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7 July 2018 24 Tammuz 5778 Shabbat ends London 10.22pm 8.30pm

Volume 30 No. 42 Pinchas Artscroll p.876 | Haftarah p.1192 Hertz p.686 | Haftarah p.710 Soncino p.932 | Haftarah p.968 The Haftarah this week is Matot Shabbat Mevarechim Rosh Chodesh Av is on Friday

In loving memory of Shalom ben Pinchas

Sunrise over Pura Reserve in the Northern Negev Photo: www.israelnaturephotography.com

“God said to Moses, ‘Go up to this mountain of Abarim and see the Land that I have given to the Children of Israel. You shall see it and you shall be gathered unto your people…" (Bemidbar 27:12-13). 1 Pinchas Vol.30 No.42.qxp_Layout 1 21/06/2018 11:23 Page 2

Sidrah Summary: Pinchas

1st Aliya (Kohen) – Bemidbar 25:10-26:4 4th Aliya (Revi’i) – 27:6-23 God tells Moshe that Pinchas, Aharon’s grandson, God declares that Tzelofchad’s daughters are is to become a Kohen in recognition of his justified in their request and that, in the absence of righteous actions in stopping the public display of brothers, daughters are to inherit their father. immorality described at the end of last week’s Other hierarchical inheritance rights are stated. sidrah. The names of the two offenders are given God tells Moshe to ascend Mount Avarim and – Zimri from the tribe of Shimon and Kozbi, the look at the Land of Cana’an from afar, reminding daughter of a Midianite prince. God commands him that he will not come into the Land because of Moshe to smite the Midianites as retribution his mistake of hitting the rock (see Bemidbar 20:9- for luring the Israelites into idol worship and 12). Moshe asks God to appoint a new leader. immorality. Moshe and Elazar, the Kohen Gadol, God tells him to appoint Yehoshua, which Moshe are told to take a census of men above the does, in the presence of Elazar and the Sanhedrin age of 20. (Rashi). Point to Consider: Why did God command a 5th Aliya (Chamishi) – 28:1-15 census at this particular point? (see Rashi to 26:1) God instructs Moshe to tell the Israelites to 2nd Aliya (Levi) – 26:5-51 bring the twice-daily tamid (continual) offering, consisting of a male lamb, together with a flour The main descendants of each tribe are listed, as offering mixed with oil and a wine libation. The well as the overall number within each tribe, as additional Shabbat and Rosh Chodesh offerings counted in the census. When detailing the tribe of are detailed. Reuven, the Torah recalls that Datan and Aviram were from this tribe and that the ground 6th Aliya (Shishi) – 28:16-29:11 swallowed them in Korach's rebellion. The overall The special offerings for Pesach, Shavuot, Rosh census number is 601,730. Hashanah and Yom Kippur are also detailed. 3rd Aliya (Shlishi) – 26:52-27:5 7th Aliya (Shevi’i) – 29:12-30:1 God tells Moshe to apportion the Land to those The Torah details the many extra offerings brought counted in the census. The tribes with more during Succot, including 70 bulls. Shemini Atzeret, people will receive proportionally more land area. the day after Succot, has its own set of offerings. Although this apportioning was calculated Question: How many bulls are offered on mathematically, it was carried out through Elazar Shemini Atzeret? (see 30:36) Answer on bottom drawing lots, guided by Divine inspiration (Rashi). of page 6. The main Levite families, who were not included in the census, are listed. They number 23,000 males Haftarah above the age of one month. No one who was Taken from the start of the book of Yirmiyahu included in the first census when the Israelites left (Jeremiah), this haftarah is the first of the three Egypt is included in this census, as they had died ‘haftarot of affliction’ read in the build up to Tisha in the desert, apart from Yehoshua and Calev. The B’Av. The prophet is told by God that an invader will five daughters of Tzelofchad, a descendant of come ‘from the north’ to attack Jerusalem, as Menashe, ask Moshe to be given a share in the happened at the destruction of the First Temple, Land, as they have no brothers to inherit their because of the sinfulness of its inhabitants. father. Moshe consults God about their request.

