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בס''ד
• Taanit Esther is this Wednesday March 20th. SHABBAT SCHEDULE Fast Begins at 6:12am and finishes at WEEKLY SCHEDULE
8:06pm. Minha at 7:15pm with Tefillin. SUNDAY Mincha 6:00pm • Zecher LaMahasit Hashekel this year is $6 per Shaharit: 7:30am Shir Hashir im: 6:20pm person, and will be collected on Minha Wednesday, Candle Lighting: 7:11pm Taanit Esther. Minha 6:00pm Daf Yomi 8:00am • Purim is Wednesday night & Thursday the 21st Followed by Arvit
Shaharit: 8:30am of March. Keriat Hemegilla on Wednesday Youth Minyan : 9:00am Night will be approximately at 8:05 pm. MONDAY TO Zeman Keriat Shema 9:55am There will be a 2nd reading in the Bet Hakenesset FRIDAY nd 2 Zeman Ke riat Shema 10:29am approx at 9:30pm. (Final time to be announced) Shiur 6:10am Shiur: Recess • Shaharit Purim Thursday Morning at 6:50 am. Shaharit 6:50am Minha: 6:50pm Keriat Hamegilla approx. at 7:30 am. There will Hodu Approx: 7:05am Followed by Seudat Shelishit nd be 2 reading in the Bet Hakenesset at 10am. Shiur in Spanish 5:30pm & Arvit Our Purim Seudah Flyer Last page of Bulletin! Minha 6:00pm Shabbat Ends: 8:11pm Matanot Laevyonim & Mishloah Manot on the day of Followed By Arbit Rabbenu Tam 8:42pm Purim. Matanot Laevyonim is $10 for two different needy & Shiurim in English & Avot Ubanim Recess people so a total of $20, and will be collected following the Spanish Megila on Sunday morning. SEE HALACHOT Later in the Bulletin.
We would like to remind our Kahal Kadosh to please Donate wholeheartedly towards our Beautiful Kehila. Anyone interested in donating for any occasion, Avot Ubanim $120, Kiddush $350, Seudat Shelishit $275, Weekly Bulletin $150, Weekly Daf Yomi $180, Daf Yomi Masechet $2500, Yearly Daf Yomi $5000, Weekly Breakfast $150, Weekly Learning $500, Monthly Rent $3500, & Monthly Learning $2000, Please contact the Rabbi.
Thanking you in advance for your generous support. Tizke Lemitzvot!
בס''ד Refuah Shelema List Men Women
• Yosef Zvi Ben Sara Yosefia, • Isaac Ben Mesoda, • Simja Bat Esther, • Sara Ledicia Bat Mesoda, • Aviv Ben Luba Miriam, • Haim Ben Marcelle, • Mesoda Bat Esther, • Alegria Simha Bat Esther, • Mordechai Ben Brucha • Yizhak Ben Simja • Rachel Bat Sarah, • Naomie Bat Rarel Adda, Malka Shmalo, • Reuben Ben Eta, • Nina Bat Rachel, • Malka Bat Joyce Simja, • Yizhak Abraham Ben Sheli, • Michael Ben Aliza, • Gitel Rina Bat Yael, • Sivan Simha Bat Yehudit, • Yosef Yizh ak Ben Sara Hana, • Eliel Moshe Ben • Miriam Bat Sofy, • Natalie Rachel Bat Nancy, • Mordechai Ben Miriam, Sarah • Rahma Bat Simha • Abigael Haya Bat Esther • Meir Raymo nd Ben Mathilde • Refael Ben Clara • Esther Bat Fortuna • Madeleine Bat Esther • Salomon Benarroch Ben Alia • Netanel Sayegh Ben • Malka Bat Dina • Nurit Jacqueline Bat Rahel • Mordechai Ben Mercedes Rosa • Camouna Bat Fortuna • Atara Shira Bat Sara Beylla • Raizel Bat Miriam
Torah Teasers (AISH)
1. The first verse of the parsha states that Hashem called to Moshe before speaking to him. Where else in the Torah does Hashem call out to Moshe before speaking to him? (4 answers) 2. Aside from Moshe, who else in the Torah does Hashem call out to first with the word "Vayikra"? 3. In this parsha, different offerings are discussed. Who is the first person mentioned in the Torah to bring an offering? 4. Who is the first person in the Torah to build an altar and offer animals upon it? 5. Where is the first time in the Torah where the following are mentioned: a) sheep, b) cattle, c) fire, d) goats? 6. Where is honey mentioned in this parsha? 7. Where is salt mentioned in this parsha? What two other places is salt mentioned in the book of Genesis? 8. What bird appears in the parsha and elsewhere in the book of Genesis? 9. What does a flour offering (minchah) have in common with the Passover offering? 10. What does the sin-offering of a prince (Nasi) have in common with the sale of Yosef? 11. In this parsha, what animal is spelled two different ways, using the same three letters? 12. Which part of an offering is the "heaviest?"
Answers
1) In parshat Shemot, Hashem calls out to Moshe at the Burning Bush, before speaking to him for the first time (Exodus 3:4). Hashem calls out to Moshe twice In parshat Yitro (Exodus 19:3, 20), and once In parshat Mishpatim with regards to the giving of the Torah (Exodus 24:16). 2) In parshat Bereshit, Hashem calls out to Adam before reprimanding him for eating from the Tree of Knowledge (Genesis 3:9). 3) In parshat Bereshit, Kayin brings an offering from the fruit of the ground (Genesis 4:3). 4) In parshat Noach, after the flood, Noach builds an altar and offers animals and birds upon it (Genesis 8:20). (The Torah does not mention that Kayin or Hevel built an altar.) 5) a) Parshat Beraishis states that Hevel is a "shepherd of sheep" (Genesis 4:2). b) In parshat Lech Lecha, Pharaoh gives cattle and other gifts to Avram after the incident with Sarai (Genesis 12:16). c) In parhsas Lech Lecha, at the "Covenant Between the Halves," a torch of fire passes through the cut pieces of animals (Genesis 15:17). d) In parshat Toldos, Rivka places the skins of "the goat-kids" on Yaakov’s arms to disguise him as Eisav (Genesis 27:16). 6) Honey cannot be offered on the altar (Leviticus 2:11).
7) a) This parsha teaches that every offering needs to brought with salt (Leviticus 2:13). In parshat Lech Lecha, during the war between the
kings, the armies gathered by the Sea of Salt (Genesis 14:3). In parshat Vayera, Lot’s wife transformed into a "pillar of salt" when she looked back at the destruction of Sodom (Genesis 19:26).
8) Young doves are valid for certain offerings (Vayikra 1:14, 5:7). After the Great Flood, a dove was sent by Noach to check if the land was dry (Genesis 8:8).
9) With regards to both sacrifices, the Torah forbids any leavened food to be brought with them (Exodus 2:11, 34:25).
10) The sin-offering of a prince consists of a goat (seir izim) (Leviticus 3:23). In parshat Vayeshev, Yosef's brothers slaughter a goat and then dip the Yosef's coat in its blood (Genesis 37:31).
11) A sheep is sometimes called a kesev (e.g. Leviticus 3:7), and sometimes called a keves (e.g. Leviticus 4:32).
12) The heaviest part of an offering must be the liver (Leviticus 3:4), since the word for liver is kaved, which also means “heavy” in Hebrew.
If anyone would like to contact the Rabbi, please feel free
to call or text 786-879-4951, or email [email protected].
בס''ד Community Announcements
(It is YOUR Community, make the most of it!)
Miscel laneous Announcements:
• This We ek’s Congregational Kiddush has been Kindly Sponsored Anonymously! Hazak Ubaruch!
• The Kiddush Club Initiative. Anyone interested donating a Kiddush Please kindly contact the Rabbi. Tizke
Lemizvot!
• This Week’s Congregational Seudat Shelishit is still available for Sponsorship!
• This Week’s Breakfast is still available for Sponsorship!
Anyone intere sted in sponsoring Breakfast for this week or on any day please contact the Rabbi.
• This Week ’s Daf Yomi is still available for Sponsorship!
• If anyone is interested in creating a weekly class in your house or an individual class with the Rabbi, please do not hesitate to
contact the Rabbi.
• We are tryi ng to update our Congregant’s contact information. We would like to start sending texts about different Events and
Shiurim. We would also like to start emailing the weekly bulletin. We would like to start a list of Nahalot/Azkarot/Yahrzeits.
We would also like to make a Refuah Shelema list. Please send your contact information to the Rabbi at [email protected]
• Please fee l free to contact any of the board members either in person, or via email with suggestions or comments. Our email
addresses are: board member’s first name @oroziel.com
Important Me ssage!!!
Eruv Update: Surfside: The Eruv in Surfside now includes the walking paths along the beach. Pushing strollers and carrying is
permit ted on the paths, but not beyond the path or onto the beach. Bal Harbour: The Eruv in Bal Harbour included the inner (western) walking path only. The pier at Haulover Cut is not included.
• Due to the recent reorganization of seats in the Bet Hakenesset, We are happy to announce the NEW possibility of purchasing seats
in the Bet Hakenesset. For more information, please contact the Board.
• Before hanging up anything anywhere in the Bet Hakenesset, please seek authorization from the Rabbi. This includes flyers etc.
• Please be advised that prior to bringing any food or drinks for any occasion, you must first seek the authorization from the Rabbi.
Spe cial Announ cements
• We are pl eased to announce that Ness 26 is part of the Amazon Charity Program, which would allow our community to
collect 0.5% of all the orders made by any of you on Amazon.com. In order to register you need to log on
smile.amazon.com and select Ness 26, Inc as the Charitable Organization you want to support, and from then shop on
smile.ama zon.com instead of www.amazon.com. It won’t cost anything more, and is an easy way to contribute to our
budget nee ds.
• Anyone wishing to receive the Daily Halacha by the Rabbi please send a whatsapp message to Simon Chocron 786-351- 1573
Community Calendar: • The prog ram for Teenaged Boys ages 13-18 Started again with Great Succes with Shiur by the Rabbi & Supper
on Sund ay Evenings after Arvit at around at 6:00 pm With Supper. New Participants Welcome! Anyone wishing to sponsor this Shiur Please contact the Rabbi. Tizke Lemitzvot! • We have started the Mishmar Program Every other Thursday evening at 8:00 pm with Chulent, Beer, &
Snacks. Everyone is welcome! Avot Ubanim: This Mosae Shabbat at 7:45pm
Youth Minyan • We are proud to announce the inauguration of our YOUTH/TEEN MINYAN geared to train and teach our future generations on the different tefillot and parashiot.
בס''ד
בס''ד
בס''ד
We would like to Whole Heartedly Thank our Dear Friends, Mr. & Mrs. Albert Gad for generously Donating the TORAH LEARNING of Adar Bet 5779 Leiluy Nishmat his Dear Father: David Gad Ben Nissan z”l the 4th of Adar We truly appreciate it. In this merit, may Hashem Bless you & your wonderful family with all the Berachot of the Torah. Amen.
Birthdays Nahalot
th Happy Birthday To • Rabbi Raphael Avakra Ammar z”l the 13 of Adar th (Grandfather of Mr. Raphael Ammar) • Mrs. Anat Michael – Shab. Mar. 16 , • Rachel Aquinin – Sun. Mar. 17th, • Emanuel Courchia – Sun. Mar. 17th, Next Shabbat: th • Saadia Aquinin – Fri. Mar. 29th, • Rabbi Raphael Avakra Ammar z”l the 13 of Adar • Mr. Irving Levine – Fri. Mar. 29th, (Grandfather of Mr. Raphael Ammar) th • Mrs. Evelyn Belecen – Sun. Mar. 31st. • Salmon Guenoun Bar David z”l the 16 of Adar
(Brother of Mr. Abraham Guenoun) (Next Shabbat)
Happy Anniversary To th • Sammy & Naama Maya March 19 st • Shabetai & Fortuna Maya March 21
בס''ד Community Shiurim
Weekday mornings:
• 6:10AM to 6:45AM: Laws of Nidah. New participants welcome! • 7:30AM Shiur on Hok Leyisrael with Breakfast! Everyone Is Welcome to Join. • 7:45AM to 8:30AM: Daf Yomi Masechet Hulin. NEW DAF YOMI MASECHET! New participants are welcome! It is a great time to start learning the Daf and join thousands of Jews across the world in this incredible project.
• 9:00 AM to 10:00 AM: Mishna Berura Dirshu Cycle! New participants welcome!
