Luach & Limud July 2003

July 2003 d"xa/ ce 'c – ztn/ 'e v:d vkhdn – r:d /hbg/

VOLUME 24, No 11

/ttmnt vwt/ May 7, '03 whose dream of A builderofTorah andTorah institutions daily Torah studyareality forthousands Luach &LimudPersonalTorah Study tswib eku/tnctuvhhjcuhnhgbvtuhcvebv of itsfounderandfirstchairman v"g yvfvvhwepxth/cedhhi is dedicatedinfondmemory k"z vjnaketnaw"cwsbx Sander Kolitch Fritzi Kolitch vwt/ lnt/,vwt/cvte vwt/ yc,vwt/sntk thwtgb /aewfzkt /tnab htkhgk ltwc uwfzevh c"na/ tkxf'd d"ba/ cev"f Luach &Limud k"z k"z has made Published by ORTHODOX UNION Harvey Blitz, President Rabbi Dr. Tzvi Hersh Weinreb, Executive Vice President Visit us at: http://www.ou.org/torah/lual e-mail: [email protected]

Orthodox Union National Limud Torah Commission Rabbi Sholom Rephun, Chairman Rabbi Levi Yitzchok Rothman, Vice Chairman Rabbi Jerry Willig, Vice Chairman Jeffrey Teitelbaum, Editor Acknowledgments: Luach Limud Personal Torah Study is an original concept for the presentation of Torah material, and incorporates the following. MISHNAH—A new translation of Mishnayot Mevuarot by Rabbi Pinhas Kehati published by the Department for Torah Education and Culture in the Diaspora of the World Zionist Organization — A product of the Kaplan Kushnick Foundation. Reprinted with permission. All rights reserved. ADDITIONAL MATERIAL— Excerpts from the works of Rabbi Abraham Twerski, M.D. and Shmuel Himelstein Reprinted with permission of ArtScroll/Mesorah Publications Ltd. All rights reserved. LUACH—An original translation of the Calendar of Synagogue Customs, according to the Halachic decisions of Rabbi Yosef Eliyah Henkin, Zt”l, published by the Ezras Torah Fund. Translated and reprinted with permission from the Ezras Torah Fund. DAILY HALACHIC TIME CHARTS — have been formulated in consultation with halachic authorities. It is recommended that you consult with your local rabbinic authority regarding the local minhag.

Luach and Limud Personal Torah Study is published monthly for $36.00 U.S.A. $44.00 Foreign per year by the Orthodox Union, 11 Broadway, 14th floor, New York, New York 10004 (212) 563- 4000. Periodical Postage paid at New York, New York and other mailing locations. ISSN-08885-4785. Send address change to Luach and Limud Personal Torah Study, Orthodox Union, 11 Broadway, 14th floor, N.Y., N.Y. 10004 1 ROSH CHODESH – 2nd DAY TUES./JULY 1/1 TAMMUZ zTn?§ 'e ,jwﬂ≠q /A{w‡i¶kº 'd uGh

May 7, '03 May Additional Prayers: Shacharis – Yaaleh V’yovo, Half Hallel; Mussaf – Rosh Chodesh Mussaf, Borchi Nafshi, Lamnatzeach is not recited; Mincha – Yaaleh V’yovo; morning and afternoon Bircas Hamazon – Yaaleh V’yovo. Torah Reading: Shacharis – Numbers 28:1-15

MISHNAH TEXT AND TRANSLATION Ta'anit 3:9 r:d /hbg/ ¶T ¢º§›y º‡‘T ¶ª dAnh qsu ¶fi vjNv k≠e v§j§N¶v, v¶bfio q≠s“u d‚A¶n¢hu k¶vªu tºh‡w‘sT n¢/ºg§B›hy v¶hT hflAºk¢hnT; kºe§j§w v¶bfio v§j§N¶v, hflAºk¢hnT. w§C¢h e£k¢hgªz·w eGn∞w: e£k¢hgªz·w w§C¢h hflAºk¢hnT. v§j§N¶v, v¶bfio kºe§j§w hflAºk¢hnT; ≠“ jm/ ≠ hAkhT kejw ¡G hAkhT n§g¡åªv hflAºk¢hnT. j¡mG/ kºe§j§w hflAºk¢hnT, k≠e j¡mG/ q≠s“u Aªd‡z‚wT /§g¡b›h/ CºkTs, tºh‡w‘sT k¶vªu d‚A¶n¢hu q≠s“u j¡mG/. e¶n§w j¡mG/. q≠s“u d‚A¶n¢hu k¶vªu tºh‡w‘sT CºkTs, /§g¡b›h/ Aªd‡z‚wT k¶vªu w§C¢h r§w‘iGy: "mºeT tºe¢fºkT TAº/T t§g¡åT hGu rGc". tºh‡mºeT rGc". hGu t§g¡åT TAº/T tºe¢fºkT "mºeT r§w‘iGy: w§C¢h k¶vªu tºe¶fºkT tºA¶/T tºg¶åT hGu rGc, Tc¶eT C∞hy v¶g§w‘C§h›u tºq¶w‘eT v§K∞k tºq¶w‘eT v¶g§w‘C§h›u C∞hy Tc¶eT rGc, hGu tºg¶åT tºA¶/T tºe¶fºkT v§d‡sGk. If they were fasting and rains fell for them before sunrise, they would not complete; after sunrise, they would complete. Rabbi Eliezer says, Before midday they would not complete, after midday they would complete. It once happened that they decreed a fastday in Lod, and rains fell for them before midday. Rabbi Tarfon said to them, "Go forth, and eat and drink, and observe a holiday." And they went forth, and they ate and they drank, and they observed a holiday, and in the afternoon they came and read the Great Hallel.

MISHNAH COMMENTARY yhbg/n thv If they were fasting Ð for rain, and rains Today's Mishnah study is dedicated In Loving Memory of My Wife, Mother and Our Bubby v"g ,hcm /c vwa SARAH M. KEST, A"H — Lewis Kest, Pepi and Jeffrey Cohen — and Grandchildren

2 TUES./JULY 1/ztn/ 'e fell for them Ð on the day of the fast, before sunrise, they would not complete Ð the fast, for it had not yet become incumbent upon them when the rain fell (Rashi); and if the rain fell after sunrise, they would complete Ð the fast. Rabbi Eliezer says, If rain fell for them before midday they would not complete Ð for the midday hour is the time when most people eat, and since the rain fell before midday, the fast had not yet begun for them (Rashi, Hameiri); and if the rain fell for them after midday they would complete Ð the fast. The Jerusalem Talmud explains the reason for this: "since most of the day had passed in sanctity." The law is in accordance with Rabbi Eliezer (Rambam, Hil. Ta'aniyot 1:16). vagn It once happened that they decreed a fastday in Lod Ð for rain, and rains fell for them before midday Ð on the day of the fast. ytiwr hcw uvk wne Rabbi Tarfon Ð who resided in Lod, said to them, "Go forth, and eat and drink, and observe a holiday." And they went forth, and they ate and they drank, and they observed a holiday, and in the afternoon they came Ð to the synagogue, and read the Great Hallel Ð Ps. 136 (which begins, "O give thanks to the Lord, for He is good, for His mercy endures forever."), because it contains the verse, "Who gives food to all flesh, for His mercy endures forever." The Gemara explains that they did not read this prior to eating, because "the Great Hallel is said only with a satisfied soul and contented body." According to one opinion, this law applies to fasts which were decreed for other calamities, and if the danger passed before midday the fast is not completed. This law applies, however, only to communal fasts, for decrees are placed on the entire public only when necessary. However, if an individual fasts for some calamity, he completes his fast even if the danger passed before midday (Rambam, Hil. Taaniyot 1:15- 16; Rabbeinu Nissim). Ravad, however, disagrees; he

3 TUES./JULY 1/ztn/ 'e holds that no distinction is to be made between individual and community, and that, at any event, this law applies only to fasts for rain. Regarding fasts for other

May 7, '03 May adversities, even though the danger passed before midday, the fast is to be completed, for the lack of rain, which is a transitory adversity, is the only one about which a person can be certain that it has passed.

hen the fetus is in the mother's womb, an Wangel teaches him the entire Torah. When the time arrives for him to enter the world, an angel touches him on his lips, and he then forgets all that he has learned. (Niddah 30b) The question is obvious. What purpose is there in the infant being taught the entire Torah if he will be made to forget it? One commentary says that if you fold a strip of paper and then straighten it out, the crease of the fold remains permanently, and it is then so much easier to fold the paper at the site of the crease. Another commentary explains that the infant forgets the Torah he learned in the way we forget many things, which actually are stored deep in the recesses of our unconscious mind, and may be recalled spontaneously many years later, or can appear in dreams, or can be elicited by hypnosis. The infant's learning of the Torah is thus not in vain. According to the first interpretation, subsequent learning of Torah is greatly facilitat- ed, and according to the second interpretation, all we must do in our efforts to learn Torah is to uncover what we already know. Not only were we given access to the Divine wisdom, but it is actually instilled within us. How foolish we would be not to seek it.

4 WED./JULY 2/2 TAMMUZ zTn?§ 'c ,jwﬂ≠q /A{w‡i¶kº 's uGh

MISHNAH TEXT AND TRANSLATION Ta'anit 4:1 e:s /hbg/ ¢ºAv º}¢u §¶‡ Fvbh båeh e/ §∞vy e§w‘C§g F§I∞hvªy eª/ bGåºe¢hy F≠v¡b›hu C§P¶b‡v iºw}q¢hu C¢AºkA¶v º¶¢u §G – §§¡@/ CNxp cNbjv Tc¢b‚g¢hk§/ Tc§N¢b‚j¶v C§NTx¶p C§P§j¡w@h/, – C§hGu Iºg¶n¢hu Aºg¶w@hu: C§?§g¡b›HG/ Tc§N§g¡n¶sG/ TcºhGu v§F¢ITw@hu. TcºhGu Tc§N§g¡n¶sG/ C§?§g¡b›HG/ Aºg¶w@hu:

Three periods during the year kohanim raise their hands four times during the day Ð in Shaharit, in Musaf, and in Minhah, and in the "closing of the gates": on the fasts, and the ma'amadot, and on Yom Kippur.

MISHNAH COMMENTARY The mishnah now instructs us regarding the raising of the hands in blessing (nesi'at kapayim) on a fastday, for on a non- fast day the kohanim pronounce their blessing only during the Shemoneh Esreh prayer of Shaharit, at the conclusion of the Modim blessing. When Musaf is recited, the kohanim pronounce their blessing in both the Shaharit and Musaf ser- vices. Kohanim do not bless during the Minhah service, lest they bless while under the influence of wine (intoxication invalidates a kohen from reciting the blessing, as stated in the Gemara: "Why does the section dealing with the kohen who blesses appear next to that of the nazir? To teach that just as a nazir is prohibited from wine, so, too, a kohen who blesses is prohibited from wine" [Ta'an. 26b)). The mishnah also states that on a fastday the kohanim bless during the Minhah service as well, for there is no chance of intoxication. It also states that on the days in which the Ne'ilah service is recited, the kohanim bless during this prayer as well. When is the Ne'ilah prayer recited? The Jerusalem Talmud says that it is at the time of the closing (ne'ilah) of the sanctuary gates in the Temple; Rashi writes that it is at the closing of the gates of Heaven, in the evening, at the conclusion of the prayers. Rambam writes: "Similarly, they instituted a prayer after the Minhah prayer, close to sunset, only on a fastday, in order to add supplications and requests for the fastday; this is the prayer called Ne'ilah, i.e., the gates of Heaven close behind the sun and it is concealed, for it is recited only close to sunset" (Hil Tefillah 1:7). uhqwi vakac Three periods during the year the kohanim raise their hands Ð bless the congregation while raising their hands, four times during the day Ð as follows: in Shaharit, in Musaf, and in Minhah,

5 WED./JULY 2/ztn/ 'c and in Ð the prayer which is recited at the time of the closing of the gates Ð as was explained in the introduction to this Mishnah; this "closing" (ne'ilah) is the

May 7, '03 May source of the name of the Ne'ilah prayer. These are the three periods: /thbg/c on the public fasts, and the ma'amadot Ð the prayers of the members of the ma'a- madot (see the following mishnah), and on Yom Kippur Ð the wording of the mishnah implies that there were four prayers (Shaharit, Musaf, Minhah, and Ne'ilah) in these three periods, and the kohanim would raise their hands during each prayer. This appears to be the opinion of Rambam (Hil. Kelei Ha-Mikdash 6:4), and is implicit in the Jerusalem Talmud. The Babylonian Talmud, however, questions this and asks rhetorically, is there a Musaf service on fastdays and on ma'amadot? And the Gemara replies with the assumption that there is a lacuna in the mishnah: "At three periods during the year the kohanim raise their hands whenever they pray" (i.e., Shaharit, Minhah, and Ne'ilah Ð Rashi), and in some instances "four times during the day Ð in Shaharit, in Musaf, and in Minhah, and in the closing of the gates" (i.e., on Yom Kippur). And these are the three periods: "on the fasts, and on the ma'amadot, and on Yom Kippur." This mishnah follows the opinion of Rabbi Meir that on a fastday the kohanim bless the congregation during Minhah as well, since there is no chance of intoxication (see the introduction to the mishnah). The accepted ruling, however, is that of Rabbi Yose that even on a fastday kohanim do not bless during Minhah, for the prohibition against doing so during Minhah on a regular day is extended to a fastday. "To what does this prohibition refer? This refers to the fastdays on which they recite the Minhah and Ne'ilah prayers, e.g., Yom Kippur and a public fastday, but on a fastday in which there is no Ne'ilah prayer (e.g., the Ninth of Av and the seventeenth day of Tammuz), since their Minhah prayer is recited close to sunset, it resembles Ne'ilah, and is unlikely to be confused with

6 WED./JULY 2/ztn/ 'c the Minhah of a regular day; therefore, the raising of the hands is performed in it" (Rambam, Hil. Tefillah 14:1-2).

lmighty G-d of all spirits, Master of all worlds, give me strength to serve You, Ato revere You, and to study Your Torah, so that I may fulfill what is written in the Scriptures, "At all times shall your garments be white, and there be no dearth of oil on your head" (Ecclesiastes 9:8). And may I be a suitable vessel to contain the spirit that You have instilled in me. (prayer in Shaarei Tzion) The Rabbi of Kotzk explained the above Scriptural quote as follows. If a person were wearing white garments and carrying a container of oil on his head, he would take great cau- tion to measure each step carefully, because an ever-so-slight deviation would cause the oil to spill and stain his garments. That is the sense of responsibility whereby we must live. We value freedom so greatly that we may lose sight of the fact that while we are indeed free to choose, we are held accountable for whatever we do. Freedom to act does not mean the right to do whatever one pleases. Accountability for one's actions is an essen- tial for spirituality. One of the meanings of spirituality is the attainment of mastery over one's self. The interpretation of the Rabbi of Kotzk provides us with a good model. Think of yourself as dressed in white, carrying a container of oil on your head. Let all your actions be as carefully considered as your walking would be under such circumstances.

7 THURS./JULY 3/3 TAMMUZ zTn?§ 'd ,jwﬂ≠q /A{w‡i¶kº 'v uGh

Torah Reading: Shacharis – Beginning of Parshas

Apr. 15, '02 Korach

MISHNAH TEXT AND TRANSLATION Ta'anit 4:2 c:s /hbg/ : "m§t eª/ Cºbfih eª/ "m§t : c( fj, )cnscw AªB·e£n§w kºi¢h n§g¡n¶sG/> v∞y e∞KT ›º}∞, º¶§‘¶ ¡∞ª e/qwCbh §º¢" tfh v∞he§L tºf¢h k§jºn¢h"; eª/-q¶w‘C¶b›h e¡k∞vªu tºe¶n§w‘?¶ h›åºw}e∞k, q¶w‘C¶bG Aªk e¶s}u q¶w&c, tºvTe e∞hbG gGn∞s g§k dflC¶ht> v¢/ºq¢hbT dflC¶ht> g§k gGn∞s e∞hbG tºvTe q¶w&c, e¶s}u Aªk q¶w‘C¶bG ‚¢eh vweG›u ªº@u º§‘§ nAnw/ gk F¶k g§k n¢Aºn¶wG/; tºe§w‘C§g gªåºw@hu v¶w@eAGb›hu b‚c¢he¢hu ¢º¶ T¢º¶ vhv §¡¶ ChT¶§› ak ≠¡›u Aªk F≠v¡b›hu, aªk C¢hwTA¶k§h›u n§g¡n¶s v¶h‡v Tn¢Aºn¶w n¢Aºn¶w º¢›, ºª håwekh. ¢›g zny §¢º¶ kgk/ F≠v¡b›hu k§g¡kG/, v§N¢Aºn¶w z‚n§y v¢d›hg§ h›åºw‘e∞k¢hu. tºAªk kºt¢H›u, ktHu G¢u ¢wAkhu thåwek ªºGG n¢Aºn¶w AªCºeG/G tºh›åºw}e∞k k¢hwTA¶k§h›u. gGk¢hu Tkºt¢H›u n¢/ºF§B‚x¢hy kºg¶w&hvªy tºqGw‘e¢hy Cºn§g¡å∞v cºw&eA¢h/. Cºn§g¡å∞v tºqGw‘e¢hy kºg¶w&hvªy n¢/ºF§B‚x¢hy Which are the ma'amadot? As it is written, "Command the children of Israel, and say to them: My offering my food" (Num. 28:2); and how can the offering of one be done, if be does not stand by its side? The Early Prophets established twenty-four divisions; for each division there was in Jerusalem a deputation [ma'amad] of kohanim, of Levites, and Israelites. When the time of the division arrives, the kohanim and Levites go up to Jerusalem, and Israelites of the division gather in their towns to read the section of the Creation.

MISHNAH COMMENTARY Incidental to the preceding mishnah, this mishnah explains the subject of the ma'amadot. /tsngn yv tke Which are the ma'amadot? And why were they established? As it is written Ð in the Torah Today's Mishnah study is dedicated In Loving Memory of Our Beloved Father and Zaide "Huppa" /nab wfzk v"g ,wdmn qjmh uhhj yc wzghke LEO METZGER, A"H — Yaacov and Tamar Metzger and Family

8 THURS./JULY 3/ztn/ 'd section concerning the daily sacrifices, "Command the children of Israel, and say to them: My offering my food... you shall observe to offer to Me in its due season" Ð we learn from this that all Israel is command to offer a sacrifice daily; lhev hft and how can the offering of one be done, if he does not stand by its side? Ð I.e., any individual who brings a sacrifice is obligated to stand in the azarah while it is being offered; however, regarding a public sacrifice, such as a tamid, or a musaf sacrifice, it is unfeasible for all Israel to be in the Temple Inner Court (azarah) while it is being offered. Therefore, uhehcb tbhq/v the Early Prophets Ð Samuel and King David (Rashi), established twenty- four divisions Ð they divided the kohanim and the Levites into twenty-four priestly divisions and twenty- four Levitical divisions, and similarly, the Israelites were divided into twenty-four deputations; for each division there was in Jerusalem a deputation [ma'a- mad] of kohanim Ð at their service in the Temple, of Levites Ð in their singing and music, and of Israelites Ð in their deputation, for each week another division of kohanim and Levites would serve in the Temple, and similarly, another deputation of Israelites would stand (omed) in the Temple Inner Court, as representa- tives of all Israel at the time the public sacrifices were being offered. ynz ghdv When the time of the division arrives Ð to go up to Jerusalem, kohanim and Levites Ð according to another version, "its kohanim and its Levites," i.e., all the kohanim and all the Levites of this division, go up to Jerusalem Ð as was explained above: the kohanim to their service, the Levites to their singing and music, kewaht and Israelites of the division Ð of that week, i.e., all those who had not gone up to Jerusalem, for not all the Israelites in the division would go to Jerusalem, but would gather in their towns Ð according to another version, "within their towns," i.e., they would gather in the synagogues in

9 THURS./JULY 3/ztn/ 'd their towns and engage greatly in prayer that the sacrifices of Israel would be acceptable to the Lord, to read the section of the Creation Ð to make known

May 7, '03 May the connection between the Temple service and the continued existence of the world, as it is written, "If it were not for the ma'amadot, the heavens and the earth would not exist" (Ta'an. 27b), for as long as the Temple service exists, the world is blessed, together with its inhabitants, and rain falls at its proper time. Rambam writes, in his commentary on the Mishnah, "Whoever from among the people of this ma'amad who was close to Jerusalem would be in the Temple at the time the sacrifice was offered up, together with the kohanim and the Levites in the same division, and those who were distant from Jerusalem would gather in their synagogues, pray, and read about the Creation." Bartenura also follows Rambam's interpretation; according to most of the commentaries, however, the members of the ma'amad in Jerusalem also would engage greatly in prayer each day and read the section of the Creation.

n the seventeenth day of Tammuz, OMenashe, King of Judah, erected an idol in the Sanctuary. (Ta'anis 26b). No other king in Israel is so thoroughly con- demned as Menashe. Bringing an idol into the Sanctuary was the epitome of defiance of G-d. In later years, after he was taken captive to Assyria, Menashe repented. The Talmud states that the angels pleaded with G-d not to grant Menashe forgiveness because his sin was so grave. The Divine response was, "if I deny anyone forgiveness, those who would repent may think that their sins, too, are grave, and they will be discouraged from teshuvah (repentance)." It is therefore a Divine dictum, "Nothing stands in the way of sincere teshuvah."

10 INDEPENDENCE DAY FRI./JULY 4/4 TAMMUZ zTn?§ 's ,jwﬂ≠q /A{w‡i¶kº 't uGh

LIGHT CANDLES Atlanta 8:34 Denver 8:13 Minneap. 8:45 Provid. 8:06 Baltimore 8:18 Halifax 8:45 Montreal 8:28 San Fran. 8:17 Brookline 8:06 Hartford 8:11 New York 8:13 Seattle 8:52 Chicago 8:11 Houston 8:08 Oak Park 8:54 Silver Spr. 8:19 Cincinnati 8:50 Los Ang. 7:50 Orlando 8:09 St. Louis 8:11 Cleveland 8:46 Memphis 8:00 Philadel. 8:15 Toronto 8:44 Columbus 8:46 Miami 7:58 Phoenix 7:24 Vancovr. 9:02 Dallas 8:21 Milwauk. 8:16 Pitts. 8:36 Winnipeg 9:21

MISHNAH TEXT AND TRANSLATION Ta'anit 4:3 d:s /hbg/ º§‚∞ vNgns ¶T ¢º§›y §‘¶¶ hnh CPcg, n¢HGu C§P¶cTg§, h‡n¢hu e§w‘C¶g¶v n¢/ºg§B›hy v¶hT v§N§g¡n¶s tºe§b‚A∞h ∞› tgs G jnh¢; º≠ vh n/gBh gwc §¶, n¢Iºbfih A§C¶/, gªw“c n¢/ºg§B›hy v¶hT tºk≠e j¡n¢hA¢h; hGu tºg§s A∞b›h fºcGs v§P§C¶/. tºk≠e cºeªj¶s C§P§C¶/, Fºs&h AªK≠e hfimºeT n¢NºbTj¶v hfimºeT AªK≠e Fºs&h C§P§C¶/, cºeªj¶s tºk≠e v§P§C¶/. fºcGs t¶g≠b·d k¢hd›hg¶v tº/§g¡b›h/ tºh‡nT/T. C§HGu v¶w@eAGy – "Cºw&eA¢h/" – v¶w@eAGy C§HGu tºh‡nT/T. tº/§g¡b›h/ k¢hd›hg¶v t¶g≠b·d t¢"h‚v¢h w}q¢hg§"; C§P∞b›h – "h‚v¢h w}q¢hg§" tº"h›Q¶tT v§N§h›u". C§Pºk¢hA¢h – C§Pºk¢hA¢h v§N§h›u". tº"h›Q¶tT w}q¢hg§" "h‚v¢h – C§P∞b›h w}q¢hg§"; t¢"h‚v¢h hQt vnhu t"‚¢ new/. ¶‘¢gh "‚¢ nºe≠w≠/" "h‚v¢h – C¶w‘c¢hg¢h nºe≠w≠/". t¢"h‚v¢h v§n§h›u" "h›Q¶tT ºhAwm vNhu. §¡¢Ah "›º‘T §§›" tº"?Gm∞e v§N§h›u" "h›Aºw‘mT – C§j¡n¢hA¢h v§N§h›u". tº"h›Aºw‘mT v¶e¶w“o"; C§P¢P¢h – "?Gm∞e v¶e¶w“o", "t§h‚f•KT v§P¶n§h›u". I¶w}A¶v v§P¶n§h›u". "t§h‚f•KT v¶e¶w“o", "?Gm∞e – C§P¢P¢h v¶e¶w“o"; d‚sGk¶v – qGw@hy eG/¶v C¢Aºbflh›u, tºv§Qºr§B‡v – Cºh‡j¢hs, C§P§j¡w@h/ Cºh‡j¢hs, – tºv§Qºr§B‡v C¢Aºbflh›u, eG/¶v qGw@hy – d‚sGk¶v cNxp T§¢‚¶ bfbxh tqwh gk ¢vy Fqwh eª/ FºqGw@hy I¢hvªy, g§k tºqGw@hy b›fºb‡x¢hy Tc§N¢b‚j¶v Tc§NTx¶p. º§. ª“ AC/ §¢‚¶ ke ¶T ›º‡¢y nibh fºcGs n¢iºbfih b›fºb‡x¢hy, v¶hT k≠e C§N¢b‚j¶v A§C¶/ gªw“c Aºn§g. v§P§C¶/.

And the people of the ma'amad would fast four days during the week, from Monday until Thursday; and they would not fast on Shabbat eve, because of the honor of the Shabbat. And not on the first day of the week, so that they would not go out from rest and enjoyment to weariness and fast, and might die. On the first day Ð "In the beginning" and "Let there be a firmament"; on the second Ð "Let there be a firmament" and "Let the waters be gathered." On the third Ð "Let the waters be gathered" and "Let there be lights." On the fourth Ð "Let there be lights" and "Let the waters swarm." On the fifth Ð "Let the waters swarm" and "Let the earth bring forth." On the sixth Ð "Let the earth bring forth," "And the heaven ... were finished." A large section Ð they would read it by two, and the 11 FRI./JULY 4/ztn/ 's small Ð by one, in Shaharit and in Musaf. And in Minhah they enter and recite by their mouths, as they recite the Shema. Shabbat eve at Minhah they would not gather, because of the honor of the Shabbat. May 7, '03 May

MISHNAH COMMENTARY In continuation of the preceding mishnah, we are now informed how the members of the ma'amad would conduct themselves. sngnv habet And the people of the ma'amad would fast four days during the week, from Monday until Thursday Ð each day, until the evening; yhbg/n thv ekt and they would not fast on Shabbat eve, because of the honor of the Shabbat Ð so that they would not enter the Shabbat while hungry. And not on the first day of the week, so that they would not go out from rest and enjoyment to weariness and fast, and might die Ð this entire sentence, from "And the people of the ma'amad" to "and they would die," is missing from the version of the mishnah in the Jerusalem Talmud. From here on the mishnah explains how they would read from the Creation each day: ytaewv uthc On the first day Ð they would read: "In the beginning" and "Let there be a firmament" Ð i.e., the first two sections, from Gen. 1:1 to v. 5; on the second day: "Let there be a firmament" and "Let the waters be gathered" Ð repeating the second section, and continuing by reading the third section (vs. 6-13). On the third Ð "Let the waters be gathered" and "Let there be lights" (vs. 9-19). On the fourth Ð "Let there be lights" and "Let the waters swarm" (vs. 14-23). On the fifth Ð "Let the waters swarm" and "Let the earth bring forth" (vs. 20- 31). On the sixth Ð "Let the earth bring forth," "And the heaven ... were finished" (Gen. 2:1-3). vktsd vawi A large section Ð which contains more than three verses, they would read it by two people, and the small Ð section, by one Ð i.e., three people (a 12 FRI./JULY 4/ztn/ 's kohen, a Levite, and an Israelite) go up to read in the Torah each day. The halakhah states that one does not read less than three verses; therefore, in the first section, which contains five verses, the first reader says three, the second reader repeats the third verse (which had been read by the first reader) and completes the section, and the third reader says, "Let there be a firmament," which contains three verses. On the second day the first reader says the section of "Let there be a firmament," and the second and third read the section of "Let the waters be gathered," and so on for the other days; this reading from the Torah Scroll was in the prayer of Shaharit and also in Musaf Ð if a day in which there was a Musaf sacrifice occurred during their guard. And Ð but Ð in Minhah Ð they do not bring a Torah Scroll, because of the difficulties of the fast, rather they enter the synagogue and recite the daily Torah portion by their mouths Ð by heart, as they recite the portion of Shema by heart. /ca cwg Shabbat eve at Minhah they would not gather Ð in the synagogue, neither for prayer nor for the reading, because of the honor of the Shabbat Ð so that they could complete the preparations for Shabbat.

