Shabbat-B'Shabbato – Parshat Tetzaveh No 1612: 11 I 5776 (20 February 2016)

AS APPROACHES The Secret of the Tamid Sacrifice - by Esti Rosenberg, Head of the Midrasha for Women, Migdal Oz

The Torah portions of Terumah and Tetzaveh are a record of a single long statement by the Holy One, Blessed be He, to Moshe. However, there is an important innovation in the second portion. In Terumah the Tabernacle is constructed, including its utensils and its beams, but no people appear. In Tetzaveh, people enter into the Tabernacle. "As for you, bring your brother Aharon closer to you" [Shemot 28:1]. The priests, as the representatives of Bnei Yisrael, enter into the holy area. Human beings wearing holy clothing are given the opportunity to enter the holiest places, with modesty and great care. This is truly remarkable. (The same remarkable phenomenon occurs in our own lives, when we are able to turn to the Creator with our prayers, in a "minor Tabernacle" – a .) This wondrous phenomenon, where man is able to make direct contact with his Creator intervention, is the secret of the Tabernacle.

The Ramban writes: "The secret of the Tabernacle... is that inside it the nation of Yisrael continuously had access to the glory that they viewed at Mount Sinai."

The revelation of the Shechina at Mount Sinai was a one-time event. The Tabernacle is a direct continuation of the events at Sinai. It is a place where the Creator of the World continues without a stop to be revealed to His nation. At Mount Sinai the people were afraid to ascend the mountain and directly hear the voice of the Shechina. The Tabernacle gives an opportunity for revelation by the Shechina in such a way that mankind can withstand the glorious event. However, in the Tabernacle the revelation is possible only after the priests have performed their holy labors.

What is the secret at the basis of the Tabernacle? Here is what appears in this week's Torah portion: "Raise up a flame constantly" [Shemot 27:20]; "Let Aharon carry the judgement of Bnei Yisrael on his heart before G-d, constantly" [28:30]; "Let it be on his forehead constantly, to bring favor before G-d" [28:38]; "Two one-year-old sheep every day, constantly" [Bamidbar 28:3]. Other Torah portions discuss raising a flame constantly, sacrificing incense constantly, the bread that is constantly on display.

The secret of the Tabernacle is its daily repetition. The ability of man to enter into the House of G-d depends on his ability to persist in observing the mitzvot day after day, always seeming as something new – morning, noon, and night. The Holy One, Blessed be He, constantly reveals His Shechina among us as a continuation of the one-time revelation at Mount Sinai, and the nation of Yisrael constantly repeats the service in the Tabernacle and the service of G-d in general. Day after day, again and again. "Bring the first sheep in the morning and bring the second sheep in the evening" [Shemot 29:38], without stopping. Without any pause, every day, mankind responds to the command of the Creator.

Rav Amital often quoted the remarkable and concealed Midrash quoted by "Ein Yaakov," where Tana'im discuss what is a good example of a great principle of the Torah. Is it "Love your colleague" [Vayikra 19:18], "Here, Yisrael, Our G-d is One" [Devarim 6:4], or "This is the book of the history of mankind" [Bereishit 5:1]? The dispute ends when Shimon Ben Pazi stands up on his feet and declares, "Bring the first sheep in the morning and bring the second sheep in the evening." The summary of the Midrash is, "The halacha is according to Ben Pazi." The daily persistence in the Tabernacle and in our religious life is the greatest principle of the Torah, this is what leads to the revelation of the Shechina, "Every day - constantly."

POINT OF VIEW

1 A Prime Minister and a Master of Mysticism in Prison - by Rabbi Yisrael Rozen, Dean of the Zomet Institute

We can have Faith in the Courts

The regular readers of this column know that I have often criticized various levels of the Israeli justice system, with respect to matters related to religion and the state and for many nationalistic issues. These issues are intimately linked to existing viewpoints of the judges, and a common claim in my writings and in the opinion of those who agree with me is that the judges of the High Court and of lower levels in the justice system often promote the religion of personal rights at the expense of other values, such as a nationalistic outlook. It is a mistake to think that legal judgements are "mathematical entities" that are hermetically tied to clauses of the law or to legal precedents. This can be seen, for example, in the controversy among the legal experts about the issue of "judgmental activism" – the legacy of the former Chief Justice of the High Court, Aharon Barak. However, in judgements involving criminal, administrative, and civil law, I have a high degree of faith in the existing judges. In these matters I accept the assumption that judgements are objective, without any favoritism, and based on sincere opinion of the judge about the innocence or guilt of the accused.

