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16 March 2019 9 Adar II 5779 Shabbat ends London 6.53pm Jerusalem 6.23pm

Volume 31 No. 28 Artscroll p.544 | Maftir p.1066 | Haftarah p.1214 Hertz p.410 | Maftir p.856 | Haftarah p.995 Soncino p.605 | Maftir p.1114 | Haftarah p.1192 Parashat Zachor The Fast of Esther is on Wednesday, starting in London at 4.24am and ending at 6.54pm Purim is on Wednesday night and Thursday

In loving memory of Shmuel Nissim ben Yaacov

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Sidrah Summary: Vayikra

1st Aliya (Kohen) – Vayikra 1:1-13 A Kohen Gadol who accidentally contravened The Book of Vayikra starts by detailing the olah specific serious prohibitions had to bring a bull, (elevation) offering. One who brought an offering parts of which were burned on the mizbeach ; the had to lay their hands upon it ( semicha ). The rest were burned outside the camp. A similar shechita (slaughter) of the animal could be done process had to be done if the High Court’s by a non-Kohen, but the processes thereafter (Sanhedrin ) ruling caused an accidental (catching the blood and sprinkling it on the altar) transgression by the people. If a king (referred were performed only by the Kohanim. The olah to here as Nasi ) accidentally transgressed certain offering was cut up and all of the pieces were mitzvot, he had to bring a male goat as an offering. burned on the mizbeach (altar). The verses detail an 6th Aliya (Shishi) – 4:27-5:10 olah offering brought from cattle, sheep or goats. The variable offering ( korban oleh ve’yored ) was 2nd Aliya (Levi) – 1:14-2:6 dependent on the financial means of the person The now details the laws of an olah offering who brought it – it could be an animal, birds or flour. brought from fowl. The process of killing the fowl This offering was brought by someone who differed from an animal offering; notably, the Kohen intentionally refused to testify as a witness or who used his fingernail ( melika ) instead of a knife. It was made a false oath. It was also brought by one who also possible to bring an offering from fine flour accidentally entered parts of the Temple ( Beit (mincha ), a handful of which was mixed with oil and Hamikdash ) or touched sanctified objects when thrown onto the altar’s fire. The rest was baked and in a state of ritual impurity. eaten by the Kohanim. 7th Aliya (Shevi’i) – 5:11-26 Question: On what side of the altar was the An individual who unintentionally derived benefit leftover parts of the fowl offering thrown? (1:16) from sanctified objects had to bring a male ram Answer on page 6. as a guilt offering ( asham ), as well as paying for Point to Consider: From what stage could the the ‘damage’ and adding an additional fifth to the service of the meal offering be performed only cost. An asham was also brought by someone who by Kohanim (see Rashi to 2:2) was not sure whether they had inadvertently committed the type of sin for which one would 3rd Aliya (Shlishi) – 2:7-16 normally bring a chatat . Several voluntary meal offerings are listed, some baked, some fried. These offerings had to be Maftir (Devarim 25:17-19) unleavened. Every offering – whether animal, fowl The special reading for Parashat Zachor is from or flour – had salt added to it. The laws of the Torah the end of Parashat Ki Tetze, commanding us to of the parched Omer offering are stated, which was remember how the Amalekite nation started a war brought on 16 Nisan (Rashi). against the Israelites after they left Egypt, as well as the imperative to eradicate . 4th Aliya (Revi’i) – 3:1-17 A voluntary peace offering ( shelamim ) could be Haftarah for Parashat Zachor brought from cattle, sheep or goats. Only parts of it The prophet Shmuel () relates how were burned on the mizbeach – other parts were King Shaul () defeated Amalek, but took pity eaten by the Kohanim and by the person who on their king, Agag. In defiance of a Divine brought the offering (see Rashi). command, Shaul refrained from killing Agag, as well as sparing his cattle. Shmuel rebuked Shaul 5th Aliya (Chamishi) – 4:1-26 and told him that he would lose the monarchy People were commanded to bring sin offerings because of this misplaced mercy. Shmuel himself (chata’ot ) for various inadvertent transgressions. then killed Agag.

Unit ed S ynagogue Daf Hasha vua Pr oduc ed by US Living & Learning toge ther with the Rabbinical Council of the United Synagogue Edito r: Rabbi Chaim Gr oss Edito r- in-Chief: Rabbi Baruch Davis Editorial T eam: Ra bbi Daniel Sturgess, Rabbi Michael Laitner, S haron Radley Available also via email US website www.theus.org.uk ©United Synagogue To sponsor Daf Hashavua ple ase contact Danielle Fox on 020 8343 6261 , o r [email protected] .uk If you have any comments or questions regarding Daf Hashavua please email [email protected] .uk

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Leftover Ink by Rabbi Emanuel Levy, Palmers Green and Southgate United Synagogue