Today I shall ...... try to avoid any emotional paralysis from unpleasant incidents and instead salvage whatever I can.

13 SAT./JULY 5/5 TAMMUZ zTn?§ 'v ,jwﬂ≠q /A{w‡I¶ /C¶A{

Additional Prayers: Mincha – Pirkei Avos 4

May 7, '03 May Torah Reading: Shacharis – Parshas Korach; Haftorah - Samuel I 11:14-12:22; Mincha – beginning of Parshas Chukas SABBATH ENDS Atlanta 9:37 10:04 Denver 9:16 9:43 Minneap. 9:47 10:14 Provid. 9:09 9:36 Baltimore 9:21 9:48 Halifax 9:47 10:14 Montreal 9:31 9:58 San Fran. 9:20 9:47 Brookline 9:09 9:36 Hartford 9:14 9:41 New York 9:15 9:42 Seattle 9:54 10:21 Chicago 9:14 9:41 Houston 9:11 9:38 Oak Park 9:57 10:24 Silver Spr. 9:22 9:49 Cincinnati 9:52 10:19 Los Ang. 8:53 9:20 Orlando 9:12 9:39 St. Louis 9:14 9:41 Cleveland 9:49 10:16 Memphis 9:03 9:30 Philadel. 9:17 9:44 Toronto 9:47 10:14 Columbus 9:49 10:16 Miami 9:01 9:28 Phoenix 8:27 8:54 Vancovr. 10:05 10:32 Dallas 9:24 9:51 Milwauk. 9:19 9:46 Pitts. 9:38 10:05 Winnipeg 10:24 10:51 1st zman is shitas Ha'Gaonim, 2nd is shitas Rabbeinu Tam DEVAR TORAH/PARSHAS KORACH "And the earth opened its mouth and swallowed them and their households and all the people who were with Korach, and the entire wealth." Bamidbar/Numbers 16:32 Otzar Chaim refers to the Mayanoth Hanetzach: Rabbi Volf of Strikov was asked why Korach and his household were punished by being swallowed by the earth, and not by another form of death. He explained: Moses considered himself lower than and beneath all other people on earth, so that in his humility he saw himself not much higher than the dust of the earth. Despite all this, he was accused of exalting himself above all others, for they saw that this kind of humility, to appear as low as the dust of the earth, to be nothing else but as a form of hauteur and self- aggrandizement. Their punishment, therefore, had to be something lower than the dust of the earth. MISHNAH TEXT AND TRANSLATION Ta'anit 4:4 s:s /hbg/ F¶k hGu AªH·A CG v§K∞k, e∞hy CG n§g¡n¶s C§P§j¡w@h/; q¶w‘C§y nTx¶p q¶w‘C§y C§P§j¡w@h/; n§g¡n¶s CG e∞hy v§K∞k, CG AªH·A hGu F¶k – e∞hy CG c§B‚g¢hk¶v. q•w‘C§y g∞m¢hu – e∞hy CG c§N¢b‚j¶v; S@cºw&h w§C¢h S@cºw&h c§N¢b‚j¶v; CG e∞hy – g∞m¢hu q•w‘C§y c§B‚g¢hk¶v. CG e∞hy – 14 SAT./JULY 5/ztn/ 'v ¡¢ce enw G ª gZe: FL ¶‡ wCh ‚G•§ AGb·v: h‚vGA•g§ w§C¢h v¶h‡v "F¶L g§Zfleh: cªy kG e¶n§w g¡q¢hc¶e. ¶‘§ nxp eh C cNbjv qwCy ∞¢u eh CG e∞hy – g∞m¢hu q•w‘C§y c§N¢b‚j¶v. CG e∞hy – nTx¶p q¶w‘C§y c§B‚g¢hk¶v". j¶zflw w§C¢h g¡q¢hc¶e k¢vºhG/ AGb·v fºcªy g§Zfleh. fºcªy AGb·v k¢vºhG/ g¡q¢hc¶e w§C¢h j¶zflw c§B‚g¢hk¶v". Every day on which there is Hallel, there is no ma'a- mad in Shaharit. A Musaf sacrifice Ð there is none in Ne'ilah. A wood offering Ð there is none in Minhah; the opinion of Rabbi Akiva. Ben Azzai said to him, "Thus would Rabbi Yehoshua learn: A Musaf sacrifice Ð there is none in Minhah. A wood offering Ð there is none in Ne'ilah. Rabbi Akiva retracted and taught as Ben Azzai.

MISHNAH COMMENTARY uth kf Every day on which there is Hallel Ð on which Hallel (Ps. 113-118) is recited, and on which there is no Musaf service, e.g., Hanukkah, there is no ma'a- mad in Shaharit Ð the members of the ma'amad do not read the passages from the Creation in Shaharit, for the reading of Hallel supersedes the ma'amad of Shaharit ("ma'amad" here refers to their standing [amidah] for prayer and supplicatory prayers and for the reading in the Torah [see Rambam, Hil. Kelei Ha- Mikdash 6:5]). A day in which there is a Musaf sacrifice Ð e.g., Rosh Hodesh, there is none Ð no ma'amad, not even in Ð the prayer of Ð Ne'ilah Ð as was explained above, and certainly there is no ma'amad on it in the Musaf sacrifice itself and in Minhah, for the Musaf sacrifice supersedes the ma'amad of these prayers. Most of the commentaries explain that this mishnah refers to the members of the ma'amad in Jerusalem, who did not

Today's Mishnah study is dedicated In Loving Memory of v"g ,hcm gtatvh yc pxth uvwce AVROHOM YOSEF BEN YEHOSHUA TZVI, A"H — Louis and Doris Glick

15 SAT./JULY 5/ztn/ 'v have the time to perform their ma'amad (the saying of supplicatory prayers and the reading of the section of Creation), because of Hallel and the Musaf sacrifice;

May 7, '03 May the preceding mishnah, however, refers to all the other members of the ma'amad who were in the other cities of Eretz Israel, and it therefore teaches that they would read the section of Creation even during the Musaf prayer, on a day on which there was a Musaf sacrifice. This law also applies to Shaharit, even on a day on which there is Hallel (Rashi; Bartenura; Melekhet Shelomo, in the name of R. Yehonatan). According to another interpretation, regarding the day on which Hallel is recited, there is no difference between the members of the ma'amad in Jerusalem and those outside the city, i.e., whenever Hallel is recited, there is no ma'amad (the saying of supplicatory prayers and the reading in the passage of Creation) in Shaharit, neither in Jerusalem, nor in the other places. Regarding, however, a day on which a Musaf sacrifice (or a wood offering Ð see below) is offered in the Temple, there is no ma'amad only for those in Jerusalem (Ritva; Rashash). According to a third interpretation, the suspension of the ma'amad due to Hallel and the Musaf sacrifice applies only to the prayers and supplicatory prayers of the ma'amad, for on a day on which there is Hallel these prayers are not said during Musaf, Minhah, and Ne'ilah, neither by the members of the ma'amad in Jerusalem nor by those in other places in Eretz Israel; however, the reading of the Creation was never sus- pended, not even in Jerusalem (Ravad). Rambam has yet another, entirely different, interpretation: according to him, the ma'amadot recited four prayers each day: Shaharit, Musaf, Minhah, and Ne'ilah (following the literal interpretation of mishnah 1, above), i.e., between Shaharit and Minhah there was an additional prayer; mishnah 3 therefore teaches that they would read in the Torah both in Shaharit and in Musaf, (i.e., the additional prayer recited every 16 SAT./JULY 5/ztn/ 'v day), while the present mishnah teaches that on a day on which the Musaf sacrifice is offered, there is no ma'amad, in Musaf, Minhah, or Ne'ilah. A day on which there is uhmg ycwq a wood offering Ð and on which there is no Musaf sacrifice, for there were families in Israel who would contribute wood for the altar on specific days of the year (see the following mishnah), and on the day the wood was brought they would bring a free-will burnt offering, which is called the "wood offering," and would celebrate it as a holiday for themselves; according to one interpretation, the wood itself that they brought was called the "wood offering" (Ritva; see Men. 20b; Rashash on the present mishnah). The mishnah teaches that on the day on which there is a wood offering, there is none Ð no ma'amad in the prayer of Minhah Ð but there is ma'a- mad in the prayer of Ne'ilah in it; the opinion of Rabbi Akiva. hezg yc tk wne Ben Azzai said to him Ð Rabbi Akiva, "Thus would Rabbi Yehoshua learn: A day on which there is a Musaf sacrifice Ð there is none there is no ma'amad in the prayer of Minhah Ð and certainly not in the Musaf prayer itself, but there is ma'amad in the Ne'ilah prayer. A day on which there is a wood offering Ð there is none Ð no ma'amad even in the prayer of Ne'ilah" Ð and certainly there is no ma'a- mad in the Minhah prayer, for the wood offering was offered close to Minhah, before the daily sacrifice offered at dusk (ben ha-arbayim). The Gemara explains the distinction between the Musaf sacrifice and the wood offering: since the Musaf sacrifice is by Torah law, it is not in need of additional reinforcement, and therefore it supersedes only the ma'amad of Minhah, which is close to it; since the wood offering is only by Rabbinic law, reinforcement was according- ly enacted for it, that it suspends even the ma'amad of Ne'ilah (Rabbeinu Gershom; Bartenura). According to another interpretation, the wood offering does not suspend the ma'amad of Minhah, but rather suspends

17 SAT./JULY 5/ztn/ 'v only that of Ne'ilah. This opinion the Gemara explains as follows: since the Musaf sacrifice is by Torah law, it suspends the ma'amad of Minhah, which is also by

May 7, '03 May Torah law, but the wood offering, which is by Rabbinic law, suspends only Ne'ilah, which also is by Rabbinic law, but it does not suspend Minhah, which is by Torah law (Rashi; Tosafot). echqg wzj Rabbi Akiva retracted Ð his opinion, and taught as Ben Azzai, whose view he accepted.

oses' expression of humility was even Mgreater than that of Abraham, for Abraham said, "I am but dust," whereas Moses said, "What are we at all?" (Chullin 89a) The ethical works are replete with the importance of self-effacement in the Divine presence. One who realizes that he stands in the presence of G-d should not even feel his own presence. Self-consciousness is a symptom that something is not right. A healthy person is usually not aware of the existence of his ears, eyes, or throat. It is only when they are affected by some disease which produces pain that he becomes aware of their existence. A spiritually healthy person is similarly not aware of his own existence. He does not think of himself. He is not self-conscious, Self-consciousness occurs only when the self is somehow diseased. The sick self is con- stantly aware of its existence. Self-effacement before G-d eliminates self- consciousness, and thus restores spiritual health.

18 SUN./JULY 6/6 TAMMUZ zTn?§ 't ,qk¶C¶-/q§j• /A{w‡i¶kº 'e uGh

MISHNAH TEXT AND TRANSLATION Ta'anit 4:5 v:s /hbg/ z‚n§y g¡m∞h f≠v¡b›hu tºv¶g¶u, ?¢Aºg¶v: Cºeªj¶s Cºb›hx¶y – Cºbfih e¶w§j Cªy e¶w§j Cºbfih – Cºb›hx¶y Cºeªj¶s ?¢Aºg¶v: tºv¶g¶u, f≠v¡b›hu g¡m∞h z‚n§y ‚T}; ºªº@u º§T – ºfi sts ª hvsv C§j¡n¢P¶v h‚vTs}v; Cªy s}t¢s Cºbfih – Cº/§NTz Cºgªåºw@hu h‚vTs}v; cºe¶c – Cºbfih i§w‘gA Cªy h‚vTs}v; CºA¢cºg¶v cG – Cºbfih hGb‡s}c Cªy hGb‡s}c Cºbfih – cG CºA¢cºg¶v h‚vTs}v; Cªy i§w‘gA Cºbfih – cºe¶c w&f¶c; C§g¡å¶w}v cG – Cºbfih xºb‡e¶v cªy C¢b‚h‡n¢hy; C§j¡n¢P¶v g¶å¶w CG g¶å¶w C§j¡n¢P¶v C¢b‚h‡n¢hy; cªy xºb‡e¶v Cºbfih – cG C§g¡å¶w}v w&f¶c; – Cºbfih zfl?Te cªy h‚vTs}v, tºg¢N¶vªu F≠v¡b›hu Tkºt¢H›u tºf¶k n¢h AªR¶g¶v n¢h tºf¶k Tkºt¢H›u F≠v¡b›hu tºg¢N¶vªu h‚vTs}v, cªy zfl?Te Cºbfih – cºA¢cºrG, Tcºbfih dGb‚c∞h g£k¢h, Cºbfih qGmºg∞h qºm¢hgG/. Cºgªåºw@hu CG – CG Cºgªåºw@hu qºm¢hgG/. qGmºg∞h Cºbfih g£k¢h, dGb‚c∞h Tcºbfih cºA¢cºrG, Cºbfih i§j§/ nGe¶c Cªy h‚vTs}v; Cºgªåºw@hu Cªe£kTk – Cºbfih g¶s@hy Cªy g¶s@hy Cºbfih – Cªe£kTk Cºgªåºw@hu h‚vTs}v; Cªy nGe¶c i§j§/ Cºbfih h‚vTs}v; Cºeªj¶s Cºr∞c∞/ A¶cT cºbfih i§w‘gA Aºb›H‡v. Cºeªj¶s Cºr∞c∞/ Cºeªj¶s Aºb›H‡v. i§w‘gA cºbfih A¶cT Cºr∞c∞/ Cºeªj¶s h‚vTs}v; ≠ vhv G §¡¶, ª¶‡ c vKk º¶‘§ nxp tºq•w‘C§y nTx¶p tºq¶w‘C§y v§K∞k cG Aªv¶h‡v n§g¡n¶s, cG v¶h‡v k≠e g∞m¢hu.

The times of the wood of kohanim and the people are nine: on the first of Nisan Ð the children of Arah ben Yehudah; on the twentieth of Tammuz Ð the children of David ben Yehudah; on the fifth of Av Ð the children of Parosh ben Yehudah; on the seventh in it Ð the children of Yonadav ben Rekhav; on the tenth in it Ð the children of Sena'ah ben Binyamin; on the fifteenth in it Ð the children of Zattu ben Yehudah, and with them kohanim and Levites and whoever erred in his tribe, the sons of the pestle deceivers, the sons of the packers of dried figs. On the twentieth in it Ð the children of Pahat-Moab ben Yehudah; on the twentieth of Elul Ð the children of Adin ben Yehudah; on the first of Tevet the children of Parosh returned a second time, on the first of Tevet there was no ma'amad on it, for there was on it Hallel and a Musaf sacrifice and a wood offering.

Today's Mishnah study is dedicated

In Loving Memory of v"g ,lknhke yc vstvh hfswn MAX L. POSNER, A"H — Gerald Posner

19 SUN./JULY 6/ztn/ 't MISHNAH COMMENTARY The Gemara quotes a baraita: "When the Israelites came up to Eretz Israel from the Exile they did not find wood in the Temple Chamber, and these (the families listed in this mish- Apr. 15, '02 nah) contributed from their property. And the prophets among them enacted a condition that even if the Temple Chamber were filled with wood, these families will be permitted to contribute from their property, as it is written, 'And we cast lots, the kohanim and the Levites, and the people, for the wood offering, to bring it into the house of our God ... as it written in the Torah' (Neh. 10:35)' (Ta'an. 28a). The mishnah lists the fixed times at which these eight families brought wood for the woodpile for the fire on the Altar. The mishnah calls this wood the "wood of kohanim and the people." uhbvf hmg ynz The times of the wood of kohanim and the people Ð the times at which the following families would bring wood for the woodpile are nine Ð fixed times: yxhbc sjec on the first of Nisan Ð it would be brought by the children of Arah ben Yehudah Ð i.e., a certain family from the tribe of Yehudah (Ezra 2:5-, Neh. 7:10); on the twentieth of Tammuz Ð the children of David ben Yehudah Ð from the family of King David (Gemara); on the fifth of Av Ð the children of Parosh ben Yehudah Ð from the tribe of Yehudah (see Ezra 2:3; Neh. 7:8); on the seventh in it Ð Av, the children of Yonadav ben Rekhav Ð from the family of Jethro (see Jer. 35:6); on the tenth in it Ð the children of Sena'ah ben Benjamin Ð a family from the tribe of Benjamin (see Ezra 2:35; Neh. 7:38); tc wag vahnjc on the fifteenth in it Ð the children of Zattu ben Yehudah Ð from the tribe of Yehudah (see Ezra 2:8; Neh. 7:13), and with them Ð it would be brought by Ð kohanim and Levites and whoever erred in his tribe Ð who did not know to which tribe he belonged, the sons of the pestle deceivers, the sons of the packers of dried figs Ð a baraita in the

20 SUN./JULY 6/ztn/ 't Gemara explains the terms, "the sons of the pestle deceivers, the sons of the packers of dried figs": "The authorities issued a decree against Israel ... prohibiting the bringing of the firstfruits to Jerusalem, and placed guards on the roads, in the manner that Jeroboam ben Nabat had done, so that Israel would not make the pil- grimage to Jerusalem. What did the worthy ones in that generation do? They brought baskets of the firstfruits and they covered them with dried figs, and they put them and a pestle on their shoulders, and when they came to the guards, the latter would ask, 'Where are you going?' They would tell them, 'To make two figcakes in the mortar before us (which was located in a nearby place) and with the pestle on our shoulders.' When they passed them (the guards), they decorated the baskets and they brought them to Jerusalem." They were called "the sons of the pestle deceivers, the sons of the packers of dried figs" because they deceived the guards by means of the pestle on their shoulders and the dried figs with which they covered the firstfruits. It is also told about them, that once the authorities issued a decree prohibiting the bringing of wood for the woodpile for the fire on the Altar; what did those who feared sin in that generation do? They took their pieces of wood, made ladders out of them, placed them on their shoulders and they went. When they came to the guards, the latter said to them, "Where are you going?" They said to them, "To bring young pigeons from the dovecote before us, with the ladders on our shoulders." When they had gone past the guards, they broke up these ladders and went up to Jerusalem. They therefore were called 'the family of Salmi [from the same root as sulam, ladder] Netofah. All these would bring wood on the fifteenth of Av, together with the children of Zattu. tc uhwagc On the twentieth in it Ð the children of Pahat-Moav ben Yehudah Ð according to one opinion in the Gemara, they are from the family of Yoav ben Zeruiah (see Ezra 2:6; Neh. 7:38);

21 SUN./JULY 6/ztn/ 't ktkec uhwagc on the twentieth of Elul Ð the children of Adin ben Yehudah (see Ezra 2:15); Neh. 7:20); on the first of Tevet the children of Parosh returned May 7, '03 May a second time Ð they brought wood a second time, after they had already brought on the fifth of Av, on the first of Tevet Ð which is always Hanukkah, there was no ma'amad at all on it, for there was on it Hallel Ð for on Hanukkah the complete Hallel is read, which supersedes the ma'amad of Shaharit (see the preceding mishnah), and a Musaf sacrifice Ð for Rosh Hodesh, and a wood offering Ð which was brought by the children of Parosh; these two sacrifices suspend the other ma'amadot of Musaf, Minhah, and Ne'ilah. The Gemara explains that only Hallel of Hanukkah, which is by Rabbinic law, suspends the ma'amad of Shaharit, but Hallel of Rosh Hodesh, which is only a minhag (lit., custom), and was not instituted by force of law, does not supersede a ma'a- mad. It is for this reason that the mishnah does not mention the first day of Nisan, for even though Hallel is recited, there is a Musaf sacrifice and the wood offering, it nevertheless has ma'amad in Shaharit.

Today I shall ...... see what kind of goals I have set for myself and how I plan to reach these goals.

22 MON./JULY 7/7 TAMMUZ zTn?§ 'z ,qk¶C¶-/q§j• /A{w‡i¶kº 'c uGh

Torah Reading: Shacharis – Beginning of Parshas Chukas

MISHNAH TEXT AND TRANSLATION Ta'anit 4:6 t:s /hbg/ ¡¢¶ scwh ewg e/ ¡G∞b CAcgv ¶¶ Cº/§NTz g¶å¶w CºA¢cºg¶v e¡cG/∞hbT eª/ e∞w‘gT s‘c¶w@hu j¡n¢P¶v §¡¢¶ C/Agv º¶. º¢º¶ gåw º§T b›Aº?§CºwT Cº/§NTz g¶å¶w CºA¢cºg¶v cºe¶c. Cº/¢Aºg¶v t§j¡n¢P¶v v§KTjG/, Tc¶r§k v§?¶n¢hs, tºv¶cºqºg¶v v¶g¢hw, tºå¶w§p e§I¶xºrºnGx tºå¶w§p v¶g¢hw, tºv¶cºqºg¶v v§?¶n¢hs, Tc¶r§k v§KTjG/, eª/ v§?Gw}v, tºvªg£n¢hs mªkªu C§v∞hf¶k. Cº/¢Aºg¶v cºe¶c b›d‚zflw g§k b›d‚zflw cºe¶c Cº/¢Aºg¶v C§v∞hf¶k. mªkªu tºvªg£n¢hs v§?Gw}v, eª/ ¡G∞b AKe ›¶‚T ¶¶“, º¶§ vCh/ C¶w@eAGb‡v v§C§h›/ tºj¶w§c k¶e¶w“o, h›F¶b‚xT AªK≠e e¡cG/∞hbT cPbHv tbkFsv ∞/w tbjwAv ¶¢w nPBfbx e¶c n¢PªB›fºbflx v¶g¢hw. tºb·jºw‘A¶v C∞h/¶w, tºb›kºFºs}v Tc§Pºb›H‡v, nºn§g¡r¢hy Cºå¢nºj¶v. nºn§g¡r¢hy Five things befell our ancestors on the seventeenth of Tammuz, and five on the ninth of Av. On the seventeenth of Tammuz the Tablets were broken and the tamid ceased, and the city was breached, and Apostomos burned the Torah and placed an idol in the sanctuary. On the ninth of Av it was decreed against our ancestors that they would not enter the Land, and the Temple was destroyed the first time and the second time, and Betar was taken, and the city was ploughed up. When Av enters they reduce rejoicing.

MISHNAH COMMENTARY After the previous chapters taught of the fastdays instituted for lack of rain, as well as the fasts instituted by the Court because of other calamities (see the beginning of chap. 3), this mishnah discusses fasts of the seventeenth of Tammuz and the ninth of Av (Tisha BeAv), and the calamities which befell them.

Today's Mishnah study is dedicated In Loving Memory of uhwie yc vbth uvwce uhhj v"g ,yvfv wzghke ALVIN E. SCHOTTENSTEIN, A"H — Robert M. Schottenstein

23 MON./JULY 7/ztn/ 'z uhwcs vanj Five things befell our ancestors on the seventeenth of Tammuz, and five on the ninth of Av. On the seventeenth of Tammuz the Tablets were broken Ð by Moses, because of the sin of the Apr. 15, '02 Golden Calf, for on the seventh of Sivan (after the giving of the Torah at Mount Sinai), Moses ascended on high to receive the Tablets, as it is written, "and on the seventh day He called to Moses out of the midst of the cloud" (Ex. 24:16), and "And Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights" (ibid., v. 18); shn/v krct and the daily tamid sacrifice ceased Ð during the siege of Jerusalem, because the inhabitants of the city had no sheep to be offered. The Gemara explains that tradition teaches that the seventeenth of Tammuz was the date on which this occurred. Rambam writes that the reference is to the siege of Jerusalem during the time of the First Temple; whgv vgqcvt and the city Ð Jerusalem, was breached Ð in the time of the Second Temple; in the time of the First Temple, however, the city was breached on the ninth of Tammuz, as it is written, "In the fourth month, on the ninth day of the month ... Then a breach was made in the city" (Jer, 52:6-7); xtnrxie pwat and Apostomos burned the Torah Ð the Gemara explains that this is known from tradition, and Ð this same Apostomos, during the Second

Today's Mishnah study is dedicated

In Loving Memory of v"g ,yvfv van yc sts DAVID HERSKOWITZ, A"H — Moishe and Gail Herskowitz — Zahava and Tzvi Goldstein and Family — Yehuda and Esty Herskowitz and Family — Elly and Sury Herskowitz

24 MON./JULY 7/ztn/ 'z Temple placed an idol in the sanctuary Ð another version reads, "and an idol was placed in the sanctuary," and this is interpreted in the Jerusalem Talmud as referring to the idol of Menasheh (during the time of the First Temple Ð see II K. 21). cec vga/c On the ninth of Av it was decreed against our ancestors that they would not enter the Land Ð the Gemara explains that it is written, "And it came to pass in the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the Tabernacle of the Testimony" (Num. 10:11) Ð i.e., on the twentieth of Iyar; and it is written, "And they set forward from the mount of the Lord three days' journey" (ibid., v. 33) Ð the twentieth through the twenty-second of Iyar; and "Therefore the Lord will give you flesh, and you will eat... a whole month" (Num. 11:18-21) Ð i.e., until the twenty-second of Sivan; and "And Miriam was shut up outside the camp seven days" (Num. 12:15) Ð until the twenty- ninth of Sivan; and afterwards it is written, "Send you men, that they may spy out the land of Canaan" (Num. 13:2) Ð a baraita teaches that Moses sent out the spies on the twenty-ninth of Sivan; and "And they returned from spying out the land at the end of forty days" (Num. 13:25) Ð according to tradition, Tammuz during that year was a "full" month (containing thirty days) Ð it therefore follows that the forty days ended on the eighth of Av: two days during Sivan, thirty days during Tammuz, and eight days during Av, for a total of forty days; and "And all the congregation lifted up their voice, and cried; and the people wept that night" (Num. 14:1), i.e., on the night of the ninth of Av. This then is the meaning of the passage in the Gemara: "This night was the night of the ninth of Av. The Holy One, blessed be He, said to them, 'You engaged in gra- tuitous crying, and I will establish for you a crying for all time to come.'" /hcv cwjt and the Temple was destroyed the first time Ð as it is written, "Now in the fifth month, on the

25 MON./JULY 7/ztn/ 'z seventh day of the month, which was the nineteenth year of king Nebuchadnezzar, king of Babylon, came Nebuzaradan... And he burnt the house of the Lord,

May 7, '03 May and the king's house" (II K. 25:8-9), and "Now in the fifth month, on the tenth day of the month, which was the nineteenth year of king Nebuchadnezzar, king of Babylon, came Nebuzaradan... And he burnt the house of the Lord, and the king's house" (Jer. 52:12-13); a baraita teaches: "We cannot say, 'on the seventh,' because it has already been stated, 'on the tenth,' and we cannot say, 'on the tenth,' because it has already been stated, 'on the seventh.' How can this be? On the seventh of Av the non-Jews entered the Sanctuary and ate and desecrated it on the seventh and the eighth, and on the ninth, close to nightfall, they ignited the fire in it, and it burned the entire day"; and the Temple was destroyed the second time Ð this is what was taught in a baraita: "Good things are devolved on a meritorious day, and bad things on an unfortunate day"; w/hc vsfkbt and Betar was taken Ð during the time of the Bar Kochba rebellion against the Romans. Rambam writes: "A large city, named Betar, was captured, and it contained thousands and tens of thousands of Israelites, and they had a great king, and all Israel and the greatest of the scholars imagined that he was the anointed (Messiah) King, and it fell to the Romans, and they all were killed, and it was a great disaster, as the destruction of the Temple" (Hil. Ta'anit 5:3); whgv vawjbt and the city Ð Jerusalem, was plowed up Ð the Gentiles turned it all into one plowed field, as it is written, "Zion shall be plowed as a field" (Jer. 26:18); according to a tradition, the last three events also took place on the ninth of Av. ce xbfban When Av enters they reduce rejoicing Ð because of the enormity of the disasters which occurred during this month. The Gemara explains that people reduce their activities in conducting transac- 26 MON./JULY 7/ztn/ 'z tions, building, and planting, and women may be betrothed but not wed. The Jerusalem Talmud states that the Sages' prohibition of building and planting applies only to building and planting which evoke joy.

e have come before You, Creator of all Wspirits. Because of our sins we are heavy with sighs. Evil decrees abound, and our wail- ings are many, for on the seventeenth day of Tammuz the tablets (of the ten commandments) were broken. (Selichos) The Talmud and the ethical works cite the worship of the golden calf (Exodus 32:1-6) as the major transgression of the Israelites. Although this sin occurred on the seventeenth day of Tammuz, it is not the sin itself which is cited as the cause for our sufferings, but rather Moses' reaction to the sin, his break- ing the tablets of the law. The Torah states that the first tablets given to Moses were engraved by G-d himself. "The tablets were the work of G-d, and the inscription was the Divine inscription" (Exodus 32:16). The inscription on the tablets was miraculous, because it penetrated the stone and could be read from either side. The original tablets were directed by Divine revelation. Man could look at the tablets and have a clear understanding of what the Divine will was. Regardless of the vantage point, the Divine message was evident, without confusion, and without the possibility of distortion. When we lost the first tablets, we lost this clarity of perception of the Divine will. Our struggle for spirituality is now so much more difficult. We therefore grieve for the irreparable loss of the manifest Divine will.