Week day afternoons: • Before Minha Monday through Thursday: Shiurim in Spanish on assorted topics. o • After Arvit: o Mondays & Wednesdays: Hoshen Mishpat – Business Halacha o Monday through Thursday: Shiurim in Spanish on assorted topics. o Every Thursday evening after Arvit Hilchot Nida in Depth for Men. Tuesday Assorted Topics o In Recess for the Summer o Monday & Tuesday at 7:00pm Masechet Berachot in French o Every other Monday evening at 8:30pm Shalom Bayit Class to Women.
o Every other Tuesday evening at 8:30pm Shalom Bayit Classes to Men. • SHIUR for Ladies! The Rabbi’s Shiur on Halachot of Kashrut NEW SERIES ON Hilchot Basar Vechalav, (Laws pertaining to Meat & Milk) to Ladies, in the Bet Hakenesset, every Tuesday afternoon at 2:05 pm. New Participants are always Welcome! In Recess
Shab bat: • Shabbat night before Arvit: Short lecture on the Parasha of the week. • Shabbat Morning: Lecture on the Parashah of the week. • Shabbat Morning – Daf Yomi at 8:00am. • Shabbat Afternoon – Shiur at 4:40pm • Spanish Shiur – with Simon Chocron One hour before Minha • Seudat Shelishit: Short lecture on the Parasha of the week.
בס''ד WEEKLY INSPIRATION partaking of the physical world in violation of G-d’s command, and we correct their sin by partaking of the physical world in serving G-d Purim: Correcting the and bringing Him honor. This is the Mistake of the Jews of symbolism of the priestly garments. Shushan Significantly, the Gemara does not say that the Jews deserved annihilation because they (Rabbi Eli Mansour Daily Halacha) ate at Ahashverosh’s party. Rather, it says The Gemara teaches that the Jews of the that they were deserving of annihilation time of the Purim story were initially because they “enjoyed” the feast. They lost deserving of annihilation “because they sight of their sacred mission to elevate the enjoyed the feast of that wicked person.” The mundane, and they indulged for the sake of Jews of Shushan participated in the lavish indulgence, purely for their physical feast which Ahashverosh hosted, the feast enjoyment. When Ahashverosh saw the Jews described at the beginning of the Megilla, and betraying one of their most important and for this they were condemned to death, until cherished values, he donned the Bigdeh they repented and annulled the decree. Kehuna, as though telling them, “You’re no better than us. You’re no more special than What exactly was the Jews’ sin? Why was us. You indulge just like we do. You don’t their participation considered such a grave deserve the priestly garments any more than infraction that they deserved annihilation? we do.” In a different passage, the Gemara teaches This was Ahashverosh’s message: that the that at this feast, Ahashverosh wore the Jews no longer deserved the priestly special garments that the Kohen Gadol would garments, because they no longer lived wear in the Bet Ha’mikdash. This is the according to the ideal that these special clothing that the king decided to wear at this garments represented – the ideal of feast. The Gemara reaches this conclusion sanctifying the mundane. based on the Megilla’s description of Ahashverosh displaying at his feast “Yekar And thus the Megilla relates that when Ester Tiferet Gedulato” (“the glorious splendor of prepared to approach Ahashverosh, his greatness” – 1:4), and the priestly “Va’tilbash Ester Malchut” – “Ester donned garments are described as being worn royalty” (5:1). She wore her garments for the “Le’kavod U’le’tifaret” (“for honor and sake of “Malchut” – referring to the Kingship splendor” – Shemot 28:2). of G-d. In order to correct the Jews’ vanity and indulgence, she wore her royal garb for For what reason did Ahashverosh decide to the sake of Hashem, and not for vain wear specifically these clothes at the party? purposes. What message was he trying to convey to the Jews? With this in mind, we can perhaps understand the otherwise perplexing custom cited by the The lesson of the Bigdeh Kehuna (priestly Mishna Berura (695:2) that one wears garments) is that we are to take the delights Shabbat clothes on Purim, and he comes and beauty of our physical world and elevate home from the synagogue to lit candles and a them, by using them for sacred purposes. set table, prepared for a festive meal. The Kohen Gadol’s garments were According to this custom, Purim evening is magnificent, made with golden thread and the like Shabbat – one wears Shabbat clothing, finest dyes, and they were used for Kedusha, and the candles are lit and the table is set, for holiness, to serve G-d. One of our most just like on Friday night. The explanation important jobs as observant Jews is to might be that Shabbat, too, represents the sanctify the mundane, to elevate the physical notion of elevating the physical pleasures of world by utilizing it in the service of G-d. the world. On Shabbat, we enjoy fine Adam and Hava sinned in Gan Eden by delicacies and wear our finest clothing – but
בס''ד in an atmosphere of Kedusha, for the sake of the schoolchildren to return home and report spirituality and as part of our effort to uplift to their parents that they learned about ourselves. This is precisely the message that sacrifices. One of the critical foundations of was lost on the Jews of Shushan, and the Torah education is sacrifice. Parents must message which we need to reinforce through make enormous sacrifices to provide their our Purim celebration. children with a proper Torah education. Tuition expenses require parents to work long At no point on the Jewish calendar do we hours and to forego on luxuries. Without indulge like we indulge on Purim. We do so in doubt, the cost of Jewish education causes order to correct the mistake of our ancestors many families to live on a much lower in Persia, to remind ourselves that the standard of living than they would otherwise delights and pleasures of this world are given enjoy. Appropriately, then, the very first to us in order for us to elevate them and subject children were taught was sacrifices – make them sacred, by utilizing them in the service of Hashem. There is certainly nothing conveying to parents the message that wrong with enjoying the comforts and delights they must be prepared to make significant of the world – but only if we are mindful at all sacrifices for the sake of their children’s times of the purpose for which we have been education. brought into this world, that we are here not The story is told of a family in early 20th- to indulge, but to serve our Creator. century Poland that was struggling to make ends meet. The father decided that the family should relocate to the United States where he could open a business and support the family more comfortably than he could in Poland. Making Sacrifices for Our He sailed to the United States to open a business and get settled, planning to bring
Children his family over after his initial arrangements (Rabbi Eli Mansour) were completed. Unfortunately, World War I Ironically, there are many Jewish schools that erupted while he was in America, and omit the Book of Vayikra from their international travel was brought to a halt. As curriculum, figuring that it is too detailed, a result of the war’s upheavals, the family intricate and difficult for their students. These was separated for ten years. During this time, schools would rather focus their attention on the wife worked very hard to support herself the exciting stories of the Torah, rather than and her two children, and to pay for their burden the students with the complex laws of Torah education. One day, she was notified the sacrifices. that one of her sons was a child prodigy and has the potential to become a leading Torah This is ironic because the Midrash records a scholar. The school informed the mother that tradition to do just the opposite – to make the child’s level far exceeded that of the other Vayikra the first section of Humash that students, and she would have to hire private schoolchildren are taught. The Midrash tutors to study with him so he could realize writes, “Let the pure ones come and study his potential. The mother promptly took on a that which is pure.” According to this tradition, nighttime job delivering milk. After a full day the best introduction to the world of Torah of work and caring for her children, when the study for children is precisely the subjects of children were in bed, she would go around Vayikra. town delivering milk in order to earn some Why would the Book of Vayikra be the first extra money for her son’s tutors. section of Humash taught to children? Her efforts paid off. That boy grew to become One explanation might be that the study of Rav Chaim Pinchas Scheinberg, one of our Vayikra sends a powerful message not to the generation’s leading Torah sages. One can children – but to their parents. Communities only wonder whether he would have attained adopted this custom because they wanted this stature without the monumental sacrifices
בס''ד made by his mother on behalf of his basic truth and be prepared to make education. sacrifices for our children’s growth. Indeed, education begins with Vayikra – with the In order to educate our children, we must awareness of the central role of sacrifice in be prepared to make significant sacrifices. the educational process. Besides the financial sacrifices, we might have to forego on certain activities for the sake of our children’s spiritual growth. Parents might enjoy watching television, but they need to consider the harmful effects a The “Yitzchak Effect” television could have on their children. Parents certainly deserve a luxurious family Impacted The Mishkan vacation, but many vacation spots must be Service For All Future labeled as off-limits because of what the children might be exposed to at these Generations locations. We can’t have our cake and eat it, (Rabbi Frand from Torah.org) too. If we want our children to grow to become committed, conscientious Jewish The first day of Nisan is a very important date adults, we have no choice but to make in Jewish history. On that date the Mishkan sacrifices for their education. (Tabernacle) was first set up. In truth, the entire construction of the Mishkan was The Torah says that as Abraham prepared to finished on the 25th of Kislev. Moshe sacrifice his son at the Akeda, an angel Rabbeinu came down from Mt. Sinai on Yom called to him “from the heavens” and Kippur and announced that Hashem had commanded him to withdraw his sword forgiven the people for the sin of the Golden (Bereshit 22:11). Curiously, the angel did not Calf. On the day after Yom Kippur — 11 descend to Abraham and speak to him on Tishrei — Moshe gave Klal Yisrael the earth, but rather called to him from the mitzvah to build the Mishkan. The building of heavens. Rav Moshe Siman-Tov explained the Mishkan was in fact the topic of the last that the area around Abraham Abinu at that five Parshiyot of Sefer Shemot — Terumah, moment was so sacred, that even the angels Tezaveh, Ki Tisa, Vayakhel and Pekude. The could not approach him. When a parent process took place during the end of the makes a great sacrifice for the sake of his or month of Tishri, throughout the month of her children, this sacrifice generates intense Cheshvan and was ultimately completed on Kedusha. Abraham was prepared to make the twenty-fifth day of Kislev. the ultimate sacrifice, and thus he generated such a high level of sanctity that even the The Mishkan sat unassembled in its angels had to keep their distance. component parts during the end of Kislev, throughout Tevet, Shvat, and Adar all the This is a crucial message that parents must way until Rosh Chodesh Nisan. The Medrash remember at all times. Every time a parent Tanchuma comments on this delay in setting writes out a check for the child’s up the Mishkan: Rabbi Shmuel Bar Nachman education, this creates Kedusha. Every states that the Mishkan was completed in time parents decide against purchasing a less than 3 months, but sat unassembled for luxury item so they can afford their tuition another three months. Why was this so? It is payments, they generate more holiness. because G-d wanted to mix the simcha And every time parents scratch an idea for (rejoicing) of the day in which the Mishkan vacation out of concern for their would first be set up with the simcha of the children’s spiritual wellbeing, they day in which Yitzchak Avinu was born. produce sanctity. Yitzchak Avinu was born on Rosh Chodesh This is one of the fundamental lessons of Nisan! Vayikra. Torah education requires The Medrash goes on to say that the scoffers sacrifice. As parents, we must accept this of the generation were mocking and saying
בס''ד “Why is there such a delay? Why isn’t the that he wanted to make sure that he would Mishkan being set up right away when it was not be accidentally invalidated and asked his completed?” (Some things never change — father to bind him tightly to make sure he did the kibitzers always find something to focus not move and thereby make the sacrifice on to express their cynicism.) The Medrash pasul (invalid). states about these scoffers “But they didn’t When one is contemplating putting up a know that the Almighty had a Master Plan”. Mishkan — which is all about Korbanot, the Concerning this plan King David said “For Ribono shel Olam wanted the influence of you have gladdened me, Hashem, with Your Yitzchak Avinu and his joyful approach to deeds; at the works of Your hands I sing glad Divine Service to be present as a segulah song. How great are Your deeds, Hashem, (fortuitous omen) for the initial erection of the exceedingly profound are Your thoughts.” Tabernacle. [Tehillim 92:5-6]. In Judaism, as we all know, dates on the The Medrash interprets “For you have calendar are not merely commemorative. gladdened me, Hashem, with Your deeds” What happened on a particular day in history refers to the Tent of Meeting (Ohel Moed); “at has impact on all future generations. The the works of Your hands I sing” refers to the Yom Tov of Pessach is the Time of Freedom Bet HaMikdash; “How great are Your deeds, and every single year on Pesach there are Hashem, exceedingly profound are Your emanations of holiness and redemption that thoughts” refers to the fact G-d planned to we can also take part in. When the Torah mix one joy with that of another (i.e. — the was given on Shavuot emanations of Torah setting up of the Tabernacle with the learning potential are forever more present birthdate of Yitzchak). The next verse goes on that date which is the reason we make on to say: “A boor cannot know, nor can a extra efforts to learn on Shavuot — to seize fool understand this” [Tehillim 92:7]. The those Heavenly emanations. Likewise, the clueless did not get the great significance of fact that Yitzchak was born on Rosh Chodesh the convergence of these two joyful dates. Nisan and b’simcha went to do the Avodah The scoffers who wanted to know why the (Divine Service of Sacrifice) made an effect Mishkan was not set up when it was first on the first day of Nisan for all future completed did not understand the Divine generations. Therefore when G-d established Thought Process which waited until Nisan 1 a Mishkan, he wanted that effect — the to first set it up. G-d had a plan — to set up “Yitzchak effect” to lend character to the the Mishkan on the very day that the Service that would take place in this Mishkan Patriarch Yitzchak was born. during all future generations. Rav Dovid Kviat raises two difficulties with So therefore even though the normal rule of this Medrash: thumb is that “ayn m’arvin simcha b’simcha” 1) The rule of thumb normally is that we do — here there is no difficulty understanding not mix one joyous event with another (ayn why G-d decided to set aside this rule. The m’arvin simcha b’simcha). rule means we do not take two disparate reasons for rejoicing (e.g. — rejoicing on a 2) What does the birth of Yitzchak have to do holiday and rejoicing over taking a new bride) with putting up the Mishkan? and mix them by, for example, getting He suggests that Yitzchak is the “pillar of married during a Jewish holiday. But here we Avodah“. He is the patriarch that represents are talking about the same “simcha” — the Divine Service. Yitzchak himself was a “simcha of Avodah” (joy of Divine Service). “korban” — he was about to be sacrificed. Here there is no conflict. On the contrary G-d Not only was he “about to be sacrificed” wanted to take this Divine Influence which against his will, he did it willingly! He did it existed within creation (by virtue of Yitzchak’s joyfully (b’simcha). He set the tone of Divine birth on Nisan 1) and place it within the Service performed with joy. Chazal tell us Mishkan, so therefore the Mishkan was first
בס''ד erected on Rosh Chodesh Nisan, to mix one without having tasted a morsel, because I joy with another — the joy of the new smell it. The nature of smell is that it is Tabernacle with the joy of the day in which anticipatory. Our sense of smell allows us to Yitzchak was born. anticipate what it going to be.
