Parasha Page Numbers Derash veDaSh: A Message and Greeting Parasha Artscroll 998, Soncino 799 “Hyperbole, History, Homily, and Harmony”

Maftir (Rosh Chodesh) Artscroll 890, Soncino 695 In his magnum opus Mevo Ha- (=An Introduction to the Talmud), Haftara (Rosh Chodesh) Artscroll 1208, Soncino 944 the author - Galician -giant Zvi Hirsch Chajes - suggests that the number 300 frequently found in the Talmud is intended not as an Schedule of Services and Classes accurate count of the given items under discussion, but rather a hyperbole Friday, August 17 / 29 Av designed to stimulate the attention of the student-reader. Shacharit 6:15 am Mincha//Maariv 7:00 pm As it turns out, there is also some degree of inaccuracy surrounding the Candle-lighting, preferably by 7:15 but no later than 7:32 pm announcement of this “300th Issue” of The Park Page. Those with long Saturday, August 18 / 30 Av – Rosh Chodesh memories may recall an inaugural Issue #0 reconstructed and circulated after Issue #1, to align the publication schedule with this author’s service Navi Shiur: Ezekiel (R. Teitelman) 8:15 am at the synagogue. Approximately two years later appeared Issue #100b, Shacharit 8:45 am sub-sequenced so that the commemorative edition #101 would coincide Latest time for Shema MA 8:57 GRA 9:33 am with its scheduled date of Shabbat 5769. I all this out there Youth Groups 9:30 am with full disclosure on the proverbial table … just in case I should decide down the line to run for President. Sermon: “For the Kids’ Sake” 10:30 am Shiur: “Elul: A Beginning, a Middle, or an End?” 6:40 pm Lest I have diminished any excitement otherwise concomitant with this Mincha, followed by Seuda Shelishit and Maariv 7:20 pm milestone, let me admit a special affinity I have for the current Parashat Shabbat ends 8:33 pm Hashavua Re’eh, particularly when it coincides with Rosh Chodesh Elul. Sunday, August 19 / 1 Elul – Rosh Chodesh Rosh Chodesh Elul was the wedding anniversary of my father, Dr. Bernard Shacharit 8:10 am Teitelman zikhrono livrakha, and my mother Mrs. Joyce Teitelman, tibadel le-chayim tovim ve-arukim, and I am indeed fortunate to be the firstborn Shiur – Masekhet Mikvaot (R. Teitelman) 9:10 am beneficiary of that union. Parashat Re’eh, for its part, back in 1985 when it Mincha/Maariv 7:25 pm was also Rosh Chodesh Elul, was my very first Shabbat in the holy city of Monday, August 20 / 2 Elul Yerushalayim. The next day I would commence my post high-school Shacharit 6:10 am studies at Yeshivat Har Etzion in Alon Shevut, a most transformative Mincha/Maariv 7:25 pm experience as the “year in ” is wont to be. My article on Parashat Tuesday, August 21 / 3 Elul Re’eh in 2003 was the first of many I would contribute to National Council of Young Israel’s Divrei Torah Bulletin (see later in this issue). In 2006, Shacharit 6:15 am Re’eh would become as well our tryout Shabbat (“proba”) at Young Israel Mincha/Maariv 7:25 pm of New Hyde Park, what has – in the six years since - evolved into a Wednesday, August 22 / 4 Elul treasured relationship both with the synagogue - an institution of Torah, Shacharit 6:15 am Tefillah, and Chesed - as well as with its individual congregants and the Navi Shiur – Sefer Shmuel (R. Bilitzky) n/a extended community. And last year also on Parashat Re’eh, Nehama and Shiur – Masekhet Sanhedrin (R. Bilitzky) n/a I, our family, and the shul would celebrate the Bat of our eldest Mincha/Maariv 7:25 pm daughter Sara Hanna. Despite a “Hurricane Irene” that had people evacuating their homes and abandoning their cars, we enjoyed our first Thursday, August 23 / 5 Elul complete reunion since our wedding of both sides of the family - the Shacharit 6:15 am Kutliroffs and Teitelmans - a momentous Siyum by Sara, and a weekend Mincha/Maariv 7:25 pm of Yiddishe nachas and simcha enhanced by the characteristic warmth Friday, August 24 / 6 Elul and hospitality for which our community is known, and the determination to do what it takes despite whatever the circumstances. Shacharit 6:15 am Mincha/Maariv 7:00 pm But aside for all its sentimental meaning, Parashat Re’eh represents the Candle-lighting, preferably by 7:15 but no later than 7:21 pm fusion between the secular and the sanctified, taking the mundane and infusing it with meaning. We elevate our festivals by experiencing them in Daf Yomi, currently studying Berakhot, meets Monday thru Friday at 5:30 the presence of G-d. Instead of ordinary meat, we consume Shelamim – a.m. and Saturday and Sunday at 7:30 a.m. In the evenings between discretionary offerings but nonetheless endowed with holiness. Maaser Mincha and Maariv, we discuss additional insights into that day’s Daf. Sheni – the tithes of ordinary produce – are a sacred obligation (possibly

attended to by a rather exceptional Biblical – cf. to Ki The last time for Kiddush Levana, during the month of Elul, is Saturday, Tavo). It is that model to which we have subscribed in this publication September 1 at 12:35 a.m. + 7 Chalakim. generally – and this column in particular – looking for news items from all

around the world and all forms of media, hoping still in the most During the month of Elul – which begins this Saturday night - the shofar is unexpected contexts to glean inspiration consistent with and conducive to sounded after Shacharit and we recite Psalm 27 (Le- Hashem Ori ve- our Torah value system and lifestyle. Yishi) after the morning and evening prayers. Additionally, Sefardim say Selichot the entire month, while Ashkenazim begin at least four days before I thank our readers wherever they can be found (sometimes in unexpected Rosh Hashana. places.); the “writers” who provide feedback in the form of compliments, criticisms, and corrections; the sponsors of this issue and its ~300

Daf Yomi Insights predecessors; Shul President David Rouhani for his support of all my endeavors in addition to his own indefatigable efforts directly on behalf of To complement our study of Daf Yomi in the mornings, we have the synagogue; to my father-in-law Dr. Jerome Kutliroff whose weekly been using the time between Mincha and Maariv to explore in Dvar Torah to family and friends has certainly influenced the trajectory of greater detail something from the daily Daf. Below are the topics my own thinking; to Nehama and my children for allowing me the time to examined over the past week: Page 9 - “The relationship of tekhelet produce The Park Page each week and assisting me with its design, (blue) and lavan (white) in Tzitzit.” Page 10 – “The beauty of printing and distribution; and to the Ribono Shel Olam for the Siyata symmetry in Biblical text and religious practice.” Page 11 – “Do Dishmaya in whatever I am fortunate to accomplish. Birkhot Hatorah cover one’s learning for the entire day?” Page 12 - And let me assure you that these expressions of appreciation – even if “The imperative to pray for others generally, and in the context of th Bikur Cholim.” Page 13 – “Is Keriat Ha-Torah from the Torah?” they may come on the occasion of the 300 – are no hyperbole, but reflect Page 14 – “Are all readings of Hallel mandated equally?” Page 15 – a profound sense of gratitude from me to all of you.