27 TUES./JULY 8/8 TAMMUZ zTn?§ 'j ,qk¶C¶-/q§j• /A{w‡i¶kº 'd uGh

MISHNAH TEXT AND TRANSLATION Apr. 15, '02 Ta'anit 4:7 z:s /hbg/ §¶ Ajk ¢º¶ cec ¢ºG C/fV ¶T n¢Kºx§I∞w e¶xTw Cº/Gf¶V k¢vºhG/ cºe¶c ?¢Aºg¶v Aªj¶k A§C¶/ Tn¢Kºf§C∞x, Tc§j¡n¢hA¢h n•?¶w@hy n¢Iºbfih fºcGs v§P§C¶/. gªw“c ?¢Aºg¶v gªw“c v§P§C¶/. fºcGs n¢Iºbfih n•?¶w@hy Tc§j¡n¢hA¢h Tn¢Kºf§C∞x, º¶ ke ≠fk ¶} Abh §º¢kh, ≠ he§ Cåw tºk≠e C¶å¶w h≠ef§k k≠e /§cºA¢hk¢hy, Aºbfih e¶s}u h≠ef§k k≠e cºe¶c ›ºª hhy wCy ¢ºG Cy flº¢ek G∞: ‚§·. w§C¢h h‚A§B·v. eGn∞w: dflnºk¢he∞k Cªy A¢nºgGy w§C¶y h§h›y. h›Aº?ªv h‚vTs}v nºj§Hfic C¢fºi¢Hfl/ v§N¢R¶v; tºk≠e vGsT kG j¡f¶n¢hu. kG vGsT tºk≠e v§N¢R¶v; C¢fºi¢Hfl/ nºj§Hfic h‚vTs}v In the week in which the ninth of Av falls, it is prohibited to cut and to wash, and on Thursday they are permitted because of the honor of the Shabbat. On the eve of the ninth of Av a man may not eat two cooked dishes, he may not eat meat, and he may not drink wine. Rabban Shimon ben Gamliel says, He changes. Rabbi Yehudah obligates upsetting the bed, and the Sages did not agree with him.

MISHNAH COMMENTARY The mishnah is a continuation of the preceding one; it teaches how one must conduct himself during the week in which the ninth of Av falls, and on the eve of the ninth of Av. /ca In the week in which the ninth of Av falls, it is prohibited to cut Ð the hair of the head and of the beard, and to wash Ð clothes, all this week until after the ninth of Av, and if the ninth of Av falls on Friday (this was possible when the new month was declared on the basis of observation by eyewitnesses) hahnjct on the Thursday before the ninth of Av they are permitted Ð to cut their hair and to wash clothes, because of the honor of the Shabbat Ð following the ninth of

Today's Mishnah study is dedicated

In Loving Memory of v"g ,yhctw uhwie yc kehjh 'w

— Leo Zucker

28 TUES./JULY 8/ztn/ 'j Av. Some commentaries delete the cutting of the hair, and interpret this to mean that they are permitted to wash clothes (Rashi; Bartenura). In our time, however, we rule stringently, prohibiting washing from the beginning of the month of Av, and prohibiting cutting of the hair from the seventeenth of Tammuz (0rah Hayim 551). cec vga/ cwg On the eve of the ninth of Av Ð after midday, in the se'udah mafseket (concluding meal), a man may not eat two cooked dishes Ð such as eggs and fish. Bartenura explains that the prohibition of two cooked dishes applies only to things which cannot be eaten raw; things which can be eaten uncooked, such as milk, cheese, or moist pulse, are not prohibited, even if he had in fact cooked them; he may not eat meat Ð not even one cooked dish; and he may not drink wine Ð we, however, prohibit meat and wine from the first of Av to the tenth of Av, after midday. kehknd yc ytgna ycw Rabban Shimon ben Gamliel says, He changes Ð from his usual practice: if he were accustomed to eat two cooked dishes, on the eve of the ninth of Av he eats one cooked dish; if he were accustomed to drink two cups of wine, he may drink one cup. The law is not in accordance with Rabban Shimon ben Gamliel. chhjn vstvh hcw Rabbi Yehudah obligates upsetting Ð overturning, the bed Ð so that he will lie on the floor, as during mourning, and the Sages did not agree with him Ð the law, however, is in accordance with Rabbi Yehudah.

Today I shall ...... try to be aware that while my accomplish- ments may be significant, there is no reason for me to become vain because of them.

29 WED./JULY 9/9 TAMMUZ zTn?§ 'r ,qk¶C¶-/q§j• /A{w‡i¶kº 's uGh

MISHNAH TEXT AND TRANSLATION

May 7, '03 May Ta'anit 4:8 j:s /hbg/ ¶§ wCy ¢ºG Cy flº¢ek ke ¶T ‡¢u rGc¢hu h‡n¢hu v¶hT k≠e dflnºk¢he∞k: Cªy A¢nºgGy w§C¶y e¶n§w kºh›åºw}e∞k F§j¡n¢P¶v g¶å¶w Cºe¶c TfºhGu v§F¢ITw@hu, AªC¶vªy CºbG/ AªC¶vªy v§F¢ITw@hu, TfºhGu Cºe¶c g¶å¶w F§j¡n¢P¶v kºh›åºw}e∞k h‚wTA¶k§h›u hGmºeG/ C¢fºk∞h k¶c¶y AºeTk¢hy, AªK≠e kºc§HfiA eª/ n¢h eª/ kºc§HfiA AªK≠e AºeTk¢hy, k¶c¶y C¢fºk∞h hGmºeG/ h‚wTA¶k§h›u ª∞y G Fk §∞¢u ºT›y º¢kv TºG h‚wTA¶k§h›u TcºbG/ rºc¢hk¶v. rºgTb›hy v§F∞k¢hu F¶k kG; Aªe∞hy hGmºeG/ tºjGkG/ C§Fºw}n¢hu. Tnªv v¶hT eGnºwG/> C¶jTw, å¶e b‡e å¶e C¶jTw, eGnºwG/> v¶hT Tnªv C§Fºw}n¢hu. tºjGkG/ hGmºeG/ g∞hb·hE Tw‘e∞v, n¶v e§?¶v cGw&w k¶L. e§k ?¢?∞y g∞hb·hE C§BGh, ?∞y C§BGh, g∞hb·hE ?¢?∞y e§k k¶L. cGw&w e§?¶v n¶v Tw‘e∞v, g∞hb·hE ∞bh CNAIjv "ªª vjy ºªª vHih ePv ›‘§ h‚h‡ h›w‘e§/ e¢P¶v v§H≠i¢h, tºvªcªk v§j∞y "Aªqªw C§N¢AºI¶j¶v: g∞hb·hE "?ºbT-k¶V : ke( au, )au tºeGn∞w ; k( ke, )nakh /¢/ºv§K¶k" v¢he ¢º@ hsh¶ th§ºT¶ §º¶@u §¡ªv" tfy T eGn∞w vTe tºf∞y n§g¡åªhv¶". C§Pºg¶w@hu t¢hv§kºkTv¶ h‡s“hv¶, n¢Iºw@h : "mºeªhb‡v Tw‘eªhb‡v CºbG/ m¢HGy C§NªkªL Aºk≠n≠v, C§NªkªL m¢HGy CºbG/ Tw‘eªhb‡v "mºeªhb‡v : he( d, vahwhu )ahw C§g¡r¶w}v Aªg¢Rºw}v-KG e¢NG CºhGu j¡/•B‡/G TcºhGu å¢nºj§/ k¢CG". å¢nºj§/ TcºhGu j¡/•B‡/G CºhGu e¢NG Aªg¢Rºw}v-KG C§g¡r¶w}v CºhGu j¡/•B‡/G – zG n§?§y ?Gw}v, "TcºhGu å¢nºj§/ k¢CG", – z·v – k¢CG", å¢nºj§/ "TcºhGu ?Gw}v, n§?§y zG – j¡/•B‡/G CºhGu C¢b‚hfly C∞h/ v§N¢qºS}A, AªH›C¶b·v C¢nºv∞w}v cºh‡n∞hbT. e¶n∞y. cºh‡n∞hbT. C¢nºv∞w}v AªH›C¶b·v v§N¢qºS}A, C∞h/ C¢b‚hfly

Rabban Shimon ben Gamliel said, There were no holidays for Israel as the fifteenth of Av and as Yom Kippur, for on them the daughters of Jerusalem go forth in borrowed white garments, so as not to embarrass whoever does not have; all the garments require immersion. And the daughters of Jerusalem go forth and dance in the vineyards. And what would they say? "Young man, lift up your eyes and see, what you choose for yourself. Do not set your eyes on beauty, set your eyes on the family: 'Grace is deceitful, and beauty is vain, but a woman that fears the Lord, she shall be praised' (Prov. 31:30), and it says, 'Give her the fruit of her hands, and let her works praise her in the gates' (ibid., v. 31)." And similarly it says, "Go forth, O you daughters of Zion, and gaze upon King Solomon [ba-Melekh Shelomo], even upon the crown with which his mother has crowned him on his wedding day, and on the day of the gladness of his heart" (Cant. 3:11). "His wedding day" is the giving of the Torah, "on the day of the gladness of his heart" is the building of the Temple, may it be built speedily in our days. Amen.

MISHNAH COMMENTARY This mishnah concludes the Tractate on a note of blessing and consolation. 30 WED./JULY 9/ztn/ 'r kehknd yc ytgna ycw wne Rabban Shimon ben Gamliel said, There were no holidays for Israel as the fifteenth of Av and as Yom Kippur Ð the Gemara lists a number of reasons for the holiday of the fifteenth of Av: (1) it is the day on which the tribes were permitted to intermarry with each other, for it is written in the Torah, "And every daughter, that possesses an inheritance in any tribe of the children of Israel, shall be wife to one of the family of the tribe of her father, that the Children of Israel may possess every man the inheritance of his father. So shall no inheritance remove from one tribe to another tribe; for the tribes of the Children of Israel shall cleave each one to its own inheritance" (Num. 36:8-9), and the Sages permitted such intermarriage on the fifteenth of Av, for they interpreted the verse, "This is the thing which the Lord has commanded concerning the daughters of Zelophehad" (ibid., v. 6), to mean that the prohibition of intertribal marriage applied only to the generation of the daughters of Zelophehad; (2) this is the day in which the tribe of Benjamin was permitted to enter the assembly of Israel (see Jud. 21); (3) this is the day in which the Children of Israel stopped dying in the wilderness, as a baraita relates: "All the forty years that they were in the wilderness, each year on the eve of the ninth of Av Moses would send an announcement throughout the camp: 'Go forth to dig!' And they would go forth and dig for themselves graves, and they would spend the night in them. On the following day the public crier would go forth and announce, 'May the living be separated from the dead!' They would stand up, and they would find themselves lacking fifteen thousand. And in the last, fortieth, year they did so, and when they stood up they discovered that they all were alive. They said, 'Perhaps we have erred in the calculation of the month'; they returned and lay down in their graves until the eve of

31 WED./JULY 9/ztn/ 'r the fifteenth of Av. When they saw that the moon was full and not a single one of them had died, they knew that the calculation of the month was accurate and the

May 7, '03 May decree had ended (see Tosefot Yom Tov), and they arose and declared it a holiday (Jer. Talmud; Midrash Eikhah; Rashi); (4) this is the day on which Hoshea ben Elah (the last king of the Northern Kingdom cancelled the guards who had been placed on the roads by Jeroboam ben Nebat, so that the Children of Israel would not go up as pilgrims to Jerusalem; (5) on this day it was permitted to bury those who had died in Betar; (6) on this day they would cease to cut the wood for the fire on the Altar, for the sun is no longer so strong, and the wood does not dry well; giving rise to fear that the wood may contain worms, rendering it unfit for the fire on the Altar. Since the work dedicated to the Lord was stopped on this day, they made it a holiday, just as a festive meal is given to celebrate the conclusion of the study of the Torah (Tosefot Yom Tov). There are two reasons for considering Yom Kippur as a holiday: (1) it is a day of forgiveness and pardon; (2) it is the day on which the second Tablets were given, for on the seventeenth of Tammuz Moses broke the first Tablets (see above), and on the eighteenth of Tammuz he ground up the Golden Calf, and once again ascended the mount remaining there for eighty days (forty for prayer and forty for the second Tablets). The calculation of the eighty days is as follows: twelve days in Tammuz, thirty days in Av, twenty-nine days in Elul, and nine days in Tishrei; the eighty days therefore ended on the ninth of Tishrei, and on the following day Moses descended and gave the Tablets (see Rashi, who provides a detailed calculation of the time; see also Tosefot Yom Tov); therefore these two days are days of extra rejoicing,

32 WED./JULY 9/ztn/ 'r for on them the daughters of Jerusalem Ð according to another version, "the daughters of Israel" (also below), go forth in borrowed white garments Ð even those who had white garments of their own would wear only borrowed ones, so as not to embarrass whoever does not have Ð white garments of her own; all the garments Ð which they borrow one from the other, require immersion Ð prior to being worn, lest they are unclean (teme'im); according to Hameiri, the reason for this as well is not to embarrass those whose garments required immersion. uhkatwh /tbct And the daughters of Jerusalem go forth and dance in the vineyards Ð "whoever did not have a wife would go there" (a baraita in the Gemara). /twnte thv vnt And what would they say? "Young man, lift up your eyes and see, what you choose for yourself Ð as a wife. Do not set your eyes on beauty, set your eyes on the family Ð her lineage, as it is written: 'Grace is deceitful, and beauty is vain, but a woman that fears the Lord, she shall be praised', and it says, 'Give her the fruit of her hands, and let her works praise her in the gates' Ð a baraita in the Gemara states: "What would the beautiful ones among them say? 'Set your eyes on beauty, for a woman is only for beauty.' What would the ones of good lineage among them say? 'Set your eyes on the family, for a woman is only for children.' What would the ugly ones among them say? 'Take your acquisition for the sake of Heaven.'" wnte etv yft And similarly it says Ð the Tanna concludes with a verse from which it is expounded that Yom Kippur is a day of rejoicing: "Go forth, O you daughters of Zion, and gaze upon King Solomon [ha-Melekh Shelomo] Ð the Holy One, blessed be He Who has peace (Shelomo vnka) is pronounced the same as tnka "His peace"), even upon the crown with which his mother Ð Knesset Yisrael, the congregation of Israel, has crowned him on his wedding 33 WED./JULY 9/ztn/ 'r day, and on the day of the gladness of his heart" Ð which is interpreted as follows: "His wedding day" is the giving of the Torah Ð i.e., Yom Kippur, in which

May 7, '03 May the second Tablets were given, is the wedding day of the Holy One, blessed be He, with Knesset Yisrael, "on the day of the gladness of his heart" is the building of the Temple Ð which was dedicated on Yom Kippur during the time of King Solomon (Rashi, Bartenura); since the Temple has been mentioned, the mishnah concludes with the prayer: yne tbhnhc vwvnc vbcha may it be built speedily in our days. Amen.

f one studies Torah during the night, the IAlmighty shows him special compassion during the day. (Chagigah 12b) The Rabbi of Zidochow was a child prodigy. One time one of the older scholars asked him how he would reconcile the above quote of the Talmud with the stark fact that so many fine scholars who studied Torah all night long nevertheless exist in abject poverty. Where is the special Divine compassion? The child promptly answered, "Even though one lives in abject poverty, he continues to study every night, in spite of his day having been so difficult. That in itself is the special compassion, that you are given the strength and stamina to persist in doing that which you believe to be right." Why a person's living circumstances are often so hard is beyond our human understanding. That we are able to survive and go on with life even in the face of adversity, that is a special Divine gift.

34 THURS./JULY 10/10 TAMMUZ zTn?§ 'h ,qk¶C¶-/q§j• /A{w‡i¶kº 'v uGh

Torah Reading: Shacharis – Beginning of Parshas Chukas INTRODUCTION TO MEGILLAH Regarding what was taught in Tractate Ta'anit, "When Av enters they reduce rejoicing" (Taan. 4:6), the Gemara states, "Just as they reduce rejoicing when Av enters, so do they increase rejoicing when Adar enters," for the obligation to rejoice on Purim prevails over the entire month of Adar. According to one opinion in the Jer. Talmud, the entire month of Adar is appropriate for the reading of the Book (megillah) of Esther. It is related in Tractate Soferim that in Rabbi Meir's generation it was the practice to read the megillah until "On that night" (Es. 6:1) on the first Saturday night of the month of Adar, and on the second Saturday night to read from "On that night" to "and speaking peace to all his seed" (Es. 10:3, the conclusion of the megillah). The obligation to read the Book of Esther is under- stood from the verse, "And that these days should be remembered and kept ... nor the memorial of them perish from their seed" (Es. 9:28), whereby the act of remembering is fulfilled by the reading (Bab. Talmud, Meg. 2b; Jer. Talmud, Meg. 1:1). The Gemara states, "The earthly Court instituted three things, to which the Heavenly Court consented; one of these is the reading of the megillah, as it is written, 'They ordained, and took upon themselves the Jews...' (Es. 9:27) Ð they ordained above what they took upon themselves below" (Mak. 23b). Rambam writes: "The reading of the megillah at its proper time is a positive obligation of Rabbinic origin. It is known that it was an enactment of the Prophets. All are obligated to read it, men, women, converts, and freed servants. And they teach the minors to read it. And even priests who are engaged in the Temple

35 THURS./JULY 10/ztn/ 'h cease their service and come to hear the reading of the megillah. And similarly, they stop the study of the Torah to hear the reading of the megillah. We learn by

May 7, '03 May a kal ve-homer [a minor ad majus inference] that all the other obligations of the Torah are interrupted for the reading of the megillah. The obligation is to read it entirely, both at night and during the day" (Hil. Megillah 1:1, 3). The Tractate deals with the detailed laws of the reading of the Book of Esther on Purim. It also discusses the reading of the Torah and the haftarah on Shabbatot, Festivals, and the other days on which the Torah is read. The Jer. Talmud states: "Moses enacted for Israel that they read the Torah on Shabbatot and Festivals and New Moon and Festivals' intermediate days, as it is written, 'And Moses declared to the Children of Israel the appointed seasons of the Lord' (Lev. 23:44). Ezra enacted for Israel that they read the Torah on Mondays and Thursdays, and on the Shabbat during Minhah" (Jer. Tal. Meg. 4:1). The Bab. Talmud quotes a baraita: "'And they went three days in the wilderness, and they found no water' (Ex. 15:22) Ð the dorshei reshumot [those who interpret symbolically] said, 'Water' means Torah.... Since they went three days without Torah they were exhaust- ed. The prophets among them thereupon enacted that they read on Shabbat, not on Sunday, and they read again on Monday, not on Tuesday and Wednesday, and they read again on Thursday, and not on Friday, so that three days will not pass without Torah" (B. K. 82a). From this we learn that the enactment of reading in the Torah is ancient. The division of the Torah (the Pentateuch) into 54 portions occurred at a later date. The Gemara states that it was the practice in Eretz Israel to complete the reading of the Torah once every three years (Meg. 29b). The practice now adopted by all Israel, however, is that of Babylonian Jewry, that

36 THURS./JULY 10/ztn/ 'h the reading of the Torah is completed once every year. During mishnaic times, one who was called up to the Torah (who "received an aliyah," in common termi- nology) would read from the Torah. Two blessings were recited for the entire reading: the first to be called up would recite the blessing "Who has chosen us" prior to the reading, and the last to be called up would recite the blessing "Who has given us the Torah of truth" after the reading ("The person who begins blesses before it, and the person who concludes blesses after it" Ð Meg. 21b). Later, the Sages enacted that each person called to the Torah would recite one blessing before the reading and a second blessing after the reading, as explained in the Gemara: "Because of those who enter and those who go out" (i.e., so that those who enter or go out in the middle of the reading would not conclude that a blessing is not recited before or after the reading). In time, as the number of people able to read from a Torah scroll diminished, the Sages enacted that a permanent reader, erudite in the reading and in the notes, would read for all, and he who is called to the Torah would say after the reader in a low voice (this is the current practice). It was also the practice during Talmudic times for an interpreter to stand next to the reader and translate each verse into Aramaic, which was spoken by the Jews at the time. There are various opinions regarding the origin of, and reason for, the practice of the reading of the haftarah (the section of the Prophets read after the Torah reading, relating to the Torah portion or to a current topic). The accepted opinion is that the reading of the haftarah was enacted during a period of anti-Jewish per- secution: since the Jews were prohibited from reading the Torah, they substituted a chapter from the Prophets relating to the Torah portion. It was similarly enacted (1) that the haftarah is to contain twenty-one verses, corresponding to the seven who are called to the Torah

37 THURS./JULY 10/ztn/ 'h Ð three verses for each one called up, and (2) to recite blessings before and after the reading of the haftarah. When the anti-Jewish decrees were no longer in effect,

May 7, '03 May this enactment was not voided (Avudraham, Sefer HaTishbi), rather it was amended stating that he who reads the haftarah shall first read from the Torah, because of the respect due the Torah (so that the honor given the Prophets should not parallel the honor given the Torah), and recites the blessings before and after the reading in the Torah, as the others called up to the Torah before him. And in order to emphasize this concept, it was enacted that he repeats the section of the Torah read previously to his being called up to the Torah. There are various opinions regarding the term "haftarah." According to one, during the period of the decree, one would be exempted (niftarim) by it from reading the Torah. According to another, the reading of the haftarah, meaning dismissal and conclusion, completes the reading of the Torah. There are also other opinions. Chapters 3 and 4 discuss the laws of the Torah reading and the haftarah; they are introduced by laws regarding the sanctity of the synagogue and sacred imple- ments.

MISHNAH TEXT AND TRANSLATION Megillah 1:1 e:e vkhdn nºd›K¶v b›qºw&e/ Cºe§j§s g¶å¶w, C¢Aºbﬁhu g¶å¶w, C¢Aºk≠A¶v g¶å¶w, C¢Aºk≠A¶v g¶å¶w, C¢Aºbﬁhu g¶å¶w, Cºe§j§s b›qºw&e/ nºd›K¶v º§‘¶¶ gåw CjnPv ¶¶, ≠ Ij/ º≠ hG/∞w. tºk≠e I¶jG/ k≠e g¶å¶w, C§j¡n¢P¶v g¶å¶w, Cºe§w‘C¶g¶v Fºw§F¢hy v§N•Q¶i¢hy jGn¶v n¢hnG/ h‚vGA•g§ C¢y bTy, qGw@hy C§j¡n¢P¶v qGw@hy bTy, C¢y h‚vGA•g§ n¢hnG/ jGn¶v v§N•Q¶i¢hy Fºw§F¢hy g¶å¶w. Fºi¶w@hu t§g¡h‡wG/ d‚sGkG/ qGw@hy Cºe§w‘C¶g¶v g¶å¶w, eªK¶e g¶å¶w, Cºe§w‘C¶g¶v qGw@hy d‚sGkG/ t§g¡h‡wG/ Fºi¶w@hu g¶å¶w. Aªv§Fºi¶w@hu n§qºS@hn¢hy kºhGu v§Fºb›hx¶v. kºhGu n§qºS@hn¢hy Aªv§Fºi¶w@hu Megillah is read on the eleventh, on the twelfth, on the thirteenth, on the fourteenth, on the fifteenth, no less and no more. Cities surrounded by a wall from the time of Joshua bin Nun, read on the fifteenth. Villages and large towns read on the fourteenth, but the villages advance to the day of gathering.

38 THURS./JULY 10/ztn/ 'h

MISHNAH COMMENTARY It is written in the Book of Esther, "To confirm these days of Purim in their appointed times" (Es. 9:31) Ð from which we learn that the holiday is not limited to a single day. The mishnah discusses the days which were enacted for this holiday. /ewqb vkhdn Megillah is read on the eleventh Ð of Adar, or Ð on the twelfth Ð of Adar, or Ð on the thirteenth, or Ð on the fourteenth, or Ð on the fifteenth Ð of Adar, i.e. on one of these five dates, no less Ð not before the eleventh, and no more Ð not after the fifteenth. yhfwf Cities surrounded by a wall from the time of Joshua bin Nun Ð when Joshua bin Nun conquered Eretz Israel, even though they do not have a wall at the present time, they read Ð the megillah Ð on the fifteenth Ð of Adar. uhwif Villages and large towns read on the fourteenth Ð as it is written, "Therefore do the Jews of the villages, that dwell in the unwalled towns, make the fourteenth day of the month Adar a day of gladness and feasting, and a good day" (Es. 9:19). Since those of the unwalled towns read on the fourteenth, we conclude that in cities which were surrounded by a wall one reads on the fifteenth. As it is related in the Book of Esther, the Jews in Shushan and in the unwalled cities did not rest from their enemies on the same day; the unwalled towns rested on the fourteenth, while those in Shushan rested on the fifteenth, and each one established the day on which they rested as a time of gladness and feasting (Es. 9:16-18). Therefore, when Today's Mishnah study is dedicated

In Loving Memory of v"g ,kewah yc pxth hfswn MAX J. GOLDSTEIN, A"H — Mr. and Mrs. Jacob Craven

39 THURS./JULY 10/ztn/ 'h the holiday was established permanently, each group established it on the day on which it rested: for the unwalled towns on the fourteenth, and for Shushan on

May 7, '03 May the fifteenth. Now since Shushan was surrounded by a wall, it was enacted that all cities which were surrounded by a wall should have the status of Shushan, i.e., they read on the fifteenth. Why was the determining factor for equal status with Shushan the existence of a wall during the time of Joshua bin Nun, and not the time of King Ahasuerus? The Jer. Talmud explains: in order to honor Eretz Israel, which was in ruins during the time of Ahasuerus, and whose cities were not surrounded by a wall; if the determining factor had been the existence of a wall during the time of Ahasuerus, all the cities of Eretz Israel would have the status of unwalled towns. It was therefore established that in all the cities which were surrounded by a wall during the period of the conquest of Eretz Israel they read on the fifteenth, as is the law regarding Shushan, even though they do not have a wall at present, "and there will be a remembrance of Eretz Israel in this miracle" (Rambam). The Gemara deduces this from a gezerah shavah (an inference based on similar wording): it is written in Esther, "Therefore do the Jews of the villages [ha-perazim]" (Es. 9:19), and it is written, "All these were fortified cities, with high walls ... beside the unwalled [ha-perazi] towns" (Deut. 3:5) Ð just as the latter passage refers to the time of Joshua bin Nun, so, too, that which was in existence during the time of Joshua bin Nun is the deciding factor regarding the other passage. Even though the latter passage was stated in reference to Moses, circumstances at the time of Joshua are the deciding factors, because it was he who brought Israel into Eretz Israel. The commentators suggest an additional reason for the selection of Joshua instead of Moses: because Joshua was the first to fight Amalek, from whom Haman was descended, and it is written, "Write this for a memorial in the book, and rehearse it in the ears of Joshua" (Ex. 17:14); therefore his time is the determining fac-

40 THURS./JULY 10/ztn/ 'h tor for cities with a wall. We learn from all this that two days were established for the reading of the megillah: the fifteenth day of Adar for cities surrounded by a wall during the time of Joshua bin Nun, and the fourteenth for towns and villages, uhwifva eke but the villages Ð at times Ð advance Ð their reading, to the day of gathering Ð to Monday or to Thursday, when the villagers gather in the large towns to bring their lawsuits before the Courts, which convene every Monday and Thursday (as was enacted by Ezra). Since the villagers do not possess the exper- tise necessary to read themselves, the Sages were lenient and permitted one of the townspeople to read for them on the day of gathering, instead of troubling them to return to the town on the fourteenth (Rashi). According to Rabbeinu Hananel, Monday and Thursday are called "the day of gathering" because villagers and townspeople gather on them for public prayer and the reading of the Torah. The Gemara states that the Sages were lenient regarding the villagers, because they provide water and food for their brethren in the cities. Since they advance to the day of gathering, it follows that at times they read on the thirteenth of Adar, or on the twelfth or on the eleventh, but not before the eleventh, as is explained in the following mishnah.