HaKtav v’HaKabalah writes that when a person brings a korban he wants to do A Novel Interpretation of the Teshuva. It is not the korban that the Almighty wants so much — it is what the Term “Ray-ach Nichoach korban is going to bring out in the person. Korban comes from the word karev — which L’Hashem” means coming closer. When a person brings (Rabbi Frand) a korban that says he wants to be better. I saw in the sefer HaKsav V’HaKabbalah a Either it is a sin offering and he wants to bring beautiful observation. There is a recurrent atonement for what he has done or it is a theme throughout Sefer Vayikra: When the burn offering (olah) or a peace offering Torah speaks of the burnt offering, it refers to (shelamim). In any event his bringing the it quite often as olah, eeshay, ray-ach Korban is an anticipatory act. He thereby nichoach l’Hashem — an olah-offering, a fire- anticipates what is going to happen by virtue offering, a pleasing fragrance to Hashem. of him having brought the sacrifice. The ray- Most of us understand that the term ray-ach ach nichoach l’Hashem is that now the nichoach (a pleasing fragrance) refers to the Ribono shel olam sees — smells, if you will sacrifice. For some reason, the Ribono shel — from this activity of bringing a korban that Olam gets some type of pleasure from the this person is going to be better in the future. aroma of Korbanot. The Korban is the “smell” that indicates what HaKsav V’Hakabbalah brings from a sefer is going to be. His offering is indicative of called Ma’aseh HaShem an opinion that this what he is going to do and who he is going to is incorrect. He interprets that the term ray- be in the future. That which is going to ach nichoach L’Hashem is not referring to the happen in the future is always referred to as Korban. It is referring to the person who smell. One “smells it” before one is actually brings the korban. To what can the matter be there. HaKadosh Baruch Hu loves the smell compared? Erev Shabbat most of us walk of the person who wants to become better into our homes and we smell something and who wants to become closer to Him. delicious. Maybe it will be the chicken soup That is why a korban is “ray-ach nichoach coming to a boil, maybe it will be freshly l’Hashem” — the person, not the animal.
baked Challah, maybe it will be the chicken that is roasting in the oven. Whatever it is going to be, when one walks into the door of a traditional Jewish home on Erev Shabbat — even if one is on a different floor, even if The Gates of Prayer he is 50 feet away from the kitchen — Aaah! (Rabbi Zev Leff) It smells so good! And G-d called to Moshe... (Vayikra 1:1) Smell, to use an idiom from the business world can be called “a leading economic Rosh in his commentary to the Torah indicator.” This means that one does not explains that the aleph in the word vayikra, have to taste the chicken soup, one does not with which the third book of Torah begins, is even have to see the chicken soup to know reduced in size to reflect the humility of that “tonight I am going to have a delicious Moshe Rabbeinu. Remaining to be meal.” I know I am going to have fresh understood is why this hint to Moshe's challah and kugel and chicken soup and it is humility is placed specifically at the beginning all going to be geshmak! I know that already of Sefer Vayikra.
בס''ד Vayikra opens with the numerous and into a relationship with Him. When one complex laws concerning the Temple makes a berachah before he eats, he sacrifices. With the destruction of the Bet activates those spiritual realms through which Hamikdash, prayer - avodah (service) of the G-d provides food and opens wider the heart - replaced the avodah of the sacrifices. conduits of G-d's bounty. He thereby Yet in the Gemara (Berachot 32b), we are replenishes that which he is eating. On the informed that from the time the Bet other hand, one who does not make a Hamikdash was destroyed, the gates of berachah is like a thief, for he does not prayer were also locked. But the gates of compensate for what he removes from the tears were not locked. Rashi explains that the world (Berachot 35a). gates of tears refers to another type of prayer Rabbi Yosef Leib Bloch in Shiurei Da'at on - prayer with tears. the Korbanot (sacrifices) shows how the Thus we learn that there are two distinct sacrifices served to unite and elevate all types of prayer - prayer with tears and prayer mundane powers towards the service of without tears. Let us examine these two types Hashem and thereby activated the system G- of tefillah. d created to bring the world to fulfillment of His purpose. Maharal adds that the greatest Rabbi Chaim of Volozhin in Nefesh HaChaim power to activate the spiritual realms describes how Hashem created the world emanated from the Bet Hamikdash and with with an intricate system of spiritual powers, its destruction those specific gates were through which G-d's bounty and influence is locked. (One can still penetrate even locked brought into the physical world. This system gates but only with great effort and difficulty.) is activated by Torah learning, mitzvot and tefillah. G-d put us into this physical world so There is, however, another type of tefillah that we could earn the ultimate spiritual that was not affected by the destruction of the reward which He desires to bestow upon us - Bet Hamikdash, the passive tefillah of tears an intimate relationship with him. We do not and submission. In this context, berachah simply earn this reward. Rather we create has a totally different connotation. The Jew that relationship through our actions in this stands before G-d and bends his knee and world. By learning Torah, doing mitzvot and says: "Baruch - You, G-d, are the source of davening, we furnish the energy to activate all blessing and without You I don't even the framework through which G-d relates to have a leg to stand on. I bend my knees in this world. recognition of this, Atah - It is you, G-d, and not I, who can provide for my very existence It is in this context that the Gemera says in and for my most basic needs." At the Berachot (7a) that Hashem prays. Rashbah beginning of Shemoneh Esrei, which explains that Hashem's desire is to bestow replaced the temple sacrifices, the Jew bows His Divine benevolence upon us. But He has his body in total subjugation and submission decreed that we must initiate this relationship. as he proclaims these words. But once he It is as if He prays for us to do our part so that recognizes this fact and submits himself into He can fulfill His true desires. When we G-d's hands and calls upon His name - daven to '...Give power to Hashem ', it is this Hashem - then he can stand erect knowing to which we refer. By fulilling the conditions that Hashem is his support. This is the tefillah He has set, we give, as it were, the power to of tears, a passive, yet very potent power. Hashem to shower His bounty upon us. All of tefillah expresses this idea: "Heal us G- Berachah, the Rashbah continues, refers to d and we will be healed." is not only an something which increases, enhances and entreaty but also a statement of dependence intensifies. (A breichah, for instance, is a and submission. Even when the sacrifices stream in which the flow of water is were still brought and were offered with the constantly increasing and intensifying). Our intention of affecting the celestial realms and berachah is a means to open up the conduits opening the conduits of Hashem's blessing, of Hashem's good to the world by entering
בס''ד this attitude of complete submission was still Moshe's humility because all avodah - part of the offering. Both Ramban and Sefer whether avodah of the heart or that of the Hahinuch explain that one must identify with sacrifices - requires self-negation and the animal being slaughtered as an act of submission. It requires, even in its active self-negation and submission to G-d. form, a realization that ultimately all emanates R' Simchah Bunim of Pshischa, said that from G-d and all that we do is, in the final even though the gates of tears remain open, analysis, only an expression of submission to nevertheless gates are necessary to prevent G-d's will. For this one needs humility. improper tears from entering. The tefillah of Hence, the small aleph - both a sign of tears must be composed of tears of hope, humility and the letter which represents G-d's trust and faith that G-d will help, not tears of oneness and unity. It is with this word: depression, dejection or despair. Vayikra, with its small aleph, that G-d calls to man to serve Him both actively and Sefer Vayikra, which details the sacrifices of passively, to bring the world to its completion. the Bet Hamikdash, begins with a hint to Reprinted with permission from Artscroll Mesorah Publications, ltd. This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is included intact. For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to [email protected]
According to Rabbi Abraham Twerski, there Teens, Drinking & Purim is no mitzvah on Purim to drink irresponsibly. Giving your teens helpful, safe guidelines. Rabbi Twerski has been alerting the (By Adina Soclof) community of the increasing problem of Purim is right around the corner and it is one alcohol abuse and marijuana smoking among of our most joyous holidays. Along with all the Jewish adolescents. Due to the gravity of the revelry comes drinking and often unsafe problem he entreats parents to avoid behavior ensues. Some parents are at a loss encouraging intoxication. how to talk to their teens about drinking. But Rabbi Twerski says that “many people drink we need to find the way to do so, not only on to excess because of the mistaken notion Purim, but all year round. that there is a mitzvah to get drunk on Purim. According to the NIAAA (The National Rabbi Shneur Zalman in his Shulchan Aruch Institute on Alcohol Abuse and Alcoholism), (529) says, "It is impossible to serve G-d teen drinking has been steadily increasing in either in levity or drunkenness." One of the recent years and alcohol is the most widely final authorities on halacha, the Chafetz used substance of abuse among teens in Chaim in Mishna Berura (695) states clearly America. There are many negative that the proper thing to do is not to drink to consequences to this trend. Drinking impairs intoxication, but rather to drink just a bit more judgment, causing teens to make poor than is customary (which would be a glass or decisions making them more susceptible to two of wine), and go to sleep. This is the physical or sexual attacks. Injuries and death proper way to fulfil "not distinguishing can result from alcohol poisoning and between 'cursed be Haman' and 'blessed be drunken driving incidents. Our brains develop Mordechai.' There is certainly no justification well into our 20’s, alcohol can hinder brain for drinking anything but wine. Aruch development, causing learning and cognitive Hashulchan (695) condemns drinking spirits issues. According the NIAAA, people who (liquor) in very sharp terms.” start drinking before the age of 15 are four Now that we are aware of the issues, what is times more likely to meet the criteria for a parent to do? Here are four simple ways to alcohol dependence at some point in their talk to your teens about drinking and other lives.
בס''ד unsafe behaviors on Purim and throughout Jim Fay of Love and Logic encourages the year: parents to agree to disagree. When a child says something that goes against our values, 1. Don't talk just, role model: rules, or our better judgment, like “Drinking is Sometimes it’s best if we don't talk. Children no big deal. I can handle it!” we can say: do as we do, they do not do what we say. That means that lectures usually fall on deaf “I am glad you told me your thoughts and ears. Kids learn best by example. If we want feelings about drinking. I am glad you feel like our kids to have a healthy attitude about you can handle it. But I am concerned that drinking, then they need us to model a drinking is illegal under 21 years of age. And I healthy attitude towards drinking. Rabbi don't agree that ‘drinking is no big deal.’” Twerski advocates that parents should set a In this way, our true message, “drinking is model on Purim for their children and not illegal under 21 and it is a big deal” is drink to excess. couched by respectful language, so that our According to the NIAAA, parents can do the teens can truly hear it. It is a kind and gentle following: way to help our teens understand our values and rules. • Use alcohol moderately. 3. Talk about yourself and take little • Don’t communicate to your child that opportunities to talk: alcohol is a good way to handle problems. For example, don’t come Many times our conversations with our teens home from work and say, “I had a end up in anger. Our teens can push our rotten day. I need a drink.” buttons. Why? Because they need to test their independence and they need to push us • Let your child see that you have other, away in order to do that. In a normal bid to healthier ways to cope with stress, grow to be healthy adults, teens need to such as exercise; listening to music; or reject what parents say so that they can talking things over with your spouse, define and refine their sense of self. Their or friend. egos are fragile and they are overly sensitive • Don’t tell your kids stories about your as they navigate this tough time in their life. own drinking in a way that conveys the It is difficult for parents to watch their teens message that alcohol use is funny or grow up, make their own decisions glamorous. (Understand that the (sometimes not very smart decisions) and media and peers portray alcohol in a struggle for their independence. In their glamorous ways.) frustration, parents often use language that • Never drink and drive or ride in a car rankles teens, putting them in a position with a driver who has been drinking. where they need to defend themselves and their decisions. Parent will say: 2. Agree to Disagree: You better not do anything stupid when it Teens have a hard time listening to their comes to drinking! You need to pick a better parents. Many times parents will give their group of friends! child advice and are annoyed when their child does not listen. It is even more frustrating To avoid placing our teens in a corner where when their child’s friend or mentor gives the there only recourse is to fight back, we want same advice and their child listens readily, to talk about ourselves using “I” messages: even if it was the same exact advice. “I don't like to read about kids drinking Our teens can hear us if we can deliver the themselves sick.” “I get upset when kids use message in a kind and diplomatic way. We drinking to feel cool, I wish they could find need to let our children know our values in a other things to do that would help them feel way that does not demean them. good about themselves.”