“Precision while reciting the Shema.” Shabbat Shalom,

Rabbi Lawrence Teitelman

Y O U N G I S R A E L O F N E W H Y D E P A R K th National Council of 264-15 77 Avenue, New Hyde Park, NY 11040 · Tel: 718-343-0496 · Fax: 718-343-6509 · www.yinhp.org · [email protected] Young Israel

Dvar Torah on Parashat Re’eh 2003 from National Council of Young Israel’s Divrei Torah Bulletin by Rabbi Teitelman

The fifth and final book of the Chumash, though popularly called "," is in fact known in the Talmud as "" -- literally, "a second Torah". The source for this alternate appellation is found in the Book of Devarim itself: "and [the King of Israel] should write this Mishneh Torah in a book" (17:18). The Commentators, following Sanhedrin 21b, by and large understood the expression in this context not specifically as a reference to Devarim, but rather as part of a directive for the King to maintain two copies of the entire Torah, one for his royal treasury and another to accompany him at all times. Nonetheless, the term "Mishneh Torah," and the vernacular "Deuteronomy," clearly also reflects the reality that many portions of Devarim are recapitulations of sections found earlier in the first four books of the Torah.

One of the most obvious examples of such duplication is the description of the kosher and non-kosher species that originally appeared in Parashat ( 11:1-47) and now recurs in Parashat Re'eh (Devarim 14:3-21). Not only does the Torah restate the prohibitions to consume non-kosher animals, and even reiterate its guidelines for differentiating between the permitted and forbidden types, but it goes so far as to once again itemize specific beasts and birds that may not be eaten. Naturally, considering the significance granted to each and every word - nay, every letter - of the Torah, one wonders about the necessity to repeat the presentation in our parasha, especially in such detail.

The astute reader may be quick to discern variations between the pair of accounts in Vayikra and Devarim, with certain particulars only being revealed in the later version. For example, while in both Vayikra and Devarim the same four animals - the camel, the hyrax/badger, the hare and the pig - are explicitly identified as non-kosher on the basis of their failure to chew their cud and have split hooves, the list in Devarim also enumerates some ten animals that are acceptable because they in fact meet both requirements. Similarly, in the context of the birds, in Vayikra, the Torah proceeds immediately to identify the forbidden fowl, whereas in Devarim, we first find the introductory verse "Every clean bird you may eat." It is from this declaration that the derive that certain kosher birds (e.g. the dispatched bird of the ) may still be consumed despite having undergone procedures that conceivably would have rendered them unfit. Moreover, while the same passage in Vayikra elaborates on the contraction of impurity from handling improperly slaughtered animal corpses, it is in Devarim where we are also informed as to whom they may be given or sold as an appropriate means of disposal. Finally, while the injunction against cooking meat and milk together already appears twice previously in the Torah ( 23:19 and 34:26), this is its debut in the context of forbidden animals, and probably explains the Biblical exclusion of basar be-chalav from applying to non-kosher species. As such, one might suggest that it is precisely these kinds of new information contained only in Devarim that justify the return to the topic.

While the aforementioned differences are certainly noteworthy, one further distinction in particular may provide insight as to an underlying progression from the former account in Vayikra to the latter account in Devarim. The section in Re'eh concludes with the phrase "ki am kadosh ata la-HaShem Elokekha" -- "you are a holy people to G-d, your L-rd." Rashi, citing the Sifri, remarks "kadesh et atsmekha be-mutar lekha; devarim ha-mutarim ve-acherim nohagim bahem issur, al tatirem bifnehem -- Sanctify yourself with that which is permitted to you; things that are permitted, but others treat them as forbidden, don't permit those items in their presence." In its super-commentary to Rashi, Siftei Chakhamim contrasts this to Parashat Shemini where we are told, in the parallel context of the nevela - the improperly slaughtered animal - that consumption would contaminate the soul. Thus the emphasis in Parashat Shemini is the pernicious effects of forbidden foods. This is perhaps most sharply expressed by the well-known derasha, based on a phrase from the account in Shemini, “ve-nitmetem – metamtem et ha-lev“ that non-kosher foods taint the heart, so much so that even a young child who might otherwise be permitted to violate Torah laws, is not be fed non-kosher foods because of the long-term negative impact. Thus the introduction of the expression "ki am kadosh ata" in Re'eh teaches us that we are concerned not only with avoiding that which is explicitly forbidden and all of its attendant consequences, but also to use that which is permitted as a medium for further sanctification.

It is rather appropriate then that the Rambam - the master codifier described by the Meiri as "the greatest of authors" - compiled these regulations into "Hilkhot Maakhalot Asurot - Laws of Forbidden Foods" - which he in turn included in "Sefer Kedusha - Book of Holiness". On the one hand, there is the aspect of prohibition, the necessity to refrain from certain foods because of the associated impurities and abominations, spiritual, social, and possibly even physical risks. These are the concerns that are emphasized in the account in Vayikra. At the same time, however, there is a higher order, the mandate that these laws imbue the Jewish individual and the Israelite nation with a sense of holiness. Hence, just after the Torah proclaims in Re'eh, "banimatem la-HaShemElokekhem" - we are children of G-d, we are reminded of our people's special diet and its ultimate goal to make us holy like our Father.

This duality of abstaining from impurities and aspiring for holiness is not limited however to the laws of kashrut. Indeed, an obvious parallel is the arayot, the forbidden intimate relations. There too, on the one hand we have prohibitions, as articulated by Rashi at the beginning of Parashat , "kedoshim tihyu – hevu persuhim min ha-arayot u-min ha-avera" - "distance yourself from the illicit relations and from sin". But the extension of the Ramban in that context is well known, that it is not enough to refrain from explicit sin, but also to avoid excesses and more generally use that which is permitted as a means to spiritually elevate ourselves. It is hardly a coincidence that these laws too - concerning forbidden sexual relations - are also included by the Rambam in the same "Book of Holiness". Ultimately, however, we hope that these two models - will inspire all of our observances, so that we not only technically comply with the formulations of the laws, but are also guided to lives of sanctity and holiness.

Announcements The first Park Page Puzzle Seuda Shelishit this week is sponsored by Dovid Gottesman on the occasion of his birthday. on the occasion of the Jubilee Issue

Yasher koach to Daniel Klein who will be laining his Bar Mitzvah (answers based on issues 1-50). Parasha.

Yasher koach to R. Binyamin Ehrenkrantz of Memphis/Washington Heights for his Dvar Torah at last week’s Seuda Shelishit.

Mazal tov to Nach Yomi that completed Sefer Yirmiyahu and is now studying Sefer Yechezkel.

To sponsor Kiddush, contact the Lerners at 516-326-2955. To sponsor Seuda Shelishit, contact Dovid Gottesman at 917-853-2655.

For Bikur Cholim, contact Adrienne Wolf at 516-328-8451.

To donate new or gently-used dress-clothes/coats on hangers (no bags please), ladies’ hats and pocketbooks to benefit needy families, please contact Clothing Gemach Coordinator Mark Krieger at 917-703-4694.

Food Certificates for A&A Gourmet, Fairway, Mazurs, Pathmark, Stop & Shop, and Waldbaum’s, and Chesed Dollars for many kosher/Jewish businesses, can be purchased from our office or Art Feldman 516-227-0707, Paige Finkelstein 718-343-4821, Rena Gombo 718-343-3855, and Ilene Horowitz 718-470-9474. Proceeds from Food Certificates help finance capital improvement projects at the shul.

