17 February 2018 2 Adar 5778 ends London 6.06pm 6.04pm

Volume 30 No. 22 Artscroll p.444 | Haftarah p.1157 Hertz p.326 | Haftarah p.336 Soncino p.500 | Haftarah p.515

In loving memory of Moshe ben Avraham Zarach

Drawing of the Temple menorah, in the Rambam’s (') own hand, in a manuscript of his Perush Hamishnayot (Menachot 3:7). Reproduced in Rabbi Y. Kafich’s edition, Jerusalem, 1967

"You shall make a menorah of pure , hammered out shall the menorah be made, its base, its shaft, its cups, its knobs, and its blossoms shall be [hammered] from it" (Shemot 25:32). 1 Sidrah Summary: Terumah

1st Aliya () – Shemot 25:1-16 made of 11 curtains of goat hair, with a further tells Moshe to ask the for a voluntary double michse (cover) on top, one made from offering towards the construction and functioning dyed ram skins, the other from tachash skins. of the Mishkan (). The materials 4th Aliya (Revi’i) – 26:15-30 needed are gold, silver and copper; turquoise, purple and scarlet wool; linen, goat hair, dyed ram The kerashim (planks) and their enjoining bars skins, skins of the tachash animal, acacia wood, were made from gold plated acacia wood. oil, specific spices and particular precious stones Question: How tall were these planks? (26:16) (for placing in the Kohen Gadol’s garments). God Answer on bottom of page 6. then instructs Moshe about how to make different features of the Mishkan: The Aron (ark) was made 5th Aliya (Chamishi) – 26:31-37 from acacia wood, plated with gold on both the The Parochet (partition), was made of wool and inside and outside, and with a gold crown (zer) linen. It was placed on the southern side of the around the top. It had four gold rings attached to Mishkan, to cordon off the Kodesh HaKedoshim it, two on each side, with a gold-plated wooden () area, which housed the Aron. stave left permanently between each pair of rings, in order to carry the Aron. The Tablets of the Ten Commandments were placed in the Aron. 6th Aliya (Shishi) – 27:1-8 The Mizbeach () was made of copper-plated Point to Consider: How many times is the word wood, with four corner pieces and with staves ‘terumah’ used in verses 25:2-3? What does this attached to rings to carry it. hint to? (see to 25:2)

7th Aliya (Shevi’i) – 27:9-19 2nd Aliya (Levi) – 25:17-30 The Chatzer (courtyard) surrounded the Mishkan; The Kaporet (cover) of the Aron was made of pure its outer ‘fence’ was made of linen yiriyot gold, with two cherubs moulded on top, facing (curtains), attached to wooden pillars. one another and with their wings touching. The Shulchan (table) was made from gold-plated acacia wood, with a gold crown (zer) on its lid Haftarah (misgeret). It had rings and staves to carry it, like The reading, from the Book of Kings, records the Aron. The show bread (Lechem Hapanim) King Shlomo’s (Solomon) construction of was placed on it. the Beit Hamikdash (Temple) in Jerusalem, which was completed 480 years after the Exodus from Egypt. The construction involved mobilising 3rd Aliya (Shlishi) – 25:31-26:14 close to 200,000 workers. The Menorah was hammered from one piece of pure gold, with seven lamps. The Mishkan had ten yiriyot (curtains), made of linen and patterned wool, with golden hooks joining them together. The Ohel (tent), draped over the Mishkan, was

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2 Preparing the Way by Rabbi Hughes, Radlett United Synagogue

Last week’s sidrah, this concept is actually a verse in the Biblical Mishpatim, detailed a prophet Malachi, in which he conveys the whole range of civil laws, unacceptability of a stolen animal offering in the including the laws of Temple. The terminology used in the verse is guardians, the penalties for telling, relating the gravity of the matter, that “God damaging others’ property despises stolen elevation (olah) offerings” (see and the to return Succot 30a). lost objects. This week’s sidrah, Terumah, begins by detailing donations The 's laws regarding monetary matters are collected for the construction of the Tabernacle complex and sophisticated. In fact, the section (Mishkan). of Shulchan Aruch (Code of Jewish Law, written 1563) detailing financial laws contains over four Rabbi Yosef Dov Soloveitchik (d. 1993) points out times as many laws as the sections concerning that these topics seem entirely different, and (dietary laws). Again, this emphasises therefore asks why these two parashiyot are how seriously the Torah takes integrity in these juxtaposed. Do they have a sequential link? areas.