בס''ד We also don't want to lecture. There is “What guidelines do you think you need to nothing a teen hates more than when parent help keep yourself safe?” gets on a soap box. Instead it is better if we Before Purim and any other social event take little opportunities to talk when things are where there might be drinking make sure to calm, when we are reading the newspaper, go over the rules that you have put in place watching TV, or when we witness another with your teens. Rabbi Abraham Twerski person engaging in unsafe behaviors: encourages close supervisions of teens on When reading the newspaper: “Here is an Purim. Have your teen tell you where they article on the effects of drinking on your mind, are going and who they will be with. Make what do you think about what it says?” sure that they have a cell phone and remind them that they can call you at anytime if they On TV: “Those kids are making some bad decisions about drinking and drugs. are in a bind or if they feel at all uncomfortable. Reiterate the dangers of What do you think is making him do that? drinking and driving and that they may never What would be a better way to handle that?” get into a car with someone who is not sober. Witnessing a person’s bad behavior: Teens need us to be supportive and loving as “Smoking is a hard habit to break! I am glad I they move through these years towards never got started! adulthood. Talking to them in respectful ways It is at those times that we can also ask our about tough issues and having rules in place teens: can help. “What do your friends say about smoking, drugs, drinking?” “What plans do you and your friends have in 4 Small Investments to place if you are put into a difficult situation with drinking?” Improve Your Marriage 4. Be your teens safety net: How to prevent entropy in your relationship. (By Rabbi Shlomo Slatkin) Kids need to know that if they find themselves in a sticky situation they have a One of the laws of thermodynamics is way out. It’s important to tell your teens that if entropy – the natural tendency of things when they are ever in trouble they can call you at left alone to deteriorate into disorder. This any time of the day or night. Reassure them also happen in relationships. Take a good, that you will not be angry just happy that they healthy relationship between a husband and called you when they needed you. wife – they like each other, appreciate each other, spend time together. But then work 5. Invite them to come up with some rules gets busy, or a new baby enters the picture for themselves: and suddenly there’s not so much time for the Teens need to learn to think for themselves. relationship, nor a whole lot of sleep or If they come up with rules and regulation for patience either. Throw in a sharp word here, their own behavior they are more likely to a thoughtless moment there, and eventually stick with them. We want to use language all the criticisms and misunderstandings lead that is encouraging and affirms our belief that to this couple having more negative they can make good decisions. We can ask interactions than positive ones. them the following questions: What happened? They needed to take a few “You know the challenges of drinking and minutes every day to appreciate each other drugs. What rules should be in place for and to put positive energy into the teens like you?” relationship, to keep this decline from occurring. “How can parents help kids make good decisions? What do you need from us?”
בס''ד Here are four ideas to help strengthen the and expressing this gratitude can be a marriage and avoid entropy. powerful tool for connection. 1. Small gestures It doesn’t take much time to keep the forces Do something unexpected for your spouse on of relationship entropy at bay, though it does a regular day (one that isn’t a birthday or an take some thought and effort. These anniversary). Buy flowers, make a special relatively small investments lead to the very dinner you know they’ll enjoy, take them to a large return of a healthy, nurtured relationship. concert, or just take a walk around the block to spend time together. These little “extra” things can help break through the routine The Wife's Gigabyte that, while usually good, can sometimes distract us from connecting to our significant Memory other. Elephants are famous for their memories. 2. Compliment instead criticize Among human beings, there's nothing like a wife. (By Emuna Braverman) It is easy to fall into a pattern of criticism, and once you’re in the mode of looking for faults, In the animal kingdom, elephants are famous there are often plenty to find. Judaism gives for their memories. Among human beings, us the concept of having an ayin tovah, a there's nothing like a wife. Every social faux good eye. This encourages us to look for the pas, every missed birthday, every fight, is good in things. When you find yourself stored up inside, available to be trotted out on thinking of something negatively, challenge "appropriate" occasions. yourself to turn it around and find something An ill-advised comment, a chore left unfinished, nice about the situation. And then compliment an extra business trip... we have plenty of your spouse on the positive thing you found! megabytes for all this data. We amass a list 3. Keep a list of grievances from the petty to the large and we cleverly use them "as needed" against our Now that we’re in the habit of looking for hapless spouses. good things, don’t just let them go in and out of your head, but keep them in one place so Like all gifts, memory can be used for positive that when you’re feeling frustrated, you can purposes -- or for negative ones. Storing up a remind yourself of all the good there is in your list of our husbands' mistakes, diligently relationship. Make a list in your phone, or in a adding to the list as new errors arise may be notebook, or wherever it will be accessible. an innate skill, but its use in this forum is only “Like water reflects a face, so does a destructive. person’s heart reflect another’s” (Proverbs One of the keys to successful relationships is 27:19). Whatever we are feeling in our heart to stop dwelling on the past and to move toward our spouse will be reflected back to forward into the future. "Maybe I shouldn't us, so it’s in our best interest to develop have made that comment; I'll try not to from feelings of gratitude and appreciation. now on." It seems to be much easier for men 4. Let them know to move on. Like a football game where brutal tackles are following by hand-shaking and During the middle of the day, send a text or hugs, many men are able to keep their leave a note where you know they’ll find it, in emotions a little more disengaged, to not their lunch, or with the coffee. It could just be invest every interaction with disproportionate saying “hi, I’m thinking of you,” or, even more importance. (A gift is not a symbol of the potent, let them know how much you whole relationship; it's just a gift.) appreciate them and that you’re grateful to be in a relationship together. The name “Jew”, Let go and move on. yehudi, comes from Yehudah, which means The evidence is only experiential and to give thanks. It’s in our DNA to be grateful, anecdotal but observe your friends. Do you
בס''ד notice that women tend much more to bear to Additionally, one cannot experience true a grudge, to nurture it and strengthen it? This joy when he is alone. Special care must is destructive to all relationships but none be taken that the men and women do not more so than marriage. mingle, even more so than during the rest of the year, in order to avoid improper We all make plenty of mistakes. Daily. behavior on the sacred day of Purim. If Hourly. No relationship can survive being there is any concern that the celebration called to account for every infraction. will lead to meaningless frivolity or There are two possible strategies for dealing impropriety, then it is better to have the with these regular struggles. And one meal alone and not in the company of possible piece of advice. Let go and move family and friends. on. • One should change into Shabbat clothes If the complaints are of a minor nature -- a already on Purim night. Some people phone call that didn't come, a (still) wear Shabbat clothes only during the day unchanged light bulb, a bounced check, even of Purim, but this is improper; Shabbat a forgotten anniversary (the ability to clothes should be worn already on Purim remember dates is not an essential night, as the special spiritual light of qualification for being a good husband) -- Mordechai is upon us once Purim begins forget about it. It's just not a big deal. Don't in the evening. Women, too, should invest it with inappropriate emotion or change into their Shabbat clothes, and significance. (There are really big problems wear jewelry, on Purim night and wear out there in the world). Let go and move on. them throughout Purim day. This Halacha If the complaints are of a more serious is mentioned by the Ben Ish Hai (Rav nature, discuss them. Work through them. Yosef Haim of Baghdad, 1833-1909), in his work Ateret Tiferet. Then let go and move on. • The Shulhan Aruch rules (Orah Haim Do not keep raising old issues. (There will be 695:1) that one does not fulfill the Misva plenty of new ones!) Everyone deserves a of the Purim feast on Purim night; the fresh start. (Don't you want one?!) meal must be eaten specifically during the Marriage is challenging. We add to that effort day of Purim. Nevertheless, the Rama by holding on to past grievances. We hurt (Rabbi Moshe Isserles of Cracow, 1525- ourselves, our spouses, and our marriages. 1572) notes that there is a Misva to have (We also violate the commandment not to a somewhat festive meal even on Purim bear a grudge). It may be a too-perky night. It is customary to eat seeds on platitude but "Today is the first day of the rest Purim night, as Ester ate seeds in of your life." Of the rest of your marriage. Ahashverosh’s palace, since she could Let's go forwards, not backwards. not eat the meat. Furthermore, Daniel –
who, according to some opinions, was Ester’s messenger, Hatach – ate seeds while he served under the Babylonian emperor Nevuchadnesar.
DAILY HALACHOT One should be especially careful to avoid fighting and discord throughout Purim, both at night and during the day. The Halachot of Purim flurry of activity that characterizes the (Daily Halacha) Purim celebration can oftentimes create pressure and tension in the home, and it • It is proper to celebrate the Purim meal is thus crucial to make a special effort to together with one’s family, as it says in the exercise patience and forbearance on Megila that Purim is observed by “each Purim, in order not to disturb the festive and every family” (“Mishpaha U’mishpaha”).
בס''ד atmosphere. men to dress up as women, and vice
Additionally, one should make a special versa. Children, too, should not be effort to make time for Torah learning on allowed to dress up as the opposite gender the night of Purim. A famous verse describes that at the time of the Purim • It is permissible to send Mishlo'ah Manot miracle the Jews experienced “Ora to a mourner on Purim, and a mourner Ve’simha” – “light and joy” – and the
may receive Mishlo'ah Manot on Purim. Sages teach that “light” refers to Torah • It is forbidden to eat or drink on Purim study and “joy” refers to festive night and on Purim morning before celebration. “Light” is mentioned before hearing the Megila reading. One who “joy” because the “joy” – the Purim finds it difficult to refrain from food and festivity – is observed during the day, and drink may eat and drink small amounts. thus the “light” – Torah learning – should be done the previous night. It is therefore • The Misva of Mishlo’ah Manot requires proper to spend Purim night engaged in sending at least two food items to at least Torah learning, since there often is not one person. Strictly speaking, beverages much time available during the daytime count as one food or even as both food for learning. items. Nevertheless, it is proper to send at least one Mishlo’ah Manot package that More generally, the Hida (Rav Haim Yosef contains at least two dry food items. David Azoulai, 1724-1807) commented that if the Jewish people would conduct • Purim – Drinking and Conducting themselves with sanctity on Purim day, Oneself Responsibly (Daily Halacha) rejoicing for the sake of Heaven and then There is a Misva to eat a large, festive spending time learning Torah, we would meal on Purim. One fulfills this obligation immediately earn redemption. Most with a single meal; there is no people, unfortunately, do not allocate time requirement to conduct more than one for Torah study on Purim, and this itself is meal. Preferably, this meal should consist reason to make an effort to spend time of bread, and it should be as large and learning on this day. The Sefer Hasidim festive as one can afford. One must eat (work by Rabbenu Yehuda Hahasid of meat at this Se’uda (meal), and it is Regensburg, Germany, late 12th-early preferable to eat red meat, as opposed to 13th century) teaches that one should poultry or fish, as according to some make a special effort to fulfill Misvot that opinions the Misva is fulfilled only through few others fulfill, and one will thereby earn the consumption of red meat. There is great reward. Thus, it is appropriate and also an obligation to drink wine on Purim. worthwhile to try to spend time studying One should drink more wine than he is Torah on Purim, as it is a day when few accustomed to drinking so that he grows people make a point of fulfilling this Misva tired and falls asleep. of Torah learning.