Office Hours are Monday, Tuesday, Thursday, Friday 10:00-2:00.

The Park Page Puzzle

This week’s Puzzle: When Rosh Chodesh coincides with another day mandating a Haftara, which wins out? Why might this week's "competition" be unique?

Solution to last week’s Puzzle: In the Torah, Israel is referred to as “the land of milk and honey” (eretz zavat chalav u-devash) in Ex. 3:8, 3:17, 13:5, 33:3, Lev. 20:24, Num. 16:14, Deut. 6:3, 11:9, 26:9, 26:15, 27:3.

Yasher koach to Sid Fine, Susan isler, Karen Klein, Rita Lenefsky, Howie Lerner, and Kal Talansky for their solutions.

Community Calendar

Summer Jewish Music Concerts Cunningham Park – Union Tpke. and 196th St. Wednesday, August 22 7:00 p.m. - Bukharian Festival Wednesday, August 29 7:00 p.m. – Michoel Pruzansky & Orchestra

Jewish Heritage Day at Mets Stadium Sunday, August 26 – Performances begin at 12:30, Game 1:10

QJCC 16th Annual Testimonial Dinner Hillcrest Jewish Center, 183-02 Union Tpke. Monday, August 27 at 6:30 p.m.

Chagall Exhibition at Nassau County Museum of Art July 21 – November 4, info at www.nassaumuseum.org

Kupferberg Holocaust Center Lectures “And Then There Were None: The Shoah After Survivors” and “Two Generations Later, The Grandchildren Speak” Sunday, September 9 at 1:00 p.m. Queensborough Community College, 222-56th Ave., Bayisde

LOST-AND-FOUND FUND$

Visit NYS’s “Office of Unclaimed Funds” on-line to see if NYS is holding any of your money: http://www.osc.state.ny.us/ouf It’s free, it’s easy, and it works. (Similar sites for another states too.) Shul members and friends have already reclaimed thousands of dollars through this site.

To view The Park Page on-line, visit www.yinhp.org. To sponsor an issue or to submit news, contact R’ Teitelman at 718-347-5819 or [email protected] To electronically receive The Park Page and other YINHP news and updates, please send an e-mail to [email protected]. Index of the Derash veDa’Sh Column The Park Page #11 - #299

#11 – Why is The Night Different* #85 – When the Shark Bites, When the Bee Strings, #12 – Illumination from the Incandescent Light Bulb and When We’re Feeling Sad #13 – Veshinantam Mibanekha – Learning from our Children* #86 – Ophidiophobia in the Opus #14 – In the Red? The Asset of Red Wine* #87 – The “Fall” (and Rise) of ‘87 #15 – A Coincidence Concerning Coins #88 – Nuisances or New Stances? #16 – Hardware Heroes* #89 – To Tell the Truth, to Sign for it, and to Look the Part #17 – An Overview of Purim #90 – The Wonders of Wandering #18 – A Little about a Lot of Lots #91 – A Way with Words or Away with Words? #19 – For a Score, Seven #92 – The Mo[u]rning After: #20 – Confluences of Influences* Some Departing Thoughts in the Wake of Tisha be-Av #21 – By Non-Rabbis, About Rabbis, For the Rabbi’s Column? #93 – Becoming Fearless About Becoming Fearful #22 – Counting the Reasons for Counting #94 – Smooth Sailing #23 – More Talk about Silence #95 – The Left, The Right, and The Wrong #24 – Metropolitan Musings on Art #96 – W’all for the Boss #25 – To Plead The Fifth? #97 – Looking Up from 42 Down #26 – Marching to the Beat of Their Own Drums #98 – Face Off #27 – On Frugality and Fidelity #99 – Ninety-Nine … ‘on the Wall’ #28 – Pulsating with a Purpose: The Pathway to Polymathy #100 – Sing a Song of Sixpence #29 – A Leaf About Trees* #100b – To ‘b’ or not to ‘b’ #30 – The DaSh and the Dash* #101 – The 101st Blessing #31 – The Almond: Fruit of the Levant and the * #102 – Antediluvian Antics #32 – Knit-Picking* #103 – The Long Haul #33 – Of Broad Stripes and Bright Stars #104 – The Princesses and the Puppy #34 – Gems of Gemination #105 – Half ‘n Half – The Crème de la Crème #35 – The Long and the Short of It #106 – Two Angles of the “Triangle-and-Two” Defense #36 – The COM of Amazon #107 – Closing Encounters #37 – Playing with a Good Hand #108 – The Differential and the Deferential: #38 – The Junior and The Senior Balancing the Meta-Physical Equation #39 – Planting Seeds #109 – Clothes Encounters of the First Bind #40 – The Medium and the Message #110 – On Celestial Conjunctions and Celebratory Functions #41 – When the Wind Blows #111 – Being Resolute about our Resolutions #42 – Coming and Going #112 – A War of Words #43 – Over the River #113 – Exuding Exhilaration about the Exodus #44 – Sing a Song of Six-Pieces, Pocket the Rye? #114 – “Fortification” around the Fortress #45 – A Shabbat-Shabbaton Message and Greeting #115 – The Four Sons: Four of a Kind #46 – Preserving the Mom-and-Pop Op #116 – Basket-weaving Apologetics: #47 – To Dominate with Diplomacy At the Reed Sea and at the Basketball Court #48 – Radiance of the Glossed Arc #117 – Shattering [myths about] The Two Tablets #49 – A Torah Thought for the ‘Rest’ of Us #118 – Fission, Collision, and Supersession #50 – Pleading the Fiftieth #119 – From Floundering to Flourishing #51 – Playing with Just Short of a Whole Deck #120 – In Like a ? #52 – All Because of a Sheva #121 – Post-Purim Paraskavedekatriaphobia? #53 – Upwardly Mobile #122 – Taking our Cues from the Q’s #54 – Lessons of the Land-Scape Goats #123 – Lunar Antics and Solar Lunatics #55 – Passing the ‘Buck’: The Two Goats of Genesis #124 – Absent without Leaven? A Role Call for Pesach #56 – Food for Thought: Learning from the Latke #125 – Stimulus “Bills” #57 – ‘Fast’ Track to the Right Time #126 – Bold like a Leopard, a Tiger made its “Mark” #58 – Hats Off In – but Now “Hats Off”’ to – Hanoi #127 – Making the Cut? #59 – Namely Speaking #128 – About Face #60 – An Ode to an Orangutan #129 – Many Happy Returns #62 – A Pair of Jokers #130 – Boundary Conditions #63 – Piscatorial Pearls #131 – Covering Our Bases #64 – Suing the Victim #132 – A Round-Trip Down Memory Lane #65 – The Subprime and the Sublime #133 – Food for Thought: On Doughnuts and Kichlach #66 – Now or Never #134 – Airborne Aspirations #67 – A Mom (and Pop) ‘Operation’ #135 – Pastoral Thoughts on Pass-Through Entities #68 – A Leap of Faith #136 – Jumping to Conclusions #69 – The Science of Experience, The Art of Shabbat #137 – From Will-Scour to Willis-Tower #70 – Against All Odds, All in a Week’s Time #138 – Getting a Jump on Things #71 – Post-Purim Depression #139 – Reconstituted Moonshine #72 – The Cow that Jumped Over the (New) Moon #140 – A Black Holiness #73 – Four Lessons from Four (Groups of) Sons #141 – Nachamu, Nachamu: [Southern] Comfort, [Southern] Comfort #74 – Bearing the Torch #142 – Head over Heels #75 – Full Count #143 – The Meaning of “Current” Events #76 – All the ‘News’ that’s fit to Print but not to Bless? #144 – You be the Judge #77 – Post- Ponderings #145 – Pompous Circumstances of a Pomiferous Project #78 – Israel@60 #146 – A Time to Bless, A Time to Curse? #79 – The Power of Return #147 – From the Treasury, on a Silver Platter #80 – The Four Brothers #148 – Signs of the Times #81 – The ShevuA, the SheVUa, and the ShaVUa #149 – The Layered Look: A Style for the New Year #82 – A Green Thumbs Up To and From Shavuot #150 – Hut, Hut, Hike: The Sukkot Snap ‘n Go[al] #83 – On Jury Duty and Jewry Duty #151 – The Rockets’ Wet Glare and a Moon-Spangled Banner: #84 – The Count of Four ‘n Three A Hymn for Hoshana Rabba