He answers by noting that many of Mishpatim’s Rabbi Yisrael Salanter, the founder of the Mussar commandments concern the fine details of (ethics) movement (d.1883) once had a student financial honesty, whilst the first verse of who stopped pursuing a career in the Rabbinate Terumah tells us that the Mishkan was built because he did not want to take responsibility entirely from tzedakah (charity) money: for answering halachic questions concerning Jewish ritual, such as Shabbat and kashrut. "God spoke to Moshe, saying: ‘Speak to the Rabbi Salanter told him that he should be even children of , and have them take for more afraid of answering questions about Me an offering; from every person whose financial matters, which are often even more heart inspires him to generosity, you shall take complicated. My offering’” (Shemot 25:1-2). When giving charity, we need to try to acquaint This juxtaposition teaches a very important ourselves as much as possible with the laws lesson. Whilst giving charity (tzedakah) is a pertaining to business, so that the donation wonderful mitzvah, it carries with it a qualification money is ‘clean’, earned with full integrity. that the funds donated come from the right Make sure to know your Mishpatim, so that sources. Ill-gotten gain is forbidden as the basis your Terumah will be maximised! of charitable donations. Mishpatim demands fair play in financial dealings; that is the necessary precursor to Terumah.

Indeed, in general halacha, if any mitzvah is performed using a stolen item, the attempted mitzvah is disqualified because it is deemed a "mitzvah haba'a b'"- a mitzvah performed through a transgression. Therefore, a stolen lulav cannot be used on Succot, nor can one use a stolen shofar on Rosh Hashanah. The source for

In memory of Yaakov Yehoshua ben Ephraim Hirsch 3 Bein Adam Lechaveiro Part 26: Honouring Parents (Kibud Av V’eim) VIII: Practical Laws of Kaddish by Rabbi Daniel Fine, Community Rabbi, Stanmore & Canons Park United Synagogue

In this final article about Kaddish Derabanan). This similarity underlines honouring parents, we will our belief that the eternal achievements in this focus on some laws of the world are spiritual and that the merit for the Kaddish prayer: Torah one studies is everlasting, even beyond this world. There are six forms of Kaddish: • In Ashkenazi communities, Kaddish is recited standing up, and the congregation stands up I. Chatzi Kaddish – 'Half-Kaddish'. This is the too. One should not walk in front of the shortest Kaddish, and is recited, for example, Kaddish-sayer during Kaddish, nor should in the Shacharit service by the chazzan one talk during Kaddish. before Barechu (see green , p. 60) • Kaddish is recited facing the same way one II. Kaddish Shalem – 'Full Kaddish'. This is faces when praying the Amidah (standing recited by the chazzan before the Aleinu prayer): towards Jerusalem (east, in Britain). prayer. It consists of the half- Kaddish, plus a request to accept our prayers and then two • Kaddish is only recited when a minyan – requests for peace (p.138) a quorum of ten males over barmitzvah age – is present. III. Kaddish Yatom – 'Mourner’s Kaddish'. This is recited by mourners for eleven months • At the end of Kaddish, the reciter takes three following the death of a parent. Its text is the steps back, faces left and says oseh shalom same as the Kaddish Shalem, minus the post- bimromav, then faces right and says prayer request for one's prayers to be hu ya’ase shalom aleinu, then bows forward answered (p. 142). and says ve'al kol Yisrael, ve’imru Amen. The three steps back represent departing from the IV. Kaddish Derabanan – 'the Rabbis' Kaddish’. Divine Presence. The bowing to the left and This is recited after Torah study in a public then to the right represent acknowledging setting. Mourners also recite it after the the Divine attributes of justice and mercy Mishnayot texts pertaining to the sacrifices (symbolised by left and right respectively) and and the interpretive principles of Rabbi that only He can balance these two qualities. Yishmael recited during the morning service. It is the same as Kaddish Yatom, with an • Kaddish may be said for more than one additional paragraph asking for God to give deceased relative, or by many people for the longevity and success to those who engage same deceased person. in Torah study (p. 34).