United Synagogue Daf Hashavua Produced by US Living & Learning together with the Rabbinical Council of the United Synagogue Editor: Chaim Gross Editor-in-Chief: Rabbi Baruch Davis Editorial Team: Daniel Sturgess, Michael Laitner, Sharon Radley Available also via email US website www.theus.org.uk ©United Synagogue To sponsor Daf Hashavua please contact Loraine Young on 020 8343 5653, or [email protected] If you have any comments or questions regarding Daf Hashavua please email [email protected]

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The Five Righteous Sisters by Rabbi Dov Kaplan, Senior Rabbi, Hampstead Garden Suburb United Synagogue

In this week’s sidrah we Moshe. It answers that God wanted these laws be read about five sisters, taught through the actions of these women. Why daughters of Tzelofchad, who did they deserve this place in history? are the only people named in the Torah to have questioned The Talmud explains that this was because these an assumed halacha and women were “wise, studious and virtuous” and subsequently been proven that there was no rivalry between them, just correct. Through these sisterly love. righteous women, a new law of the Torah was recorded for all time (Bemidbar 27:1-11). Rashi (d. 1105) adds that they had a great affinity for the Land. Perhaps this represented the attitude Tzelofchad departed Egypt in the Exodus but died of the Israelite women in general, who loved the during the 40 years of wandering. He left five Land. The men, in contrast, had expressed a daughters but no sons. They belonged to the new desire to return to Egypt. After the death of generation who would enter and inherit the Land. Aharon, the Israelites had become fearful. They saw that the “clouds of glory”, representing God had decreed that the Land was to be the protection of God, had disappeared after apportioned according to those members of the 40 years. They therefore plotted to return to Egypt second generation counted in the census earlier to avoid the expected war of conquest with the in the sidrah (ibid. 26:1-65). Since only men were Cana’anites (see Rashi to Devarim 10:6). counted in the census, Tzelofchad’s daughters understood that they would not inherit their It was upon this backdrop that the daughters of father’s allotted portion. Tzelophchad came forward with their petition for a holding in the Land. Moshe was surprised and They made their appeal in the presence of said to them: “You wish to receive a holding now, Moshe, Elazar the High Priest, the leaders and at a time when everyone seeks to retreat?!” the whole community. What courage this must The daughters of Tzelopchad not only had the have required! They argued that Tzelofchad’s courage to stand before the entire community, but name should not be erased from his tribe just to do so after others had expressed their despair. because he had no sons and asked that they should inherit his land portion. Based on the above explanations, we understand why they were entitled to the privilege allotted Moshe consulted God, Who announced that the them. They were virtuous and acted upon their proposal of the daughters of Tzelopchad was faith, even willing to question Moshe over it. They indeed to be implemented. Daughters should dared to ask, and Moshe and God treated them have first inheritance rights when there are no with respect. sons, before other male relatives. This amounted to a new mitzvah, not mentioned previously in the All of Israel benefitted from their actions and we Torah. should be inspired by their example.

This was one of only four instances where We would like to take this opportunity to Moshe, the “law-giver”, was unable to respond thank Rabbi Dov and Rebbetzen Freda Kaplan immediately to a halachic question. He was forced for their huge contribution to the United to ask God for the answer. The Talmud (Sanhedrin Synagogue over the past seven years. They return 8a) questions why God withheld the answer from to Israel with our very warmest good wishes.

In memory of Frida Mirel bat Chaim Simcha 3 Pinchas Vol.30 No.42.qxp_Layout 1 21/06/2018 11:23 Page 4

Tisha B’Av Post-1967: The Nachem Prayer by Rabbi Michael Laitner, Jewish Living Division Rabbi; Assistant Rabbi, Finchley United Synagogue