#152 – A Charge for October 12th: Visa or Master-card? #227 – Mommy and Me: A Meeting of the Cow and the Calf #153 – It Ain’t Over Even After It’s Over #228 – An Ode to Opening Day #154 – Wining and Dining #229 – Korea, Kerea, Kedusha #155 – Sesame ‘Seeds’ #230 – A Tale of Two Evenings #156 – Familiar Faces, Missing Links #231 – Charting a Greener Course #157 – Dealing with what we are Dealt #232 – Gardening, Garnering, Garnishing #158 – Ovine Enumeration #233 – and Omer #159 – Piety in Parsimony? #234 – Oaths, Oats, and Barley #160 – The Milky Whey and the Miky Say #235 – Respect and Respite #161 – Slicing and Splicing #236 – Bedelian Boethusians and Bamidbar Betrothal Bonds #162 – Acknowledging Economic Acumen #237 – The Arboreal and the Laborious #163 – Tribal Transpositions #238 – Beaming Us Up #164 – But Who’s Counting? #239 – A Common Thread #165 – Ivory and Ebony #240 – To Bee and Not to Bee #166 – Black Boxes, Brown Bags, and Silver Codes #241 – Butterfly Effects and Human Cocoons #167 – Developing a ‘Split’ Personality #242 – A Proverbial Twist #168 – Flashback to The Flash Mob #243 – Terms of a Job Offer #169 – The Logic and Logistics of Logos #244 – Drawing the Lines, Opening up Circles #170 – A Gold for Torah #245 – Park ‘n Ponder #171 – The “Cold” Call and the Calamitous Calling #246 – Storm ‘Windows’ #172 – Mad Cows, Made Cows, and Maiden Cows #247 – The Proof is in the Patach #173 – Running for “Cover” #248 – A Margin of Error? #174 – A Tale of Two Twins #249 – A Case of Unmistaken Identity #175 – Instant or from the “Ground Up” #250 – Ordeal of Fortune #176 – “Over and Out” - From Chametz to Matza and Back Again #251 – Reflections of the Son #177 – From the Keyboard, About the Key-Bread #252 – A Tale of Two Tales #178 – Facial Expressions #253 – A Time for Chronicles #179 – The Great Cover-Up #254 – A Flight to Teshuva #180 – One Chai, Two Chai, Ten Chai, Bar Yo-Chai #255 – Where the Grass is Always Greener #181 – “Hole in One” or “Whole ‘n One”? #256 – The Anomaly of the Arava #182 – Kagan and Mikva, Partners in Purity #257 – Occupy “All Street” #183 – Buffett and the Buffet #258 – Watching a World Series #184 – Gaffe-Gate: Controversy over Construal #259 – Capturing an Escape Artist #185 – A Story of Supreme Values #260 – Finding One’s Place #186 – Dollars and Sentiments #261 – Happy Returns #187 – An Angle on the Anguine #262 – Black Friday, White Thursday #188 – Of Tents and #263 – Building the Hand that Feeds You #189 – A Match Made ‘n Heathens #264 – A Penny Saved, A Lesson Learned #190 – Cruises and Controls #265 – The Pursuit of Happiness and The Happiness of Pursuit #191 – An Oracle and an Offering #266 – Unveiling the Truth? #192 – In and Out of the Comfort Zone #267 – The Day a Light Bulb Went Off #193 – The Voice of G-d #268 – The ‘Spring’ of The Winter of ’77 #194 – An Insight On Sight #269 – Scriptural Schizophrenia? #195 – A Context-Sensitive Language #270 – A ‘Mosaic’ Code #196 – Mobile Devices #271 – Pesach in January? #197 – Crossroads to Return #272 – A ‘Split’ Response #198 – Analogies from an Amphibian Anthology #273 – He’ll Be Coming Down the Mountain When He Comes #199 – Putting the “Ark” in “The Park Page” #274 – A Life Sentence #200 – A Match Made With Heaven #275 – An Odyssey in Inner Space #201 – A Bank of Still Waters #276 – Race and Erasure #202 – Prenatal Predispositions #277 – A Shabbatean Movement #203 – Biblical Ark-aeology #278 – A Murphian Mandate? #204 – Anatomy of a Happy Meal #279 – The Calling of a Call #205 – A Manhattan Python and The Meaning of Life #280 – Scaring the Daylight Out of Us #206 – Signs of the Times #281 – Twinkle Twinkle Titanic Stars #207 – Disintertwining the Twins #282 – At Last, but Not Least #208 – Multiple Fronts on the Back End #283 – Cohen, , and Yisrael #209 – Biblical Balance Sheets #284 – Some Off-the-Wall Reflections #210 – Days of Thanksgiving #285 – Senior Moment, Senior Momentum #211 – Reflections on Reflection #286 – A Tale of Two Generations #212 – Homophones, Homonyms, and Homogeneity #287 – Tefillin in a Black Laptop Case #213 – Viral Videos, Vivacious Vocals, Venerated Values #288 – On Jewish Genealogy and Jewish Geography #214 – Judging a Book by its Cover? #289 – Hair Do’s and Don’ts: The ’s Knot #215 – Winter Cold, Spring Fever #290 – and Nasoa: To Travail and To Travel #216 – His Honor, Your Honor, Our Honor #291 – Espionage or Especial? #217 – Braids of Distinction #292 – Driving on Auto #218 – Making a Mountain out of a Molehill #293 – Water, Logged, and a Case for Immersion #219 – To Chime In on Time Out #294 – Foreign Accents #220 – Trajectory of a Work Force #295 – Splitting Heirs #221 – Jewels, Jules, and Joules #296 – ReLINquishing Relationships #222 – Elementary, My Dear Watson #297 – On Golden Punned #223 – By Crook or by Hook? #298 – A Long Shot, A Long Hurdle #224 – Living in a Bubble #299 – The Holy-Land of Opportunity #225 – ’s Apple #226 – Now and Forever

The View From…

and the Daily News

Viewpoint

[#222, Ki Tisa] Beside Parashat Ki Tisa, where else in the Bible does the Golden Calf appear?