V. Kaddish after a burial. This Kaddish has a paragraph towards the beginning which expresses further requests for the rebuilding of the Temple and the return of the Jews to the Land of Israel.

VI. Kaddish at a siyum. This is very similar to the Kaddish at a burial, the only difference being the addition of the prayer for those who engage in Torah study (also mentioned in

In memory of Mordechai Avraham ben Nechemia 4 Purim: The Meaning Behind the ‘Lots’ by Rabbi Chaim Burman, US Rabbinic Fellow

At a recent family gathering, if Vashti would not have refused to come to a cousin was complaining. Achashverosh’s banquet, then the stage would His work involves writing not have been cleared for Esther to become the the mathematical language Queen and intercede to save her people. It was for apps intended for only because Mordechai overheard the plot to smart phones and tablets. assassinate the king that he was accorded A bug had been found in royal favour. And it was only because the king one of the company’s apps, happened to have a sleepless night that he was causing the entire app to malfunction, leading reminded of Mordechai’s loyalty, ending in to serious financial repercussions. He then Haman leading Mordechai through the streets explained that this kind of “bug” was a coding of Shushan. error that came about when the programmer had entered the coding language; he had made What appears as a web of coincidence and an error. “What was his mistake?”, one family unrelated consequences, to the discerning eye member asked. We were shocked to hear the can ultimately be seen as the hidden Hand of answer: “Oh, there was a full stop in the wrong God, quietly orchestrating events from behind place”. the scenes. God’s Name is not mentioned once in the Megillah and Purim is the only festival Even this minor detail wrought havoc on the when we commemorate events that occurred functioning of the app. “Bugs” like these have when the Jews were in exile, as we are today. caused major explosions, crippled space It is as if the Megillah is setting the paradigm probes and have been the cause of death. of how God will relate to us in exile. We may Small things can make a big difference. This is not live in an age of open miracles, but from one of the focal messages of Purim. the story of Purim we see that even small, seemingly insignificant events can have huge We are familiar with the name Purim, but where significance and are part of something much does it come from? Purim means ‘lots’, and bigger. We never know how far reaching an reminds us of one of the great ironies of the apparently inconsequential interaction, a kind Purim story. Haman casts lots to determine word, one extra mitzvah, can be. on which day he would annihilate the Jews (Megillat Esther 3:7). Ultimately, it was on So, although the lots seem to be a minor part of precisely those days that Haman and his the story and their outcome seems to be supporters were defeated. However, the lots random, the message of Purim is that just the are quite a minor feature of the narrative, so opposite is true. why did the festival come to be named after them? Why are they considered so central?

One answer is that the lots are really symbolic of the entire thrust of the Megillah’s story; a series of seemingly insignificant and unconnected events which, viewed in isolation, seem random. In hindsight, however, these events can be seen as part of a carefully orchestrated plan to save the Jewish nation and reverse Haman’s evil plot. For example,

In memory of Tzemach ben Yisrael 5 Insights into Part 96: The Rise of Shimon ben Shatach by Rebbetzen Ilana Epstein, Cockfosters & N Southgate United Synagogue; Head of Project Development, US Living & Learning