Today I shall ...... not hesitate in making a beginning of things that I know that I should do, even if they may seem formidable.

41 FRI./JULY 11/11 TAMMUZ zTn?§ e"h ,qk¶C¶-/q§j• /A{w‡i¶kº 't uGh

LIGHT CANDLES

May 7, '03 May Atlanta 8:32 Denver 8:11 Minneap. 8:41 Provid. 8:03 Baltimore 8:16 Halifax 8:42 Montreal 8:25 San Fran. 8:15 Brookline 8:04 Hartford 8:08 New York 8:10 Seattle 8:48 Chicago 8:08 Houston 8:07 Oak Park 8:52 Silver Spr. 8:17 Cincinnati 8:47 Los Ang. 7:49 Orlando 8:08 St. Louis 8:09 Cleveland 8:43 Memphis 7:59 Philadel. 8:12 Toronto 8:41 Columbus 8:44 Miami 7:58 Phoenix 7:22 Vancovr. 8:58 Dallas 8:20 Milwauk. 8:13 Pitts. 8:33 Winnipeg 9:17

MISHNAH TEXT AND TRANSLATION Megillah 1:2 c:e vkhdn ∞ms jk ¢ºG hu §‘¶¶ gåw §∞› – Fºi¶w@hu – C§P∞b›h g¶å¶w e§w‘C¶g¶v hGu k¢vºhG/ j¶k F∞hm§s> t§g¡h‡wG/ d‚sGkG/ qGw@hy CG C§HGu, Tn•Q¶iG/ jGn¶v kºn¶j¶w. j¶k kºn¶j¶w. jGn¶v Tn•Q¶iG/ C§HGu, CG qGw@hy d‚sGkG/ t§g¡h‡wG/ ¢ºG CPkh¢ e Cwch¢ – º¶@u §º@nh kºhGu n§qºS@hn¢hy Fºi¶w@hu – C¶w‘c¢hg¢h eG C§Pºk¢hA¢h k¢vºhG/ §º›xv tghw/ ‚GG qwh C CHu T•¶G jGn¶v Tn•Q¶iG/ C§HGu, CG qGw@hy d‚sGkG/ t§g¡h‡wG/ v§Fºb›hx¶v, kºn¶j¶w. j¶k k¢vºhG/ C§j¡n¢hA¢h – Fºi¶w@hu t§g¡h‡wG/ d‚sGkG/ qGw@hy d‚sGkG/ t§g¡h‡wG/ Fºi¶w@hu – C§j¡n¢hA¢h k¢vºhG/ j¶k kºn¶j¶w. G §G, nQi/ G¶ knjw jk ¢ºG gwc §¶ – A§C¶/ gªw“c k¢vºhG/ j¶k kºn¶j¶w. jGn¶v Tn•Q¶iG/ C§HGu, CG º¶@u §º@nh khu §º›xv tghw/ ‚GG Tn•Q¶iG/ d‚sGkG/ t§g¡h‡wG/ v§Fºb›hx¶v, kºhGu n§qºS@hn¢hy Fºi¶w@hu jGn¶v qGw@hy CG C§HGu. j¶k k¢vºhG/ CºA§C¶/ – Fºi¶w@hu t§g¡h‡wG/ Fºi¶w@hu – CºA§C¶/ k¢vºhG/ j¶k C§HGu. CG qGw@hy jGn¶v ‚GG nqSh¢y ºG@y ºG vFbh¶, nQi/ jGn¶v Tn•Q¶iG/ v§Fºb›hx¶v, kºhGu tºqGw@hy n§qºS@hn¢hy d‚sGkG/ º¶¶. ¶ kvh/ §§ vPC/ Fiwh nqSh¢y kºhGu n§qºS@hn¢hy Fºi¶w@hu – v§P§C¶/ e§j§w k¢vºhG/ j¶k kºn¶j¶w. §º›xv tghw/ ‚GG qwh C CHu T•¶G jGn¶v Tn•Q¶iG/ C§HGu, CG qGw@hy d‚sGkG/ t§g¡h‡wG/ v§Fºb›hx¶v, kºn¶j¶w. How? If the fourteenth day falls on a Monday Ð villages and large towns read on that day, and those surrounded by a wall on the following day. If it falls on a Tuesday or on a Wednesday Ð villages advance to the day of gathering, and the large towns read on that day, and those surrounded by a wall on the following day. If it falls on a Thursday Ð villages and large towns read on that day, and those surrounded by a wall on the following day. If it falls on a Friday Ð villages advance to the day of gathering, and the large towns and those surrounded by a wall read on that day. If it falls on the Shabbat Ð villages and large towns advance and read on the day of gathering, and those surrounded by a wall on the following day. If it falls after the Shabbat Ð villages advance to the day of gathering, and large towns read on that day, and those surrounded by a wall on the following day.

42 FRI./JULY 11/ztn/ e"h

MISHNAH COMMENTARY smhf How Ð is the megillah read on the eleventh, on the twelfth, etc,? /thvk kj If the fourteenth day falls on a Monday villages and large towns read on that day Ð since it is the day of gathering, the villagers also read on that day, and those surrounded by a wall Ð read Ð on the following day Ð the fifteenth of Adar. hahkac /thvk kj If it falls on a Tuesday or on a Wednesday, villages advance to the day of gathering Ð Monday, which is the thirteenth of Adar, if the fourteenth falls on Tuesday; or this Monday is the twelfth of Adar, if the fourteenth falls on Wednesday, and the large towns read on that day Ð on the fourteenth of Adar, and those surrounded by a wall on the following day Ð the fifteenth. hahnjc /thvk kj If it Ð the fourteenth, falls on a Thursday, which is the day of gathering, villages and large towns read on that day Ð the fourteenth, and the villages do not advance to Monday (the eleventh of Adar), because they do not advance from one day of gathering to the preceding day of gathering, and those surrounded by a wall on the following day Ð on the fifteenth. /ca cwg /thvk kj If it Ð the fourteenth, falls on a Friday, villages advance to the day of gathering Ð Thursday (the thirteenth of Adar), and the large towns and those surrounded by a wall read on that

Today's Mishnah study is dedicated

In Loving Memory of v"g ,gtatvh uvwce yc pxth JOSEPH MOSKOWITZ, A"H — Phyllis and Chaim Shroot

43 FRI./JULY 11/ztn/ e"h day Ð even those surrounded by a wall, which by law normally read on the fifteenth, read on the fourteenth, for the megillah is not read on the Shabbat, lest a per-

May 7, '03 May son carry it four amot in the public domain. The reading of the cities surrounded by a wall is not postponed until Sunday, because this is already the sixteenth of Adar, and it is written, "so as it should not pass" (Es. 9:27). At any rate, the Torah passage of "Then came Amalek" (Ex. 17:8-16) is read only on the Shabbat; regarding the Purim festive meal, one opinion holds that it is held on the fourteenth (on the day on which the megillah is read), while another opinion states that it is postponed until Sunday (Bartenura). /cac /thvk kj If it Ð the fourteenth, falls on the Shabbat Ð which could occur only when the new month was determined on the basis of witnesses who testified they saw the new moon; according to the fixed calendar in use today, Purim cannot occur on Shabbat, on Monday or on Wednesday, villages and large towns advance and read on the day of gathering Ð Thursday (the twelfth of Adar); since the towns advance, they read together with the villages, and those surrounded by a wall on the following day Ð the fifteenth. /ca wje /thvk kj If it Ð the fourteenth, falls after the Shabbat Ð on Sunday, villages advance to the day of gathering Ð the Thursday before the Shabbat (the eleventh of Adar), and large towns read on that day Ð the fourteenth, and those surrounded by a wall on the following day Ð the fifteenth of Adar. The Gemara quotes a baraita: "When (do they advance and read on the day of gathering)? When it is a normative time and Israel dwells in its land. At the present, however, they read it only at its time (villages and towns on the fourteenth, and those surrounded by a wall on the fifteenth)" (Meg. 2a; see the Gemara and Rashi, ibid.).

44 SAT./JULY 12/12 TAMMUZ zTn?§ c"h ,qk¶C¶-/q§j• /A{w‡I¶ /C¶A{

Additional Prayers: Mincha – Pirkei Avos 5 Torah Reading: Shacharis – Parshas Chukas- Balak; Haftorah - Micah 5:6-6:8; Mincha – beginning of Parshas Pinchas

SABBATH ENDS Atlanta 9:35 10:02 Denver 9:14 9:41 Minneap. 9:44 10:11 Provid. 9:06 9:33 Baltimore 9:19 9:46 Halifax 9:44 10:11 Montreal 9:27 9:54 San Fran. 9:18 9:45 Brookline 9:06 9:33 Hartford 9:11 9:38 New York 9:13 9:40 Seattle 9:50 10:17 Chicago 9:11 9:38 Houston 9:10 9:37 Oak Park 9:54 10:21 Silver Spr. 9:19 9:46 Cincinnati 9:50 10:17 Los Ang. 8:51 9:18 Orlando 9:11 9:38 St. Louis 9:11 9:38 Cleveland 9:46 10:13 Memphis 9:01 9:28 Philadel. 9:15 9:42 Toronto 9:44 10:11 Columbus 9:46 10:13 Miami 9:00 9:27 Phoenix 8:25 8:52 Vancovr. 10:01 10:28 Dallas 9:22 9:49 Milwauk. 9:16 9:43 Pitts. 9:36 10:03 Winnipeg 10:20 10:47 1st zman is shitas Ha'Gaonim, 2nd is shitas Rabbeinu Tam

DEVAR TORAH/PARSHAS CHUKAS "...and the spirit of the people grew short on the way. The people spoke against God and Moses: Why did you bring us up from Egypt to die in this wilderness..." Bamidbar/Numbers 21:4-5

Otzar Chaim, based on the Peninei Torah, quotes the Chasam Sofer: Having known that they were to wander in the desert for forty years, they waited patiently that whole period of forty years. But when the forty years were coming to an end and they were still in the desert, then their spirit and patience grew short. In this, our final exile, says the Chasam Sofer, our suffering is therefore manifold greater, for unlike the generation of the desert, we do not know when the end of the exile will be.

MISHNAH TEXT AND TRANSLATION Megillah 1:3 d:e vkhdn e∞hzG v¢he g¢hw d‚sGk¶v> F¶k AªHﬁA C¶V g¡å¶w}v C§rºk¶b›hu. I¶jG/ C§rºk¶b›hu. g¡å¶w}v C¶V AªHﬁA F¶k d‚sGk¶v> g¢hw v¢he e∞hzG ¢¶y ¡& zv º¶. º∞T ¶ºT nqSh¢y º≠ nºe§j¡w@hy. tºk≠e n§qºS@hn¢hy e¶nºwT: Cºe∞KT Fºi¶w. z·v v¡w&h n¢F¶ey ¡¶ zny ¡∞ Fvbh, º¢º¶ Cec tjdh‡ tvqvk – tºv§qºv∞k t§j¡d›hd‡v Cºe¶c, tº/¢Aºg¶v F≠v¡b›hu, g¡m∞h z‚n§y e¡c¶k

45 SAT./JULY 12/ztn/ c"h º§¡@y º≠ nqSh¢y ep § Ih ª¶ºT §º@nh tºk≠e n§qºS@hn¢hy Aªe¶nºwT I¢h g§k e§p n§qºS@hn¢hy. tºk≠e nºe§j¡w@hy º§¡@y n?wh CvxIs c/gbH/ n?b/ k¶eªcºhGb›hu. Tn§?¶bG/ Tcº/§g¡b›HG/ CºvªxºI∞s n•?¶w@hy nºe§j¡w@hy, e¶n§w w§C¢h h‚vTs}v: e∞hn¶/§h> nºqGu AªB›fºb‡x¢hy C§P∞b›h Tc§j¡n¢hA¢h; C§P∞b›h AªB›fºb‡x¢hy nºqGu e∞hn¶/§h> h‚vTs}v: w§C¢h e¶n§w

May 7, '03 May qGw@hy e∞hy C§j¡n¢hA¢h, tºk≠e C§P∞b›h k≠e b›fºb‡x¢hy Aªe∞hy nºqGu e¡c¶k eG/¶V eªK¶e C¢z‚n§B‡V. eªK¶e eG/¶V Which is a large town? Whichever has in it ten people at leisure. Less than this, then this is a village. Regarding these they said, They advance and they do not postpone. But the time of the wood of the priests, and the ninth of Av, and hagiggah, and Hak'hel Ð they postpone and they do not advance. Even though they said they advance and they do not postpone, they are permitted regarding a eulogy and fast days, and gifts to the poor. Rabbi Yehudah said, When? A place where they gather on Mondays and Thursdays; but a place where they do not gather, neither on Mondays nor on Thursdays, they may read it only at its time.

MISHNAH COMMENTARY ehv tzhe Which is a large town Ð where the megillah is read on the fourteenth of Adar? Whichever has in it ten people at leisure Ð from their work, and who are always to be found in the synagogue at the time of prayer (Rabbeinu Nissim, Hameiri). If there are in it Ð Less than this Ð fewer than ten people at leisure, then this is a village Ð and it advances to the day of gathering. Regarding these Ð the times of the reading of the megillah, they Ð the Sages, said, They advance Ð the reading of the megillah, if the time on which it is to be

Today's Mishnah study is dedicated

h/wtn hne /nab htkhgk v"g ,when /c vfwc BERTHA FELLENBAUM, A"H — Vera Perlman

46 SAT./JULY 12/ztn/ c"h read falls on the Shabbat, and they do not postpone Ð its reading to after the Shabbat, as it is written, "so as it should not pass" (Es. 9:27; see the preceding mishnah). ynz kce But the time of the wood of the priests Ð designated times for specific families to bring wood for the woodpile of the fire on the Altar, which is called "the wood of the priests and the people" (see Taan. 4:5). For each of these families the day it brought the wood was a holiday when it would bring a freewill offering, called the "wood offering"; and the ninth of Av Ð as is the law regarding the other fast days; and hagiggah Ð the shalmei hagiggah offerings, which were brought on the three Festivals; and Hak'hel Ð as it is written, " At the end of every seven years, in the set time in the Shemitah year, on the Festival of Sukkot ... you shall read this Torah before all Israel in their hearing. Assemble [hak'hel] the people, the men and the women and the little ones" (Deut. 31:10-13). The time for this was the day after the first Festival day of Sukkot [the first day of Hol Hamoed]. If one of these times falls on Shabbat, they postpone Ð it to the following day, and they do not advance Ð it to precede the Shabbat. The Gemara explains that they may not be advanced because the time of their obligation has not yet arrived; the reason regarding the ninth of Av is because days of tribulations are not advanced. Shalmei hagiggah sacrifices do not override the Shabbat because they may be offered the entire week. The obligation of Hak'hel is postponed on account of the Shabbat, since the entire nation is obligated to come, including the children, and it is prohibited to bring children on the Shabbat, because they may not be carried in the public domain (Rashi). The Jerusalem Talmud cites the following reason: because they would build a wooden platform for the king in the Temple Courtyard, and this may not be built on the Shabbat. Neither could it be built on the eve of the Festival, because it is prohibited to cause

47 SAT./JULY 12/ztn/ c"h crowding in the Temple Courtyard when not required for the needs of the Festival itself. Based on the Jerusalem Talmud, Rambam gives another reason:

May 7, '03 May because of the blowing of the trumpets and the supplicatory prayers, which do not override the Shabbat (Hil. Hagiggah 3:7). hi kg pe Even though they said Ð regarding the reading of the megillah, they advance and they do not postpone, they are permitted regarding a eulogy and fastdays Ð on the days they advanced on which to read, and Ð if on these days they gave Ð gifts to the poor Ð they have fulfilled their obligation (Rambam). The sending of portions, however, is performed only on the day of the Purim festive meal, which must be held on the proper day (R. Yitzhak Alfasi, based on the Jerusalem Talmud). According to another interpretation, "gifts to the poor" means that they are exempt from giving these gifts on the days they advanced on which to read (Hameiri), vstvh hcw wne Rabbi Yehudah said, When Ð did the Sages permit the villages to advance to the day of the gathering? A place where they gather on Mondays and on Thursdays Ð when they gather in the towns, as was explained in mishnah 1, above; according to Rambam, they gather on these days in the synagogues; but a place where they do not gather, neither on Mondays nor on Thursdays, they may read it only at its time Ð on the fourteenth of Adar.

Today I shall ...... rededicate myself to honesty in all my affairs and realize that dishonest behavior con- stitutes a denial of God.

48 SUN./JULY 13/13 TAMMUZ zTn?§ d"h ,xj¶bºhI¢ /A{w‡i¶kº 'e uGh

Halachah: Tonight is the last night one may recite Kiddush Halevanah for the month of Tammuz provided the moon is visible.

MISHNAH TEXT AND TRANSLATION Megillah 1:4 s:e vkhdn q¶w‘eT eª/ v§Nºd›K¶v C§e¡s}w v¶w@eAGy tºb›/ºg§Cºw}v v§P¶b‡v, qGw@hy v§P¶b‡v, tºb›/ºg§Cºw}v v¶w@eAGy C§e¡s}w v§Nºd›K¶v eª/ q¶w‘eT G¶ Cesw §∞›. ∞y ∞y ¡} vweG kesw v§P∞b›h k§e¡s}w v¶w@eAGy e¡s}w C∞hy e∞hy v§P∞b›h. C§e¡s}w eG/¶V eªK¶e qºw@he§/ v§Nºd›K¶v Tn§?¶bG/ k¶eªcºhGb›hu. Tn§?¶bG/ v§Nºd›K¶v qºw@he§/ eªK¶e

If they read the megillah in Adar I and the year was intercalated, they read it in Adar II. There is no difference between Adar I and Adar II except for the reading of the megillah and the gifts to the poor.

MISHNAH COMMENTARY This mishnah discusses the time of the reading of the megillah during an intercalated year. tewq If they read the megillah in Adar I and Ð after celebrating Purim Ð the year was intercalated Ð by the Court, adding Adar II to the year, they read it Ð a second time, in Adar II Ð for they do not fulfill their obligation by the reading in Adar I. yhc yhe There is no difference between Adar I and Adar II Ð The Gemara explains that there is no difference between the fourteenth and fifteenth of Adar I and the fourteenth and fifteenth of Adar II, except for the reading of the megillah and the gifts to the poor Ð which are practiced in Adar II and not in Adar I. The Gemara states that this is because of the linkage of the redemption of Purim with that of Pesah. Regarding, however, eulogies and fast days, the two months are equal: even on the fourteenth and fifteenth days of Adar I it is prohibited to deliver a eulogy or to fast.

49 MON./JULY 14/14 TAMMUZ zTn?§ s"h ,xj¶bºhI¢ /A{w‡i¶kº 'c uGh

Torah Reading: Shacharis – Beginning of Parshas

May 7, '03 May Pinchas

MISHNAH TEXT AND TRANSLATION Megillah 1:5 v:e vkhdn ∞y ∞y G rc §§¶, ª¶ efk ·ª Ckcs eh C∞hy e∞hy C¢kºc¶s. b·iªA e≠fªk eªK¶e k§P§C¶/, rGc hGu C∞hy e∞hy A§C¶/ kºhGu v§F¢ITw@hu eªK¶e AªZ·v z‚sGbG C¢hs&h e¶s}u tºz·v z‚sGbG tºz·v e¶s}u C¢hs&h z‚sGbG AªZ·v eªK¶e v§F¢ITw@hu kºhGu A§C¶/ Cºf¶w&/. There is no difference between a Festival and the Shabbat except for man's food alone. There is no difference between Shabbat and Yom Kippur except that this one's intentional sin is by the hands of man, and this one's intentional sin is by karet.

MISHNAH COMMENTARY Incidental to the preceding mishnah, from here to the end of the chapter, various laws are quoted beginning with the phrase, "There is no difference between ... except." yhc yhe There is no difference between a Festival and the Shabbat Ð regarding prohibited activities, except for man's food alone Ð for on a Festival it is permitted to perform those activities necessary for the preparation of a man's food, as it is written, "save that which every man must eat, that only may be done by you" (Ex. 12:16), which is not the law on Shabbat. This mishnah is quoted again in Tractate Betzah (5:2), where the Gemara explains that the mishnah is according to the opinion of Bet Shammai; the accepted law, however, is that which is voiced by Bet Hillel, that the

Today's Mishnah study is dedicated

tbhce /nab htkhgk v"g ,uhhj w"c pxth In Loving Memory of Our Father JOSEPH FRUHMAN, A"H — Fruhman and Saltzman Families

50 MON./JULY 14/ztn/ s"h permission to carry and make fire for the needs of a man's food is extended to include the performance of those activities not intended for the needs of a man's food, e. g., they are needed in order to perform an obligation or to provide a benefit for a person (see Betz. 1:5; 2:5). There is no difference between Shabbat and Yom Kippur Ð regarding the activities prohibited on each of them, except that this one's intentional sin is by the hands of man Ð if one inten- tionally performs prohibited activities on the Shabbat, he is punished by the earthly court by stoning, and this one's intentional sin is by karet Ð if one inten- tionally performs work on Yom Kippur he is liable to karet, i.e, he is punished by Heaven (see Lev. 23:30). If, however, they warned him and they gave him lash- es, he is exempt from karet (Mak. 3:15).

Today's Mishnah study is dedicated

wqhv hce /nab wfzk v"g ,hfswn yc uhhj yctew RANDOLPH KLEIN, A"H — Michael and Edith Klein and Family

Today I shall ...... be unyielding when my basic principles are put to the test.

51 TUES./JULY 15/15 TAMMUZ zTn?§ t"r ,xj¶bºhI¢ /A{w‡i¶kº 'd uGh

MISHNAH TEXT AND TRANSLATION

May 7, '03 May Megillah 1:6 t:e vkhdn ∞y ∞y §•} vbev ∞¡∞G §•} nNB nefk eªK¶e n§e¡f¶k n¢NªBT k§N•S}w n∞j¡c∞wG v¡b‡e¶v v§N•S}w C∞hy e∞hy S‘w@hx§/ v¶w“d·k tºf∞k¢hu Aªe∞hy gGå¢hy C¶vªy e≠fªk b·iªA. e∞hy C∞hy e∞hy b·iªA. e≠fªk C¶vªy gGå¢hy Aªe∞hy tºf∞k¢hu v¶w“d·k S‘w@hx§/ ‚}@u ¢‚}G eKe ª§‚}@u §‡ Cejwh/y Tb‚s}cG/ Cºe§j¡w}hT/¶y, j§H‡c Aªv§B‚s}w@hu eªK¶e k¢b‚s}cG/ b‚s}w@hu e∞hbG j§H‡c Cºe§j¡w}hT/¶y. j§H‡c e∞hbG

There is no difference between one who was forbidden by his fellow to derive any benefit and one who was forbidden by his fellow to derive benefit of food from him except for the benefit of crossing and vessels in which a man's food is not made. There is no difference between vow offerings and freewill offerings except that regarding vow offerings he is liable for their surety, and regarding freewill offerings he is not liable for their surety.

MISHNAH COMMENTARY wstnv yhc yhe There is no difference between one who was forbidden by his fellow to derive any benefit Ð if A was prohibited by B through a vow from deriving any benefit from B, and one who was prohibited by his fellow to derive benefit of food Ð if A was prohibited by B through a vow from deriving benefit from B's food, except for the benefit of crossing Ð in his fellow's courtyard, for A, who is prohibited by vow from deriving benefit from B, is also prohibited from entering his domain, while A who is prohibited to derive pleasure from B's food is permitted to enter his domain, and Ð his fellow's Ð Today's Mishnah study is dedicated

In Loving Memory of Our Dear Father v"g ,cts wfaah 'w yc ketna 'w

— Berish and Moshe Fuchs

52 TUES./JULY 15/ztn/ t"r uhkft vessels in which a man's food is not made Ð which are not used for the purpose of food. One who is prohibited by vow from deriving any benefit from his fellow is prohibited from borrowing from him such vessels, while one who is prohibited by vow from deriving benefit of food is permitted to borrow them. In a place, however, where it is the practice to hire out such vessels, even one who is prohibited from his fellow's food may not borrow them, for he derives benefit from the rental fee for the vessels that his fellow waived for him, and he could purchase food with this money, and any benefit that leads to food is regarded as the benefit of food (Ned. 4:1; Bartenura). uhwsb yhc yhe There is no difference between vow offerings and freewill offerings Ð If one says, "Behold, an olah sacrifice is upon me," or "Behold, a shelamim is upon me," this is a vow; but if he says, "Behold, this beast is an olah or a shelamim," this is a freewill offering; except that regarding vow offerings he is liable for their surety Ð if the declarer of the vow set aside his offering, and it was lost or stolen, he is obligated to bring another, and regarding freewill offerings he is not liable for their surety Ð if the designated animal died or was stolen, he is not obligated to bring another in its stead. Regarding, however, the prohibition of "do not be tardy," vows and freewill offerings are equivalent, as it is written, "When you shall take a vow to the Lord your God, you shall not be tardy to pay it ... That which is gone out of your lips you shall observe and do; according as you have vowed to the Lord your God freely, even that which you have promised with your mouth" (Deut. 23:22-24) Ð the Torah speaks here of both a vow and a freewill offering (Rambam, Bartenura).