When Moshe descended explains the left-over ink which Moshe passed from Mount Sinai with over his brow. the Tablets of the Ten Commandments, his face shone with an unusual Whether the rays of glory came from the word radiance (see Shemot 34:30). anav or the word vayikra , the lesson is the same. The Midrash explains the It was Moshe’s great humility that led him to reason for this phenomenon: make these changes. Paradoxically, the “On Mount Sinai, Moshe wrote down the words greatness of Moshe, as revealed in the Divine of the Torah as dictated to him by Hashem. gift of those special rays, lay in his very humility. As he was writing with an ink quill, a little of the Moshe was so self-effacing, denying his many ink was left over, which he passed over his brow; accomplishments, yet his great humility was from this, the rays of glory were formed”. revealed on his face to the rest of the people. In keeping with his humility, he did not feel that he was better than anyone else, indicated by the If Moshe was using special Divine ink, why was fact that: “Moshe did not know that his face was he given even a small amount more than was radiant with light” (Shemot 34:29). necessary? The Or Hachaim (Rabbi Chaim ibn Altar, d. 1743) answers this question by referring to the words in parashat Behalotecha: “And Moshe was more humble ( anav ) than any other man” (Bemidbar 12: 3) which Moshe himself wrote down. On account of his great humility, Moshe did not want to write this, so he wrote the word anav , meaning humble, defectively, leaving out the letter yud (y) from the word. He did this in order to detract from his own importance. This accounted for the left-over ink referred to in the Midrash.

Rabbi Ezra Altshuler of Vienoti (d. 1938) asks the same question about the surplus ink. He quotes the Ba’al Hatturim (Rabbi Yaakov Ben Asher d. 1343) in his comments at the beginning of our sidrah, in which the very first word ‘Vayikra’ (arqyv ) is written with a small aleph ( a) at the end, so that it could be read ‘ Vayikar ’. This was an expression used in reference to the evil prophet Bilam, indicating that Hashem met Bilam “by chance”. This is in contrast to the word ‘ Vayikra ’, which means that Hashem “called” to Moshe, as a sign of love. Again, in order to downplay his own importance, Moshe did not wish to write the word ‘ Vayikra ’ in full, so he wrote it with a small aleph . With this comment, Rabbi Altschuler

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Purim: Striking the Right Balance by Rebbetzen Sarah Proops, Graduate of the Chief Rabbi’s Ma’ayan Programme

Chapter five of Megillat significantly, she felt as though she was standing Esther begins with the in front of God’s Temple, offering prayers for her tense episode in which own safety and that of her beloved nation. Esther, having been granted permission to enter the We learn an extremely important lesson from King's court, invites Esther’s actions, which can provide a guide as Achashverosh, together to how we should approach challenging with , to a private circumstances that may come our way. We too party. should pray for help and success before we embark on any project, venture or 'mission'. It is important to note that after Mordechai persuaded Esther to come to the aid of the Yet there is a danger that our ego may take over Jewish nation, she took to her assigned task and that we start to think that we are in charge of wholeheartedly and with absolute faith in God. our own fate. We could think that everything By approaching the royal court uninvited, she depends on us, being quick to either place was risking her life, yet it is clear that she was blame or take credit, depending on the eventual willing to take the chance for the sake of her outcome. people. The Megilla tells us that when she approached the King she was “clothed in royalty” (Esther 5:1). The Torah Temima (by Rabbi Alternatively, sometimes we might solely Baruch Epstein d. 1941) explains this verse to be concentrate on prayer and fail to take the referring to the “majesty” of King Shaul (Saul), appropriate amount of action or responsibility for Esther's ancestor, who was given the original the situation, relying on God to do all the work mission of destroying the nation of Amalek, of for us. whom Haman was a descendant. It was at this point in the Megilla that Esther took this mission In contrast to both of these modes of behaviour, upon herself. Esther did not forget the importance of the role God would play in the outcome, yet at the same The Zohar, the foundational text of Jewish time she was aware that she had to be proactive mysticism, gives us a tremendous insight into and do all she could to ensure the most positive Esther’s mindset at this time. When describing outcome, even risking her life by asking for a her waiting in the inner courtyard, the verse meeting with Achashverosh. Esther struck a refers to Esther “facing the king’s palace” (ibid.). remarkable balance between faith in God and The Zohar explains that she was not simply hishtadlut , taking the appropriate amount of standing across from Achashverosh, but more personal action.

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Jewish Contemporary Ethics Part 22: Judaism, Democratic Law and Autonomous Morality IV by Rabbi Dr. Moshe Freedman, New West End Synagogue