[#223, ] Which Haftara is printed twice in many Chumashim and yet in most years is not read at all?

The Park Page Puzzle (#202-#256) [#224, /Shekalim] Toward the end of Birkat Ha-Mazon, we say Questions: ve-nimtza chen ve-sekhel tov be-enei Elokim ve-adam -”and favor should be found in the eyes of G-d and man”. What does this have to with the [#202, Bereshit] Identify three Biblical grandfather-grandson pairs beginning of Parashat Pekudei? whose names appear in the Shemoneh Esreh (weekday Amida). [#225, Vayikra] In the opening word of Vayikra, a letter (alef) is written in [#203, ] Other than in Parashat Noach, where else in the Bible a reduced font. Where else in the Bible to we find such a phenomenon? does the name Noach appear? (Hint: there is at least one instance in each of Torah, Neviim, and Ketuvim.) [#226, ] How is the first aliya of Parashat Tzav connected to (of the )? [#204, Lekh Lekha] Parashat Lekh-Lekha introduces us to the life and times of our first patriarch Avraham. In which two other parashot do we [#227, Shemini/Para] The name of the Parasha is Shemini meaning actually find the expression “Avraham Avraham”? “eighth”, a reference to the eighth day of the inauguration of the . To what does the expression shemini she-ba-shemini refer? [#205, Vayera] Which Jewish holidays have associations with Parashat Vayera? [#228, ] Why didn’t the Talmudic Rabbis forbid a on Shabbat “lest a person forget and come to carry”, as they did with regard [#206, Chayei Sara] The Torah makes clear that Avraham’s father was to Megilla, Shofar, and Lulav on Shabbat? Terach and his chosen son was Yitzchak. According to tradition, what are the names of Avraham’s mother and daughter? [#229, Metzora] Where in Parashat Metzora does “Temima” appear? Where in the Parasha is there an allusion to “Binyamin”? [#207, Toldot] Who gave Yaakov his name? [#230, /Shabbat Hagadol] For Shabbat Hagadol we have [#208, ] The Torah mentions by name not only Lavan’s just a regular Maftir, yet a special Haftara. On what other Shabbatot does daughters and , but even their maidservants and this combination occur? Zilpah. What, according to tradition, was the name of Lavan’s son? [#231, Shabbat Chol Hamoed Pesach]: Why, according to Minhag [#209, ] Who succeeded Shaul as king? Ashkenaz, do we mention Sukkot but omit Pesach in the two festivals’ respective Haftara on Shabbat Chol Hamoed? [#210, ] What is the rarest weekday Amida, in light of its combination of special insertions? [#232, Kedoshim] Although Acharei Mot and Kedoshim each have their respective Haftarot, we tend to strongly prefer one over the other, to the [#211, /Chanuka] On which night of Chanuka is it especially point of reading the former for either parasha. Why the “bias”, and when customary to give “Chanuka Gelt” and why? was the last time we actually read both?

[#212, ] On which date of the Hebrew calendar do we recite [#233, Emor]: Parashat Emor contains the commandment to count the Tachanun in some years and Hallel in others? Omer. Where else does this commandment appear, and what is the substantive difference between the two accounts? [#213, Vaychi] Perhaps the most famous Biblical reference to an angel appears in Parashat Vaychi: “The angel who has redeemed me [#234, ] At the end of the Parasha, we are told in a single verse, (HaMalakh HaGoel Oti) from all evil, bless the lads....” Where else in “Observe the Sabbath and fear my Temple”. Where else does this exact Genesis do we find references to angels? juxtaposition appear and what is its significance?

[#214, Shemot] “Mirror, mirror between the walls: who’s the most elusive [#235, ] What mitzva appears twice in the parasha? one of them all?” [#236, Bamidbar] What is the symbolism behind using specifically five [#215, Vaera] Where in the Torah are the two references to snow shekalim (silver coins) to perform a Pidyon Haben, the redemption of the (sheleg)? firstborn Jewish male.

[#216, ] Parashat Bo teaches the obligation to wear Tefillin, but it also [#237, Naso] Typically, grain offerings in the Temple were made from alludes to the obligation to remove them. In what verse? wheat-based flour. For what two occasions was barley used instead?

[#217, /Shira] Surprising as it may seem, Moshe makes only [#238, Behaalotkha] Excluding the Shabbat afternoon, Monday and a single cameo appearance in the Pesach Hagada. Where is it? Thursday beforehand, parts of Parashat Behaalotkha are read on two other occasions and the Haftara is read on one other occasion. What are they? [#218, ] Aside from Yitro’s personal achievements as special advisor to Moshe and his stature as the father of Moshe’s wife Tzipora, he was also the ancestor of which other celebrated Biblical [#239, Shelach] Where else in the Torah besides Parashat Shelach personalities? (and subsequent references to its events) do we find mention of spies?

[#219, Misphatim] A slice of non-kosher salami gets mixed up with [#240, ] Does a “house (exclusively) full of sefarim,” such as a visually identical kosher salami. What is the law, and what does this have shul or beit , require a mezuzah? to do with the Parashat ? [#241, ] When is the yahrzeit of Aharon ha-Kohen, and what is [#220, ] How is it possible for one boy to be born before unusual about its traditional observance. another, but become Bar Mitzvah only afterwards? [#242, ] According to Midrashic tradition, (a) with which character [#221, ] What feature does Tetzaveh uniquely share with every in the is Bilaam identified, and (b) who were Bilaam’s parasha in Bereshit, but does not share with any other parasha in two tribunal associates in the ? Shemot, Vayikra, or Bamidbar? [#243, Pinchas] (a) How is it possible to be born the son of a (male) describing the lineage of Yitzchak (ibid 25:19). There is also “Avraham Kohen and not be a Kohen? (b) Which six individuals in the Torah were ve-Avraham” (ibid 18:33). not born to Kohanim but nonetheless became Kohanim? [#205, Vayera] Holidays associated with Vayera include: Rosh Hashana [#244, ] Which Mishnaic tractate's name means the opposite of the (Vayera is read both days of Rosh Hashana, a ram’s horn is the name of its “Order”? preferred shofar to commemorate Akedat Yitzchak), Sukkot (according to the Midrash, the mitzva of “taking” the lulav is a reward for Avraham [#245, ] The Torah enumerates forty-two “Masa’ot” (journeys) of offering the guests to “take” various amenities), Pesach (events took the Jews en route from to Israel. What other significance has the place on Pesach, matzot were served), Shavuot (Bnei Yisrael received number 42 in Jewish tradition? the Torah, rather than it staying with the angels, since the latter ate milk and meat while dining at Avraham’s tent). [#246, Devarim/Chazon] On Shabbat Chazon we borrow the tune of Eikha for a line in the Parasha and for most of the Haftara, and borrow [#206, Chayei Sara] Avraham’s mother was Amatlay (Bava Batra 91a) the tune of “Elei Tziyon” for Lekha Dodi on Friday night. Where else and his daughter – assuming he had one – was Bakol (ibid 16b). outside the context of Tisha B’Av do we also respectively borrow these two tunes? [#207, Toldot] Curiously, the Torah uses the plural Vayikre’u in referencing those who named Esav – presumably his parents - but the [#247, Va'etchanan] This week’s Haftara begins with the famous singular Vayikra with regard to who named Yaakov. Rashi cites two repetition Nachamu Nachamu. Which other Haftarot have a word opinions, the latter from a passage in Yerushalmi Berakhot, as to immediately repeated within the first verse? whether it was G-d or Yitzchak that gave Yaakov his name. Alternatively, according to Ba’al Ha-Turim, it was actually Avraham who named his [#248, Ekev] Which Haftarot have contiguous repetitions in the final grandson Yaakov, as the Gematria (numeric value) of Vayikra is verse? Avraham Avinu.