I am writing this article in the context of a number of prominent public figures in Israel who have been convicted of public corruption or other prohibited actions, and who have spent, are spending, or will spend time behind bars. To our sorrow, we have two ministers who have been found guilty, a former President who was convicted, and police commanders (but not, it seems to me, any generals, in spite of various accusations). And this week these previous guilty ones are being joined by a Prime Minister who is surrounded by various corruption scandals and from the other side a "Baba" – a master of mysticism – who is rich in dollars and is surrounded by a large number of followers. We can be thankful that no justice of the Supreme Court has been accused of criminal corruption (although to our sorrow a case is being prepared against the previous Chief Rabbi, who also served as a judge in the religious High Court). In all, the war against corruption, distribution of benefits, and exploitation of governmental power – including sexual relationships – is worthy only of praise, encouragement, and support. This war is much more worthy of support when the accused are high-level public and humanistic figures who often served as role models and objects of jealousy.

Problematic Legalistic Elements

In spite of the above, I have a feeling of discomfort, a feeling that there is something missing. It seems to me that virtually all the convictions are based on two elements that are faulty from the viewpoint of the halacha (which is called "Hebrew Law"): state's witnesses and plea bargains. And there are even times when these two elements are used together.

As a rabbi and as one who yearns as hard as can be for the establishment of a Jewish State with all of the traditional laws, and as one who is a partner in the enterprise of "Techumin," an annual publication of which 35 volumes have already appeared full of dozens and hundreds of articles on the subject of timely halacha and the legal system – I find it problematic to see such regular use of these two legal devices to convict a criminal – devices which are not tolerated in Jewish halacha. Everybody understands that at times there is no alternative to make a choice between one person and another, and to convince one of the partners in crime to testify against a more senior member of the team by offering him immunity. Everybody understands that at times it is better to "grab" the opportunity for a plea bargain instead of putting the system through a long and complex court case, which will also be quite expensive. But even so, the use of these tools is no occasion for legal celebration.

It is true that anybody who is even partly familiar with the halachic discussions about "the law of the king" and its connection to the laws of Israel is aware that there is a broad path through which we can indeed

2 accept the laws of Israel and the legal system as an instance of "the law of the king" and "a custom." This concept gives great power to the governmental bodies to make laws and judgmental procedures even without any basis in the Torah, as is written by the Rambam: "Anybody who kills another person without the act being witnessed properly or without having been warned of the punishment beforehand, even if there is one witness, or in the case of a person who hates another one, and who kills him by accident – the King is allowed to have him executed, in order to bring about 'tikun ha'olam' as is necessary for that time... in order to instill fear and to shatter the hands of the evil people in the world." [Hilchot Melachim 3:10].

Does Office of the State's Attorney have Judicial Status?

Even if there is a dire need to act, I still feel uncomfortable with the fact that such decisions – plea bargains and state's witness agreements – are in the hands of the State's Attorney and his office and are not in the province of high-level judges. The judges are presented with a "fully prepared dish" and all they can do is to change the relative proportions of the spices to a small degree. This gives the legal advisors a status combining trust and the ability to judge. But what can we do, these people have not earned my trust at all. The office is swept by too many winds that are not as pure as they should be. Perhaps at the very least, a change can be made to put these tools in the hands of the judges themselves and not the lawyers!

I am also not happy with the fact that these devices, state's witnesses and plea bargains, are becoming more and more common, almost achieving the status of an a priori optimal choice. I know that this is very easy to say, and that the people whose job it is to "shatter the forces of evil" feel that this is the only way to achieve the desired results. However, I can provide some simple counterexamples from the past week. We could have done without the additional month of prison time for the former Prime Minister in order not to have a need for testimony by his corrupt partner, who in the end revolted against her own boss. On the other hand, I find it very hard to believe deep in my heart that a truly neutral judge would have accepted the lenient plea bargain given to the defendant who is so generous in handing out his many blessings and curses.

(Written at the end of Shabbat Terumah.)

SWEETNESS FOR THE SOUL Long-Range Treatment - by Rabbi Itiel Gilady, Lecturer in the School for the Soul and Editor of the Writings of Rabbi Yitzchak Ginzburg

The following verse appeared on the building of the Yeshiva of the Wise Men of Lublin: "Go, children, listen to me, I will teach you the fear of G-d" [Tehillim 34:12]. The Rabbi of Lublin explained that it is not written, "Come, children," as might seem more logical, but rather, "Go, children." This is because the test of success for "listen to me" does not take place while the students are still studying with their teacher but rather later on, when they are living their own lives.