53 WED./JULY 16/16 TAMMUZ zTn?§ z"r ,xj¶bºhI¢ /A{w‡i¶kº 's uGh

MISHNAH TEXT AND TRANSLATION

May 7, '03 May Megillah 1:7 z:e vkhdn e∞hy C∞hy z‡c v¶wGeªv Aº?∞h w‘e¢HG/ kºwGeªv A¶k≠A, eªK¶e q¶w‘C¶y. eªK¶e A¶k≠A, kºwGeªv w‘e¢HG/ Aº?∞h v¶wGeªv z‡c C∞hy e∞hy e∞hy C∞hy nºm≠w}g n•xºd¶w k¢nºm≠w}g n•jºk¶r eªK¶e Iºw@hg¶v Tiºw@hn¶v. Iºw@hg¶v eªK¶e n•jºk¶r k¢nºm≠w}g n•xºd¶w nºm≠w}g C∞hy e∞hy ∞y ∞y ¶G n?L ªºﬁ krvw ¢G vjkr eªK¶e vªjºk∞r n¢?GL kºr¶vGw vªxºdﬁw n¢?GL r¶vGw C∞hy e∞hy ?¢d‚k§j§/ tºm¢I™w@hu. ?¢d‚k§j§/ There is no difference between one suffering from a discharge who sees two sightings and one who sees three, except a sacrifice. There is no difference between the quarantined leper and the declared leper except for loosening and rending. There is no difference between clean from quarantined and clean from the declared condition except shaving and birds.

MISHNAH COMMENTARY cz yhc yhe There is no difference between one suffering from a discharge who sees two sightings Ð of discharge, on one day or on two consecutive days, and one who sees three Ð sightings of discharge on one day, or on two or three consecutive days, except a sacrifice Ð the one who sees two sightings counts seven clean days, immerses on the seventh day, and eats of sanctified food in the evening, he is not obligated to bring a sacrifice. Whereas, he who sees three sightings, is also obligated to bring a sacrifice on the eighth day ("two turtledoves or two young pigeons" Ð Lev. 15:14), prior to his eating of sanctified food. gwmn yhc yhe There is no difference between the quarantined leper Ð who was enclosed by the Kohen, Today's Mishnah study is dedicated

In Loving Memory of v"g ,vstvh /c vek LAURA GERSTLE, A"H — Mr. and Mrs. Otto Pretsfelder

54 WED./JULY 16/ztn/ z"r in order to observe if the plague spreads (Lev. 13:4-5), and the declared leper Ð who has been declared unclean, except for loosening and rending Ð for it is written, regarding the declared leper, "His clothes shall be rent, and the hair of his head shall go loose" (Lev. 13:45), which does not apply to the quarantined leper. Regarding, however, the matter that "All the days wherein the plague is in him he shall be unclean... he shall dwell alone; his dwelling shall be outside the camp" (ibid., v. 46), the two are equal. wtvr yhc te There is no difference between clean from quarantined Ð as it is written, regarding the quarantined leper, "And the priest shall look on him again the seventh day; and, behold, if the plague be dim, and the plague has not spread in the skin, then the priest shall pronounce him clean" (ibid., v. 6), and clean from the declared condition Ð after the declared leper has been healed, except shaving and birds Ð one who becomes clean from the declared condition of leprosy shaves and brings two birds, as prescribed in the Torah regarding leprosy (Lev. 14). For it is written, "and, behold, if the plague of leprosy be healed in the leper" (Lev. 14:3) Ð this refers to the leper who requires healing, excluding one who becomes clean from quarantine, whose leprosy does not require healing but rather a period of time. Regarding, however, the requirement of immersion in a mikveh and of the washing of the clothes the two are equal, for even regarding one who becomes clean from quarantine it is written, "and he shall wash his clothes, and be clean" (Lev. 13:6). There is also another difference: one who becomes clean from the declared condition requires an asham sacrifice and a log of oil, which are not required by one who becomes clean from quarantine; this mishnah, however, deals only with the requirements on the day of his becoming clean, and not with the sacrifices which are a requirement on the eighth day (Rashi, Bartenura).

55 SHIV'AH ASAR BETAMMUZ THURS./JULY 17/17 TAMMUZ zTn?§ z"h ,xj¶bºhI¢ /A{w‡i¶kº 'v uGh

May 7, '03 May Additional Prayers: Shacharis – Selichos, Avinu Malkenu; Mincha – Aneinu, Sim Shalom. Torah Reading: Shacharis – Exodus 32:11-14, 34:1-10; Mincha – Exodus 32:11-14,34:1-10, Haftorah – Isaiah 55:6-56:9. Halachah: The Public Fast Day of Seventeenth of Tammuz is the beginning of the period "between the straits" and has its zenith on Tish'ah B'Av. The custom is to manifest signs of mourning during this period. Therefore, we do not make weddings or take haircuts. We also try to avoid circumstances that would require the making of the brachah Shehecheyanu. The custom is to permit the making of the brachah Shehecheyanu on Shabbos.

DEVAR TORAH/SHIV'AH ASAR BETAMMUZ Five calamitous events occurred on the seventeenth of Tammuz. 1) The first Tablets of the Law were broken, when Moses descended from the mountain and saw the Golden Calf and the accompanying dancing. 2) The daily sacrificial offerings ceased in the First Temple, since the Kohanim no longer found available sheep for the offering. 3) The walls of Jerusalem were breached at the time of the destruction of the Second Temple. 4) Apustumus the Wicked burned the Torah. 5) An idol was placed in the Sanctuary. At the time of the destruction of the First Temple, the walls of Jerusalem were also breached in Tammuz (on the ninth of the month). Because of their proximi- ty the Sages did not designate both days as fast days, so as not to burden the community excessively. Instead, they designated the commemoration of both events for the seventeenth of Tammuz, since the destruction of the Second Temple is to us a greater calamity than that of the First Temple. From The Book of Our Heritage 56 THURS./JULY 17/ztn/ z"h

MISHNAH TEXT AND TRANSLATION Megillah 1:8 j:e vkhdn e∞hy C∞hy xºi¶w@hu k¢/ºi¢K¢hy TnºzTzG/, eªK¶e Aªv§Xºi¶w@hu b›fº?¶c¢hy Aªv§Xºi¶w@hu eªK¶e TnºzTzG/, k¢/ºi¢K¢hy xºi¶w@hu C∞hy e∞hy Cºf¶k k¶AGy, T/ºi¢K¢hy TnºzTzG/ e∞hb‡y b›fº?¶cG/ eªK¶e e§PTw@h/. eªK¶e b›fº?¶cG/ e∞hb‡y TnºzTzG/ T/ºi¢K¢hy k¶AGy, Cºf¶k §¶ Angy ª dnkh∞ enw ep §º¶@u ≠ v¢?¢hwT k≠e C§Xºi¶w@hu e§p eGn∞w: dﬂnºk¢he∞k Cªy A¢nºgGy w§C¶y AªH›F¶/ºcT eªK¶e h‚t¶b›h/. eªK¶e AªH›F¶/ºcT There is no difference between the Books and tefillin and mezuzot, except that the Books may be written in any language, and tefillin and mezuzot are written only in Ashurit. Rabban Shimon ben Gamaliel says, Even regarding the Books, they permitted that they may be written only in Greek.

MISHNAH COMMENTARY uhwix yhc yhe There is no difference between the Books Ð of the Bible (Torah, Prophets, and Writings), and Ð the Torah passages in Ð tefillin and mezuzot, except that the Books may be written in any language Ð even in the script and the language of another nation, and tefillin and mezuzot are written only in Ashurit Ð the Hebrew script and the Hebrew language (Rashi), as it is written, "And these words shall be" (Deut. 6:6) Ð as they actually are, without changing their form or their language. Regarding, however, the necessity to sew them with tendons and their making the hands unclean, they are alike (Gemara). kehknd yc ytgna ycw Rabban Shimon ben Gamaliel says, Even regarding the Books, they permitted that they may be written Ð in another language, besides Hebrew, only in Greek Ð in Greek script and

Today's Mishnah study is dedicated

In Loving Memory of v"g ,van yc uhhj HERMAN STERNSTEIN, A"H v"na/ ztn/ z"h 'ib

— The Hoffman Family

57 THURS./JULY 17/ztn/ z"h in the Greek language. The Gemara explains the reason for this: as it is written, "God enlarge [yaf't] Japheth, and he shall dwell in the tents of Shem"

May 7, '03 May (Gen. 9:27) Ð Japheth's beauty [yefifut] (i.e., the Greek language, which is the most beautiful of all the languages of the descendents of Japheth Ð Rashi) shall dwell in the tents of Shem. The Gemara states that the law follows the opinion of Rabban Shimon ben Gamaliel; Rambam also rules in accordance with this. Rambam writes, however, that the Greek language has been distorted and lost, and therefore the Books are written at present only in Ashurit.

hus shall you bless the children of Israel T(Numbers 6:23). This means, by raising of your hands. (Sotah 35a) A poor man asked a certain tzaddik for help in raising a dowry for his daughter. "I will grant you the rewards of various mitzvos that I have done," said the tzaddik. The man related this to another tzaddik who reprimanded the first one. "When a person comes to you for help with a pressing need for funds, blessings alone are insufficient. Give him tangible help. Go to your friends who are people of means and gather the money to relieve the person's plight." The words of the Priestly Blessing are indeed very precious. But the Talmud reminds us that verbal blessings may not be enough. We must lift our hands and provide tangible assis- tance as well as good wishes.

58 FRI./JULY 18/18 TAMMUZ zTn?§ j"h ,xj¶bºhI¢ /A{w‡i¶kº 't uGh

LIGHT CANDLES Atlanta 8:30 Denver 8:07 Minneap. 8:37 Provid. 7:59 Baltimore 8:13 Halifax 8:37 Montreal 8:20 San Fran. 8:12 Brookline 7:59 Hartford 8:04 New York 8:06 Seattle 8:42 Chicago 8:04 Houston 8:05 Oak Park 8:47 Silver Spr. 8:13 Cincinnati 8:44 Los Ang. 7:46 Orlando 8:06 St. Louis 8:05 Cleveland 8:39 Memphis 7:55 Philadel. 8:08 Toronto 8:37 Columbus 8:40 Miami 7:56 Phoenix 7:20 Vancovr. 8:52 Dallas 8:17 Milwauk. 8:09 Pitts. 8:29 Winnipeg 9:11

MISHNAH TEXT AND TRANSLATION Megillah 1:9 r:e vkhdn e∞hy C∞hy F≠v∞y n¶ATj§ CºAªnªy v§N¢Aºj¶v k¢nºw\Cªv Cºd‡s@hu, eªK¶e Cºd‡s@hu, k¢nºw\Cªv v§N¢Aºj¶v CºAªnªy n¶ATj§ F≠v∞y C∞hy e∞hy I§w v§C¶e g§k F¶k v§N¢mºG/. e∞hy C∞hy F≠v∞y nºA§N∞A kºf≠v∞y Aªg¶c§w kºf≠v∞y nºA§N∞A F≠v∞y C∞hy e∞hy v§N¢mºG/. F¶k g§k v§C¶e I§w eªK¶e I§w hGu v§F¢ITw@hu t§g¡å¢hw@h/ v¶e∞hi¶v. t§g¡å¢hw@h/ v§F¢ITw@hu hGu I§w eªK¶e

There is no difference between the Kohen anointed with the oil of anointing and the Kohen with a larger number of garments, except the bullock which comes for all the commandments. There is no difference between an officiating Kohen and a Kohen who passed except for the bullock of Yom Kippur and the tenth of the efah.

MISHNAH COMMENTARY During the period of the First Temple, the Kohen Gadol was anointed on appointment with the oil of anointing. Starting, however, from the time of King Josiah, and during the period of the Second Temple, the oil of anointing was unavailable because it had been hidden by Josiah. The Kohen Gadol was initiated into office by a large number of garments, i.e., four garments in addition to the four garments he had worn until

Today's Mishnah study is dedicated

In Loving Memory of ebfa cqgh yc uhhj pxth cwv k"z ,yhhraqtk RABBI JOSEPH H. LOOKSTEIN, Z"L — Rabbi Haskel Lookstein

59 FRI./JULY 18/ztn/ j"h his appointment (a common Kohen served while wearing four garments, while the Kohen Gadol served while wearing eight garments Ð see Yoma 7:5). This is why the Kohen Gadol was called "the one with a larger number of garments." May 7, '03 May jtan yvf yhc yhe There is no difference between the Kohen anointed with the oil of anointing and the one with a larger number of garments, except the bullock which comes for all the commandments Ð if an anointed Kohen transgresses "any of the things which the Lord has commanded not to be done," i.e., he erred and granted himself permission to do something, for whose intentional transgression he is liable karet and for whose unintentional transgression he is liable to bring a hatat sacrifice, and he did this on the basis of his own teaching, he is obligated to bring a bullock, as it is written, "If any one shall sin through error, in any of the things which the Lord has commanded not to be done, and shall do any one of them: if the anointed kohen shall sin so as to bring guilt on the people, then let him offer for his sin, which he has sinned, a young bullock without blemish to the Lord for a hatat" (Lev. 4:2-3). If, however, the Kohen with a larger number of garments erred, in teaching and in practice, regarding "any of the things which the Lord has commanded not to be done," he does not bring a bullock as a hatat, rather a ewe or a she-goat, as is the law regarding a common Kohen who erred uninten- tionally (Lev. 4:27ff.). If a Kohen Gadol became unfit, another was appointed in his stead. When the first one became fit once again,

Today's Mishnah study is dedicated /nab wfzk v"g ,chhk sts yc uvwce hwtn hce In Loving Memory of my Father & Teacher ABRAHAM WEINER, A"H uvwce yc vhwe sts — David Weiner

60 FRI./JULY 18/ztn/ j"h he returned to officiate. From then on, the first is called "an officiating Kohen," and the second is called "a Kohen who passed." anan yvf yhc the There is no difference between an officiating Kohen and a Kohen who passed except for the bullock of Yom Kippur Ð for the officiating Kohen Gadol, and not the Kohen who passed, offers it, and the tenth of the efah Ð as it is written, "This is the offering of Aaron and his sons, which they shall offer to the Lord in the day when he is anointed: the tenth part of an efah of fine flour for a minhah perpetually, half of it in the morning, and half thereof in the evening ... And the anointed Kohen that shall be in his stead from among his sons shall offer it" (Lev. 6:13- 15), This sacrifice is called "minhat havitin." The Kohen Gadol offers it in its entirety every day; it is offered only by the officiating Kohen Gadol, and not by the one who passed. Regarding all other matters, however, such as the Yom Kippur service, the prohibition against marrying a widow, and the prohibition against becoming unclean for relatives, both are equal, as is taught in detail in Tractate Horayot (3:4).

Today's Mishnah study is dedicated /nab wfzk In Loving Memory of v"g ,cez pkett /c erkg vhj vfwc BARBARA CAROL DOMSKY — Dr. Benjamin and Temirah Rosenberg

61 SAT./JULY 19/19 TAMMUZ zTn?§ r"h ,xj¶bºhI¢ /A{w‡I¶ /C¶A{

Additional Prayers: Mincha – Pirkei Avos 6

May 7, '03 May Torah Reading: Shacharis – Parshas Pinchas; Haftorah - Jeremiah 1:1-2:3; Mincha – beginning of Parshas Mattos

SABBATH ENDS Atlanta 9:32 9:59 Denver 9:10 9:37 Minneap. 9:39 10:06 Provid. 9:01 9:28 Baltimore 9:15 9:42 Halifax 9:39 10:06 Montreal 9:22 9:49 San Fran. 9:14 9:41 Brookline 9:02 9:29 Hartford 9:06 9:33 New York 9:09 9:36 Seattle 9:45 10:12 Chicago 9:06 9:33 Houston 9:07 9:34 Oak Park 9:50 10:17 Silver Spr. 9:15 9:42 Cincinnati 9:46 10:13 Los Ang. 8:48 9:15 Orlando 9:09 9:36 St. Louis 9:07 9:34 Cleveland 9:42 10:09 Memphis 8:58 9:25 Philadel. 9:11 9:38 Toronto 9:39 10:06 Columbus 9:42 10:09 Miami 8:58 9:25 Phoenix 8:22 8:49 Vancovr. 9:54 10:21 Dallas 9:19 9:46 Milwauk. 9:11 9:38 Pitts. 9:32 9:59 Winnipeg 10:13 10:40 1st zman is shitas Ha'Gaonim, 2nd is shitas Rabbeinu Tam

DEVAR TORAH/PARSHAS PINCHAS "Our father died in the wilderness, but he was not among the assembly that was gathering against Hashem in the assembly of Korach, but died of his own sin..." Bamidbar/Numbers 27:3

Otzar Chaim quotes Mayanoth Hanetzach: When Moses heard these words from the daughters of Tzelafchad, he thought perhaps they used the words to ingratiate themselves and curry favor Ð a form of verbal bribe. If so, he had to disqualify himself as a judge in the matter. Therefore, the Torah tells us, "Moses brought their claim before God."

MISHNAH TEXT AND TRANSLATION Megillah 1:10 h:e vkhdn e∞hy C∞hy C¶n¶v d‚sGk¶v kºc¶n¶v qºr§B‡v eªK¶e Iºx¶j¢hu. z·v v§Fºk¶k: z·v Iºx¶j¢hu. eªK¶e qºr§B‡v kºc¶n¶v d‚sGk¶v C¶n¶v C∞hy e∞hy F¶k AªvTe b›S}w tºb›S}c q¶w&c C§C¶n¶v. tºf¶k Aªe∞hbG k≠e b›S}w tºk≠e b›S}w k≠e Aªe∞hbG tºf¶k C§C¶n¶v. q¶w&c tºb›S}c b›S}w AªvTe F¶k b›S}c e∞hbG q¶w&c C¶C¶n¶v. q¶w&c e∞hbG b›S}c

There is no difference between a Great Altar and a small altar, except Pesah sacrifices. This is the general 62 SAT./JULY 19/ztn/ r"h rule: What one vowed and donated freely is offered on the altar, but what is neither vowed nor donated freely is not offered on the altar.

MISHNAH COMMENTARY Prior to the consecration of the Tabernacle in the wilderness, the Israelites had been permitted to offer sacrifices on altars [bamot] erected in the places of their choice, as sacrifices had been offered from the time of Adam to Moses. When the Tabernacle had been consecrated, it became forbidden to offer sacrifices except on the Altar in the Tabernacle (see Lev. 17:4). After Joshua led the Israelites across the Jordan River and the establishment of the Tabernacle at Gilgal, it became once again permitted to offer sacrifices on all bamot, since the holy ark was not inside the Tabernacle, for it accompa- nied the Israelites in their wars. I.e., any Israelite was permitted to build for himself an altar, wherever he wanted, and to offer sacrifices upon it. The Altar in the Tabernacle was called the "Great Altar [bamah]," or the "Public Altar," and each private altar was called a "small altar [bamah]." When the Israelites came to Shiloh and established the Tabernacle there (Josh. 18:1), bamot were again prohibited, because the Altar and the Ark were placed in the Tabernacle. After Shiloh was destroyed and the Ark was captured by the Philistines, during the time of Eli the Kohen (I Sam. 3), the Tabernacle was brought to the city of Nob, where it stood for thirteen years. After Nob was destroyed, during the time of King Saul (as related in I Sam., chaps. 21-22), the Tabernacle was moved to Gibeon, as it is written, "And the king went to Gibeon to sacrifice there, for that was the great high place [bamah]" (I K. 3:4); remaining there for forty-four years. During the Nob-Gibeon period, bamot were permitted once again (see Zev. 119a for the reason for this), until the Temple was built in Jerusalem, when the bamot were prohibited forever. The mishnah deals with the period when bamot were permitted, and states the difference between the Great Altar and a small Altar.

Today's Mishnah study is dedicated /nab wfzk cwv /c uhwn vaev v"g ,hbhx 'w DR. MARTHA WEIL, A"H — David S. Weil and Mat Weil

63 SAT./JULY 19/ztn/ r"h vktsd vnc yhc the There is no difference between a Great Altar Ð the public altar in the Tabernacle, in Gilgal, Nob, and Gibeon, and a small altar Ð a pri-

May 7, '03 May vate altar, which anyone would make in any place, except Pesah sacrifices Ð for an individual would not offer the Pesah sacrifice on a small altar, but only on the Great Altar. The Gemara explains that the mishnah does not refer to Pesah sacrifices only, but to all obligatory sacrifices which have a fixed time as does the Pesah sacrifice, such as the tamid and musaf sacrifices: and they, too, may be offered only on the Great Altar. Obligatory sacrifices which do not have a fixed time, such as the bullock offered for something hidden from the eyes of the Assembly (see Lev. 4:13-14), would not be offered, not even on the Great Altar. kkfv vz This is the general rule: Whatever Ð sacrifice has become obligatory because Ð a person vowed and Ð or, donated freely is offered on the Ð small Ð altar, and whatever is neither vowed nor donated freely is not offered on the Ð small Ð altar Ð but rather on the Great Altar, excluding obligatory sacrifices which do not have a fixed time, which may be offered neither on the Great Altar nor on a small altar (see above).

Today I shall ...... try to make each day positively productive and analyze each unproductive day to enable me to make the next day better.

64 SUN./JULY 20/20 TAMMUZ zTn?§ 'f ,hg∞xºn§–/GRn§ /A{w‡i¶kº 'e uGh

MISHNAH TEXT AND TRANSLATION Megillah 1:11 eh:e vkhdn e∞hy C∞hy A¢hk≠v k¢hwTA¶k§h›u, eªK¶e AªCºA¢hk≠v eGfºk¢hu q¶s}A¢hu eGfºk¢hu AªCºA¢hk≠v eªK¶e k¢hwTA¶k§h›u, A¢hk≠v C∞hy e∞hy §¢u ngåw ∞› Cfk ¶Gª, chT¶§› kibh n¢y k¢iºb›hu Tc¢hwTA¶k§h›u v¶wGeªv, Cºf¶k A∞b›h Tn§g¡å∞w q§K¢hu §G¶. º¶y º¶y ¶‘∞ qsAh befkh kibh n¢y k¢iºb›hu b·e£f¶k¢hu q¶s}A¢hu q¶s‘A∞h tºf¶ey tºf¶ey v§jGn¶v. v§Qºk¶g¢hu. qºs\P§/ A¢hk≠v hﬁA e§j¡w“hv¶ vª?∞w Tqºs\P§/ h‚wTA¶k§h›u Tqºs\P§/ vª?∞w e§j¡w“hv¶ hﬁA A¢hk≠v qºs\P§/ v§Qºk¶g¢hu. e∞hy e§j¡w“hv¶ vª?∞w. e§j¡w“hv¶ e∞hy

There is no difference between Shiloh and Jerusalem except that in Shiloh they eat minor sacrifices and ma'aser sheni in all that he sees, and in Jerusalem inside the wall. And here and here major sanctified sacrifices are eaten inside the enclosures. The sanctity of Shiloh is followed by permission, and the sanctity of Jerusalem is not followed by permission.

MISHNAH COMMENTARY As was stated in the introduction to the preceding mishnah, the bamot were prohibited during the period when the Tabernacle remained in Shiloh, and all the sacrifices were offered on the Altar in the Tabernacle, as would later be the case regarding the Temple in Jerusalem. This mishnah teaches that there, nevertheless, is a difference between the Tabernacle in Shiloh and the Temple in Jerusalem. vkha yhc the There is no difference between Shiloh Ð during the period that the Tabernacle was there, and Jerusalem Ð during the time of the Temple, except that in Shiloh they eat minor sacrifices Ð such as the todah, shelamim, and Pesah sacrifices, and ma'aser sheni Ð for the obligation of ma'aser sheni was in force after the Israelites conquered and divided Eretz Israel, in all that he sees Ð in any place from which Shiloh was visible (Rashi); according to Rambam: in any place from which some part of the House of the Lord could be seen. This law is derived from the passage, "Take heed to yourself that you do not offer your olot in every place that you see" (Deut. 12:13) Ð you may not offer in every place that you see, but you may eat in every place that you see, and in Jerusalem Ð minor sacrifices and ma'aser sheni may be eaten only

65 SUN./JULY 20/ztn/ 'f Ð inside the wall Ð of Jerusalem. yeft yeft And here and here Ð in Shiloh and in Jerusalem, major sanctified sacrifices Ð such as hatat May 7, '03 May and asham sacrifices, are eaten inside the enclosures Ð of the Tabernacle in Shiloh, and within the walls of the Temple Courtyard (the walls of the Temple Courtyard are also called "enclosures"). The sanctity of Shiloh is followed by permission Ð when Shiloh was destroyed, the bamot were permitted (see the introduction to the preceding mishnah), and the sanctity of Jerusalem is not followed by permission Ð even after the Temple had been destroyed, the bamot were never permitted again.

abbi Mendel of Kotzk said, "My mission on Rearth is to recognize the void Ð inside and outside Ð and to fill it." Many people would react by saying, "What an order! I can't go through with this! How can this be expected of any human being?" Perhaps the reason some people avoid searching for their mission in life is precisely because the enormity of the challenge Ð to recognize the external and internal void and fill it Ð is so overwhelming that they defensively avoid its recognition. It is clear, however, that what the Rabbi of Kotzk meant is that each person must do his or her share to fill the void. All that can be expected of us is to do what is within our capacity to do. If the challenge appears too great, do not be discouraged. Our goal is spiritual growth, not spiritual perfection. Do all that you can, and G-d will assist you in achieving the remainder.

66 MON./JULY 21/21 TAMMUZ zTn?§ e"f ,hg∞xºn§–/GRn§ /A{w‡i¶kº 'c uGh

Torah Reading: Shacharis – Beginning of Parshas Mattos MISHNAH TEXT AND TRANSLATION Megillah 2:1 e:c vkhdn §G& e/ §º›¶ kniwg, ≠ hme qweV § Iªv, g§k qºw}e¶V h‡m¶e. k≠e kºn§iºw&g§, v§Nºd›K¶v eª/ v§QGw&e º}¶ ?wdu Cfk ¶G – ≠ hme eck G@y eG/¶V qGw@hy e¡c¶k h‡m¶e. k≠e – k¶AGy Cºf¶k ?§w‘dTu, qºw}e¶V k§KGg¡zG/ Cºk§g§z. tºv§KGg∞z AªP¶n§g e§PTw@h/, h‡m¶e. e§PTw@h/, AªP¶n§g tºv§KGg∞z Cºk§g§z. k§KGg¡zG/ If one reads the megillah in improper sequence, he has not fulfilled his obligation. If he read it by heart, if he read it in the translation, in any language Ð he has not fulfilled. But they may read it to the speakers of foreign languages in a foreign language. And if a speaker of a foreign language heard Ashurit, he has fulfilled.

MISHNAH COMMENTARY This chapter returns to the reading of the megillah on Purim, and teaches the details of the laws regarding the reading. ewtqv If one reads the megillah in improper sequence Ð he read a later section of the megillah prior to a previous one, he has not fulfilled his obligation Ð the Gemara concludes this from the passage, "And that these days should be remembered and kept" (uhagbt, lit. made) (Es. 9:28) Ð remembrance is equat- ed to action: just as action cannot be out of sequence (for fifteen cannot come before fourteen Ð Rashi), so, too, remembrance may not be out of sequence. Hameiri explains that reading out of sequence does not constitute propagation of the miracle, and further- more it is not considered as "reading." vi kg vewq If he read it by heart, if he read it in the Ð Aramaic Ð translation Ð and he does not understand it, or Ð in any language Ð besides Hebrew, and he does not understand this language; even though the megillah is written in the language that he reads, he has not fulfilled Ð as it is written, "And that these days should be remembered [nizkarim] (Es. 9:28), and it is also written, "Write this for a memorial [zikaron]

67 MON./JULY 21/ztn/ e"f in the book" (Ex. 17:14): we learn by means of a gezerah shavah, the similar usage of remembrance in each passage, that what applies to the book in Exodus

May 7, '03 May applies as well to the book of Esther (i.e., the megillah). Therefore, if one recited from memory he has not fulfilled his obligation. And if he read in Aramaic translation, or in any other language besides Hebrew, since he does not understand this language, he has not fulfilled his obligation, even though he has read from a book. yhwtq kce But they may read it Ð the megillah, to the speakers of foreign languages Ð who understand a foreign language, but not Hebrew, in a foreign language Ð in a language they understand, provided that the megillah before him is written in the language in which he reads. And if a speaker of a foreign language heard Ð the megillah in Ð Ashurit Ð Hebrew, he has fulfilled Ð with this reading, even though he does not understand.