[#249, Re'eh] The Haftara for Parashat Re’eh is also read for Parashat [#208, Vayetze] Though the Torah alludes to Lavan’s sons (Bereshit Noach. Which other Haftarot can be read on different occasions 31:28?), it never directly shares their names or much about them. One (excluding multiple instances of the same occasion - Erev Rosh Midrash tells us that a son was Beor – familiar to us as the father of the Chodesh, Rosh Chodesh, Fast Days)? gentile prophet Bilaam, while another says that it was Bilaam himself. A third source identifies Lavan as Bilaam – Scriptural parallels between the [#250, Shoftim] In what contexts does the number 250 appear in two abound - leaving open the question of Lavan’s sons. Chumash? [#209, Vayishlach] Saul – the first King of Israel – was indeed [#251, Ki Tetze] Though one Talmudic sage claims to have sat at the succeeded by Ish Boshet, who in turn was followed by David. (See PP graveside of a Ben Sorer u-Moreh (“The Rebellious Child”), the #196.) However, there was also another earlier non-Jewish King Saul, predominant opinion is that there never was nor will be a Ben Sorer u- mentioned in Parashat Vayishlach, who was succeeded as king by “Baal Moreh. What other entities described in the Torah are also deemed to be Chanan ben Achbor” (Genesis 36:37-38). merely theoretical, never having occurred nor will occur? [#210, Vayeshev] The rarest weekday Amida is the coincidence of the [#252, ] Though when one brings his Bikurim (first fruits) to following insertions: Ata Chonantanu (Motzaei Shabbat), Ve-Ten Jerusalem he is Biblically obligated to recite a declaration called Mikra Berakha (before Dec. 5), Ya’ale Ve-Yavo (Rosh Chodesh), Al Ha-Nisim Bikurim, the Rabbis appointed a designated individual who would recite (Chanuka). It last occurred in 1994 and will next recur in 2089! the passage in addition to or in lieu of the owner so that we will not be embarrassed if he is unable to recite it on his own. Provide two other [#211, Miketz/Chanuka] Some sources indicate that Chanuka Gelt examples of similar rabbinic institutions. stems from the universal obligation to light Chanuka candles, even for the indigent who may need to collect funds from others, so money is [#253, /Vayelekh] In what way does Rosh Hashana falling on distributed to ensure that everyone can fulfill the mitzva. According to this Wednesday night – as it does this year – provide the optimal reason, the ideal time for Chanuka Gelt is on the first night, or perhaps configuration for Selichot? even before Chanuka begins. However, some give Chanuka Gelt specifically on the fifth night of Chanuka as it can never fall on Shabbat [#254, Rosh Hashana/] (a) Where in the prayers for the Jewish when it is forbidden to handle money. New Year Rosh Hashana do we actually find chadesh, the Hebrew term for renewal? (b) What do Haazinu and Psalm 92 (Mizmor Shir Le-Yom [#212, Vayigash] The Hebrew calendar date on which some years we Ha-Shabbat) share in common? say Tachanun and on other years we say Hallel is the third of Tevet: When Kislev has 30 days, the last day of Chanuka is on 2 Tevet, and on [#255, Yom Kippur] On what occasion did the entire Jewish nation eat 3 Tevet we recite Tachanun. When Kislev has only 29 days, the last day and drink on Yom Kippur? of Chanuka is on 3 Tevet and we recite Hallel.

[#256, Shabbat Chol Hamoed Sukkot] What significance has this [#213, Vaychi] Angels (malachim) appear some several times in the Shabbat’s Haftara in terms of its impact on Jewish liturgy? books of Bereshit.

[#214, Shemot] “Mirror, mirror between the walls: who’s the most elusive one of them all?” Who am I? Yocheved – the mother of Miriam, , and Moshe - was born “between the walls” of Egypt. (See Rashi to Answers: Genesis 46:15, explaining why the verse counts thirty-three descendants of Leah, but only thirty-two names appear.) [#202, Bereshit] Three Biblical grandfather-grandson pairs whose names appear in the weekday Shemoneh Esreh are: Avraham and [#215, Vaera] There are two references in the Torah to snow (sheleg), Yaakov (first blessing), Adam and Enosh (fourth blessing), and Yitzchak coincidentally, both as barometers of whiteness in the respective and Yehuda (respectively first blessing and “Yehi Ratzon” epilogue.) leprosies of Moshe (Shemot 4:6) and Miriam (Bamidbar 12:10).

[#203, Noach] Other than in Parashat Noach, the name Noach also [#216, Bo] A source, at least according to some opinions, for removing appears in Genesis (5:29,32); Isaiah (54:9, the Haftara for Parashat Tefillin before nightfall and before Shabbat and Yom Tov is the verse Noach); Ezekiel (14:14), and Chronicles I (1:4). toward the end of Parashat Bo, Ve-shamarta et ha-chuka ha-zot le- moadah mi-yamim yamim – and you shall guard this statute for its [#204, Lekh Lekha] The words “Avraham Avraham” appear twice in designated times each day.” [Others say the verse is speaking about Chumash: once during the Akeida (Genesis 22:11) and the other while observing the Paschal Sacrifice and not Tefillin.] [#217, Beshalach] Moshe appears by name only once in the Pesach mean that a Brit must occur on the eighth day even if it is Shabbat, and Hagada, in the middle of the Magid section: Vayaaminu ba-Hashem u- thus the Rabbis would not override that Scriptural dispensation. (2) It is be-Moshe Avdo – “and the Israelites believed in G-d and His servant the expert Mohel, rather than a common person, who handles the knife Moshe.” and he would be careful to adhere to the parameters of the dispensation. (3) Brit Millah – as the subject of thirteen covenants, is too significant to [#218, Yitro] In addition to Moshe’s wife Tzipora, Yitro’s Biblical postpone. descendants include: grandsons Gershom and Elazar, a great-grandson Pinchas; Chever the Kenite, husband of Yael and possibly Yael herself; [#229, Metzora] “Temima” is explicitly mentioned in verse 14:10 and the Rechavites with Yonadav amongst them; and according to the , “Binyamin” is alluded to a few verses later in 14:14 (bohen ... ha- Balak the king of Moav. yemanit).