In the Masoret Harav prayer something done lightly. How did some of our book for Tisha B’Av (published best-known rabbinic figures approach this?1 by Koren Publishers and Rabbi (d. 1994), of the OU Press), Rabbi Haskel Israel Defence Forces in 1967 and later Ashkenazi Lookstein describes the Chief Rabbi of Israel, took a novel approach to scene in on the this question. He examined different versions of evening of Tisha B’Av in 1967. the Nachem prayer already in existence with Tisha B’Av is the saddest day in our calendar, minor variations, as they appeared in the on which we mourn many disasters in our Jerusalem Talmud and early siddurim, such as the national history, especially the destruction of both Seder Rav Amram Gaon. He amalgamated these Temples and the resulting loss of life. versions in a siddur published by the Military It was barely two months after the Rabbinate, excluding references to Jerusalem and the Western Wall had come into Israeli hands. being in a state of desolation or depopulation. Given our gratitude for the miracles and Rabbi Abraham Rosenfeld (d. 1984), who salvations of the Six-Day War, Rabbi Lookstein produced the Tephilot and Kinot for Tisha B’Av writes that while the mood was understandably widely used in English-speaking countries, also “anything but Tisha B’Av-like”, it disturbed him as produced similar amendments. being not quite appropriate, given the history and Conversely, Rabbi (d. 2013), messages of the day. later to serve alongside Rabbi Goren as the Observing Tisha B’Av faithfully, whilst also Rishon Letzion (Sephardi Chief Rabbi), opposed expressing our appreciation for the rebuilding of any change. Rabbi Yosef noted that Nachem Jerusalem and Jewish sovereignty, is a question referred in particular to the continuing absence which has engaged some of our most scholarly of the Temple and of Jewish settlement around rabbinic figures. it. Jewish settlement also related to the spiritual situation in Jerusalem, not just the A practical example of this is the Nachem prayer physical one. Especially since the spiritual (p.182 in the green siddur), recited in Mincha situation in Jerusalem still required considerable prayers on Tisha B’Av. It is of considerable improvement, it was not appropriate to replace antiquity, appearing in its first form in the or amend Nachem. The then Ashkenazi Chief Jerusalem Talmud (Berachot 4:3). It might have Rabbi Isser Yehuda Unterman (d. 1976) been written after the destruction of the Second concurred with Rabbi Yosef, as did the majority Temple, but may even date earlier, to the post- of rabbinic decisors. In 1979, Rabbi Goren First Temple period of the Anshei Kenesset withdrew his version, for similar reasons. Hagedolah (Men of the Great Assembly). This view resonates with Rabbi Lookstein’s In Nachem, we ask God to console us as the apprehension. Perhaps a thorough understanding mourners of Zion and Jerusalem. It recounts how of Tisha B’Av, allied to gratitude for the State Jerusalem was devastated and laid waste of its of Israel and commitment to greater spiritual inhabitants during the destructions of both and practical achievements, is a fitting message Temples. for Tisha B’Av post-1967. This does not, thank God, resonate with Jerusalem post-1967, leading to the suggestion that the text of Nachem should be replaced or 1 Dr Yael Levine Katz provides a comprehensive summary in modified. Yet replacing any prayer, especially one Techumin Journal 21 (71-92). as ancient and emotional as Nachem, is not

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Josephus: Part 3 by Rebbetzen Ilana Epstein, Cockfosters & N Southgate United Synagogue

Josephus Flavius, the first at its best when he is plagiarising; when he writes century historian, is in his own voice, it is never quite as good. And described by Dr Henry (Hillel) yet Josephus is the primary source providing the Abramson (born 1963) as details about the destruction of the Second “a puzzle wrapped in an Temple in Jerusalem. enigma”. Who was he and why is he considered The book The Jewish War was written while enigmatic? Josephus was in captivity in the employ of Vespasian and Titus. The book actually took Some of the answers may be found in analysing pride of place in the Imperial Library, which is why he travelled to Rome after spending his why it has existed until today. The Romans childhood in Jerusalem, and for whom he wrote are depicted as a powerful and supreme military his book The Jewish War. empire, in control of their vast empire.

