everything. A person has free choice, He can choose what to do - we must choose to be servants of Hashem, and we see that in the end it was Hashem's will that Mordechai be given all the honor. The Jewish people realized that it was all part of the Divine Plan. The people therefore prayed and they won the war against Amalek.

Following this victory, they accepted the Torah a second time, unlike at Matan Torah when it was under coercion. A primary part of the simcha of Purim is this acceptance of the Torah, thus Purim is a celebration of Matan Torah.

Staff Dvar Torah by Rav Eytan Coren

The Power of Giving on Purim

It was many years ago in a city in Morocco that the following incident took place. On the day of Purim, David asked Moshe to be his shaliach in sending an elaborate home-made mishloach manot to his friend Levi. Along the way, the tantalizing scent of the mishloach manot enticed a slightly drunk Moshe to peek inside the package he was carrying ...and to devour the entire contents. Towards evening, David asked Moshe if he had carried out his shlichut. An embarrassed Moshe confessed his guilt. David, realizing that there was not enough time to send another mishloach manot, (and therefore would not be yotzei the mitzvah), quickly came up with a solution. He proclaimed that the mishloach manot that Moshe ate without permission, should be as if he sent it to Moshe and count towards his mitzvah. Was David yotzei?

HaRav Hagaon Yosef Engel, brings down this case, (quoted in the sefer "Mishpatim Yesharim"), and paskens that David is not yotzei, because Moshe was a gazlan at the time and therefore. Even though David was mochel, he was only mochel on the money that was lost as a result of his action, but not on the lost opportunity to give to Levi. This cannot be considered a true"netinah"- giving, which is what mishloach manot needs to be. However, Rav Zilberstein (in his sefer "Veha'arev Na") explains that it is possible that David is yotzei, since his original intention was to increase love and friendship and so it is of minor importance WHO actually receives the package. As a proof to this, if Moshe looked for Levi all day and couldn't find him, wouldn't David have wanted Moshe to eat the mishloach manot, so that he can be mekayem the mitzvah? In addition, the Rama in Hilchot Megilah 695, says that if a person sends mishloach manot to his friend and the latter refuses to accept it, the person has still fulfilled the mitzvah of being marbeh achvah vere'ut.

The day of Purim is a about the oneness of the Jewish people. How can one connect to this oneness? By Giving. It's less important who receives the mishloach manot, it's about the desire to give; The word love in Hebrew is Ahava. Rav Dessler writes that the root word of Ahava is "Hav"- to give. We increase love by giving. In fact. If you don't feel love towards someone, be" LOVE-ING" Turn the noun to a verb by adding ING at the end. Now you are actualizing the feeling by actively doing something with it. How's that neighbor of yours who you haven't said a word to all year? Would now be a good opportunity for you to be loving to him? Purim is a time of redemption. It's in your power to bring upon the days of mashiach speedily in our days Yeshivat Netiv Aryeh Newsletter Parshat Tzav 10 of 11

Purim Sameach

Afterthoughts: Know Your Haftorah

The opening pasuk of the haftarah as read by the Sephardim (one pasuk before the Ashkenazim begin) is 'Shmuel said to Shaul Hashem sent me to anoint you as king of His people, over Israel so now hear the sound of Hashem's words (Shmuel I 15:1). The commentaries differ regarding the emphasis of 'now hear the sound of Hashem's words' what is the significance of the word now? Rashi explains that this was a command to Shaul be more careful this time than you were last time. Radak explains that at this point in history once a king has been appointed, now comes the next stage - the obliteration of all descendants of Amalek.

Shaul is instructed to destroy every semblance of Amalek - everyone and everything. The Rishonim differ regarding the significance of destroying animals. According to Rashi Amalekites were sorcerers who had the ability to disguise themselves as animals, thus the animals too needed to be destroyed. Radak explains that any remembrance of anything remotely related to Amalek needed to be destroyed, that includes anything with any association to their name, the reason for needing to go this far is not clear.