In 103 BCE, after just a His two most successful innovations involved the year of rule, Aristobulus Sanhedrin and the creation of universal education. the son of (known in Rabbinic As the Sanhedrin, aside from Yehoshua ben literature as Yochanan Prachia, consisted of Sadducees who were not Kohen Gadol) died. His learned in the Torah, Shimon ben Shatach death left Queen Salome framed arguments in the Sanhedrin simply – if a (Shlomtzion HaMalka) to member could not bring proof to back up his pick up the pieces. She freed her brother-in-law point of view from the Torah, he would be Alexander Jannaeus (known as Yannai) from dismissed from the Sanhedrin. Seats in the prison. Yannai was given regal responsibilities, Sanhedrin were thus vacated by the Sadducees as well as the role of High Priest (Kohen Gadol). and filled by Torah scholars. He married Shlomtzion, who was his brother’s The position of Kohen Gadol had until this point childless widow. Yannai’s gratitude to Shlomtzion been held by the Hasmonean king. After the time for freeing him initially made him less of Yochanan, we do not find a Kohen Gadol who antagonistic towards the Pharisees (the sect of served on Yom Kippur, and most only appeared at traditional Jews), who were therefore allowed the Temple for the festival of Succot. During this to return to Jerusalem. Shlomtzion’s greatest ally period, there was massive corruption and the was her brother, the great sage Shimon ben position of Kohen Gadol was bought and went to Shatach. unsuitable people. Indeed (the Roman Megillat Ta’anit (an Aramaic document, first Jewish first century historian) writes that Yannai century CE) reports the desolation in Jerusalem was away from Jerusalem for years. The actual as the reign of Aristobulus ended and Yannai’s service in the Temple was therefore entrusted to started: “The Sadducees sat in the Sanhedrin more suitable deputies. together with King Yannai and Queen Shlomtzion, Shimon Ben Shatach was keen to have a Torah and not one of Israel sat with them except sage as Kohen Gadol and identified the righteous Shimon ben Shatach”. Once more the Sanhedrin Yehoshua ben Gamla as the best candidate. (High Court) and its control of religious matters Given the corrupt status quo, Yannai had to be was in the King’s hands. Megilat Ta’anit is not paid a high price to agree to resign his position telling us that they were a party of three sitting (Talmud Yevamot 61). Due to Yehoshua ben alone in the chambers, rather that at this time the Gamla‘s wealth, the Sadducees did not suspect Sanhedrin was inhabited by ‘ignorant men of him of being in cahoots with the Pharisees and power’ and therefore ‘not one of Israel’, meaning Shimon ben Shatach. Yet with Yehoshua Ben that none of the learned scholars, sat with them. Gamla in place, the Sages were able to institute Shimon ben Shatach, in an effort to redress this an educational innovation that is in place until imbalance of power and Torah knowledge, sent today, which we will read about next week. for his teacher, the old Nassi (president of the Sanhedin) Yehoshua ben Prachia, who had been in hiding in Alexandria during the rule of Illustration of the Yochanan. Sanhedrin , 1883 encyclopedia (People's The Talmud states that: “the world was desolated Cyclopedia of Universal (when Yochanan slew the Sages) until Shimon Knowledge)

ben Shatach came and restored the Torah to its ancient glory” (Kiddushin 66a). metres) 5 (approximately 10 Answer:

In memory of Frida Mirel bat Chaim Simcha 6 THE 2018 US WOMEN’S DINNER

Will be held on Thursday, 8th March 2018, International Women’s Day

Special Guest Speaker Claire Lomas MBE

Who walked the marathon using the ReWalk body suit invented in Israel, for wheelchair users

at St John’s Wood Synagogue 37-41 Grove End Road, London NW8 9NG

Ticket price £35 To book email: [email protected] or telephone: 020 8343 5699

Dinner 7.30pm Speaker 9pm Event ends 10.00 pm

All funds raised will go towards providing disabled access for

This event is in memory of Joy Conway z”l

Registered Charity No. 242552