• If a person forgot to insert Al Ha’nissim in Women are included in the obligation of Birkat Ha’mazon on Purim, he does not the Purim meal. They should not, have to repeat Birkat Ha’mazon. Even if however, drink large quantities of wine, he realizes his mistake immediately after and should instead drink slightly more reciting the words “Baruch Ata Hashem” than they are accustomed to.
at the end of that Beracha in Birkat Hacham Ovadia Yosef rules that if a Ha’mazon, he simply continues reciting person becomes intoxicated on Purim, Birkat Ha’mazon as usual and as a result he acts in a reckless • It is customary to wear costumes on manner, causing damage to other people Purim, and this custom has strong basis – such as if spills food on people’s in Halacha. However, it is forbidden for clothes, or gets into some kind of accident
בס''ד in which people are hurt or property is discipline, which is hardly a Misva, and is, damaged – he is liable to pay in fact, a sin. compensation. The Purim festivities are not an excuse for reckless behavior, and To repeat what was mentioned earlier, the one is fully responsible for his actions on Misva of drinking on Purim is fulfilled by Purim just as he is at any other point drinking more than one is accustomed to throughout the year. so that he grows tired and falls asleep. This way, one reaches the point described It is very unfortunate that people distort by the Gemara as “where one cannot the Misva of the Purim celebration, feeling distinguish between ‘Cursed is Haman’ it gives them license to act in a reckless and ‘Blessed is Mordechai.’” Moreover, if and unruly manner. People who drink on there is even the slightest concern that Purim and then get into their cars to drive drinking wine will lead one to dangerous violate American law, run the risk of or inappropriate behavior, it is imprisonment, and endanger their own Halachically preferable for him not to drink lives and the lives of all motorists and on Purim. This concern is, without pedestrians in the vicinity. Much to our question, a valid basis for an exemption shame, members of Hatzalah have from this requirement. Especially in reported that Purim is the organization’s today’s day and age, when addictions and busiest day of the year, as they must tend alcohol abuse are, tragically, so rampant, to people who have fainted or become even in our community, it is preferable to dangerously ill as a result of drinking, or forego on drinking altogether on Purim if gotten into serious accidents because of there is even a small risk of irresponsible drinking under the influence of alcoholic. drinking. Many people mistakenly Nowhere in Halachic literature does it say consider drinking on Purim the primary that the Purim festivities override Pikua’h Misva of the holiday. This is absolutely Nefesh (concern for the protection of incorrect. It is just one of numerous human life). Quite to the contrary, Piku’ah Misvot, such as Mishlo’ah Manot, charity Nefesh overrides virtually all Misvot in the to the poor, reading and studying the Torah. Although it is a Misva to drink wine Megila, and so on, and if one wants to be on Purim, there is no Misva to act stringent about the laws of Purim, he irresponsibly, and in fact, as mentioned should be stringent in these areas, not above, acting irresponsibly on Purim is no about drinking. And, as mentioned, if less grievous a sin than it is on any other there is any risk of drinking leading to day of the year. dangerous or improper behavior, one is entirely exempt from the obligation to It is truly shameful that people who are drink. To the contrary, it would be a Misva fairly lax when it comes to matters such not to drink, in order to avoid danger and as the recitation of Shema in its proper impropriety. time, praying with a Minyan and the laws of Shabbat, are suddenly “meticulous” I have been privileged to observe many and uncompromising regarding the great Rabbis and Sadikim celebrating requirement to drink on Purim. Quite Purim, and their celebration can best be obviously, if somebody is not generally described by the famous verse, “Ibdu Et meticulous about Halachic observance Hashem Be’simha Ve’gilu Bi’r’ada” – but insists on getting completely drunk on “Serve G-d with joy, and celebrate with Purim because of the Misva, his sincerity trembling.” The joy of Purim must be is highly questionable, to say the least. conducted with “Re’ada,” with a degree of Many people unfortunately abuse this awe and reverence toward Hashem. As Halacha of drinking, turning it into an the Sages comment regarding this verse, excuse to act without restraint or “Where there is joy – there must be trembling.” True, there are some Sadikim
בס''ד
who reach great spiritual heights and speak profound words of Torah as a result The Gid Hanasheh and Tishah B’Av of intoxication on Purim. This is because HaGaon Rav Chayim Kanievski related: The of the concept of “Nichnas Yayin Yasa holy sefarim say that someone who eats the Sod” – “When wine goes in, the secret gid hanasheh is as though he ate on Tishah comes out.” When people who are filled B’Av. I asked my father, the author of Kehilos with Torah and fear of G-d become Ya’akov, to explain this and he replied: There inebriated, the spiritual depths of their are 365 negative mitzvos like the days of the souls are revealed. But for the rest of us, solar year. Each negative mitzvah whose inner “secrets” are far less corresponds to a certain day. The prohibition sublime, it would be inappropriate to of gid hanasheh corresponds to Tishah B’Av become intoxicated. and therefore they were compared (Peninei Rabeinu Kehilot Ya’akov, 92).
The Purim festivities are not meant to commemorate the feast of Ahashverosh, Is the danger of a mixture of meat and fish but rather serve to correct his feast, as we still in effect? celebrate and enjoy ourselves in an aura of Kedusha. Purim is not a day of Hefker In conclusion, the poskim relate to the fact (lawlessness), but ra1ther a day of that in our era we don’t see that eating meat profound service of Hashem through and fish together causes tzara’as. Some festive celebration. Let us ensure that this poskim stated that it could be that natural is how we observe it, and we do not orders have changed and the mixture is not distort it into something very different from so harmful today (see Magen Avraham, 173, what Purim is meant to be. S.K. 1, and Mishnah Berurah, ibid, S.K. 3).
Also, according to certain opinions only one fish is dangerous if mixed with meat and that is the binta (see Shemiras HaGuf Vehanefesh, 1, S.K. 1; see further regarding meat and fish in Meoros HaDaf HaYomi, Kidushin 75a, in Daf yomi the article “Animals that ate poison
Daf Yomi Masechet Hulin (Daf Notes) KID’Z KORNER Why No Pillow? Our Gemora says that the stones that Interesting Midrash Yaakov took to put under his head argued till they became one stone. “If so,” someone (from Torah Tots) asked, “why didn’t they become a pillow? Salt of the Earth (And the Heavens Too) Because from an argument nothing good As if our adventures in the Midbar aren't ever comes.” spicy enough with the Erev rav and all...
Hashem commands the Bne Yisrael to build Defending People Alone a Mishkan as a sign of healing and just as Rebbe Yoel of Satmar zt”l explained: Moshe's about to offer the first sacrifice, Avraham went to pray alone for the people of Hashem adds salt to the mixture... Sedom, without servants or anyone else. Salt. This Midrash is all about salt. Why? Because he wanted to defend the evil. Apparently, Hashem had a soft spot for salt Such a thing should be done in private, that since day two of creation. Here's what someone unworthy should not hear and happened: Once the chaos of creation become convinced that they’re really cleared, day two brought on a new challenge. tzadikim…
בס''ד The waters just ran rampant - up in the Once an important minister arrived at a heavens, down on earth, mixing and sloshing certain city. Thousands of local residents with no clear divide. Hashem commanded the came to greet the high-ranking visitor. Many waters to divide into "heavenly waters" above brought gifts. So many, in fact, that the the earth, and lower waters that cover the minister appointed a secretary to receive all earth. of the gifts. Well, that was fine for the "heavenly" water. Among the crowds there was a destitute man They got to be closer to Shamayim. But what carrying a small present. He refused to hand about the water that got stuck on earth. They his gift to the secretary, insisting that he must too yearned to be close to Hashem. That's deliver it to the minister in person. With great where the salt comes in. To comfort the lower effort and perseverance, he succeeded in waters, Hashem made a pact with the sea obtaining a brief appointment with the that its salt would be placed on any Korban minister. that would be put on the Mizbayach. The minister met with the poor man and Additionally, fresh water would be poured on graciously accepted his gift. But when he the Mizbayach every Sukkot in a special opened the wrapping, the minister saw that service called Nisuch Ha'mayim (water there was nothing particularly special or libation). expensive about it. The minister was puzzled. So here's a good question: Why wait until "Tell me, why did you insist on delivering this Sukkot? Why not splash the Mizbayach with present personally? You could have just fresh water everytime? (Don't worry, the handed it to my secretary, who handles hese heavenly fire can cut through a little matters in a very responsible fashion?" dampness if necessary!). One answer is that all water eventually makes it up to the sky by The poor man explained: evaporation. It is only the salt of the sea that "You see, your honor, my present is a very is condemned to earth permanently. small gift - especially for a great man like you. Salt is a sign of the covenant between I knew that only if you would see the person Hashem and the Jewish people. Just as no who gave it - only when you met me and person can live without salt, the world cannot realized how truly poor I am - that you would survive without the study of Torah. That's be able to properly appreciate my gift. why we place salt on the table at meal time to Therefore I had no choice but to come here remind us to speak words of Torah at the and present my gift to you in person, so that table where people are eating. you would value my humble gift like the expensive gifts of the rich and wealthy." As long as there were Mishkan and Bet Hamikdash Korban ot, salt was an important The Meal Offering part of the Avodah. When the Bet Hamikdash So often we get caught up with quantity - how was destroyed, salt found its way to the table big, how much, how expensive - and forget of every Jewish home. Our Rabbis teach that about about quality. This is true even in our the table in a Jewish home is like a service of G-d. We look at how much money Mizbayach. Whenever we eat bread, we a neighbor donated, how long he stood in should sprinkle some salt on it to remind us prayer, and so on. But the Sages taught: that we are in the presence of Hashem. "The amount is not important, but whether one directs his heart to heaven" (Menachot 110a). "A person [nefesh] who brings a meal (Revach) Kid’z Korner offering..." (Lev. 2:1) The Pauper's Present Of all of the Temple offerings, only regarding (Adapted from Mishlei Yaakov, pp. 197-198) the minchah offering of flour does the Torah
בס''ד describe the one bringing it as a nefesh, a that constrain our Avodas Hashem and soul. harmful to our existence. "Who usually donates a meal-offering? A There is no great joy for us on the day of the poor man [because flour is less expensive war. We do not commemorate the great than birds or animals]. Therefore the Holy victory in battle. We celebrate the day the One says: “I account if for him as if he has war was over and we were Mikabel the Torah sacrificed his very soul!” (Menachot 104 b) with renewed vigor. Am Yisrael Chai. Am Yisrael lives on by the grace of our Father in The Midrash expands this idea by quoting the Heaven who we can serve with joy. That is verse, "For [G-d] did not despise nor abhor true cause for celebration. the cry of the poor." (Psalms 22:25). The Midrash clarifies: "Just as G-d did not Purim: Rav Elyashiv - Haman's Dead, But despise [the poor man's] prayer, so too He You Cannot Assassinate Your Way To did not despise his offering. As it is written, "A Security person who brings a meal offering..." After Haman and his children were dead and The Maggid used the above parable to no longer a threat, Esther comes to explain the continuation of the verse in Achashverosh and pleads with him, L'Haavir Tehillim - "he did not hide his face from Him." Et Ra'at Haman HaAgagi V'Et Machshavto", G-d does not despise the poor person's to rid the world of the evil of Haman and his offering, as long as "he did not hide his face ideas (Esther 8:3). Why was Esther still from Him." pleading and crying? We judge others by external factors - the Rav Elyashiv answers that we think after we style of clothing, the length of the beard, the eliminate one threat, we are free and are type of head-covering. Especially with regard security is now guaranteed. And then behold to offerings and donations which are in the yet again we find our existence threatened. It public domain, we tend to judge according to makes no difference if it is from the east or their size and expense. "For a man sees the west. Names are not important either. [what is visible] to the eyes, but the Eternal For everyone killed there are many more to sees into the heart" (I Sam. 16:7). G-d sees take his place. Hitler Yimach Shemo was not into the heart - if we "do not hide our face the last of the anti-semites. from Him." Rebbi Shimon Bar Yochai said, "Halacha! If, like the poor man in the parable, we "bring BiYadua SheEsav Sone LeYaakov". It is ourselves" in our offering to G-d. written in stone that Esav hates Yaakov, and it is a Halacha for all generations. Haman