Part of the Process

A basic principle in treating the spirit is that every meaningful treatment or educational process takes time. Both to try and stop bad behavior or remove a negative trait and to take on a good trait or to enhance and become more precise in a good trait, persistent and long labor is necessary.

In the labor of the spirit, time is not merely a technical resource, rather it is an integral part of construction and development. That is, the time needed to incorporate a habit or a trait cannot be measured in the same way that the time to study new facts is measured (which allows us to plan out the time before an exam or before getting a higher degree) or to the time needed to repeat some action in order to form a habit (a well-known example is to repeat a change in prayer 90 times, which makes it enough of a habit

3 that if there is a doubt if it was said there is no need to repeat the prayer).

In mending the soul, time is an integral part of the process. Activity or an observation which is meant to cause a change requires time for the matter to "sink in" and become internalized within the soul (and therefore it is very difficult to rush such processes within a short time). For a change in the soul to truly take effect, it is necessary to struggle with the issues in a variety of experiences, life situations, and moods – not only for a specific duration but also while there are changes in the character of the times.

The main thing to realize is that this does not only refer to "treatment time," which can be increased by extending the meetings or increasing their frequency, but rather involves the time that a person spends on his own, working on the change he wants to make. Just like a baby learning to walk – first with help, taking one step after another – until in the end he can walk without support, so in mending the soul both time and the process are needed so that in the end the desired change will be an essential part of the internal world of the person being treated.

Clear Understanding

In view of the above, a skilled therapist must have a lot of patience, mainly with an ability to think of the long range. One of the ways to express this is to take care to have "proper packaging" for the elements of the treatment. It can happen that a "heart-to-heart talk" that is deep and marks a change takes place, only to find that this cannot be repeated for a long time – a week, a month, or even a year. The original talk was long, full of details, questions and answers, but since "forgetfulness is rampant" only the atmosphere of the meeting remains. It is therefore important to "wrap up the contents" – to summarize the main points at the end of the talk in a succinct and readily-available way. This could be through "pleasant slogans" which will stick in the memory and can be retrieved later on. (During the process of therapy too, a short motto can help to combine various viewpoints that come up in different meetings and relate them to the main issue being discussed.)

In terms of Kabbalah, thinking about the distant future is relevant to the "sphere" of "bina" – understanding – (which is also called "the world to come," "in the distant future," and "the valley at the end"). Thus, this corresponds to the modern concept of "tovanah" – comprehension. It is useful to summarize many talks, feelings, analyses, and nuances into one clear insight that will accompany the person for a long time. (Every time it comes up, he will find new hues and colors, and he will be able to see how it fits in new situations.)

This is not just a semantic change, using the word insight instead of comprehension. Aside from thinking for the long range, the new definition can have an immediate influence. If difficulty or a crisis leads to a current new understanding (which will cause positive changes in the future), it acquires a new significance. It becomes a lesson that will help me advance in life, and it then becomes easier to accept it happily and cope with it. In terms of Kabbalah, the internal meaning of bina is joy, and it has the power to "make judgement sweet." Tovanah "borrows" from a future solution in order to bring happiness in the present, and it sweetens the judgement of crisis and difficulty by changing them into a source of growth and development.

(Based on the second condition of the "Rules for Education and Guidance" by the Rebbe Rayatz – the sixth Chabad Rebbe.)

A PARSHA INSIGHT "And you Shall Make a Cloak" (A Windbreaker?) - by Rabbi Asaf Harnoy, Post- Graduate Beit Midrash for Torah and Leadership,

About a month ago, I was called for reserve duty in the IDF in the north of the country, on the Golan Heights. Aside from snow on the Hermon Mountain

4 and freezing weather, we had the privilege of getting acquainted with the newest defense system of the tanks in the IDF – called "Me'il Ruach." (Literally, this means a windbreaker. The name of the system in English is Armored Shield Protection – Active [ASPRO-A], and it is also known as "Trophy.")

This is an advance military system, which has a significant effect on the modern battlefield. It is outfitted with a sophisticated "radar" device which identifies any missile that is fired at the tank and shoots at it an object which it hits, so that it blows up, and the soldiers in the tank are not harmed. In addition, the cannon of the tank automatically zeroes in on the estimated position from which the missile was fired. All that the staff need to do is to press the "fire" button, and the cannon shoots its shell.

I have vivid memories of my colleagues, infantry troops, running ahead of the heavy tanks and "opening up" an area for them in order to protect them from anti-tank missiles. Suddenly, in our reserve service we realized that everything has now changed.