[#219, Mishpatim] If a piece of cold, solid non-kosher food gets mixed [#230, Acharei Mot/Shabbat Hagadol] Aside from Shabbat Hagadol, with similar kosher versions of the same foods and one cannot tell which other Shabbatot with a special Haftara but just the regular Maftir is the non-kosher piece, then the non-kosher piece is considered (repeating the final verses of the Parasha) are: Shabbat Erev Rosh “nullified” by the majority of kosher pieces. Authorities disagree as to Chodesh, Shabbat Shuva, and the Shabbatot of “Shelosha de-Puranuta” whether one can eat all the pieces in one sitting, whether they should and “Shiva de-Nechemta” – the three weeks before and seven weeks perhaps be distributed among different people (so that no one person is after Tisha be-Av. clearly eating non-kosher), or that one piece be discarded. This is based on the Biblical verse from Parashat Mishpatim, acharei rabim lehatot – [#231, Shabbat Chol Hamoed Pesach] According to standard Minhag one should follow the majority. Though the context of that verse is that Ashkenaz, we mention Sukkot but omit Pesach in the two festivals’ we follow the majority of justices in rendering a legal decision, the respective Haftara blessings of Shabbat Chol Hamoed, because the concept is also applied in Jewish Law to mixtures of substances, and distinct number of sacrifices on each day of Sukkot render them separate using majority to decide other questions of doubt. holidays (and therefore warranting mention) as opposed to Pesach on which the sacrifice remains constant. Some authorities however, such as [#220, Teruma] If a boy is born on day x in Adar 1 and another boy is the Vilna Gaon, maintain that on Shabbat Chol Hamoed of both holidays, born on day x-1 in Adar 2 and they both become Bar Mitzvah in a year in there should be no mention of the festival. Prof. Daniel Sperber in his which there is only a single Adar, then they will respectively become Bar famous series Minhagei Yisrael, argues that the normative Ashkenazic Mitzvah on day x and x-1 in that single Adar such that the older boy will practice is actually a “compromise” custom between two divergent become Bar Mitzvah after the younger one. traditions.

[#221, Tetzaveh] Tetzaveh is the only parasha from the birth of Moshe [#232, Kedoshim] Although the parashot of Acharei Mot and Kedoshim at the beginning of Shemot until the end of Bamidbar with no mention of each have their respective Haftarot, we try very much to avoid the one Moshe’s name, and the only one from his birth until his death in which that speaks negatively about the plight of Jerusalem. Since often the two there is no evidence of his speaking to the Jewish people. Some Shabbatot are combined, or Acharei-Mot is Shabbat Hagadol, or Midrashim attribute this to Moshe’s own request, mecheni na mi-sifrekha Kedoshim is Rosch Chodesh, we are usually able lain only the preferred – “erase me from Your book.” one of the two. The last time we needed to read both Haftarot was in 1997. (Note that the custom of Brisk was that in such a situation, they [#222, Ki Tisa] The “Golden Calf” resurfaces in a number of places, both would actually read the same Haftara for both Acharei Mot and as references to the original one of Ki Tisa (Deuteronomy 9:16, Psalms Kedoshim, in order to avoid the other one.) 106:19, Nehemiah 9:18) and as to other ones (Kings 12:28, Kings II 10:29, Chronicles II 13:8) [#233, Emor]: Aside from its appearance in Emor, the mitzva to count the Omer also appears in Parashat Re’eh (Devarim 16:9). The latter [#223, Vayakhel] The Haftara of “Vaya’as Chirom” is printed in most account, however, only mentions counting weeks but not days, gives an Chumashim for both Parashat Vayekhel and the second Shabbat agricultural criteria as the starting point, and offers no target end point. Chanuka. However, many years neither is read: the former because Vaykhel often coincides with a Shabbat warranting a special Haftara and [#234, Behar] Aside from its appearance at the end of Parashat Behar, the latter because most years there is only one Shabbat Chanuka. the verse ““Observe the Sabbath and fear My Temple” appears identically at the beginning of Parashat Kedoshim“. The juxtaposition of [#224, Pekudei] Toward the end of Birkat Ha-Mazon, we say ve-nimtza these two mandates is traditionally taken to mean that the obligation to chen ve-sekhel tov be-enei Elokim ve-adam -”and favor should be found observe the Shabbat supersedes the obligation to build the Temple. in the eyes of G-d and man”. A person is obligated not only to observe (See “Boundary Conditions” in PP #130.) the mitzvot as far as G-d is concerned, but also to avoid any suspicion to the contrary by his fellow man. This concept is cited by the Midrashim as [#235, Bechukotai] The prohibition of temura – exchanging one the reason for Moshe’s audit at the beginning of Parashat Pekudei to unconsecrated animal for another animal already designated for a alleviate any concerns of embezzlement of the precious metals collected sacrifice, whether an upgrade or downgrade in quality – appears twice for the Tabernacle. in the last chapter of Vayikra, verses 10 and 36. Other mitzvot such as maaser – tithing – also appear multiple times. [#225, Vayikra] In addition to the alef in the first word of Parashat Vayikra, we have approximately two dozen other cases of Torah letters [#236, Bamidbar] Two possible reasons for five shekalim being the that must be written in a reduced font. We note in particular the instances redemtion amount for a firstborn son: (a) five shekalim is the erekh-value at the beginning of this week’s Parashat Tzav (6:2) and Megillat Esther of a boy age one month to five years, and the son gets redeemed at one (9:7 and twice in 9:9). month, (b) Yosef – who was a firstborn to his mother (“peter rechem”) – was sold by his brothers for twenty dinar (= five shekalim) and thus our [#226, Tzav] Midrashim consider the verse in Samson’s riddle “out of the practice serves as some sort of atonement for this grievous act. eater came forth food” (Judges 14:14) to allude to the obligation, recorded in last week’s Parashat Tzav, of Aaron – previously an eater of [#237, Naso] While according to Torah law, grain sacrifices are typically sacrifices – to now bring his own sacrifice. brought from wheat, both the Omer (Leviticus 23:10) and Sotah (Numbers 5:15) offerings came from flour. Note also that (a) Bikurim [#227, Shemini] “Shemini she-ba-Shemini” (1/8th of 1/8th) may refer to ("First Fruits"), which have some properties of an offering, were brought the minimal degree of pride to which a Talmid Chacham is entitled. from the “Seven Species” which include barley, and (b) at the end of Interestingly, the eighth verse of the eighth parasha (Vayishlach) begins Ezekiel (45:13), we find reference to a special barley sacrifice upon the with “Katonti”, our patriarch Yaakov’s declaration of his unworthiness. dedication of the Temple.