Perhaps this act is revenge from what Amalek did to us when we left Egypt. We read Shaul gathering the Jewish people. A distinction is made here between the count of the tribe of the rest of the nation and the count of the tribe of Yehuda - 'Shaul had all the people summoned, and he counted them through lambs, two hundred thousand infantrymen and the men of Yehuda were ten thousand' (ibid. 4). The counting is not directly in order to avoid the prohibition of counting the Jewish people.

We then read of Shaul's arrival at the place of Amalek's residence - 'Shaul came to the city of Amalek, and he fought them in the valley (ibid. 5). The simple explanation is that this refers to the battlefield. In fact there is a place which is called 'asher banachal'. Chazal explain that we find here an allusion to Shaul's unwillingness to totally carry out Hashem's command and his mercy for Agag. The description is therefore of the field of victory and the capturing of the king of Amalek and the loot.

Shaul is the only king we are aware who does not kill the enemy king. During the period of the Shoftim we read of the enemy kings being killed. Hashem laid a claim against Shaul's ability to rule. A decree came from heaven that Shaul was to no longer rule but in the meantime Hashem only informs the prophet of this. The prophet tries to rescind the decree through tefillah but is unsuccessful. He informs Shaul of this during his victory celebration - 'Shaul came to the Carmel and set up for himself a place for an altar.' It is not clear what the Carmel here refers to - is it Mt. Carmel near Haifa or Eretz HaCarmel near the Hebron Hills where the Amalekites and the people of Keini hid in order to frighten the enemy. The same happened to Devorah with the battle against Hever HaKeini. Some say this refers to the Metzadah mentioned in Melachim. In a single moment what should have been the high point of Shmuel's career was suddenly taken from him. He was told of the loss of his kingdom in a gradual manner. At first Shmuel approaches him seemingly in all innocence: ''what is the sound of the sheep in my ears and the sound of the cattle that I hear' (ibid. 14). Shaul offers a defense by saying that the animals were to be used for korbanot Hashem. Shmuel then speaks to him regarding listening to the word of Hashem. Shaul then tries to hold the nation responsible and Shmuel once again speaks about listening to the word of Hashem. Shaul then admits the truth and is told that the kingdom has been taken from him.

Shmuel tries to leave while Shaul wishes to keep him behind. Shmuel's clothing is torn. Tearing of clothing is a symbol in Tanach connected with the kingdom. The clothing of Achia was torn as a symbol of the tearing of the kingdom of David, the clothing of Shaul was torn by David in the cave when the monarchy was transferred to David. Yehonatan gives his clothes to David symbolizing his Yeshivat Netiv Aryeh Newsletter Parshat Tzav 11 of 11

giving up his right to the throne. Prior to his death, David was covered in clothing and yet could not be warmed up - the kingdom had finished and the clothing were no longer effective.

On the one hand Shaul had been the only king and already Shmuel is not a partner with him, and the kingdom is torn away from him and will be given to David. Shmuel explains to Shaul that this cannot be rescinded. Shaul asks for mercy and be given his honor back. Shmuel then proceeds to destroy Aggag on his own, showing that Shaul is no longer king, for the king generally takes care of destroying the enemy king. We see that Gidon killed the king of Midian, Yehoshua took care of the kings of Canaan. Here it is Shmeul who is doing the job until he anoints David. We read that Shaul and Shmuel went to their own place.

We find three times the connection made between Shaul and Amalek, the tikkun for this takes place many years later between Mordechai, a descendant of Shaul, and Haman, a descendant of Agag.

Tehillim List

The following members of our extended YNA family need our tefilot:

Yechiel Zalman ben Chana Nomi Esther bat Tzipporah Refael Elisha Meir ben Devorah Devorah bat Ita Alta Miriam Bracha bat Sara Devorah bat Sarah Leah Yaacov ben Baila Pirchia bat Sophia Chana Bat Rachel Chaim ben Miriam Kayla Rus bat Chaya Rochel Alter Yisrael Shlomo ben Sara Mordechai Noach Nissin ben Bracha Rochel Haziine bat Sarah

And of course we are always davening for the release of Jonathan Pollard (Yehonatan ben Malka Pollard)

Submit Names to the tehillim list.

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