may be dead, but Machsehves Haman still Purim: Meshech Chochma - Klal Yisrael lives on whether we see it or not. No matter Rejoices In A Different Kind Of Victory what dark clouds passed, we must never stop The days we celebrate Purim seem to be an to plead and throw ourselves at the feet of odd choice. A more logical choice would be our King and beg him to rid the world of Sinat to celebrate on the 13th, the day we defeated HaYehudim and reveal His glory to the world. our enemies or on the day that Haman was hung. Why do we celebrate on the day after Rav Shimshoin Pincus - Esther's Betrayal Purim the day after the war? of The Jewish People? The Meshech Chochma in Parshat Bo Haman's decree is sealed and becomes law. answers that this teaches a great lesson The Jews are doomed. All over the world about the goals and the victories of Am Jews are despondent. But then comes a Yisrael. We don't fight wars to take revenge glimmer of hope. Esther the Jewish Queen and we don't rejoice in our enemy's downfall. sends word that she will make a heroic effort Our simcha is that we are free from the things and sacrifice her life by going uninvited to the King to plead for her people. She asks that all
בס''ד Yehudim, men women and children fast for Notre paracha s'ouvre avec cette phrase: three days and nights so that with their tefilos " Hachem appela Moché et lui parla de la her impossible mission can succeed. tente d'assignation afin de lui dire..." With the entire nation starving and crying all Imaginons un instant cet événement: Nos eyes are turned to the royal palace waiting to sages enseignent que le Michkan fut terminé hear the outcome of the meeting that can le 25 Kisslev. Depuis un peu plus de trois give the Jews a new lease on life. What mois, les bné Israël regardent cet édifice vide happens? Word comes out from the royal et se demandent si cette construction ne fut court that Esther invited Haman and pas une perte de temps et d'argent. Achashveirosh to a party. Betrayal at its Finalement, le premier Nissan, la Présence worst! The Queen chooses to save her own Divine réside enfin dans le Temple. En outre, life and switch over to the enemy side rather le Michkan représente le lieu de rencontre that save her people. It's all over now. The entre Hachem et Moché Rabénou. S'il en est Yehudim have no hope. ainsi, pourquoi Moché ne pénétra-t-il pas dans le Temple lorsqu'il vit la Présence Could you imagine how one feels when the Divine? Gadol HaDor converts to the enemy side? What do they do now? Despite this they Nos sages, dans le Midrach Yalkout Chimoni, continue fasting and crying to Hashem only enseignent une leçon terrifiante: " La Torah this time with 100% dedication knowing that nous précise qu'Hachem appela Moché afin there isn't a person in the world they can de nous donner une leçon de courtoisie: un count on after even their Tzadiekes and homme ne doit pas entrer chez son ami, à savior has betrayed them. l'improviste, sans que celui-ci l'ait appelé. De là, nous apprenons qu'un sage qui ne Only this pure bitachon in Hashem was able possède pas de discernement est pire qu'un to save Klal Yisrael from a Gezeira that was cadavre d'animal." Ainsi, même si Moché already sealed. This says Rav Shimshon Rabénou fut le père de la sagesse, le prince Pincus (Sichot Purim: V'Nichtav BaSefer) des prophètes, l'homme qui monta au ciel was all part of Esther's plan to save the afin de descendre la Torah et qui l'enseigna Yehudim. Only by removing herself as their au peuple... s'il avait enfreint à cette règle de savior would their true emunah shine courtoisie, il aurait tout perdu!! Il aurait été through. "En Lanu Al Mi L'Hishaein Elah Al pire qu'un cadavre d'animal, nous le dit le Avinu ShebaShamayim." Chazal tell us that Midrach. C’est pour cela que Moché the final geula will only come when we truly Rabénou patienta jusqu'à l'appel de son have nothing and nobody to rely on except Maître, quand bien même avait-il lui même our father in Heaven! construit ce Temple, et malgré les trois mois d'attente et la pression du peuple . Nous apprenons de cette paracha combien la courtoisie est importante aux yeux d'Hachem. POUR LES FRANCOPHONES Le rav Wolkin chlita insiste souvent sur l'importance d'être spécifique. Chaque peuple (Rav Itshak Nabet) possède ses défauts et ses qualités. Nous avons eu la chance, nous les juifs de France, Une Courtoisie Indispensable d'avoir reçu en héritage culturel de nombreuses coutumes de courtoisie. Nous Nous ouvrons cette semaine le troisième livre devons absolument veiller à ne pas perdre de la Torah, le livre de Vayikra. Comme nous notre spécificité en véhiculant cette courtoisie l'avons lu dans les parachiottes précédentes, que nous avons puisée de notre exil. les bné Israël ont apporté leurs offrandes et construit le Temple portatif et ses ustensiles. Cependant, le rav Yonathan Domb soulève Puis une nuée descendit sur le Temple. une question intéressante: pourquoi le Moché rabénou attendait avec révérence. Midrach apprit-il de cette paracha qu'un
בס''ד homme qui ne possède pas de discernement est pire qu'un cadavre? N'aurait-il pas été Apportons des Sacrifices... plus logique de dire: " un homme sans Nous ouvrons, Béézrat Hachem, ce Chabat, courtoisie est pire qu'un cadavre?" Quel le troisième livre de la Torah, qui s'intitule rapport avec le discernement? Vayikra. Le Ramban zal, dans l'introduction de notre paracha explique que Vayikra Dans un des plus vieux livre de Moussar, représente la Torah des Cohanim et des Maalot AMidot, écrit il y a plus de sept cents Léviim. En effet, le sujet principal de ce livre ans, nous trouvons la définition suivante: " le est le service Divin qui se déroulait au Beth Derer Eretz, la courtoisie, est le fait de Amikdach. Après avoir décrit la construction réfléchir à ses actions. Lorsqu'un homme doit du Temple portatif et de ses ustensiles dans faire quelque chose, il doit vérifier si cet acte les parachiottes précédentes, la Torah va trouver grâce aux yeux d'Hachem et aux enseigne les lois des différents sacrifices. yeux des hommes. S'il pense que son action Certains étaient apportés par le peuple lors sera agréée par Hachem et les hommes, qu'il des fêtes, d'autres par des particuliers après la fasse, ou sinon qu'il s'en s'abstienne." une faute ou après avoir été en contact avec Ainsi la courtoisie ne consiste-t-elle pas à une source d'impureté...Ainsi, il est expliqué dire merci ou ouvrir la porte à quelqu'un... La dans ce livre comment les Cohanim devaient courtoisie est de discerner, à chacune de apporter les sacrifices. Nous constatons que mes décisions, si je ne vais pas faire quelque ces sujets, bien souvent compliqués, nous chose contre Hachem ou contre mon parlent peu. Toutes ces lois semblent entourage. abstraites. En outre, si la Torah ne fait que Il nous arrive en effet de croire que nous quelques allusions aux lois du Chabat, elle faisons une grande Mitsva en embrassant le détaille chacune de celles relatives aux Sefer Torah ou la tombe d'un juste, mais si sacrifices. Même si nos sages surent retirer pour ce faire nous devons pousser quelqu'un, de nombreux enseignements de est-ce vraiment une Mitsva? Certains ces parachiottes, nous devons essayer de Tsadikim veulent absolument construire leur comprendre pourquoi la Torah s'étend autant Souca le soir après le jeûne de Kippour. Pour sur la description des sacrifices. cela, ils n'hésitent pas à utiliser leur perceuse Avant de répondre à cette question, nous électrique à 23h. La Torah nous prescrit de allons établir un petit lien avec la fête de vérifier, dans chaque Mitsva, si la bonne Pourim qui se déroulera, si Dieu veut, action ne s'effectue pas sur le compte de dimanche 16 mars (sauf pour les gens qui quelqu'un. Mais l'inverse existe également. habitent des villes qui étaient entourées de Nous pensons parfois que la courtoisie nous murailles, comme Jérusalem, et qui liront le oblige à faire la bise à toutes les femmes que lundi 17...). Après avoir découvert la menace l'on rencontre, ou à accepter d'aller dans des qui pesait sur les juifs, Mordékhaï et Esther endroits déconseillés pour faire plaisir à notre firent tout pour changer le destin de notre entourage. Si la courtoisie va à l'encontre de peuple. Les juifs firent Téchouva, jeûnèrent et la Torah, elle est, dans ce cas, négative. prièrent Hachem de les sauver. Entre temps, Pour conclure, la Torah, cette semaine, nous Esther invita le Roi Arachvéroch et Haman à demande d'être vigilant. Un juif doit surveiller un dîner. Le soir, le roi n'arrivait pas à dormir chacun de ces actes afin de suivre les règles et soupçonnait Esther et Haman de comploter de la Torah et de la courtoisie. En cela, cette contre lui. Il demanda à son scribe de lui lire dernière ne peut exister sans discernement. les recueils du pays. On lui rappela que Alors qu'Hachem nous aide à sanctifier son Mordékhaï l'avait déjà sauvé d'un complot et nom en chaque circonstance, et qu'Il nous qu'il ne fut pas récompensé. Le roi protège des erreurs, amen ken yéhi ratson. Arachvéroch ordonna à Haman de vêtir Mordékhaï de ses vêtements royaux, de sa couronne, et de monter son cheval personnel. Puis de l'accompagner dans toute la ville en
בס''ד criant: " Voici ce que l'on fait à celui que le surtout, en étudiant les lois de ces sacrifices, Roi désire honorer." Le traité Mégila (16, a) chaque juif a la possibilité d'apporter des et le Midrach racontent que lorsque sacrifices au Maître du Monde et d'expier ses Mordékhaï vit Haman aux portes de la fautes. Plus encore, le Zohar dit que maison d'étude, il dit à ses élèves: " Ce lorsqu'un juif se trouve dans une synagogue Racha vient pour me tuer. » Puis il mit son ou une maison d'étude et qu'il étudie les lois Talith, fit le Kryat Chéma et la prière. Après des sacrifices, c'est une alliance scellée, que avoir fini, il enseigna à ses élèves les lois son étude le protège même des anges qui du Omer, un sacrifice que l'on offrait le veulent lui faire du mal. Et c'est pourquoi, lendemain de Pessah... Haman habilla conclut le Hafetz Haïm, que Mordékhaï, au Mordékhaï et l'accompagna à travers la ville. moment le plus critique, décida d'enseigner La Hafetz Haïm zal pose une question. les sacrifices à ses élèves. Car il savait que Puisque Mordékhaï pensait qu'Haman allait le mérite de cette étude le protégerait le tuer, pourquoi enseigna-t-il les lois du d'Haman Aracha. Omer à ce moment là? N'avait- il pas d'autres Comme nous l'avons dit, ce livre choses à faire pour préparer son départ que de Vayikra paraît compliqué et loin de nous. d'étudier les lois des sacrifices? Cependant, nous devons comprendre que Le Midrach Vayikra Raba (7,3) au nom de chaque Rachi, chaque commentaire nous Rabi Hanina bar Papa, répond à ces deux apporte la pureté du Temple, le pardon et la questions : " Que les bné Israël ne disent bénédiction. Mais plus que cela, nous devons pas: lorsque nous avions le Temple, nous prendre conscience de l'importance de réciter apportions des sacrifices et nous étions les passages des Qorbanot et des Kétoret pardonnés. Désormais qu'il n'y a plus de que les sages ont recommandé de lire avant sacrifices, comment serons- nous absous ?" la prière le matin et l'après-midi. Car, grâce à Car Hachem a dit aux enfants d'Israël:" ces lectures, nous pouvons apporter à notre Lorsque vous étudiez les lois des sacrifices, époque des sacrifices, faire plaisir à Hachem Je vous donne le même mérite que si vous et amener la bénédiction sur notre peuple. les aviez apportés." Ainsi, la Torah détailla-t-elle chaque sacrifice afin de nous donner la possibilité de nous purifier. En lisant ce livre de Vayikra et,
REFLEXION SEMANAL simbolismo en los sacrificios, y que cada una de estas tres sustancias representa (Rav Yonatan Gefen) diferentes rasgos personales. Al analizar su simbolismo, podemos responder la pregunta. La Buena Envidia El Séfer Hajinuj (3) escribe que la miel Durante su descripción de los varios representa el deseo físico básico (taavá) korbanot (sacrificios), la Torá prohíbe traer porque es un alimento dulce. La prohibición ofrendas de levadura y miel (1) e de agregar miel a las ofrendas nos enseña inmediatamente nos dice que, en contraste, que deberíamos evitar el consumo de deberíamos incluir sal en todas las ofrendas alimentos dulces, enfocándonos en comer comestibles (2). ¿Cuál es la diferencia entre la solamente alimentos necesarios para el sal, la miel y la levadura, al punto en que la sustento y el bienestar. El Séfer Hajinuj sal es obligatoria, mientras que las otras dos continúa diciendo que la levadura simboliza sustancias están prohibidas? Los la arrogancia, porque se “infla”, como el ego. comentaristas señalan que hay un gran Respecto a la arrogancia, cita el versículo de
בס''ד Proverbios que declara: “El de corazón altivo Primero, la motivación de los dos tipos de es una abominación para Di-s” (4). envidia es muy distinta. La envidia en el El Jatam Sofer continúa dentro de la misma mundo material tiene un aspecto aborrecible: línea del Séfer Hajinuj respecto a la miel y a no se limita a querer lo mismo que tiene la la levadura, y habla luego del simbolismo de otra persona, sino que el envidioso quiere la sal. Él alude al dicho de los sabios, que que la otra persona no tenga nada. De hecho, la prohibición de la Torá sobre la explica el contexto de la obligación de incluir (9) sal en las ofrendas comestibles. En el envidia, lo tajmod ‘no codiciarás’ , aplica segundo día de Creación, Di-s separó las sólo cuando Rubén quiere lo que tiene Shimón, mientras que si sólo quiere un ítem aguas en dos, colocando parte de las aguas (10) en los cielos y dejando otra parte en la tierra. igual no hay prohibición de la Torá . En Las aguas de abajo se quejaron y dijeron que contraste, la envidia en el ámbito espiritual ellas también querían subir a los sublimes sólo es aceptable cuando la persona celosa cielos en lugar de permanecer en la humilde no resiente a su prójimo por su éxito, sino tierra. Di-s las calmó diciéndoles que, en el que usa ese éxito como herramienta para futuro, la sal que estaba en ellas sería motivarse a alcanzar una altura similar. Sin ofrecida en el Altar junto con los sacrificios (5). embargo, si resiente el éxito de su prójimo, su envidia es considerada inaceptable Basado en este Midrash, el Jatam Sofer porque, claramente, no es motivada por explica que la sal representa el rasgo de la intenciones puras. envidia, porque es ofrecida como resultado de los celos que las aguas inferiores sintieron La segunda diferencia aparece en la hacia las superiores. Continúa diciendo que explicación de Ibn Ezra sobre la mitzvá de lo la miel, la levadura y la sal representan los tajmod. Él ofrece una analogía, de un tres rasgos negativos básicos: kiná ‘envidia’, campesino que desea casarse con una kavod ‘deseo de honor’ y taavá ‘búsqueda de princesa. El campesino debería darse cuenta placer’ (6). Sin embargo, dice que la envidia de que ella simplemente no está a su tiene cabida en el servicio a Di-s. Vemos esto alcance, y no tiene derecho a esperar de la Guemará que dice: “kinat sofrim tarbé obtener su mano. De la misma forma, cada jojmá” ‘la envidia entre los estudiosos causa persona recibe, en el mundo material, un aumento en sabiduría’ (7). Esto significa exactamente lo que necesita. Todo lo que que, en la espiritualidad, la envidia tiene un otra persona posee es totalmente irrelevante beneficio, porque puede motivar el y está fuera de su alcance. No tiene motivo para desearlo, porque Di-s le da a cada crecimiento en espiritualidad, cuando la (11) persona ve a otros actuando en un nivel persona exactamente lo que necesita . El superior al propio. Así, explica que la envidia razonamiento de Ibn Ezra aplica solamente a de las aguas inferiores hacia las superiores la envidia en el ámbito material, porque no fue un ejemplo del tipo válido de envidia, ya hay esfuerzo físico que pueda alterar las que las primeras querían estar tan cerca de posesiones de una persona, ya que eso está Di-s como las segundas. Su recompensa fue en manos de Di-s. La única área en donde que la sal sería ofrecida en el Altar. Así, esta Di-s da un paso atrás, por así decir, es en sal permanece como un recordatorio eterno espiritualidad. En el ámbito espiritual, no hay de la forma alabable de envidia (8). un límite predestinado para lo que una persona puede lograr, sino que depende La explicación del Jatam Sofer nos enseña completamente del libre albedrío de la que cuando el rasgo de la envidia, que en persona. En consecuencia, no es fútil desear general es negativo, es usado de manera copiar los logros espirituales de otra persona, correcta, puede mejorar el servicio Divino de ya que, mediante el esfuerzo personal, una la persona. persona puede alcanzar nuevas alturas en el Es importante analizar la diferencia entre la ámbito espiritual. envidia en el mundo espiritual y el material. Teniendo esos dos puntos en mente —que Pareciera haber dos diferencias principales. kinat sofrim induce a una persona a emular a