[#228, Tazria] Among the reasons why a Brit Milllah can take place on [#238, Behaalotkha] We read from the beginning of Behaalotkha on the Shabbat, and we are not concerned lest the person carry the knife in the last day of Chanuka and from the passage about “Pesach Sheni” on the public domain (as we are concerned with regard to Shofar, Lulav and last day of Chol Hamoed Pesach. The Haftara of Behaalotkha is also Megillah on Shabbat): (1) A verse in Parashat Tazria is interpreted to read on the first Shabbat of Chanuka. [#239, Shelach] Aside from the infamous spies of Parashat Shelach and [#250, Shoftim] The number 250 appears in Chumash as the size of subsequent references, we also find spies mentioned in the Torah in both portions of “fragrant cinnamon” and the size of the “fragrant cane” Parashat Miketz (Yosef accuses his brothers of being spies) and in used to make the sacred anointment oil (Exodus 30:23) and the number Parashat Chukat (Moshe sends spies to scout out Yaazer). In addition, of Israelite associates of Korach who joined him in his rebellion against spies are found at the beginning of the Prophets, when sends a Moshe and Aharon (Numbers 16:2). pair to check out the land of , and in particular the city of Jericho. [#251, Ki Tetze] Other than the rebellious son Ben Sorer u-Moreh, two [#240, Korach] Despite the insinuation from Korach’s question, even if a other items described in the Torah yet, as per the Talmud, never house already contains many sefarim, one must still affix mezuzot on its happened nor will happen, are the idolatrous city Ir Hanidachat and the doorposts. However, this is true only of residences containing sefarim. A afflicted house Bayit Menuga. synagogue or beit midrash, where people come only to pray or study but not to live, is technically not obligated to have mezuzot, and saying a [#252, Ki Tavo] Other than Mikra Bikurim – the declaration recited when bracha upon affixing one may perhaps be a bracha levatala (blessing in bringing the “First Fruits” to Jerusalem – a “designated reader” was also vain). appointed both in the context of Keriat ha-Torah and Kidushin, i.e. a person getting an aliya no longer reads his own Torah portion, and a [#241, Chukat] Aharon ha-Kohen’s Yahrzeit is the First of Av, as person getting married does not recite the blessing rather it is given to a surprisingly recorded not upon his death in last week’s Parashat Chukat, rabbi, cantor, or other individual. but later during the recapitulation of the Israelites’ travels in Parashat Masei. There is a custom to fast on Aharon’s Yahrzeit (see Shulchan [#253, Rosh Hashana] When Rosh Hashana falls on Wednesday night Arukh, Orach Chayim 580), which is apparently at odds with the – as it does this year – we have an optimal configuration for Selichot in prohibition to fast on Rosh Chodesh. (Interestingly, there is also a that we recite them for exactly four days before Rosh Hashana. This custom to fast on the First of Nissan - the Yahrzeit of two of Aharon’s time-period for examination of spiritual “blemishes” corresponds to the sons - despite the fact that not only it is Rosh Chodesh but also during period for examining animals for physical blemishes for four days prior to the month of Nissan throughout which we refrain from fasting.) offering them as sacrifices. Additionally, at one time it was common to fast during the “Ten Days of Repentance”, and these four days before [#242, Balak] According to Midrashic tradition, Bilaam is identified as Rosh Hashana served as compensatory fast days for the four days either Lavan’s grandson or Lavan himself, and was one of ’s during the ten when it is forbidden to fast – the two days of Rosh three special advisers, along with Yitro and Job. Hashana, Shabbat Shuva, and Erev Yom Kippur.

[#243, Pinchas] (a) The offspring of a person who is a Kohen but [#254, Rosh Hashana/Haazinu] (a) While the First of Tishrei is called married a woman forbidden to him (divorcee, non-Jewess, or the “New Year”, the Rosh Hashana liturgy largely ignores the “New” promiscuous woman) is not accorded the status of a Kohen. (b) Aaron, aspect and reflects other themes of the holiday. A few exceptional his four sons (Nadav, Avihu, Elazar, and Itamar), and grandson Pinchas references to “New/Renew” (chadesh) in the Machzor are: at the all were appointed as Kohanim, rather than “inheriting” that status from beginning of Avinu Malkenu, “chadesh alenu shana tova”; in the wish their respective fathers. Some noted that Malkitzedek and Moshe may recited when eating the apple dipped in honey, “she-te-chadesh alenu also have had some degree of naturalized Kohen status. shana tov u-metuka”; and in the Grace After Meals, “Harachaman Hu ye- chadesh alenu et hashana ha-zot le-tova ve-livrakha”. (b) Haazinu and [#244, Matot] Tractate “Chullin” (=mundane) means the opposite of its Psalm 92 (Mizmor Shir Le-Yom Ha-Shabbat) were both regarded, in Mishnaic Order “Kodashim” (=consecrated). Other examples might be Temple times, as the “song of the day” for Shabbat, respectively being Taanit (=fast) in Moed (=festival) and Negaim and Nidah (two forms of read in conjunction with the Mussaf and morning-Tamid offerings. While impurities) in Taharot (=purities). in the absence of the Beit Hamikdash, these sacrifices are not currently brought, Psalm 92 still serves as the “song of the day” for Shabbat. [#245, Masei] Other than the forty-two “Masa’ot” (journeys) of the Jews Haazinu, for its part, is divided into aliyot – for Torah-reading purposes – en route from Egypt to Israel, the number 42 bears multifold significant in following the same division into six parts as in the Holy Temple. Jewish tradition: the letters in one form of G-d’s name, the words in “Ana be-Koach”, the Levite cities (excluding the “Cities of Refuge”), the days [#255, Yom Kippur] The Jewish nation was obligated to eat and drink after Pesach before Shavuot, the lines in each column of a Torah scroll, on Yom Kippur during the dedication of the First Holy Temple by King the words in the first paragraph of the Amida, and several others. , which overlapped with Yom Kippur. This dedication is the subject of the Haftarot of both the Second Day of Sukkot and Shemini [#246, Devarim/Chazon] Aside from Shabbat Chazon, the tune of Eikha Atzeret. is borrowed for a verse in the opening chapter of Megillat Esther, while the tune of “Elei Tziyon” is applied to the expression “Benei Betkha ke- [#256, Shabbat Chol Hamoed Sukkot] The expression in the Haftara Batchila” (=”rebuild Your Temple as it was originally”) in the Mussaf for for Shabbat Chol Hamoed Sukkot, “ve-hitgadilti ve-hitkadishti - and I will Yamim Tovim. magnify Myself and sanctify Myself” (Ezekiel 38:23) is the source for, and may influence the vocalization of, the first two words of the Kaddish [#247, Vaetchanan] Aside from last week’s Haftara that begins with yitgadal ve-yitkadash / yitgadel ve-yitkadesh. [See also: “The Proof is in Nachamu Nachamu, three other Haftarot with contiguous repetitions in the Patach”, PP #247; the puzzle in PP #192, and solution in PP #193.] the opening verse are Shoftim (Anokhi Anokhi), Yom Kippur (Solu Solu), and – modulo the superscription – Kedoshim (Hatishpot Hatishpot).

[#248, Ekev] Haftarot with contiguous repetitions in the closing verse are Behaalotka/Shabbat Chanuka (Chen Chen) and Ki Tisa (Hashem Hu Ha- Elokim). There are also numerous closing verses where two words with the same root appear contiguously or near- contiguously.

[#249, Re'eh] Other than the Haftara of Parashat Re’eh which also gets read for Parashat Noach, other Haftarot that get repeated are: Ki Tetze and Noach (Noach is comprised of both Re’eh and Ki Tetze), Behaalotkha and Shabbat Chanuka, Vayakhel/Pekudei and the Second Day of Sukkot. Other more unusual repetitions are Nitzavim and an Aufruf (according to the custom that reads a special Haftara when a groom is present), Acharei Mot and Kedoshim (according to a custom that will avoid at all costs the selection from Ezekiel describing the “abominations of Jerusalem), and Parashat Zachor (the Shabbat before Purim) and Shushan Purim (when it is observed and coincides with Shabbat.) [We have excluded multiple instances of the same special occasion such as Erev Rosh Chodesh, Rosh Chodesh, and Fast days.]

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