Today I shall ...... react promptly when asked for tzedakah, and give much thought when reciting a berachah.

68 TUES./JULY 22/22 TAMMUZ zTn?§ c"f ,hg∞xºn§–/GRn§ /A{w‡i¶kº 'd uGh

MISHNAH TEXT AND TRANSLATION Megillah 2:2 c:c vkhdn º}¶ xwdh T¢ºflºfi, ‡¶. ¶‡ F/cV SGw‘A¶V FG/ºc¶V, v¶h‡v h‡m¶e. Tn¢/ºbflnºbfiu, x∞wTd›hy qºw}e¶V ndh¶: ¢ FTy ¢G hme º¢ ke, ≠ hme v¶h‚/¶v h‡m¶e. k≠e k¶et, tºe¢u h‡m¶e k¢CG, F¢T∞y e¢u Tn§d›hv¶V: Fº/Tc¶v C§X§u Tc§X¢qºw}e Tc§QGnGx Tc§Q§b‚q§b‚?Gu, g§k v§B‚h‡w tºg§k v§B‚h‡w g§k Tc§Q§b‚q§b‚?Gu, Tc§QGnGx Tc§X¢qºw}e C§X§u Fº/Tc¶v §@ºº} – ≠ hme gs ªº∞ F/cv §T@/ g§k e§PTw@h/ Fº/Tc¶v Aª?ºv∞e g§s h‡m¶e, k≠e – v§S@iº?ºw}e v§X∞iªw Tc§S‘hG. v§X∞iªw If he read it intermittently and he was drowsy, he has fulfilled. While writing it, interpreting it and correcting it: if he set his mind, he fulfilled; and if not, he did not fulfill. If it was written with color or with red color or with ink prepared with gum or with calcanthum, on the paper and on the diftera Ð he did not fulfill, until it will be written in Ashurit on the book and in ink.

MISHNAH COMMENTARY yhdtwx vewq If he read it Ð the megillah, intermittently Ð with interruptions, i.e., he read a little, paused, and continued reading. Even if he paused sufficient time to complete the megillah, and Ð or, he read when Ð he was drowsy, he has fulfilled Ð his obligation by this reading. While writing Ð copied it from another megillah, and read each verse before writing, or if Ð interpreting it Ð he interrupts the reading with his explanation, and Ð or Ð correcting it Ð reads in order to correct any mistakes in it: if he set his mind Ð to fulfill his obligation, he fulfilled Ð by this reading; and if Ð he did Ð not Ð set his mind, he did not fulfill Ð his obligation. Today's Mishnah study is dedicated /nab wfzk kigq cqgh wqhv tbhce k"z ,yvfv ujbn yc JACK WEINREB, A"H — The Ganchrow Family

69 TUES./JULY 22/ztn/ c"f vct/f v/hv If it Ð the megillah, was written with color Ð a type of red earth, or with red color or with ink prepared with gum Ð tree resin, or with calcan-

May 7, '03 May thum Ð a color made from water containing copper salts, on the paper and on the diftera Ð partially tanned hide, emh ek he did not fulfill, by his reading in this megillah, until it will be written in Ashurit Ð Hebrew script, in the Hebrew language; according to one opinion, even when the megillah is written in another language it must be written in Ashurit script (see Tosefot Yom Tov), on the book Ð parchment, and in ink Ð which is durable and noticeable on the parchment.

Today's Mishnah study is dedicated

/nab wfzk hwtn hce v"g ,ywve w"c yctew

— Levi Yitzchok Rothman

Today I shall ...... try to be aware that even my highly com- mendable character traits, such as kindness, may be misapplied. I should look for guidance to avoid such mistakes.

70 WED./JULY 23/23 TAMMUZ zTn?§ d"f ,hg∞xºn§–/GRn§ /A{w‡i¶kº 's uGh

MISHNAH TEXT AND TRANSLATION Megillah 2:3 d:c vkhdn ª gh AvkL ¢º§ Tª FwL ª¶§ kgh: ¢ g¶/¢hs e¢u kºg¢hw: Aªv¶k§L Fºw§L Tcªy k¢fºw§L Aªv¶k§L g¢hw Cªy §¡G knqn, G& Fnqn; º¢ ke, G& g¢N¶vªy. qGw&e k¶et, tºe¢u F¢nºqGnG; qGw&e k¢nºqGnG, k§j¡zGw Tn∞v∞hf¶y qGw&e e¶s}u eª/ v§Nºd›K¶v tºhGm∞e C¶V h‚s&h jGc¶/G> w§C¢h jGc¶/G> h‚s&h C¶V tºhGm∞e v§Nºd›K¶v eª/ e¶s}u qGw&e Tn∞v∞hf¶y n∞e¢hw eGn∞w: F•K¶V. w§C¢h h‚vTs}v eGn∞w: n∞"e¢hA h‚vTs@h". w§C¢h h‚vTs@h". n∞"e¢hA eGn∞w: h‚vTs}v w§C¢h F•K¶V. eGn∞w: n∞e¢hw hGx∞h eGn∞w: n∞"e§j§w v§S‘c¶w@hu v¶e∞Kªv". v§S‘c¶w@hu n∞"e§j§w eGn∞w: hGx∞h The resident of a town who went to a city, and the resident of a city who went to a town: if he will return to his place, he reads as his place; and if not, he reads with them. From where does a man read the megillah and fulfill his obligation? Rabbi Meir says, All of it. Rabbi Yehudah says, from "There was a certain Jew." Rabbi Yose says, From "After these things."

MISHNAH COMMENTARY whg yc The resident of a town Ð in which the megillah is read on the fourteenth of Adar, who went to a city Ð surrounded by a wall, in which the megillah is read on the fifteenth of Adar, and Ð or, the resident of a city who went to a town Ð in which the megillah is read on the fourteenth of Adar: if he will return to his place, he reads as his place Ð the resident of the town on the fourteenth of Adar, even though he is in a city, and the resident of a city on the fifteenth of Adar, even though he is in a town; and if Ð he will Ð not Ð return to his place, yvng ewtq he reads with them Ð the residents of the place where he has gone. The Gemara explains: "They taught (that the resident of a city who went to a town and will return to his place reads on the fifteenth and not on the fourteenth Ð Rashi) only if he will return on the night (eve) of the fourteenth (Rashi explains: he left the town before dawn; regarding such a case, the mishnah teaches that he is not required to read on the night of the fourteenth, because he will not be there during the day. R. Yitzhak Alfasi writes: "he was to

71 WED./JULY 23/ztn/ d"f have returned on the night of the fourteenth, but was delayed and did not return," i.e., he had intended to leave the town on the night of the fourteenth, and was

May 7, '03 May delayed there the following day; since he had not intended to remain, he reads as in his place, on the fifteenth); but if he is not to return on the night of the fourteenth (i.e., he does not intend to return to his place that night, but rather to stay in the town at the beginning of the day of the fourteenth, even though he will return on that same day or on another day Ð Rashi, Rabbeinu Nissim), he reads with them (on the fourteenth, because his status is as that of a town resident for this day), as it is written, 'Therefore do the Jews of the villages, that dwell in the unwalled towns, make the fourteenth day of the month of Adar' [Es. 9:19]." The question then arises, if the Bible states "the Jews of the villages [ha-perazim]," why does it add the superfluous wording, "that dwell in the unwalled [ha-perazot] towns"? This passage teaches that a town dweller for one day has the status of a town dweller; and since this is the case, then the city dweller for one day has the status of a city dweller. We also learn from this, "The inhabitant of a town who went to the city, if he is to return to his place (i.e., he intends to return to his town) on the night of the fifteenth of Adar (even though he stays in the city the entire day of the fourteenth and the night of the fifteenth), he reads as his place (on the fourteenth; since he will return on the night of the fifteenth, before dawn, he does not have the status of a city dweller for one day); and if not (if he did not intend to return on the night of the fifteenth, but rather to remain in the city also at the beginning of the fifteenth), he reads with them on the fifteenth of Adar, for he is a city dweller for one day, and he has the legal status of the resident of a city surrounded by a wall (Rashi, Rabbeinu Nissim). Rambam similarly writes: The resident of a town who went to a city, or the resident of a city who went to a town: if he intended to return to his place at the time of the reading (i.e., at the time in

72 WED./JULY 23/ztn/ d"f which the megillah is read in the place where he is located at present Ð Maggid Mishneh), and he remained, he reads as his place. And if he intended to return only after the time of the reading, he reads with the people of the place where he is (see Kesef Mishneh). According to one interpretation, the wording of the Gemara ("They taught only if the person will return on the night of the fourteenth") refers to all of the current mishnah. I.e., even regarding the resident of a town who went to a city, the ruling is depen- dent upon his intent to return on the night of the fourteenth (and not on the night of the fifteenth, as was explained above), for if he intended to remain in a city at the beginning of the day of the fourteenth, he has already lost his status as a town resident, he is a city resident for one day, and he reads on the fifteenth (Rabbeinu Asher, Ravad). ewtq yfhvn From where does one read the megillah and fulfill by it his obligation? Rabbi Meir says, All of it Ð from the beginning to end. wnte vstvh hcw Rabbi Yehudah says, from "There was a certain Jew" Ð from 2:5 onwards, beginning with the activities of Mordekhai and Esther. Rabbi Yose says, From "After these things Ð did King Ahasuerus promote Haman...," i.e., from the beginning of chap. 3, which tells of Haman's wicked- ness. The Gemara explains that each of the three Tannaim deduced this ruling from the same verse: "Then Esther the queen, the daughter of Avihail, and Moredekhai the Jew, wrote down all the acts of power" (Es. 9:29): Rabbi Meir states that this refers to the power of Ahasuerus, and therefore the entire megillah must be read; Rabbi Yehudah states that it refers to the power of Mordekhai; and Rabbi Yose states that it refers to the power of Haman. The halakhah follows Rabbi Meir.

73 THURS./JULY 24/24 TAMMUZ zTn?§ s"f ,hg∞xºn§–/GRn§ /A{w‡i¶kº 'v uGh

Torah Reading: Shacharis – Beginning of Parshas

May 7, '03 May Mattos

MISHNAH TEXT AND TRANSLATION Megillah 2:4 s:c vkhdn v§F≠k FºA∞w@hy k¢qºwG/ eª/ v§Nºd›K¶v, jTo n∞j∞w&A, AGrªv tºq¶r¶y. AGrªv n∞j∞w&A, jTo v§Nºd›K¶v, eª/ k¢qºwG/ FºA∞w@hy v§F≠k §¢ hvsv §º¢w º¶¶. ∞y G@y ª vNdKv tºk≠e v§Nºd›K¶v, eª/ qGw@hy e∞hy Cºq¶r¶y. n§fºA¢hw h‚vTs}v w§C¢h n¶k¢hy, tºk≠e rGcºk¢hy tºk≠e n§Z›hy; tºf∞y AGnªw“/ hGu Fºb·d·s hGu k≠e hGu Fºb·d·s hGu AGnªw“/ tºf∞y n§Z›hy; tºk≠e rGcºk¢hy tºk≠e n¶k¢hy, ¢ºG, § A?bo §§¶. º•¶ Agå nPgkv g§NTs n¢Pªg¶k¶v Aªg¶åT tºf•K¶y v§j§N¶v. Aª?¶bﬁo g§s /¢rºCGk, v§P§j§w, F¶A∞w. v§P§j§w, All are fit to read the megillah, except for a heresh, a mental defective, and a minor. Rabbi Yehudah declares the minor fit. They do not read the megillah, and they do not circumcise, and they do not immerse, and they do not sprinkle; and similarly, the woman who observes a day against a day may not immerse, until the sun shines. And all who performed from when the dawn arose, are fit.

MISHNAH COMMENTARY yhwaf kfv All are fit to read the megillah Ð and to cause others to fulfill their obligation, except for a heresh, a mental defective, and a minor Ð the term heresh, used without qualification, refers to a deaf- mute (Ter. 1:2). The heresh referred to in this mishnah, however, can speak but cannot hear, for the mishnah refers to one who reads aloud the megillah. Nevertheless, he has the same status as the mental defective and minor, that he does not cause others to fulfill their obligation (this mishnah is according to the opinion of Rabbi Yose, who holds, regarding the reading of the Shema, "If a person read and did not cause his ear to hear, he has not fulfilled" [Ber. 2:3]; since the deaf reader himself does not fulfill his own obligation, he cannot cause others to fulfill theirs (Gemara; Bartenura; see Tosefot Yom Tov regarding another opinion in the Gemara). The halakhah, however, follows Rabbi Yehudah, that bediavad, he has fulfilled his obligation (ibid.).

74 THURS./JULY 24/ztn/ s"f whafn vstvh hcw Rabbi Yehudah declares the minor fit Ð this refers to a minor who has reached the age when he can be instructed to perform the commandments. Nevertheless, the First Tanna holds that he is unfit to read the megillah (see their reasoning in Tosafot, Meg. 19b, also brought in Tosefot Yom Tov; see also Tosefot Rabbi Akiva Eiger and Tiferet Yisrael). It is taught in Tractate Arakhin (3a), "All are fit to read the megillah" Ð including women; this is in accordance with the opinion of Rabbi Yehoshua ben Levi, who said, Women are obligated to read the megillah, for they, too, were included in this miracle. Rashi asserts that they are fit to read it and to cause males to fulfill their obligation (ibid.). The author of Halakhot Gedolot rules, however, that although women are obligated, they do not cause others to fulfill their obligation (Tosafot, loc. cit.). vkhdnv /e yhwtq yhe They do not read the megillah Ð during the day, for the obligation is to read it at night and again during the day, and they do not circumcise Ð on the eighth day, and they Ð unclean people who require immersion during the day, do not immerse, and they do not sprinkle Ð the purification water of the red heifer on one who was unclean by contact with the dead (who requires sprinkling on the third and seventh days Ð see Num. 19:19); /wnta yft and similarly, the woman who observes a day against a day Ð if a woman sees blood after the seven days of her niddah (menstruation), within an eleven day period thereafter, she must observe one day in a state of cleanness, corresponding to the day of uncleanness, i.e., she immerses on the day following the unclean day, and if she does not see any blood on this day, then she is clean when night falls (see the detailed explanation in the introduction to Pes. 8:5), may not immerse Ð on the day following the unclean day, until the sun shines Ð i.e., in all the cases listed above, the obligation may not be performed until the sun begins to shine over the tops of the hills.

75 THURS./JULY 24/ztn/ s"f taga ykft And all who performed Ð their obligation, from when the dawn arose Ð (see the commentary cited in the explanation on Ber. 1:1), are fit Ð bedi-

May 7, '03 May avad; once dawn has arisen, this is considered to be day. The Sages said "until the sun shines" only in order to be certain that the night has ended, for not all are capable of determining the onset of dawn.

e have been scattered without finding Wrespite, therefore our anguish has been great. O Mighty One, see how our souls have been humbled, and convert the seventeenth day of Tammuz to joy and gladness. (Selichos) Many commentaries have asked why it is that our prayers for the Redemption have gone unanswered for so many centuries. The answer most frequently given is that our prayers for redemption are essentially motivated by a desire for freedom from oppression, for political freedom, and for relief from our physical distress. Physical comfort and political freedom are not, however, the primary goals of Redemption. The latter will usher in an era of great spirituality, when man will be closer to G-d. If we fail to pray for spiritual redemption, it is because we are unaware of the extent of our spiritual impoverishment. One does not pray for something he does not feel he needs. "O Mighty One, see how our souls have been humbled." If we appreciate that our prime concern should not be the deprivation of our bodies, but the lack of spiritual achievement of the soul, and we pray sincerely for our spiritual redemption, then we can anticipate that we will merit redemption, and that the three weeks of mourning will be converted to a period of jubi- lation.

76 FRI./JULY 25/25 TAMMUZ zTn?§ v"f ,hg∞xºn§–/GRn§ /A{w‡i¶kº 't uGh

LIGHT CANDLES Atlanta 8:25 Denver 8:02 Minneap. 8:30 Provid. 7:53 Baltimore 8:07 Halifax 8:31 Montreal 8:13 San Fran. 8:07 Brookline 7:53 Hartford 7:58 New York 8:01 Seattle 8:35 Chicago 7:58 Houston 8:01 Oak Park 8:41 Silver Spr. 8:08 Cincinnati 8:38 Los Ang. 7:41 Orlando 8:03 St. Louis 8:00 Cleveland 8:34 Memphis 7:51 Philadel. 8:03 Toronto 8:31 Columbus 8:35 Miami 7:53 Phoenix 7:15 Vancovr. 8:44 Dallas 8:13 Milwauk. 8:03 Pitts. 8:24 Winnipeg 9:03

MISHNAH TEXT AND TRANSLATION Megillah 2:5 v:c vkhdn ¶ vHu ¶∞ kqwh§ vNdKv tkqwh§ v§v§K∞k, tºk¢qºw@he§/ v§Nºd›K¶v, k¢qºw@he§/ F¶A∞w v§HGu F¶k º¢º¢g/ G¶, º¢‚¢k/ T¶, º¢º¢§ v§NTx¶i¢hy tºk¢/ºi¢K§/ kTk¶c, tºk¢b‚r¢hk§/ AGi¶w, tºk¢/ºq¢hg§/ º§T¶¢y Tº¢T vIwh, ktSh §§¡∞, ktSh hGu Tkºt¢STh v§N§g¡å∞w, Tkºt¢STh v§I¶w@hu, Tkºt¢STh tºk§NTx¶i¢hy, v§F¢ITw@hu, k¢xºn¢hf¶v, k¢Aºj¢hr¶v, k¢/ºbTi¶v, kºv§d‡A¶v, k¢qºn¢hm¶v kºv§d‡A¶v, k¢/ºbTi¶v, k¢Aºj¢hr¶v, k¢xºn¢hf¶v, v§F¢ITw@hu, kvqrwv knkh¶, kqCkv Tº§‡‡, kvAqh/ xGr¶v, Tkºv§Aºq¶hﬂ/ Tkºv§Z‡h‡v, Tkºq§C¶k¶v, k¢nºk¢hq¶v, Tkºv§qºr¶w}v, tºk§g¡w@hi§/ v¶gªd‚k¶v, Tkºr§v¡w§/ v§nºm≠w}g. Tkºr§v¡w§/ v¶gªd‚k¶v, tºk§g¡w@hi§/

The entire day is proper for the reading of the megillah, and the reading of the Hallel, and the blowing of the shofar, and the taking of the lulav, and the Musafin prayer and the Musafin, and the confession of the bullocks, and the confession of the ma'aser, and the confession of Yom Kippur, for the placing of the hands, for the slaughter, for the waving, for the bringing near, for the taking up of the handful and for the burning, for severing of the neck, and for the reception, and for the sprinkling, and for the giving to drink to the sotah, and for the beheading of the heifer, and for the cleansing of the leper.

MISHNAH COMMENTARY waf uthv kf The entire day is proper for the reading of the megillah Ð as it is written, "And that these days should be remembered" (Es. 9:28), and the reading of the Hallel Ð on the Festivals and on Hanukkah, for it is written regarding it, "This is the day which the Lord has made; we will rejoice and be glad in it" (Ps. 118:24), and also, "From the rising of the sun until the

77 FRI./JULY 25/ztn/ v"f going down thereof the Lord's name is to be praised" (Ps. 113:3), and the blowing of the shofar Ð on Rosh Hashanah, as it is written, "it is a day of blowing the

May 7, '03 May horn to you" (Num. 29: 1), and the taking of the lulav Ð on the Festival of Sukkot, as it is written, "And you shall take for you on the first day, and the Musafin prayer Ð recited on the day on which there is a Musaf sacrifice, and for Ð the offering of Ð the Musafin Ð sacrifices, as it is written, "each on its own day" (Lev. 23:37), and the Musafin prayer falls under the same law as the Musafin, and the confession of the bullocks Ð as it is written, "If the anointed priest shall sin so as to bring guilt on the people, then let him offer for his sin... a young bullock" (Lev. 4:3), and it is written, "And if the whole congregation of Israel shall err, the thing being hid from the eyes of the assembly, and do any of the things which the Lord has commanded not to be done ... then the assembly shall offer a young bullock for a hatat" (ibid, vv. 13-14). This is known as "the public bullock of the thing being hid." Those who bring the bullock confess over it the sin for which they are bringing the bullock. The entire day is fit for this; this law is deduced from Yom Kippur, regarding which it is written, "and make atonement for himself, and for his house" (Lev. 16:6) Ð the passage refers to atonement, and every act of atonement takes place during the day, as it is written, "For on this day shall atonement be made for you" (ibid., v. 30), and the confession of the ma'aser Ð for they confess over the giving of the ma'aserot in the fourth and seventh years of the shemitah cycle, as it is written, "Then shall you say before the Lord your God: 'I have put away the hallowed things out of my house...,"' and, close to this first passage, "This day the Lord your God commands you" (ibid., v. 16), uhwtihfv uth htshtkt and the confession of Yom Kippur Ð as it is written, "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the Children of Israel"

78 FRI./JULY 25/ztn/ v"f (Lev. 16:21); as has already been mentioned, atonement is performed during the day, as it is written, "For on this day shall atonement be made for you" (Lev. 16:30), for the placing of the hands Ð on the head of the sacrifice before slaughter, as it is written, "And he shall lay his hand upon the head of his offering" (Lev. 3:2), for the slaughter Ð of cattle sacrifices, as it is written, "the same day you offer it" (Lev. 19:6), and the law of the placing of the hands is learned from that of the slaughtering, as it is written, "And he shall lay his hand upon the head of the olah ... and he shall kill the bullock" (Lev. 1:4-5), for the waving Ð of the sheaves (omer), as it is written, "And on the day when you wave the sheaf" (Lev. 23:12); this is also the law regarding the waving of the emurim and the breast of the shelamim sacrifice (see Lev. 7:30), for the bringing near, for the taking up of the handful and for the burning Ð of the minhah sacrifice. This sacrifice was first brought to the southwest corner of the Altar, and then a full handful was taken from it and burned, for the severing of the neck Ð of bird sacrifices (turtledoves or young pigeons), regarding which it is written, "and pinch off its head" (Lev. 1:15), and for the reception Ð of the blood of the sacrifice in the bowl, in order to dash it on the Altar, and for the sprinkling Ð the dashing of blood on the Altar, on the curtain, etc. (see Zev. 5:1-2). One is obligated to perform all these tasks during the day, as it is written, "on the day that He commanded the Children of Israel to present their offerings" (Lev. 7:38), vrtx /tqavkt and for the giving to drink to the sotah Ð who is given to drink of the water of bitterness (see Num, 5:24). She must drink during the daytime, as it is written regarding the sotah, "and the priest shall execute upon her all this law" (Num. 5:30), and it is also written, "According to the law which they shall teach you, and according to the judgement which they shall tell you" (Deut. 17:11). We learn from the analo- gous use of the word 'law' that just as 'judgement' is

79 FRI./JULY 25/ztn/ v"f performed during the day, so, too, the sotah is given to drink during the day, and for the severing of the neck of the heifer Ð when a corpse is found in a field,

May 7, '03 May regarding which it is written, "And the blood shall be forgiven them" (Deut. 21:8); it therefore is like the atonement of sacrifices, which is performed only during the day, and for the cleansing of the leper Ð as it is written, "This shall be the law of the leper in the day of his cleansing" (Lev. 14:2). The obligation of those listed in this mishnah is during the day, and they may be performed at any time during the day.

very generation in whose time the ESanctuary was not rebuilt is as guilty as the generation in whose time it was destroyed. (Jerusalem Talmud, Yoma 1:1) Every year from the seventeenth day of Tammuz through the ninth day of Av we observe a period of mourning for the Sanctuary which was destroyed thousands of years ago. Granted that this was indeed a calamity at the time, why do we perpetually mourn an ancient event? The answer is that we are not mourning an event of the past. We grieve for the loss of the Divine presence and the spiritual illumination that could have been ours this very day. The Holy of Holies that was destroyed two thousand years ago is not the reason for our mourning. We grieve for the Holy of Holies that could be built today, but is still absent. Simple sadness and grief accomplish nothing. This period of the Jewish calendar should remind us that we can achieve spirituality today, and that if we fail to do so, it is the result of our own dereliction.

80 SAT./JULY 26/26 TAMMUZ zTn?§ t"f ,hg∞xºn§–/GRn§ /A{w‡I¶ /C¶A{

Additional Prayers: Mussaf – We bless the new moon of Av (Molad: Tuesday morning 59 minutes and 3 Chalokim after 2); Av Ha-rachamim is not recited; Mincha – Pirkei Avos 1 Torah Reading: Shacharis – Parshas Mattos- Massei; Haftorah - Jeremiah 2:4-28, 3:4; Mincha – beginning of Parshas Devraim

SABBATH ENDS Atlanta 9:28 9:55 Denver 9:04 9:31 Minneap. 9:32 9:59 Provid. 8:55 9:22 Baltimore 9:10 9:37 Halifax 9:32 9:59 Montreal 9:15 9:42 San Fran. 9:09 9:36 Brookline 8:56 9:23 Hartford 9:00 9:27 New York 9:03 9:30 Seattle 9:37 10:04 Chicago 9:00 9:27 Houston 9:03 9:30 Oak Park 9:43 10:10 Silver Spr. 9:10 9:37 Cincinnati 9:41 10:08 Los Ang. 8:44 9:11 Orlando 9:05 9:32 St. Louis 9:02 9:29 Cleveland 9:36 10:03 Memphis 8:53 9:20 Philadel. 9:05 9:32 Toronto 9:33 10:00 Columbus 9:37 10:04 Miami 8:55 9:22 Phoenix 8:18 8:45 Vancovr. 9:46 10:13 Dallas 9:15 9:42 Milwauk. 9:05 9:32 Pitts. 9:26 9:53 Winnipeg 10:05 10:32 1st zman is shitas Ha'Gaonim, 2nd is shitas Rabbeinu Tam

DEVAR TORAH/PARSHAS MASEI "And the Egyptians were burying those whom Hashem had struck, every firstborn, and on their gods Hashem had inflicted punishments." Bamidbar/Numbers 33:4

Otzar Chaim quotes Yalkut Ha-Urim in the name of Sheima Shlomo, who asks: What is the connection between the burying of the firstborn and the punishments of their gods? He explains: The Sifrei explains the punishments of the gods in that those of stone were crushed, those of wood rotted, those of metal melted, etc. And since the Egyptians did not want the Children of Israel to see their gods scattered in the streets, they buried them together with their firstborn. Therefore the verse reads, "and the Egyptians were burying their dead and their gods upon which Hashem had inflicted punishments."

81 SAT./JULY 26/ztn/ t"f

MISHNAH TEXT AND TRANSLATION Megillah 2:6 t:c vkhdn F¶k v§K§h‚k¶v F¶A∞w k¢qºm¢hw§/ v¶g≠nªw Tkºvªqºr∞w j¡k¶c¢hu tºe∞c¶w@hu. j¡k¶c¢hu Tkºvªqºr∞w v¶g≠nªw k¢qºm¢hw§/ F¶A∞w v§K§h‚k¶v F¶k May 7, '03 May S}c¶w v§HGu; F¶k F¶A∞w C§HGu, AªN¢mºt¶/G S}c¶w v§Fºk¶k: z·v AªN¢mºt¶/G C§K§h‚k¶v, F¶A∞w F¶k v§K§h‚k¶v. F¶k F¶A∞w C§K§h‚k¶v, AªN¢mºt¶/G

The entire night is fit for the reaping of the sheaf and for the burning of helevs and parts. This is the general rule: that which must be performed during the day may be performed the entire day; that which must be performed during the night may be performed the entire night.