בס''ד su prójimo sin resentirlo por su propio éxito, y podemos entender la naturaleza de esta que uno tiene derecho a intentar lograr más mitzvá? que lo que tiene en el presente— Para responder, el Staipler se refiere primero alcanzamos un entendimiento más profundo a otra pregunta importante de filosofía judía. del rol de la envidia en nuestra vida. El Jatam Una de las mitzvot más fundamentales es la Sofer nos enseña que, si bien en muchas de amar a Di-s (Ahavat Hashem), lo cual circunstancias la envidia es un rasgo obliga a un judío a manejar sus emociones negativo, cuando es utilizada de la manera para desarrollar un fuerte amor por Di-s. correcta puede ayudarnos a acercarnos a Di- Pero, ¿cómo puede obligarnos la Torá a s. Y, así, emular a las aguas inferiores, cuyo sentir una emoción particular? ¡Con ardiente deseo de acercarse a Di-s produjo seguridad eso está más allá de nuestro resultados deseados. control! Para responder, el Staipler trae el
Notas: (1) La miel referida aquí no es miel de abeja, sino el principio del Mesilat Iesharim (‘La senda de néctar dulce producido por las frutas. (2) Vaikrá, 2:11-13. los rectos’) sobre el rasgo de la diligencia (4), (3) Parashat Vaikrá, Mitzvá 117. (4) Mishlé, 16:5. (5) Rashi, Vaikrá, 2:13. Ver Gur Arié, Siftei Jajamim y Emet LeYaakov el cual explica que tal como la inspiración para aprender por qué fue ofrecida la sal del agua, en lugar interna lleva a acciones externas, asimismo del agua misma. (6) De hecho, la Mishná en Pirkei Avot las acciones externas pueden despertar (4:28) nos enseña que son esos tres los rasgos que sacan al hombre del mundo. (7) Baba Batra, 21a. (8) Jatam sentimientos en el interior. Entonces, actuar Sofer, Vaikrá, 2:11. (9) Shemot, 20:14. (10) Debería de una manera particular puede generar las notarse que uno sólo transgrede lo tajmod cuando hace un emociones deseadas. esfuerzo para adquirir el ítem; el mero deseo no constituye una transgresión, aunque igualmente es criticado por las El Staipler dice que este principio aplica fuentes que lo tratan. (11) Ibn Ezra, Shemot, 20:14. fuertemente a la mitzvá de Ahavat Hashem. Sabemos que el sentimiento de amor nos lleva a realizar acciones que reflejan nuestro amor por Di-s y nuestra voluntad de ignorar Ofrendas Voluntarias nuestros propios deseos en virtud del honor El libro de Vaikrá se enfoca, en gran medida, de Di-s. De la misma manera, realizar acciones voluntarias que involucren poner la en las diferentes ofrendas (Korbanot) (1) que eran ofrecidas primero en el Tabernáculo voluntad de Di-s por encima de nuestros propios deseos incrementará nuestro amor (Mishkán) y luego en el Templo (Bet por Él. HaMikdash). Muchos de estos Korban ot son conocidos como Korbanot nedavá (2) Con este principio, el Staipler explica la (ofrendas voluntarias); no son obligatorios, naturaleza de los Korban ot nedavá. Estos pero si una persona deseaba llevar una de Korban ot nos brindan una gran oportunidad estas ofrendas, cumplía una mitzvá muy para acercarnos a Di-s dándole prioridad a Él loable. por sobre nosotros mismos: dejamos de lado El Staipler Gaón, Rav Yaakov Israel nuestras propias necesidades y hacemos Kanievsky, hace una profunda pregunta una considerable inversión de tiempo, sobre la naturaleza de estos Korban ot esfuerzo y dinero para llevar un animal al nedavá (3): la mayoría de las mitzvot son Templo y ofrendarlo a Di-s. Mostrar obligatorias porque Di-s decretó que un judío semejante generosidad hacia Di-s es una debe cumplirlas, lo cual las convierte en un manera muy efectiva de encender nuestro aspecto esencial del Servicio Divino (Avodat amor por Él. Esto explica por qué llevar una Hashem). Los Korban ot nedavá no son ofrenda voluntaria es un acto tan loable. obligatorios, lo cual implica que no son Sin embargo, si la Torá obligara a todos los esenciales para el servicio de un judío pero, judíos a llevar este tipo de Korban ot se al mismo tiempo, ofrecerlos sí se considera perdería el propósito de los mismos, ya que una mitzvá, lo que implica que sí existe cierto cuando una persona está obligada a dar, no beneficio para quien lo ofrece y que sí tienen desarrolla el mismo sentimiento de amor, un lugar en el servicio Divino. ¿Cómo sino que siente solamente que está pagando
בס''ד una deuda. Por lo tanto, al hacer que el plegaria; no había perdido un minián (quórum korbán nedavá sea opcional, la Torá le dio a de diez hombres) en varios años. Este cada judío la oportunidad de motivarse para hombre había elegido un área en la cual realizar un acto que con seguridad poner ese esfuerzo adicional y, de esta incrementaría su ahavat Hashem. Al mismo forma, él había conseguido despertar en sí tiempo, ofrecer este korbán se considera una mismo un gran amor por Di-s. gran mitzvá debido a su efectividad para Aprendemos de este principio del Staipler generar amor por Di-s. que una manera clave para acercarse a Di-s El Staipler escribe que este principio no se es realizar acciones que la Torá no considera limita a los Korban ot, sino que una persona obligatorias pero que ciertamente son puede elegir cualquier área en la que desee loables. hacer un esfuerzo extra más allá de lo que exige la ley. Al dar de sí mismo Notas: (1) La palabra korbán es comúnmente voluntariamente, uno puede aumentar su traducida como sacrificio, pero ésta no es una traducción precisa; su raíz es kareb, que significa amor por Di-s. acercar. Un korbán es, en esencia, un acto de Esta idea queda demostrada por la siguiente acercamiento a Di-s, por lo que cuando un judío ofrece un korbán no se enfoca en el sacrificio que está historia que cuenta Rav Isajar Frand: una vez haciendo al ofrendarle el animal a Di-s, sino en la un judío aparentemente común y corriente le cercanía que está obteniendo con Di-s. (2) Como estaba dando un aventón. En el curso de la Olot, Shelamim y Menajot. (3) Birkat Peretz, parashat Vaikrá. (4) Mesilat Iesharim, Cap. 7. conversación, emergió que este judío ponía un énfasis particular en la mitzvá de la
The Azulai family was considered among one of Nahalot the oldest and most respected of those in Eretz Israel. The Chida was a descendant of the famous Tzaddik Rabbi Avraham Azulai, author of Chesed Nahala of the Rav Hid”a zt”l leAvraham, who immigrated to Eretz Israel from this Monday 11th of Adar the town of Fez, Morocco around the year 1620. From his most tender age, one could discern Rav Chaim Yosef David Azoulay, (the Chida), exceptional traits in the young Yosef. Frail by (1724-1806). Arguably the Sephardic equivalent nature, he nevertheless studied with great to the Vilna Gaon, the Chida, was born in concentration and without respite from morning till Jerusalem. At the age of 18, he learned under night. Rav Chaim ben Atar (the Ohr Hachaim). His works include a collection of responsa known as At the age of 8, following an epidemic, his Yoseif Ometz, the Shem HaGedolim (a mother rendered her soul to her Creator. This biographical work on 1300 authors and 1200 death tremendously affected Yosef. He matured writings, dating back to the Gaonim), and many ahead of time and became serious for his age. He others. He passed away in Livorno, Italy. didn’t play with other children, but rather put himself to studying our holy Torah day and night. In the month of Sivan in the year 5484 (1724), At hardly 9 years of age his father enrolled him in the oldest son of Rabbi Yitzchak Zerahya Azulai the Beit Yaakov Beit Midrash, an institution and his wife Sarah was born in the old city of renown for the quality of its instruction, and from Jerusalem. which the majority of Jerusalem’s scholars He was named Yosef, from the name of his emanated. It was in this house of study that the maternal grandfather, and the names of Chaim incredible talent of the young prodigy blossomed. and David were given to him to well. When later Already, at the age of 12, he put into writing he became famous as an adult, people were some original laws concerning Kashrut and also content to call him “the Chida”, after the initials of composed responsum on some aspects of his complete name Chaim Yosef David Azulai. Halachah.
בס''ד Moreover, the young boy revealed a brilliant Without hesitation, the Chida accepted the ability as a speaker, appearing in public to give verdict and put himself on route for a long exile, uplifting drashot. during which time he would meet the great men of his generation and travel to many countries, Not long after his marriage in 5502 (1742), including Egypt, Italy, France, England, the Jerusalem was visited by the extraordinary Gaon Netherlands, Germany, Sicily, Crete, and Turkey. and Kabbalist Rabbi Haim ben Attar (known by his nickname Ohr HaHayim Hakadosh), who set up It is not without reason that the Chida acquired a his Knesset Israel Yeshiva. reputation, while still alive, as a man possessed of supreme holiness, towards whom everyone The Chida became a member of his Yeshiva, looked. It is not only though his numerous and this brief period was time enough for him to praiseworthy books that he gained perpetual enter into a profoundly deep relationship with the renown. He was a truly complete man, one who Tzaddik Rabbi Haim ben Attar. with remarkable harmony combined in himself In the works that he wrote afterwards, the Chida traits and virtues that are rarely found in a single very often cites the teachings and customs of person. Rabbi Haim ben Attar, whom he considered to be Certainly, with the Chida everything was his teacher par excellence. exemplary: His eminence in all domains of Torah, Soon after this period in his life, the Chida the influence he had on his contemporaries, the managed to become one of the disciples of Rabbi depth of his knowledge in worldly matters, and the Shalom Sharabi, (the Rashash) in his Beit El prestige he garnered that commanded the respect Yeshiva. This Beit Midrash was the headquarters and esteem of the great men of the nations. And of great Tzaddikim and Kabbalists who, by yet his most remarkable trait was, incontestably, completely consecrating themselves to Torah his characteristic humility. study, aspired to hasten the arrival of the We have a faithful witness in his journal, entitled Messiah. Ma’agal Tov, in which the Chida recorded his The saintly Rabbi Shalom Sharabi and two of his personal observations as a keepsake, without any disciples, the Chida and Rabbi Haim de la Rosa, intention of publishing it. The following can be felt that the time was right to hasten the final found in his journal. redemption. These three Tzaddikim, great men of “As for myself, the least of the inhabitants of the their generation, removed themselves from all Jerusalem and Amsterdam, G-d made me find earthy matters and chose to live an ascetic life of grace in the eyes of the ministers and deputies – fasting and self-mortification in order to sanctify me, the least of my brothers. I praise G-d, blessed and purify themselves. be He, Who made my name grow even though I The following story takes place in winter, when a am devoid of all abilities.” thick blanket of snow covered the city of This is but an infinitesimally small portion of the Jerusalem. These Tzaddikim rolled about in the thousands of entries abounding in his personal snow, praying with incredible devotion and fasting journal, entries that attest to his great modesty. afterwards for three consecutive days. At the end Looking over his works, when we examine the of the fast, they went to an isolated place and greatness of the Chida’s genius we are left began to concentrate on the “Yehudim” in order to breathless before the abundance of talent that hasten the coming of the Messiah. Heaven bestowed upon him. It is almost However, they were suddenly petrified by the impossible for us to evaluate this spiritual giant by sound of a heavenly voice: “My sons, you don’t our own gauge. He had acquired a mastery of have the right to hasten the Geula [Final character that he constantly used to elevate Redemption]. The hour has not yet come, and to himself in the scale of perfection. prevent you from together attempting to do it The Chida wrote more than 100 books. One can again, one of you will be exiled abroad.” hardly imagine how so many quality works could Since the heavenly voice did not declare who have been written by a single man, a man that among them would suffer this fate, they drew lots was otherwise constantly devoted to so many and designated the Chida. other things.