Josephus was appointed in the year 65 CE as the Was Josephus a traitor or a patriot, was he governor of the Galilean city of Jotapata. In a religious or sacrilegious? story that he himself relays, two years after commencing with their attempts, the Roman One way to understand this conundrum is that in forces finally successfully besieged Jotapata. As fact Josephus wrote two versions of the book the top level officers, together with Josephus, hid The Jewish War, one in Aramaic, the lingua franca in a pit, Josephus suggested a suicide pact. They of the Jews of Judea, and one in Greek for the would draw straws; the person who pulled out Roman readers. The Aramaic version is lost to the shortest straw would be assigned to kill all us. We don’t actually know what he may have the men and finally to kill himself. written to his own people. Would that version be one that sees history from the perspective of Josephus drew the short straw. However, after all the victim, rather than the perspective we have the other men were dead, he did not kill himself. today, of the victor? He was instead captured by Vespasian, who took Josephus into captivity, but used him as an Regardless of this ambiguity, Josephus remains advisor, especially in regard to defeating the the only eye-witness who wrote down what he Jews and destroying Jerusalem. saw, most of it corroborated by secular and religious sources. While the Talmud has many of One of the challenges with Josephus is that the historical accounts, it relates them primarily some of his stories sound similar to other stories for their religious value, rather than just for of the time. For example, he claims that he had a historical purposes. prophecy that Vespasian would be made emperor. The Talmud (Gittin 56a) states that Rabbi Yochanan Ben Zakkai also had the premonition that Vespasian would become emperor. When Rabbi Yochanan Ben Zakkai’s premonition was proven true, Vespasian offered him three wishes. One of Yochanan’s requests was that the Romans leave the town of Yavneh and its scholars untouched in the war. It later became a stronghold for Rabbininic . Woodcut engraving Yet Josephus claims the story as his own. of Flavius According to Dr Abramson, Josephus’ writing is Josephus

In memory of Harav Avraham Yitzchak Yaakov ben Harav Nata Gershon 5 Pinchas Vol.30 No.42.qxp_Layout 1 21/06/2018 11:23 Page 6

The Jews of England 1066 to 1290: Part 8 – Effectively Cut Out by Rabbi Jeremy Lawrence, Finchley United Synagogue

By the time that Edward I In 1286, Pope Honorius IV wrote a letter to the acceded to the throne in 1272, archbishops of Canterbury and York that “we even the richest of England’s have heard that in England the accused and Jews were feeling the pinch. perfidious Jews have done unspeakable things The wealthiest communities in horrible acts, to the shame of our Creator and individuals had been and the detriment of the Catholic faith.” Shaming targeted by tallages. Wealthy and disgracing Jews became commonplace. Jews also became the image For example, Sampson son of Samuel of of evil of the emerging religious orders such as Northampton was sentenced to parade naked the Blackfriars, Franciscans and Greyfriars, through five major cities carrying the entrails of which promoted poverty as a virtue. a calf.

Edward, more rigorous and pious than John or A common charge against the Jewish community Henry III before him, saw little advantage in was coin-clipping, whereby silver shavings were giving the Jews protection. His 1275 Statutes taken from the edge of coins and melted down of the Jewry stated that reliance on Jewish to forge new currency. Whether the Jews clipped moneylending was a religious embarrassment: coins through desperation to pay the tallages or “For the honour of God and the common benefit through criminality, some were certainly guilty. of the people, the King hath ordained and Their activities were condemned by the illustrious established, that from henceforth no Jew shall Rabbi Meir of Rotenburg (d. 1273). According to lend anything at usury”. John of Oxnead, “all the Jews of England, whatever their status, age or sex were suddenly Edward’s influence preceded his accession. seized and imprisoned in various castles As early as 1269, he decreed that Jews required throughout England with specially appointed a special licence to sell property. In 1271, he guards”. On 17th November 1279, 600 Jews instigated laws restricting Jewish financial were arrested for coin-clipping and sent to the activity. Later measures required all Jews from Tower. As many as 300 were hanged, with heavy the age of seven and above to wear the tabula. fines and property seizures imposed on the All Jews over 12 had to pay 3d towards the remainder. funding of the Domus Conversorum (House of the Converts), a building in London to protect and Gradually, the dwindling Jewish communities of support Jews who had converted to Christianity. England found themselves with no means of He further limited Jewish access to the courts support. Their erstwhile friends at court had also and imposed hefty tallages, imprisoning those abandoned them. They had no one to turn to unable to pay and deporting their families. and nowhere to go.

In 1272 Pope Gregory X had rejected allegations of Jewish ritual murder and insisted there should be no more forced conversions. However, in 1278, Edward gave his support to a papal bull issued by Nicholas III that Jews should be forced to attend Dominican services facilitating conversion. A sincere believer, Edward allowed converts to keep one third of their possessions and relinquished some of his own personal

income from the Jewish community in order to A groat from the reign of Edward I support those who were baptised. one only Answer:

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