MISHNAH COMMENTARY After learning in the preceding mishnah that obligations which must be performed during the day are fit the entire day, the mishnah now teaches that obligations which must be performed during the night are fit the entire night. waf vkhkv kf The entire night is fit for the reaping of the sheaf Ð on the night after the first Festival day of Pesah (see Lev. 23: 10; Men. 10:3), and for the burning of helevs and parts Ð the helevs and the parts of the sacrifices whose blood was dashed during the day must be offered on the Altar during the same day including the entire following night, as it is written, "on its firewood upon the Altar all night until the morning" (Lev. 6:2). All the parts from an olah sacrifice were burned, while from other sacrifices only the helevs listed in Lev. 1-5 were burned. Bartenura interprets this as follows: "and for the burning of helevs and parts" Ð of the afternoon olat ha-tamid sacrifice. kkfv vz This is the general rule: that which must be performed during the day may be performed the entire day Ð including the ordering of the lehem hapanim and the two censers of frankincense placed on them (Gemara); that which must be performed during the night may be performed the entire night Ð including the eating of the Pesah sacrifice. The Sages, however, restricted this to hatzot (the middle of the night), as a precautionary measure (Ber. 1:1).

82 SAT./JULY 26/ztn/ t"f The mishnah does not mention the reading of the megillah at night, because the main obligation of reading is during the day. Hence it is customary to recite the "Who has granted us life" blessing prior to both the nighttime and daytime readings (Rabbeinu Tam, Rabbeinu Nissim).

ear the voice of my prayer, O my King and Hmy G-d, for it is to You that I pray. (Psalms 5:3) According to the Jerusalem Talmud, G-d says, "Let them not pray to the angel Michael or to Gabriel. Let them pray to Me, and I will answer them promptly" (Berachos 9:1). Why, then, do so many of our prayers appear to go unanswered, even though we pray directly to G-d? A person is indeed required to take certain actions, such as to work for a living or to avail himself of medical treatment when sick. But he should believe that it is G-d that provides for him, and that it is G-d that heals him. Man is required to "go through the motions," as it were, but the immediate source of his sustenance and healing is G-d. Angels are not the only intermediaries whose help we are not permitted to seek. Man should relate directly to G- d for all his needs. If man thinks that it is his work that is earning for him, that he can control his fate and earn more money by more work, he is essentially trusting in an intermediary rather than in G-d. Perhaps we pray verbally directly to G-d, but our actions too often consist of the use of various "intermediaries." A sincere trust and faith in G-d and G-d alone will indeed merit prompt reward.

83 SUN./JULY 27/27 TAMMUZ zTn?§ z"f ,uhw›c¶s‚ /A{w‡i¶kº 'e uGh

MISHNAH TEXT AND TRANSLATION

May 7, '03 May Megillah 3:1 e:d vkhdn ºfi vgh ANfw wjcV ª gh, Gº¢y º}¶t C∞h/ Cºs}n¶ht kGqºj¢hy g¢hw, Aªk w‘jGc¶V AªN¶fºwT v¶g¢hw Cºbfih §º·ª. ∞/ §º·ª – Gº¢y ∞¶. ∞¶ – kGqºj¢hy – ?∞c¶v ?∞c¶v. kGqºj¢hy – v§Fºb·xª/ C∞h/ v§Fºb·xª/. ¢º¶G. ¢º¶G – Gº¢y º¶@u xiwh – kGqºj¢hy – xºi¶w@hu xºi¶w@hu; kGqºj¢hy – n¢rºI¶jG/ n¢rºI¶jG/. ?Gw}v. e¡c¶k e¢u n¶fºwT ?Gw}v, k≠e h›QºjT xºi¶w@hu; xºi¶w@hu – xºi¶w@hu xºi¶w@hu; h›QºjT k≠e ?Gw}v, n¶fºwT e¢u e¡c¶k ?Gw}v. k≠e h›qºjT n¢rºI¶jG/; n¢rºI¶jG/ – k≠e h›qºjT ?∞c¶v; ?∞c¶v – k≠e – ?∞c¶v ?∞c¶v; h›qºjT k≠e – n¢rºI¶jG/ n¢rºI¶jG/; h›qºjT k≠e h›qºjT C∞h/ v§Fºb·xª/; C∞h/ v§Fºb·xª/ – k≠e h›qºjT eª/ v¶w‘jGc; tºf∞y v¶w‘jGc; eª/ h›qºjT k≠e – v§Fºb·xª/ C∞h/ v§Fºb·xª/; C∞h/ h›qºjT ºGº&vy eh nfwh e/ ª wCh kHjh, n¢Iºbfih k§H‡j¢hs, w§C¢hu Aªk eª/ nGfºw@hy e∞hy CºnG/ºw&hvªy. AªNGw@hs@hy eG/G n¢Qºs\P¶/G; S@cºw&h w§C¢h h‚vTs}v. e¶nºwT kG: e¢u kG: e¶nºwT h‚vTs}v. w§C¢h S@cºw&h n¢Qºs\P¶/G; eG/G AªNGw@hs@hy F∞y, e§p k≠e n∞g¢hw d‚sGk¶v kºg¢hw qºr§B‡v. kºg¢hw d‚sGk¶v n∞g¢hw k≠e e§p F∞y,

If the residents of the town sold the open place of the town, they may purchase with its money a synagogue. A synagogue Ð they may purchase an Ark. An Ark Ð they may purchase wraps. Wraps Ð they may purchase books; books Ð they may purchase a Torah. But if they sold a Torah, they may not purchase books; books Ð they may not purchase wraps; wraps Ð they may not purchase an Ark; an Ark Ð they may not purchase a synagogue; the synagogue Ð they may not purchase the open place; and similarly with their surpluses. They may not sell that of the public to the individual, because they lower its sanctity; the opinion of Rabbi Yehudah. They said to him, If so, even not from a large town to a small town.

MISHNAH COMMENTARY Incidental to the laws of the reading of the megillah, the last two chapters of the Tractate deal with the laws pertaining to the reading from a Torah scroll, and as an introduction, the

Today's Mishnah study is dedicated

In Loving Memory of v"g ,ltwc yc wzghke LEONARD DIENER, A"H — Adele and Lawrence Diener

84 SUN./JULY 27/ztn/ z"f first three mishnayot in Chapter 3 deal with the sanctity of the synagogue. In the mishnayot appearing in the Gemara, the last chapter of the Tractate ("The person who reads the megillah") precedes this chapter. R. Yitzhak Alfasi and Rambam, however, follow the order of the Mishnah itself. The mishnah now states that the proceeds from the sale of a sanctified object may be used only in the purchase of an arti- cle of a higher level of sanctity in accordance with the princi- ple that "they ascend regarding sanctity, but do not descend." twfna whgv hbc If the residents of the town sold the open place of the town Ð in which they prayed on fast days and ma'amadot (see Tan. 2:1), and hence assumes a degree of sanctity, they may purchase with its money a synagogue Ð whose sanctity is greater than that of the open place, thereby increasing the sanctity of the proceeds. The Sages, however, dis- agree with this anonymous mishnah, and claim that the open place of a town does not possess sanctity, because prayers are conducted there on an irregular basis. The halakhah follows the Sages. If they sold Ð /xbfv /hc A synagogue Ð they may purchase an Ark Ð a Holy Ark. The Gemara states that only a synagogue of a village may be sold. Since it was established with the approval of the villagers alone, so that they would be able to pray in it, if all agreed to sell it, it is permitted. Regarding, however, a synagogue of a city, since it was established with the approval of the general public, for whoever comes to the city will pray in this synagogue, it became the pos- session of all Israel, and hence may not be sold. If they sold Ð an Ark Ð a Holy Ark, they may purchase wraps Ð for the Torah scrolls. If they sold Ð wraps Ð they may purchase books Ð Prophets and Writings (Rashi); according to Rambam, "books" also includes copies of the Pentateuch; if they sold Ð books Ð they may purchase a Torah Ð scroll. twfn ue kce But if they sold a Torah, they may not purchase books Ð which would decrease the sanctity of the proceeds, and it has already been stated, "they 85 SUN./JULY 27/ztn/ z"f ascend in sanctity but do not descend;" if they sold Ð books Ð they may not purchase wraps; if they sold Ð wraps Ð they may not purchase an Ark; if they sold

May 7, '03 May Ð an Ark Ð they may not purchase a synagogue; if they sold Ð the synagogue Ð they may not purchase the open place Ð (regarding things of equal sanctity, see Tosefot Yom Tov, who cites various opinions); and similarly with their surpluses Ð with the money that is left over, they must purchase something with a higher degree of sanctity. E.g., if they sold books, and pur- chased a Torah scroll with most of the proceeds, they may not purchase something of lesser sanctity with the remaining money. yhwftn yhe They may not sell that Ð a synagogue (Rabbeinu Nissim), of the public to the individual Ð The Jerusalem Talmud explains, providing an exam- ple, that a Torah scroll that is public property may not be sold to an individual, because they lower its sanctity Ð because the publicly-owned synagogue (or Torah scroll) has greater sanctity than that belonging to an individual; the opinion of Rabbi Yehudah. They Ð the Sages, tk twne said to him, If so Ð if you prohibit selling public religious property to an individual, even not from a large town to a small town Ð then you should also prohibit selling the religious property of a large town to a small town; since a large number of people will not make use of it in a small town, it follows that this sale would decrease its sanctity. Since, however, it is permitted to sell the religious property of a large town to a small town, it is also permitted to sell public religious property to an individual.

86 MON./JULY 28/28 TAMMUZ zTn?§ j"f ,uhw›c¶s‚ /A{w‡i¶kº 'c uGh

Torah Reading: Shacharis – Beginning of Parshas Devraim

MISHNAH TEXT AND TRANSLATION Megillah 3:2 c:d vkhdn ∞y Gº@y ∞/ §º·ª, ª¶ gk ºflh ª¢ h›w‘mT Aªe¢u ?ºbfleh g§k eªK¶e v§Fºb·xª/, C∞h/ nGfºw@hy e∞hy fl¡›wv; @º& wCh ∞¢w tjfnh enwh: nGfºw@hu eGnºw@hu: t§j¡f¶n¢hu n∞e¢hw. w§C¢h S@cºw&h hflj¡z›hwTvT; GG ¢º§ gku jo ∞§‘¶¶ Scwh – k§Nªw‘j¶o – S‘c¶w@hu n∞e§w‘C¶g¶v jTo gGk¶u, n¢nºF§w eG/G º§•‘º¢ tkRch¶ Tº∞/ §§›. §¢ hvsv eGn∞w: h‚vTs}v w§C¢h v§N§h›u. Tkºc∞h/ tºk§Rºc¢hk¶v tºk§C•w‘xºq¢h nGfºw@hy eG/G kºA∞u j¶m∞w, tºv§KGq∞j§ n§v PªH›w‘mªv hflg¡åªv. PªH›w‘mªv n§v tºv§KGq∞j§ j¶m∞w, kºA∞u eG/G nGfºw@hy

They may not sell a synagogue, except on condition that if they desire they may return it; the opinion of Rabbi Meir. And the Sages say, They may sell it permanently, except for four things Ð for a bathhouse, and for a tannery, and for immersion, and for the place of the water. Rabbi Yehudah says, They may sell it for a courtyard, and the purchaser may do whatever he wishes.

MISHNAH COMMENTARY yhwftn yhe They may not sell a synagogue Ð even from one public to another, except on condition that if they desire they may return it Ð so that it will not seem that they are belittling the sanctity of the synagogue, as if they do not desire it, for it is of no account in their eyes (Rashi); the opinion of Rabbi Meir. uhwnte uhnfjt And the Sages say, They may sell it permanently Ð an unconditional sale, even to an indi-

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vwqhv tbhne /nab wfzk v"g ,yxhb /c w/xe ILSE FLIEGEL, A"H — Profesorske and Schulhof Families

87 MON./JULY 28/ztn/ j"f vidual, and even for any usage by the purchaser, except for Ð the following Ð four things Ð for which it is forbidden to sell it: for a bathhouse, and for a tan-

May 7, '03 May nery, and for immersion, and for the place of the water Ð as a urinal. Another interpretation: as a laun- dry. wnte vstvh hcw Rabbi Yehudah says, They may sell it for a courtyard Ð and not for any use at all, and the purchaser Ð afterwards Ð may do whatever he wants Ð The law is in accordance with the Sages (Rambam, Hil. Tefilah 11:17).

nd you gird your loins, and speak to them Aall that I instruct you. Do not fear them, lest you be shattered before them. (Jeremiah 1:17) There is nothing so destructive as fear and anxiety. The Torah states that those that are afraid to go to war should return home, lest they cause their comrades to lose courage (Deuteronomy 20:8). Fear is not only self-per- petuating, but is also contagious. Many emotional disorders have their origin in fear and anxiety. Many people who have become victims of alcoholism or other chemical addictions have turned to these substances to alleviate the distress of anxiety. Firm, unfaltering faith in G-d is a powerful antidote against anxiety. A helpless infant who feels cradled in the powerful, protective arms of a loving parent knows no fear. "Fortunate is he who trusts in G-d and places his security with G-d" (Jeremiah 17:7).

88 EREV ROSH CHODESH TUES./JULY 29/29 TAMMUZ zTn?§ r"f ,uhw›c¶s‚ /A{w‡i¶kº 'd uGh

Additional Prayers: Mincha – Tachanun is not recited; Maariv – Yaaleh V’yovo; evening Bircas Hamazon – Yaaleh V’yovo.

MISHNAH TEXT AND TRANSLATION Megillah 3:3 d:d vkhdn tºgGs e¶n§w w§C¢h h‚vTs}v: C∞h/ v§Fºb·xª/ Aªj¶w§c, e∞hy n§xºI¢hs@hy e∞hy Aªj¶w§c, v§Fºb·xª/ C∞h/ h‚vTs}v: w§C¢h e¶n§w tºgGs Cº/GfG, tºe∞hy n§iºA¢hk¢hy Cº/GfG j¡c¶k¢hu, tºe∞hy IGw‘å¢hy kº/GfG IGw‘å¢hy tºe∞hy j¡c¶k¢hu, Cº/GfG n§iºA¢hk¢hy tºe∞hy Cº/GfG, ºTG, º∞y Gº¢y § dd Iw/ teh gåh eG/G gGå¢hy tºe∞hy I∞wG/, dfldG g§k AGrºj¢hy tºe∞hy nºmTsG/, tvAN/h eª/ "t§v¡A¢NG/¢h : ke( ft, )thqwe AªB·e£n§w q§I§b‚S§w‘h‡e, n¢qºS‘A∞hfªu" – qºs\P¶/¶y e§p FºAªv∞y AGn∞n¢hy. g¶kT CG g¡å¶c¢hu, CG g¶kT AGn∞n¢hy. FºAªv∞y e§p qºs\P¶/¶y – n¢qºS‘A∞hfªu" k≠e h›/ºkGA, n¢Iºbfih g¶d‚n§/ b·iªA. g¶d‚n§/ n¢Iºbfih h›/ºkGA, k≠e And Rabbi Yehudah further said, If a synagogue has been destroyed, they may not eulogize within it, and they may not twist ropes within it, and they may not spread nets within it, and they may not spread produce on its roof, and they may not make of it a path, as it is written, "and I will bring your sanctuaries unto desolation" (Lev. 26:31) Ð their sanctity, even when they are desolate. If weeds grew in it, he may not pluck, on account of grief.

MISHNAH COMMENTARY vstvh hcw wne stgt And Rabbi Yehudah further said, Even Ð If a synagogue has been destroyed, they may not eulogize within it Ð a private eulogy; a public eulogy, however, e.g., for one of the leaders of the town, to which all the people of the town come, may be delivered in a synagogue, even when it is in normal use, and they may not twist Ð i.e., manufacture, ropes within it Ð this prohibition also applies to other forms of work; the mishnah mentions the twisting of ropes because this requires a large area, and the area of a synagogue is suitable for this type of work; and they may not spread nets Ð for trapping animals and birds Ð within it, and they may not spread produce on its roof Ð to dry it, and they may not make of it a 89 TUES./JULY 29/ztn/ r"f path Ð as a shortcut, as it is written, "and I will bring your sanctuaries unto desolation" Ð this wording implies the following: their sanctity

May 7, '03 May remains, even when they are desolate Ð even after they have been destroyed and they are desolate, they still are called "sanctuaries." uhcag tc tkg If weeds grew in it, he may not pluck Ð them, on account of grief Ð so that those seeing the weeds will grieve, and think about the synagogue and rebuild it. The Gemara explains that a person may not pluck them in order to feed his cattle, but he may pluck them and set them down where they are, because this also causes grief.

G-d, grant that I may not err in halachah Ocausing my colleagues to mock me. (prayer of Rabbi Nechunia, Berachos 28b) The Talmud relates that when Rabbi Nechunia entered the study hall, he would recite the above prayer. The commentaries remark that his concern about making an error in judgment was not so much that he might come to a wrong conclusion, for that is only human and is tolera- ble. What Rabbi Nechunia feared was that his colleagues might mock him for his mistake, and that they would be held accountable for this. He would then, however indirectly, have been the cause for their transgression! The Torah says, "do not put a stumbling block in the path of the blind" (Leviticus 19:14), which the Talmud interprets to mean that you should not cause another person to transgress. The Torah holds us responsible not only for our own actions, but for the spiritual welfare of others. We must be cautious to avoid doing things that may result in the spiritual regression of other people.

90 ROSH CHODESH WED./JULY 30/1 AV ce¶ 'e ,uhw›c¶s‚ /A{w‡i¶kº 's uGh

Additional Prayers: Shacharis – Yaaleh V’yovo, Half Hallel; Mussaf – Rosh Chodesh Mussaf, Borchi Nafshi, Lamnatzeach is not recited; Mincha – Yaaleh V’yovo; morning and afternoon Bircas Hamazon – Yaaleh V’yovo Torah Reading: Shacharis – Numbers 28:1-15 Halachah: From Rosh Chodesh Av until after Tisha B'Av we refrain from the following: We do not wash ourselves with warm water (only those who are feeble or extremely sensitive may wash with warm or hot water). We do not launder clothing until after Tisha B'Av. We do not wear clothing that was laundered before Rosh Chodesh except on Shabbos. We do not drink wine or eat meat of any kind (the feeble, sickly, or ill may eat poultry). However, we may eat meat and drink wine on Shabbos or while attending a Seudas Mitzvah (such as a Bris or the completion of a Tractate of Talmud).

MISHNAH TEXT AND TRANSLATION Megillah 3:4 s:d vkhdn ≠A ≠“ esw ª¶ kvh/ º§¶, G@y Cºi¶w}A§/ qGw@hy CºA§C¶/, k¢vºhG/ Aªj¶k e¡s}w j≠s“A w≠eA º¶¢u jk ¢ºG C/L §§¶, §º@nh kºAªg¶c§w n§qºS@hn¢hy v§P§C¶/, Cº/GL k¢vºhG/ j¶k Aºq¶k¢hu. nixh¢y º§¶ ejw/ CPbHv "‡G" CPkh¢/ – C§Pºk¢hA¢h/ "z‡fGw", – C§Pºb›H‡v e§jªw“/. kºA§C¶/ Tn§iºx¢hq¢hy "I¶w}v e¡s\N¶v", C¶w‘c¢hg¢h/ – "v§j≠s“A v§Z·v k¶fªu", C§j¡n¢hA¢h/ k¶fªu", v§Z·v "v§j≠s“A – C¶w‘c¢hg¢h/ e¡s\N¶v", "I¶w}v G‚@y ¢º¢‘}. §≠ nixh¢y Cwe∞ jsAh, C§j¡b°F¶v, j™s}A¢hu, Cºw}eA∞h n§iºx¢hq¢hy: k§F≠k k¢fºx¢s‘w}y. jGz‚w@hy Tc§iTw@hu, C§/§g¡b›HG/, Tc§n§g¡n¶sG/, TcºhGu v§F¢ITw@hu.º TcºhGu Tc§n§g¡n¶sG/, C§/§g¡b›HG/, Tc§iTw@hu, If Rosh Hodesh Adar falls on the Shabbat, they read in the Torah the passage of Shekalim. If it falls in the middle of the week, they advance to the previous one, and they pause on the next Shabbat. On the second Ð "Remember"; on the third Ð "Red heifer"; on the fourth Ð "This month shall be to you"; on the fifth they return to their order. They interrupt for all: on Roshei Hodashim, on Hanukkah, and on Purim, on the fast days, and on the ma'amadot, and on Yom Kippur.

91 WED./JULY 30/ce 'e

MISHNAH COMMENTARY This and the following mishnayot deal with the laws of the Torah reading. Since this Tractate deals with the megillah

May 7, '03 May that is read in the month of Adar, the mishnah begins with the four Torah passages which are read in Adar (Tosefot Yom Tov). wse asj aew If Rosh Hodesh Adar falls on the Shabbat, they read Ð for maftir, in the Torah the passage of Shekalim Ð "When you take the sum of the Children of Israel..." (Ex. 30:11-16), because on the first of Adar the announcement regarding the shekels was made (see Shek. 1:1). If it falls in middle of the week Ð on a weekday, they advance to the previous one Ð they read the Torah passage of Shekalim on the Shabbat preceding Rosh Hodesh Adar, and they pause on the next Shabbat Ð instead of reading the second Torah passage ("Remember" Ð see below) on the Shabbat after Rosh Hodesh; its reading is delayed until the Shabbat before Purim, to bring close the blotting out of Amalek to the blotting out of Haman. vhbac On the second Ð i.e., the Shabbat before Purim; according to another opinion, the second Shabbat in the month of Adar; according to a third opinion, this refers to the second Torah passage, and similarly, "the third," the fourth," etc., below (see Meg. 30a; see also Shitat Rivav on R. Yitzhak Alfasi); the Torah section read for the person called up for mafter is the passage, "Remember Ð what Amalek did to you" (Deut. 25:17-19), for the reason mentioned above; on the

Today's Mishnah study is dedicated

In Loving Memory of Our Mother and Grandmother MARGARET LEWINSOHN, A"H — Gerald, Shulamit, Yonatan — and Yedidiah Lewinsohn

92 WED./JULY 30/ce 'e third Ð i.e., on the Shabbat after Purim, or on the Shabbat closest to Nisan when Rosh Hodesh Nisan falls on the Shabbat, they read the Torah passage of the Ð "Red heifer" Ð Num. 19), to enjoin Israel to cleanse themselves, so that they will offer the Pesah sacrifice in a state of cleanness; on the fourth Ð i.e., on the Shabbat before Rosh Hodesh Nisan, or on Rosh Hodesh Nisan if it falls on the Shabbat, they read the Torah passage of Ð "This month shall be to you Ð the beginning of months" (Ex. 12:1-20), which is the passage of the Pesah sacrifice; on the fifth Ð i.e., after these four passages have already been read, they return to their order Ð to the order of the haftarot of the weekly readings. On the four Shabbatot in which these four passages are read as the Torah section for the person called up for maftir, special haftarot connected with these passages, are read. After the conclusion of these four Shabbatot, they return to read the haftarah connected with the Torah passage for the week, according to the regular order (Gemara). According to another opinion in the Gemara, on these four Shabbatot the weekly Torah passages are not read at all, but only these special passages, and on the fifth Shabbat they return to the order of the weekly Torah passages. The halakhah does not follow this opinion, but states that the four passages are read in addition to the weekly Torah passages, as explained above (Rambam, Hil. Tefilah 13:22). yhqhxin kfk They interrupt Ð the regular haftarot for the weekly Torah passages, and read the passage con-

Today's Mishnah study is dedicated

In Loving Memory of k"z, yvfv echqg yc qhzhhe qjmh IRVING ALTMAN, Z"L — The Altman Family

93 WED./JULY 30/ce 'e nected with the day, for all Ð special days occurring on the Shabbat (and if it occurs on Monday or on Thursday they interrupt the Torah passage for the

May 7, '03 May week): on Roshei Hodashim, on Hanukkah, and on Purim Ð if they fall on the Shabbat, they read for the haftarah a passage relating to the day, on the fast days, and on the ma'amadot Ð when they fall on Monday or on Thursday, they do not read from the weekly Torah passage, but rather a passage related to the day (as detailed in the followed mishnah), and similarly, on Roshei Hodashim, on Hanukkah, and on Purim, and on Yom Kippur Ð if Yom Kippur falls on the Shabbat, the Torah passage dealing with incest (Lev. 18) is read during the Minhah service, instead of a section from the weekly Torah passage (Tosafot). According to another interpretation: "They interrupt" Ð the weekly Torah passage Ð "for all" Ð the festivals that fall on the Shabbat, and they read a passage related to the Festival. And similarly, "on Roshei Hodashim, on Hanukkah, and on Purim, on the fast days, and on the ma'amadot" Ð as was explained above: on Rosh Hodesh, Hanukkah, and on Purim that fall on the Shabbat, they interrupt the haftarot of the weekly Torah passages and read a haftarah related to the special day. And when they fall on Monday or on Thursday, they interrupt the reading in the weekly Torah passage and they read a passage related to the special day. The mishnah mentions Yom Kippur only incidentally to the fast days, for it is included in what was taught in the first section of the mishnah, "They interrupt for all" Ð i.e., for all the holidays (Rabbeinu Nissim; see also Tosefot Yom Tov). Another version of the mishnah completely omits "and on Yom Kippur."

94 THURS./JULY 31/2 AV ce¶ 'c ,uhw›c¶s‚ /A{w‡i¶kº 'v uGh

Torah Reading: Shacharis – Beginning of Parshas Devraim

MISHNAH TEXT AND TRANSLATION Megillah 3:5 v:d vkhdn C§Iªx§j qGw@hy Cºi¶w}A§/ nGg¡sG/ Aªk ?Gw§/ F≠v¡b›hu. C¶g¡mªw“/ – C¶g¡mªw“/ F≠v¡b›hu. ?Gw§/ Aªk nGg¡sG/ Cºi¶w}A§/ qGw@hy C§Iªx§j "A¢cºg¶v A¶c•gG/". Cºw≠eA v§P¶b‡v – "C§j≠s“A v§Pºc¢hg¢h Cºeªj¶s v§Pºc¢hg¢h "C§j≠s“A – v§P¶b‡v Cºw≠eA A¶c•gG/". "A¢cºg¶v k§j≠s“A". CºhGu v§F¢ITw@hu – "e§j¡w&h nG/". CºhGu rGc v¶w@eAGy rGc CºhGu nG/". "e§j¡w&h – v§F¢ITw@hu CºhGu k§j≠s“A". Aªk j¶d qGw@hy Cºi¶w}A§/ nGg¡sG/ AªCº/Gw§/ F≠v¡b›hu. Tc¢Aºe¶w F≠v¡b›hu. AªCº/Gw§/ nGg¡sG/ Cºi¶w}A§/ qGw@hy j¶d Aªk F¶k h‚nG/ vªj¶d Cºq¶w‘CºbG/ vªj¶d. Cºq¶w‘CºbG/ vªj¶d h‚nG/ F¶k On Pesah they read in the passage of the Festivals of Torat Kohanim. On Shavuot Ð "Seven weeks." On Rosh Hashanah Ð "In the seventh month, in the first day of the month." On Yom Kippur Ð "after the death." On the first holiday of the Festival they read in the passage of the Festivals of Torat Kohanim. And on the other days of the Festival in the sacrifices of the Festival.

MISHNAH COMMENTARY jxic On Ð the first day of Ð Pesah they read in the passage of the Festivals of Torat Kohanim Ð Lev. 23. Rashi interprets this as referring to "When a bullock or a sheep" (Lev. 22:26ff.). The Gemara lists the readings for all the days of Pesah; this is the current practice. On Ð the Festival of Ð Shavuot Ð "Seven weeks" Ð Deut. 16:9.