בס''ד The Friday night of Shabbat Zachor, on the 5. What golden item appears in the Megillah 11th of Adar 5566 (1806), Rabbi Chaim Yosef four times, but nowhere else in the Bible? David Azulai rendered his pure soul to his 6. Aside from the month of Adar, what other Creator. May his merit protect us. Amen. months are mentioned in the Megillah? 7. "I killed my wife because of my friend, and killed my friend because of my wife." Who am I? Nahala of Rav Moshe Feinstein 8. What is the connection between the first th
This Wednesday the 13 of Adar verse of the Megillah and the first verse of
Rabbi Moshe Feinstein was born in the year 1895 Parshat Chaye Sarah? in Uzda, near Minsk, Belorussia where his father 9. About whom and about what does it state, was Rabbi. In 1921, he became Rabbi of Luban, "And the matter pleased [him]"? (3 answers) near Minsk, where he remained until he came to the United States in 1937. In America he became Answers the Rosh Yeshiva (dean) of Mesivta Tiferes 1) Yechanya the king of Judah, and Nebuchadnezzar the Yerushalayim, a yeshiva in New York. Rabbi Feinstein became the leading halachic king of Bavel (Esther 2:6). (religious law) authority of his time and his rulings 2) Queen Vashti and Vayzasa, the tenth son of Haman were accepted worldwide. Rabbi Feinstein was a (Esther 9:9). dedicated and selfless leader for the Jewish people 3) Karpas, the vegetable dipped in salt water, is to whom anyone could approach at any time with mentioned in the Megillah, albeit with a different meaning any problem. (Esther 1:6). Rabbi Feinstein’s halachic decisions have been 4) In Parshat Noach, the width of the ark was 50 cubits published in a multi-volumed collection titled Igrot (Genesis 6:15). Moshe (The Letters of Moshe). He also published 5) A golden scepter is mentioned four times but nowhere several volumes of in depth discussions about the else in the Bible (Esther 4:11, 5:2, 8:4). Talmud called Dibrot Moshe. 6) Esther was taken to the king in the month of Teves Rabbi Moshe Feinstein was one of the last of the (Esther 2:16). Haman arranged the lottery in Nissan great leaders and sages from Europe and was a (Esther 3:7). Mordechai's letters allowing the Jews to representative of the greatness the Jewish people destroy their enemies were sent in Sivan (Esther 8:9). had before the destruction of the Jewish 7) Achashverosh killed his wife Vashti upon the advice of communities during World War II. We were greatly Memuchan (Haman), and later killed Haman upon the privileged to have such a giant here in America. words of his wife Esther. When he passed away in 1986, the Jewish people 8) The first verse of the Megillah states that lost a great and caring leader and one of our last Achashverosh ruled over 127 provinces. The first verse of connections to the greatness of European Jewry Parshat Chaye Sarah states that Sarah lived for 127 years (Genesis 23:1). 9) It pleased Achashverosh to execute Vashti and to send letters declaring that every man should dominate his household (Esther 1:21). Achashverosh was also pleased by the idea of choosing a new queen (Esther 2:4). Haman PURIM was pleased to make gallows to hang Mordechai (Esther 5:13). Torah Teasers on the Megilla
1. Aside from Achashverosh, which other kings appear in the Megillah? The Choice of Adar 2. Which two people in the Megillah have Purim teaches us to appreciate the world's names that begin with the letter Vav? awesome beauty, amidst so much chaos 3. Aside from wine, what other item mentioned and horror. (By Rebbetzin Tziporah Heller) in the Megillah is served at the Passover seder? 4. The gallows that Haman intended to hang Everyone knows that the Jewish year begins in Mordechai on were 50 cubits long (Esther 5:14). Tishrei, with Rosh Hashana. But surprise, Where in the book of Genesis do we find wood surprise -- there are actually two ways of measuring 50 cubits? calculating the order of our calendar. The more
בס''ד familiar version follows the calculations made by word for blessing is bracha, from the root letters Hillel the Elder in the Talmudic era, and refers bet, reish, kaff. In Jewish numerology to the months by their Babylonian names -- (gematria), the letter bet has a value of 2, reish Tishrei, Cheshvan, etc. is 200 and kaff is 20. Each of these is the first The other method is that used by the Torah plural in their number unit. What this tells us is itself. The Torah text does not assign names to that the Jewish concept of "blessing" is the months, but rather refers to the "first month," intertwined with fertility, represented by the fish "second month," etc. The "first month" is of Adar. After all, if there is something good, Nissan, featuring Passover, the anniversary of why not let it increase? our liberation from Egypt. In the other calendar, The opposite of blessing is constraint or Nissan would be the seventh month! limitation. Adar is the month in which Haman Jews seem to have a knack for complicating threatened to not only limit our presence, but to things. Actually, it is the natural result of looking erase it entirely. But destiny had a different at things deeply. From that perspective, plan. something fascinating emerges from the two Moshe' Birth and Death ways we count time: At the time of the destruction of the First Tishrei is the month that marks the creation of Temple, the Jews were exiled to Babylon, which mankind. For us mortal beings, this is the was later ruled by the Persian Empire. This central event of human history. Thus, Tishrei is empire eventually included most of the known the first month. world, placing the entire Jewish population G-d, however, sees things from a different under Persian authority, regardless of where angle. As expressed by His Torah, the they lived. emergence of the Jewish nation is the Haman, the wicked prime minister of Persia, beginning of meaningful history. Thus, Nissan is threw lots and came up with a designated day the first month. to make his entire kingdom Judenrein, cleansed Adar, the last month, is often described as the of Jews. "month of darkness." Through the miracle of Haman's "lucky day" was the 13th of Adar. And Purim, the darkness turned to light. when he observed that this day came up, Which brings us to Adar, the month of Purim, seemingly by chance, he rejoiced -- because the month that directly precedes Nissan. From the 7th of Adar was the day that Moshe died. the Torah's perspective, Adar is the last month Moshe was the quintessential Jew; the Sages of the Hebrew calendar. Adar is often described say that he is equal to the Jewish people as the "month of darkness," because during collectively -- the head that controls the "body" Haman's time we were closer than ever to of the nation, providing it with vision, articulation suffering total annihilation. The light of Nissan, and direction. To Haman, the lot falling in Adar the light of liberation, could have been meant that his plan to destroy everything that extinguished, had Haman's plot succeeded. Moshe built was bound to succeed. Through the miracle of Purim, the darkness What Haman didn't know, however, was that the turned to light. same 7th of Adar was also the day that Moshe was born. What Haman presumed would be the Fish and Fertility day of Jewish national death, turned out to be a Adar is the Jewish month of good fortune. In day of national rebirth. fact, Purim is the most joyful time of the entire year. "When Adar arrives, we increase our joy," Humility and the Fish say the Sages. How did Adar get its well-earned There is yet more significance to the fish as the reputation for joy? astral sign of Adar. The astral sign of Adar is the fish (Pisces). Fish Fish live their entire lives underwater, are very fertile, and for that reason are seen as unobserved by the human eye. Our Sages tell a sign of blessing and fruitfulness. The Hebrew us that blessing does not come to something
בס''ד that is under close observation, but only to yet at the same time there is so much chaos something that is hidden from the eye. This is and unspeakable horror. Why? due to the direct relationship between modesty The answer is that the choice is up to us to look and blessing. deep and acknowledge both aspects of reality. Of course, from a Western view, where fame It is tempting to take refuge in superficial and success are identical twins, modesty seems simplification, to ignore the cracks in the facade inversely related to blessing. of perfection that we like to see when we look in The Torah teaches, however, that the cost of all the mirror. Of course, this requires its own bit of this exposure -- rather than a blessing, i.e. effort, like avoiding the news and ensconcing maximizing oneself -- is to risk becoming the ourselves in the secure refuge of our sort of person who has no self, other than the comfortable cars and homes. All this entails mask that is donned in order to be the person some major denial. that you think others would like to see. Every so often G-d opens the gates wide Moshe is described in the Torah as "the most enough to give us a message that can sustain humble person." He lived with modesty, and this us when things seem hopeless. became engrained in our national Jewish The opposite approach is to take masochistic identity. We have always prized humility over pleasure in painting the world black. The toll pride. For this reason, the fish, the sign of Adar, that such people pay in bitterness and jaded is the penultimate sign of the Jewish people. cynicism is high, but they feel they are getting something precious in return, which is "seeing Celebration of Hidden Miracles things as they are." The problem is that such One might expect the Megillah to be replete people are as much in denial of reality as the with descriptions of the miracle of Haman's first group. defeat, giving credit to the Author of all miracles. Yet what we find is very different. G-d's name is The Jewish view is to see that chaos and order not mentioned even once in the entire narrative. in fact do co-exist, and that each one has a The Megillah is a great dichotomy, where the purpose. We are meant to meet the challenges Hero is always off stage, but yet the most presented by life's hard side, and to find central figure of the entire drama. inspiration in the beauty and joy that we see just as readily when our eyes are open. Every so Of course, not everyone who reads the Megillah often G-d opens the gates wide enough to give will notice G-d's subtle yet compelling presence. us a message that can sustain us when things The events that He orchestrated are covered seem hopeless. The message is: "I am here with many layers of seeming coincidence, now, as I have been all along, and I will always political machinations, natural cause and effect. be here for you. Not just when the sea splits, or The Sages refer to this event as a "hidden when My presence overwhelms you, but when miracle," meaning that it is within our ability to you elect to choose to see Me." appreciate the multi-layered reality unfolded before us -- or just as easily to deny it and And this is the essential message of Purim. It is attribute everything to chance. about making that sort of choice -- the most significant and joyous choice you will ever Which brings us to an important question: Why make. would G-d simultaneously conceal and reveal His presence? Why not rescue the Jews Purim Practices through a thunder and lightning extravaganza 1) We read the Megillah twice, both at night (to that would merit an MGM movie on the scale of celebrate the faith that we found in the midst of The Ten Commandments? darkness) and during the day (to celebrate the To answer this question, we must first ask a far fact that our faith was validated openly and more fundamental one: Why is the world so joyously). complex, so full of apparent contradictions? The 2) We give two kinds of food to at least one world has intricate order and awesome beauty, friend. This gift is not meant to alleviate need,
בס''ד but rather to create unity. We celebrate being dough and held down by two strips of dough in part of a people who lives on miracles. an X shape.
3) We give money to the poor. This spreads the Ingrediants: pleasure of feeling cared for, and opens the 2 tablespoons dry 1 tablespoon salt hearts of both giver and recipient. yeast 4) We strengthen our belief in G-d's presence in 2 ¼ cups lukewarm 9 1/4 cups flour the real world by having a whopper of a feast. water Invite all your friends. Wear a costume to ½ cup sugar ½ cup oil celebrate the fact that things are not always as 4 eggs beaten they seem. Drink until you are so intoxicated that you recognize there are no longer heroes Directions: and villains -- just characters in G-d's unending Dissolve the yeast in the water with 1 teaspoon of play that reveals His love and presence. the sugar. Beat well and leave 10 minutes, until it froths. In a very large bowl, lightly beat the eggs. Then add the salt, sugar, and oil and beat again. Add Recipe Corner the frothy yeast mixture and beat well. Now add the flour gradually, and just enough to make a soft dough that holds together, mixing well, first with a Purim Bread large spoon, then working it in with your hands. Knead vigorously for about 15 minutes, until it is very smooth and elastic, adding flour if the dough is too sticky. Pour a little oil in the bowl and turn the dough, so that it is greased all over. Cover the bowl with plastic wrap and put it in a warm place to rise for 2-3 hours, or until it has doubled in bulk. Punch the dough down and knead again, then divide into four pieces to make 4 loaves.
To make round challah: Take 1 piece of dough, roll it between your palms, and pull it out into a long fat rope 18 Take the fatter end and put it in the middle of an oiled baking sheet, then coil the
Moroccan Jews bake a special type of bread in rest of the rope around it like a snail. Continue honor of Purim, called “Einei Haman” or with the remaining pieces. Put you boil egg in the “Haman’s eyes.” The custom is to distribute this middle do an x on top if you’ll like. Put in the oven to bake. delicacy for mishlo’ach manot as well. The bread is adorned with almonds and unpeeled hardboiled eggs. The eggs are sunken into the
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