The previous article in this The Rambam himself cautions against those series indicated that there who seek to stifle their own intellect in the is significant reason to service of God. He writes that some would prefer acknowledge the existence that Divine law should have no rational of ethical behaviour which explanation, lest it imply the existence of a is not mandated within the human component in Divine wisdom. In fact, Written and Oral Torah and Rabbi Amital cites Rabbi Avraham Yitzchak is therefore outside of the HaKohen Kook (d. 1935), the first Ashkenazi strictly prescribed halacha. Many contemporary Chief Rabbi of Mandatory Palestine, who Jewish scholars have associated this ethic with maintains that there is a critical relationship the concept of Natural Morality, a description of between autonomous morality and yirat the inherent common value system within the Shamayim – awe of Heaven. He goes on to say human conscience. For example, whilst murder, that the self-suppression of one’s own natural theft and violence are prohibited by the Torah, morality not only fails to strengthen a personal most people would anyway intuit the immorality connection to God, it actively defiles it ( Orot of such actions. HaKodesh 3:11). As mentioned earlier in this series, a variety of Jewish philosophers identify Former Israeli cabinet minister and Rosh the neshamah (soul) as the basis for human Yeshiva, Rabbi Yehudah Amital (d. 2010) intellect, emotional intelligence and moral understands mankind being made “in the image sensitivities. Our soul in turn is rooted in God’s of God” (Bereshit 1:27) as God “endowing him essence and so our awe of God is incomplete with moral sensitivity and a conscience”. Thus without the engagement of our own moral far we have highlighted the subjectivity of faculties. mankind’s moral conscience, but based on a variety of classic and contemporary rabbinic What are we then to do, when we sense a sources, Rabbi Amital argues persuasively that dissonance between our natural sense of right our naturally inherent and autonomous value and wrong, and that which God has explicitly system is an essential part of who we are and commanded? Having laid the groundwork, what we can – and must – become. we are now ready to shift focus and begin to discuss how our sages and commentators This requires significant consideration, for the have grappled with questions such as capital Rambam (Maimonides d. 1204) makes it clear punishment, slavery, and the command to wipe that following God’s revelation at Sinai and the out the nation of Amalek, as detailed in today’s giving of the Torah, whatever we do or refrain maftir reading. from doing is only because of God’s command through Moshe. One might legitimately ask therefore what purpose Natural Morality serves following the Sinai revelation. Yet while some might see Natural Morality as an unnecessary threat to the integrity of the Torah, Rabbi Amital points out that such a view seemingly detaches the “connection between God [as the] Creator of man, and God [as the] Giver of the Torah, as if that which God implanted in man’s heart does not belong to God” ( Jewish Values in a Changing World , p. 23).

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If He had taken us to Sinai but not given us the Torah... by Danny Baigel, Director of Jewish Education, Immanuel College

The Revelation at Sinai, which can be very impactful on students’ lives – where the Jewish People whether it's Kabbalat Shabbat on a school completed their journey Shabbaton, Shacharit at sunrise on a Year 9 from slavery to freedom Israel Trip or singing Am Yisrael Chai on a Year 12 with the acceptance of trip to Poland. These are often the unquantifiable the Torah, was without moments of growth and change that we have to doubt one of history's cherish and embrace. These experiences inspire most important educational us, as we continue to develop in our relationship moments. However, when you examine God's with God and with other people. ‘lesson plan’ at Sinai, the teaching methodology seems surprising. Following the Giving of Torah at Mount Sinai, the Talmud teaches that Moshe taught the Most schools aim to cater for the individual and nation the Torah in a more content-focused way, care for the educational needs of each student. in smaller groups, with closer attention and Small class sizes, opportunities for discussion support for each individual. and close pastoral care are all approaches that educational experts encourage. Yet the teaching Rabbi Jonathan Sacks questions why the awe- of Torah at Mount Sinai seems to take an inspiring, life-changing episode of the Revelation opposite approach. There were millions of people at Sinai was followed by the far less dramatic, in one classroom (Mount Sinai), with one teacher prescriptive set of laws in parashat Mishpatim. (God), who was conveying the same message to He explains that “God is in the details”; Judaism a demographic which ranged from babies to is not simply a religion of passion and prophecy, great-grandparents. In addition, the environment but one of routine and commitment, with a close was far from cushioning – there was thunder, emphasis on the minutiae. It is the hard work that lightning and the awesome sound of the shofar is invested following moments of inspiration ringing at the same time. At first glance, this does which allows us to truly develop as individuals. not seem to be the most conducive learning environment. So why did God give the Torah in Inspiration balanced with perspiration is the such a manner? essence of Jewish education. As educators, we try to facilitate both the momentous and Rabbi Moshe Lichtenstein (Rosh Yeshiva of the mundane. In doing so we hope to instil in Har Etzion d. 2015) suggests that an answer our students a passion and commitment for can be found in Dayenu , which we sing on Judaism that will last beyond their years Seder night: “If He had taken us close to Sinai in school. but not given us the Torah, it would have been enough”.

Based on these words, Rabbi Lichtenstein suggests that it was not the content of God's words that was the focus of the Sinai experience, but rather the experience itself (i.e. “bringing us close to Sinai”). The focus was for the Israelites to witness God, in His power and might, at the start of their journey as a new nation.

An important message for educators is to

: r e w s n A e d i s n r e t s a e e h t n remember the power of experiential education, o

In memory of Harav Avraham Yitzchak Yaakov ben Harav Nata Gershon 6 Vayikra Vol.31 No.28.qxp_Layout 1 25/02/2019 11:41 Page 7

Become a Daf Hasha vua Sponsor

Celebr ate a simcha or remember a lo ved one. For more inf ormation email dfo x@theus .org.uk or cal l 020 8343 6261

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