Today's Mishnah study is dedicated wtxn cet ctve kgc th/tsnc uhn/ thagnc wah In Loving Memory of CHARLES NUSSBAUM, A"H v"g ,ytgna w"c 'hgah v"ba/ ce 'c — Norma Nussbaum and family

95 THURS./JULY 31/ce 'c On Rosh Hashanah Ð they read Ð "In the seventh month, in the first day of the month" Ð Lev. 23:23. On Yom Kippur Ð they read Ð "after the death" Ð May 7, '03 May Lev. 16. ytaewv ctr uthc On the first holiday of the Festival Ð Sukkot, they read in the passage of the Festivals of Torat Kohanim Ð Lev. 23 (according to Rashi: "When a bullock or a sheep" ib. 22:26). And on the other days of the Festival in the sacrifices of the Festival Ð Num. 29:17ff. I.e., on the first day of Hol Hamoed (the second day of the Festival), they read "And on the second day..." On the second day of Hol Hamoed (the third day of the Festival), they read "And on the third day...," and similarly on the other days, until the eighth day, on which they read "On the eighth day you shall have a solemn assembly..." (see Bartenura and the other commentators of the Mishnah, who list Ð following the Gemara Ð the order of the readings on the Festivals, as is the current practice; see also Rambam, Hil. Tefilah 13:8-12). Today's Mishnah study is dedicated

In Loving Memory of k"z ,kewah wtsdhce /c gagbhd gzhhws DAISY COHEN SCHMIDT, Z"L vqsmt sxj /kgct khj /ae — Schwartz and Zimmerman Families

Today's Mishnah study is dedicated In Loving Memory of Our Mother and Grandmother ROCHEL TAXON, A"H v"g ,cqgh /c kjw — The Taxon, Hurwitz, Burdick — and Miringoff Families

96 Glossary

Amah A unit of measurement - a cubit, the length of a forearm Ð between 18-24 inches. Amot Plural of amah. Asham "Guilt offering," a Temple offering similar in many respects to hatat. Ashurit The modern Hebrew script. Azarah The innermost Temple court, around the Temple itself. Only Kohanim and Levi’im were permitted to enter. Bamah "High place" Ð an altar, other than the Altar in the Tabernacle or the Temple, on which offerings were brought. There were a few periods in Israel’s early his- tory when this practice was permitted. Bamot Plural of bamah. Bediavad "A posteriori", "after the fact" or "once it was done," an expression used to describe something not prescribed in the first instance but acceptable if already done. Efah A dry measure, 10 omer, 18 kav. Emurim Fats and organs of an offering burned on the Altar in the Temple court. Gezerah "Argument by analogy," this argument Shavah is used specifically in textual analysis, in which the use of the same term may mandate the application of all properties of the term as it is used in context, in the absence of other specifically exclu- sive or inclusive language. Gezerah Shavah is applied only when there is a pre-existing tradition to do so. Great Hallel Psalm 136. Haftarah A passage from the Prophets read after the Torah reading and related to the

97 Torah reading or the ocassion. (Introduction to Megillah, July ’03, pp. 36) Haftarot Plural of haftarah.

May 7, '03 May Hallel Psalms 113 through 118, recited on special, joyous occasions. Hanukkah The eight day holiday of Hanukkah begins on the 25th of Kislev. It com- memorates the rededication of the Temple after the Assyrian Hellenists were driven out by the Maccabis. Hatat "Sin offering," a Temple offering made when one inadvertently violates certain Torah laws. Hatzot Midnight or midday. Hatzot refers to the astronomical, observable midpoint - not 12 o’clock. Helev Forbidden animal fat. Some portions of helev from animals brought to the Temple as offerings were placed on the Altar and burnt. Kal Variant of Kal VaHomer. Ve-Homer Karet Premature death at the hands of Heaven. Kohanim Plural of Kohen. Kohen "Priest" - a male descendant of Aaron, who may serve in the Temple and receive the matnot kehunah, the "Priestly Gifts." Lehem "Showbread" Ð an instance of a Minhah Hapanim offering. It was baked in a special mold to give it its characteristic form. The Lehem Hapanim was baked on Friday, placed on the Golden Table in the Temple on Shabbat, and, after it had been replaced by a new batch, eaten the following Shabbat still fresh and warm. Log Liquid measure. 6 eggs, approximately 1/2 liter, 1 pint. 1 log = 1/24 se’ah or 98 1/12 hin or 1/4 kav. (Mikvaot 2:2, Apr. ’99, p. 8 and 39) Lulav A young palm branch, before the leaves open. Used on Sukkot as one of the Arba’ah Minim. Also used as a short- hand reference to the full set. Ma’amad Israel was divided in 24 regions or provinces. Each region would send a delegation to the Temple in Jerusalem to represent the entire nation, in rotation together with the mishmarot of kohanim. Those that did not accompany the delegation to Jerusalem would gather in the town square and engage in additional prayers during this period. Ma’amadot Plural of ma’amad. Ma’aser "Tithe" – A tenth part of a year’s produce. Ma’aser Ma’aser taken to Jerusalem and con- Sheni sumed there. (Berakhot 7:1, Mar. '00, p. 30) Ma’aserot Plural of ma'aser. Maftir The final passage read from the Torah, read after the required number of read- ers have been called. On the Sabbath it is generally a repetition of the last passage of the weekly portion; on holidays and certain Sabbaths it is a passage related to the day. Maftir precedes the haftarah and is read by the same reader. Megillah Five books of the Writings are called megillah: Ruth, Song of Songs, Ecclesiastes, Lamentations and Esther. Each is read on a particular date. When used without qualification, the term refers to Esther, read on Purim. Mezuzah Literally "doorpost" Ð a handwritten parchment scroll containing two Biblical passages: Deuteronomy 6:4-9

99 and Deuteronomy 11:13-21. This scroll is attached to the doorpost, hence the name. Modern practice is to hang it in a decorative case; the ancient custom was to place a mezuzah in a niche carved May 7, '03 May out of the doorpost. Mezuzot Plural of mezuzah. Mikveh A pit or cistern containing water that gathered naturally. (Mikvaot Intro., Mar. ’99, pp. 65) Minhah 1) Afternoon prayer. Its prescribed time corresponds to that of the afternoon Tamid. (Berakhot 4:1, Feb. ’00, p. 67) 2) A Temple offering consisting of flour and, often, oil and frankincense. Mishmar "Watch" Ð a clan or family of Kohanim. There were 24 mishmarot each serving in the Temple in Jerusalem in rotation, changing on Shabbat. On Festivals, all mishmarot served together. Mishmarot Plural of mishmar. Musaf 1) "Additional" prayer. (Berakhot 4:1, Feb. ’00, p. 67) 2) "Additional" offering, a Temple offering offered in addition to the daily tamid on Yomim Tovim. Musafin Plural of Musaf. Nazir An individual who has vowed a nazir- vow, which proscribes grapes, grape products, cutting hair and becoming tameh, detailed in Numbers 6. Ne’ilah "Closing (of the gates)" Ð a special prayer insitutied for fast days, recited after Minhah at the end of the day. Today, the only Ne’ilah recited is that of Yom Kippur. (Ta’anit 4:1, July ’03 , p. 5) Niddah A menstrual woman. (Jun. ’99, p. 11) Olah "Burnt offering" a Temple offering that 100 was burnt entirely on the Altar, except for the hide which was given to the officiating Kohen. There were several, prescribed for various occasions. Olot Plural of olah. Omer 1) A dry measure, 1/10 efah. 2) An offering of wheat brought on the second day of Pessah. Until the Omer was offered, the new crop was forbidden. Pesah Passover Purim The holiday of Purim falls on the 14th and 15th of Adar. The story behind the holiday and its observances are outlined in the Book of Esther. Rosh "Head" of the year. Rosh Hashanah Hashanah always falls on Rosh Hodesh of Tishrei, the month which begins the year. Early in the Temple era Rosh Hashanah could be observed for one day or two; to elim- inate doubt the Sages established it as a two day observance in both Israel and the diaspora. It happened one year that the declaration of the month of Tishrei occured too late in the day and errors resulted. Rosh Hodesh"Head" of the month. If the preceding month is "missing," only 29 days, Rosh Hodesh falls on the first of the month; if the preceding month is "full," 30 days, Rosh Hodesh falls on the 30th of the preceding month and the first of the new month. Rosh Hodesh is observed with additional prayers, Torah reading and, in the Temple, an additional offering. Shabbat Sabbath - Saturday, the day of rest. Shabbatot Plural of Shabbat. Shaharit Morning prayer. (Berakhot 4:1, Feb. ‘00, p. 67)

101 Shavuot Pentecost, a holiday which occurs seven weeks following Pesah celebrating the harvest of the first fruits and commemo- rating the Revelation at Mount Sinai.

May 7, '03 May Shekalim Plural of shekel. Shekel A coin, equivalent to half a sela or 2 dinars. Shelamim "Peace offering" a Temple offering, portions of which were eaten by those who brought it. There were several forms, each appropriate to an occasion. Shema One of the most significant prayers. Shema consists of three Scriptural passages: Deuteronomy 6:4-9; Deuteronomy 11:13-21; and Numbers 15:37-41. (Berakhot 1:1, Jan. ’00, p. 79) Shemitah The sabbatical year. Shofar A ram’s horn, used as a musical instru- ment. A pattern of notes is sounded on Rosh Hashanah and, by custom, to end Yom Kippur. In Temple days, the shofar was used more frequently. Its use is Rabbinically forbidden on Shabbat. Sotah A woman whose husband suspects her of adultery, but who was not convicted, as described in Numbers 5. Sukkot Tabernacles, a holiday falling two weeks after Rosh Hashanah, which cel- ebrates the fall harvest and commemo- rates the shelter of the people of Israel under the Divine clouds during the 40 year sojourn in the Wilderness. Also, the plural of sukkah. Tameh The state of being in tum’ah. Tamid An olah offered daily in the morning and evening as the first and last offerings of the day. Tefillin Phylacteries Ð Leather cases containing four Biblical passages handwritten on 102 parchment scrolls: Deuteronomy 6:4-9; Deuteronomy 11:13-21; Exodus 13:1- 10; and Exodus 13:11-16. One is worn on the head, one on the arm. They are held in place by leather straps. Tefillin are worn only on weekdays and, although a mitzvah all day, are custom- arily worn during morning prayers. Teme’im Items or individuals that are tameh. Todah "Thanks," a Temple offering of the Shelamim category, brought in gratitude for certain forms of personal salvation. The Todah was unique in that the Minhah offerings accompanying it included hametz. Tum’ah Ritual impurity. Yom Kippur "Day of Atonement" - The 10th of Tishrei, a day of fasting and prayer. During Temple times there was an elab- orate service associated with the day, which is recounted and expounded poetically in the repetition of the Musaf prayer, found in the Yom Kippur prayer book.

103 Earliest Latest Latest Earliest Plag Time Time Time Latest Time Hamin- Tallis & Shema Shema Shachris Mincha cha T’fillin Sunrise (M.A.) (Grah) (Grah) (Grah) (Grah) Sunset Atlanta, Georgia July 1 5:30 6:30 9:30 10:06 11:17 2:16 7:22 8:52

May 7, '03 May July 8 5:34 6:34 9:32 10:08 11:20 2:18 7:22 8:51 July 15 5:38 6:38 9:35 10:11 11:22 2:19 7:20 8:49 July 22 5:42 6:42 9:37 10:13 11:23 2:19 7:17 8:45 July 29 5:47 6:47 9:39 10:15 11:25 2:18 7:13 8:40

Baltimore, Maryland July 1 4:43 5:43 8:51 9:27 10:41 1:47 7:04 8:37 July 8 4:47 5:47 8:53 9:29 10:43 1:48 7:02 8:35 July 15 4:52 5:52 8:56 9:32 10:45 1:48 7:00 8:32 July 22 4:58 5:58 9:00 9:36 10:48 1:49 6:57 8:28 July 29 5:04 6:04 9:03 9:39 10:50 1:48 6:53 8:22

Brookline (Boston), Massachusetts July 1 4:11 5:11 8:24 9:00 10:16 1:26 6:50 8:25 July 8 4:15 5:15 8:26 9:02 10:18 1:26 6:48 8:23 July 15 4:20 5:20 8:29 9:05 10:20 1:27 6:45 8:19 July 22 4:27 5:27 8:33 9:09 10:23 1:27 6:42 8:14 July 29 4:33 5:33 8:36 9:12 10:24 1:26 6:36 8:07

Chicago, Illinois July 1 4:19 5:19 8:31 9:07 10:23 1:32 6:55 8:30 July 8 4:23 5:23 8:33 9:09 10:25 1:33 6:54 8:28 July 15 4:28 5:28 8:36 9:12 10:27 1:33 6:51 8:24 July 22 4:34 5:34 8:39 9:15 10:29 1:33 6:47 8:19 July 29 4:41 5:41 8:43 9:19 10:31 1:33 6:41 8:12

Cincinnati, Ohio July 1 5:16 6:16 9:23 9:59 11:13 2:19 7:35 9:08 July 8 5:19 6:19 9:25 10:01 11:15 2:20 7:34 9:07 July 15 5:24 6:24 9:28 10:04 11:17 2:20 7:31 9:03 July 22 5:30 6:30 9:31 10:07 11:20 2:21 7:28 8:59 July 29 5:36 6:36 9:34 10:10 11:22 2:20 7:24 8:53

Cleveland Heights, Ohio July 1 4:56 5:56 9:07 9:43 10:59 2:07 7:29 9:04 July 8 5:01 6:01 9:11 9:47 11:02 2:09 7:29 9:03 July 15 5:06 6:06 9:13 9:49 11:04 2:10 7:26 8:59 July 22 5:12 6:12 9:17 9:53 11:06 2:09 7:22 8:54 July 29 5:18 6:18 9:20 9:56 11:08 2:09 7:17 8:48

Columbus, Ohio July 1 5:07 6:07 9:16 9:52 11:06 2:13 7:31 9:05 July 8 5:11 6:11 9:18 9:54 11:08 2:14 7:30 9:03 July 15 5:16 6:16 9:21 9:57 11:11 2:14 7:28 9:00 July 22 5:21 6:21 9:24 10:00 11:12 2:14 7:24 8:55 July 29 5:27 6:27 9:27 10:03 11:14 2:13 7:19 8:49 104 Earliest Latest Latest Earliest Plag Time Time Time Latest Time Hamin- Tallis & Shema Shema Shachris Mincha cha T’fillin Sunrise (M.A.) (Grah) (Grah) (Grah) (Grah) Sunset Dallas, Texas July 1 5:23 6:23 9:21 9:57 11:08 2:06 7:10 8:39 July 8 5:26 6:26 9:23 9:59 11:10 2:07 7:09 8:38 July 15 5:30 6:30 9:26 10:02 11:12 2:08 7:08 8:36 July 22 5:34 6:34 9:28 10:04 11:14 2:08 7:06 8:33 July 29 5:39 6:39 9:30 10:06 11:15 2:08 7:02 8:28

Denver, Colorado July 1 4:36 5:36 8:44 9:20 10:35 1:41 6:59 8:32 July 8 4:40 5:40 8:47 9:23 10:37 1:42 6:57 8:30 July 15 4:44 5:44 8:49 9:25 10:38 1:42 6:55 8:27 July 22 4:50 5:50 8:52 9:28 10:41 1:42 6:51 8:22 July 29 4:56 5:56 8:55 9:31 10:43 1:41 6:46 8:16

Halifax, Nova Scotia July 1 4:33 5:33 8:50 9:26 10:43 1:56 7:26 9:03 July 8 4:37 5:37 8:52 9:28 10:45 1:57 7:25 9:01 July 15 4:43 5:43 8:56 9:32 10:48 1:58 7:22 8:57 July 22 4:50 5:50 8:59 9:35 10:50 1:58 7:17 8:51 July 29 4:57 5:57 9:03 9:39 10:53 1:57 7:12 8:44

Hartford, Connecticut July 1 4:19 5:19 8:31 9:07 10:22 1:31 6:54 8:29 July 8 4:24 5:24 8:34 9:10 10:25 1:33 6:54 8:28 July 15 4:29 5:29 8:37 9:13 10:27 1:34 6:51 8:24 July 22 4:35 5:35 8:40 9:16 10:30 1:33 6:47 8:19 July 29 4:41 5:41 8:43 9:19 10:31 1:33 6:41 8:12

Houston, Texas July 1 5:24 6:24 9:19 9:55 11:05 2:00 6:58 8:26 July 8 5:27 6:27 9:21 9:57 11:06 2:00 6:58 8:25 July 15 5:31 6:31 9:23 9:59 11:09 2:02 6:57 8:24 July 22 5:35 6:35 9:26 10:02 11:10 2:02 6:55 8:21 July 29 5:39 6:39 9:28 10:04 11:12 2:02 6:52 8:17

Los Angeles, California July 1 4:45 5:45 8:45 9:21 10:33 1:32 6:38 8:08 July 8 4:48 5:48 8:47 9:23 10:34 1:33 6:38 8:07 July 15 4:53 5:53 8:50 9:26 10:37 1:34 6:36 8:05 July 22 4:57 5:57 8:52 9:28 10:38 1:34 6:33 8:01 July 29 5:02 6:02 8:55 9:31 10:40 1:34 6:30 7:57

Memphis, Tennessee July 1 4:49 5:49 8:51 9:27 10:39 1:40 6:48 8:19 July 8 4:53 5:53 8:53 9:29 10:41 1:41 6:47 8:17 July 15 4:57 5:57 8:56 9:32 10:43 1:41 6:46 8:15 July 22 5:02 6:02 8:58 9:34 10:45 1:42 6:43 8:11 July 29 5:07 6:07 9:01 9:37 10:47 1:41 6:39 8:06 105 Earliest Latest Latest Earliest Plag Time Time Time Latest Time Hamin- Tallis & Shema Shema Shachris Mincha cha T’fillin Sunrise (M.A.) (Grah) (Grah) (Grah) (Grah) Sunset Miami Beach, Florida July 1 5:33 6:33 9:23 9:59 11:07 1:59 6:50 8:16

May 7, '03 May July 8 5:36 6:36 9:25 10:01 11:09 2:00 6:51 8:16 July 15 5:39 6:39 9:27 10:03 11:11 2:01 6:50 8:15 July 22 5:42 6:42 9:29 10:05 11:12 2:00 6:48 8:12 July 29 5:46 6:46 9:31 10:07 11:14 2:01 6:45 8:09

Milwaukee, Wisconsin July 1 4:16 5:16 8:30 9:06 10:22 1:34 6:59 8:35 July 8 4:20 5:20 8:32 9:08 10:24 1:35 6:58 8:33 July 15 4:26 5:26 8:36 9:12 10:27 1:35 6:55 8:29 July 22 4:32 5:32 8:39 9:15 10:29 1:35 6:51 8:24 July 29 4:39 5:39 8:43 9:19 10:32 1:34 6:46 8:17

Minneapolis, Minnesota July 1 4:30 5:30 8:47 9:23 10:41 1:55 7:26 9:03 July 8 4:34 5:34 8:50 9:26 10:43 1:56 7:24 9:01 July 15 4:40 5:40 8:53 9:29 10:46 1:57 7:21 8:57 July 22 4:47 5:47 8:57 9:33 10:48 1:56 7:17 8:51 July 29 4:54 5:54 9:00 9:36 10:50 1:56 7:10 8:43

Montreal, Canada July 1 4:09 5:09 8:28 9:04 10:22 1:37 7:09 8:47 July 8 4:14 5:14 8:31 9:07 10:24 1:37 7:07 8:44 July 15 4:20 5:20 8:34 9:10 10:27 1:38 7:04 8:40 July 22 4:27 5:27 8:38 9:14 10:29 1:38 7:00 8:34 July 29 4:34 5:34 8:41 9:17 10:32 1:38 6:54 8:27

New York, New York July 1 4:28 5:28 8:38 9:14 10:29 1:37 6:57 8:31 July 8 4:32 5:32 8:40 9:16 10:31 1:38 6:56 8:29 July 15 4:37 5:37 8:43 9:19 10:33 1:39 6:53 8:26 July 22 4:43 5:43 8:47 9:23 10:36 1:38 6:50 8:21 July 29 4:50 5:50 8:50 9:26 10:38 1:39 6:45 8:15

Oak Park (Detroit), Michigan July 1 4:59 5:59 9:12 9:48 11:04 2:14 7:38 9:13 July 8 5:03 6:03 9:14 9:50 11:06 2:14 7:36 9:11 July 15 5:09 6:09 9:18 9:54 11:08 2:15 7:33 9:07 July 22 5:15 6:15 9:21 9:57 11:11 2:15 7:30 9:02 July 29 5:21 6:21 9:24 10:00 11:12 2:14 7:24 8:55

Orlando, Florida July 1 5:31 6:31 9:24 10:00 11:10 2:03 7:00 8:27 July 8 5:34 6:34 9:26 10:02 11:12 2:05 7:00 8:27 July 15 5:38 6:38 9:29 10:05 11:14 2:06 6:59 8:25 July 22 5:41 6:41 9:30 10:06 11:15 2:06 6:56 8:22 July 29 5:45 6:45 9:32 10:08 11:16 2:05 6:53 8:18 106 Earliest Latest Latest Earliest Plag Time Time Time Latest Time Hamin- Tallis & Shema Shema Shachris Mincha cha T’fillin Sunrise (M.A.) (Grah) (Grah) (Grah) (Grah) Sunset Philadelphia, Pennsylvania July 1 4:35 5:35 8:44 9:20 10:34 1:41 6:59 8:33 July 8 4:39 5:39 8:46 9:22 10:36 1:42 6:58 8:31 July 15 4:44 5:44 8:49 9:25 10:39 1:42 6:56 8:28 July 22 4:50 5:50 8:53 9:29 10:41 1:43 6:53 8:24 July 29 4:56 5:56 8:55 9:31 10:43 1:42 6:47 8:17

Phoenix, Arizona July 1 4:22 5:22 8:21 8:57 10:09 1:07 6:12 7:42 July 8 4:25 5:25 8:23 8:59 10:10 1:08 6:12 7:41 July 15 4:29 5:29 8:26 9:02 10:12 1:09 6:10 7:39 July 22 4:34 5:34 8:28 9:04 10:14 1:10 6:07 7:35 July 29 4:39 5:39 8:31 9:07 10:16 1:09 6:04 7:31

Pittsburgh, Pennsylvania July 1 4:53 5:53 9:02 9:38 10:53 2:01 7:20 8:54 July 8 4:57 5:57 9:05 9:41 10:56 2:02 7:20 8:53 July 15 5:02 6:02 9:08 9:44 10:58 2:02 7:17 8:49 July 22 5:08 6:08 9:11 9:47 11:00 2:02 7:13 8:44 July 29 5:14 6:14 9:14 9:50 11:02 2:02 7:08 8:38

Providence, Rhode Island July 1 4:14 5:14 8:26 9:02 10:18 1:27 6:50 8:25 July 8 4:18 5:18 8:28 9:04 10:20 1:28 6:49 8:23 July 15 4:24 5:24 8:32 9:08 10:22 1:29 6:46 8:19 July 22 4:30 5:30 8:35 9:11 10:25 1:28 6:42 8:14 July 29 4:36 5:36 8:38 9:14 10:26 1:28 6:36 8:07

San Francisco, California July 1 4:51 5:51 8:56 9:32 10:46 1:50 7:04 8:36 July 8 4:55 5:55 8:59 9:35 10:48 1:51 7:02 8:34 July 15 4:59 5:59 9:01 9:37 10:50 1:51 7:00 8:31 July 22 5:05 6:05 9:05 9:41 10:52 1:51 6:57 8:27 July 29 5:10 6:10 9:07 9:43 10:54 1:51 6:52 8:21

Seattle, Washington July 1 4:15 5:15 8:38 9:14 10:34 1:52 7:31 9:11 July 8 4:20 5:20 8:41 9:17 10:36 1:53 7:29 9:08 July 15 4:27 5:27 8:45 9:21 10:39 1:54 7:25 9:03 July 22 4:34 5:34 8:49 9:25 10:41 1:53 7:20 8:56 July 29 4:43 5:43 8:53 9:29 10:45 1:53 7:14 8:48

Silver Spring (Washington D.C.) July 1 4:46 5:46 8:53 9:29 10:43 1:49 7:04 8:37 July 8 4:50 5:50 8:56 9:32 10:45 1:49 7:04 8:36 July 15 4:55 5:55 8:59 9:35 10:48 1:50 7:02 8:33 July 22 5:00 6:00 9:01 9:37 10:49 1:50 6:58 8:28 July 29 5:06 6:06 9:04 9:40 10:51 1:49 6:53 8:22 107 August 2003 Sun Mon Tues Wed Thurs Fri Sat 1 2 May 7, '03 May 345678 9 Fast 9th of Av

10 11 12 13 14 15 16 15th of Av

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24 25 26 27 28 29 30 Rosh Rosh Chodesh Chodesh

Earliest Latest Latest Earliest Plag Time Time Time Latest Time Hamin- Tallis & Shema Shema Shachris Mincha cha T’fillin Sunrise (M.A.) (Grah) (Grah) (Grah) (Grah) Sunset St. Louis, Missouri July 1 4:40 5:40 8:46 9:22 10:36 1:42 6:56 8:29 July 8 4:44 5:44 8:49 9:25 10:39 1:42 6:56 8:28 July 15 4:48 5:48 8:51 9:27 10:40 1:43 6:54 8:25 July 22 4:54 5:54 8:55 9:31 10:43 1:43 6:50 8:20 July 29 4:59 5:59 8:57 9:33 10:44 1:42 6:45 8:14

Toronto, Canada July 1 4:40 5:40 8:55 9:31 10:48 2:00 7:27 9:03 July 8 4:44 5:44 8:57 9:33 10:50 2:01 7:25 9:01 July 15 4:49 5:49 9:00 9:36 10:52 2:00 7:22 8:57 July 22 4:56 5:56 9:04 9:40 10:54 2:01 7:18 8:51 July 29 5:03 6:03 9:07 9:43 10:57 2:00 7:12 8:44

Vancouver, British Columbia July 1 4:11 5:11 8:38 9:14 10:34 1:56 7:40 9:21 July 8 4:16 5:16 8:41 9:17 10:37 1:57 7:38 9:18 July 15 4:23 5:23 8:45 9:21 10:40 1:57 7:34 9:13 July 22 4:31 5:31 8:49 9:25 10:43 1:57 7:29 9:06 July 29 4:40 5:40 8:53 9:29 10:46 1:57 7:21 8:57

Winnipeg, Manitoba July 1 4:24 5:24 8:52 9:28 10:50 2:13 7:59 9:41 July 8 4:29 5:29 8:55 9:31 10:52 2:13 7:56 9:37 July 15 4:36 5:36 8:59 9:35 10:55 2:13 7:52 9:32 July 22 4:45 5:45 9:04 9:40 10:58 2:14 7:47 9:25 July 29 4:54 5:54 9:08 9:44 11:01 2:13 7:39 9:15 108 May 7, '03

Tammuz-Av July 2003 5763

Sunday Monday Tuesday Wednesday Thursday Friday Saturday

Tammuz 1 1 Tammuz 2 2 Tammuz 3 3 Tammuz 4 4 Tammuz 5 5 Zevachim 22 Zevachim 23 Zevachim 24 Zevachim 25 Zevachim 26 Rosh Chodesh Independence Day

Tammuz 6 6 Tammuz 7 7 Tammuz 8 8 Tammuz 9 9 Tammuz 10 10 Tammuz 11 11 Tammuz 12 12 Zevachim 27 Zevachim 28 Zevachim 29 Zevachim 30 Zevachim 31 Zevachim 32 Zevachim 33 Tammuz 13 13 Tammuz 14 14 Tammuz 15 15 Tammuz 16 16 Tammuz 17 17 Tammuz 18 18 Tammuz 19 19 Zevachim 34 Zevachim 35 Zevachim 36 Zevachim 37 Zevachim 38 Zevachim 39 Zevachim 40 th Fast ñ 17 of Tammuz

Tammuz 20 20 Tammuz 21 21 Tammuz 22 22 Tammuz 23 23 Tammuz 24 24 Tammuz 25 25 Tammuz 26 26 Zevachim 41 Zevachim 42 Zevachim 43 Zevachim 44 Zevachim 45 Zevachim 46 Zevachim 47

Tammuz 27 27 Tammuz 28 28 Tammuz 29 29 Av 1 30 Av 2 31 Zevachim 48 Zevachim 49 Zevachim 50 Zevachim 51 Zevachim 52 Rosh Chodesh DEDICATIONS

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