The "man in the tank" no longer has much fear of the enemy who waits in ambush to surprise him, he is no longer required to "retreat to the rear" when a missile is fired at him. All he has to do is to sit in the safety of his tank, listen to his "Windbreaker" system announce, "Missile, missile," and press the button to fire his cannon at the source of the attack.

It seems that relevant verses from this week's Torah portion about making the "me'il" – the cloak – for Aharon, the priest, have taken on a new significance. "And you shall make the cloak of the ephod... And let it be on Aharon... and he will not die." [Shemot 28:35].

Jerusalem the Golden

In recent Torah portions which involve the construction of the Tabernacle and fashioning the priestly garments, we get a picture of the massive riches that Bnei Yisrael contribute in order to facilitate the labors of building and activity. Every man of Yisrael was asked to give up his most precious possessions, and to donate freely – gold, silver, jewelry, and expensive cloth for the labor of the Tabernacle and the garments. This act by the Jew of giving from his most precious treasures for the needs of the Tabernacle and the clothing is related to two central issues. The first and simpler issue is the importance that an individual should give charity and act for the community as a whole. The second and deeper issue is to consider the proper role that wealth and possessions should play in the life of a person from Yisrael.

The generous contributions given by Bnei Yisrael teach us that money and material wealth are no more than a means to an end, when in this case the main objective is the appearance of the Shechina within Bnei Yisrael: "And I will dwell within them" [Shemot 25:8].

This in-depth understanding of the appropriate role of property as a tool and not as a goal in itself is the main lesson that we can learn from the passages of the Tabernacle. This approach serves to lift up the value of money and possessions and puts it in the right place, something which is not obvious at first glance.

You have Spiritual Wings

Just like the silver and gold which were contributed for the building of the Tabernacle and for making the "cloak" which Aharon wore when he went into the holy area, so the "windbreaker" of the tanks is a fantastic tool which undoubtedly is tremendously useful.

Just like the money and property in our lives, so this "Trophy" system can be a source of confusion and lead one who uses it to arrive at erroneous conclusions. While in the past "the man in the tank" was worried with the hope that the vehicle would not be struck by a missile, this worry has now been removed almost completely. While in the past the soldiers had to pray 5 to make sure that they would hit their targets, today it is almost enough just to press the right button. The feeling that the battles are won by "my strength and the power of my hand" [Devarim 8:17] may well up and take hold in the mind of a person when he makes use of all the new technological innovations.

The magnificent cloak of the High Priest teaches us the proper place for our possessions as tools in our approach to G-d and His worship, no more than that. Make a cloak as magnificent as you can, but do not forget that its task is to be used for holy purposes before G-d. The same is true for the new "windbreaker" in the tank. Design it with the best and most advanced technological tools available, but remember not to fall into the trap of feeling "my own strength." Rather, lift everything up to the level of holy worship and a closer approach to G-d. In that way, you will show that you have spiritual wings.

NOTES FROM THE Ideal Synthesis - by Rabbi Oury Cherki, Machon Meir, Rabbi of Beit Yehuda Congregation, Jerusalem

In this week's Haftarah, the Prophet Yechezkel shows us the plan of the Temple which will be built in the future (43:10-27). The design differs in many details from that of the First and Second Temples. Even though the mitzvot of the Torah are inflexible, the Temple changes form as generations pass, because it is a reflection of the status of the heavenly world at any given time. In the cultural world, this is what is called the "ideal world" or the "Heavenly Temple," and it is in fact the main reality of existence, which is abstracted and which appears in the Temple down below, but by a process of feedback is also influenced by events in the world. The level of life at the time of the Third Temple will be a stage of perfection, and this will be reflected in the shape of the Temple and in its various parts.

The structure of the spiritual world is comparable to the structure of the human soul. The ancients said that "man is a small universe," such that the plan of the Temple can be viewed as a diagram of the soul. Therefore, one who looks at it properly can use it as a basis to diagnose what is blocked or spoiled in his or her own soul. Therefore, it is written, "You, son of man, describe the Temple to the House of Yisrael, and let them be done with their sins, and measure the plan. And if they are ashamed by what they have done – the form of the House and its contents, and the exits and entrances, and its entire shape, and all its laws and forms, and all of its teachings – let them know and write it for their eyes to see, and let them preserve its entire form and all of its laws, and let them observe them." [43:10-11]. Based on this idea, Rabbi Chaim of Volozhin explained the meaning of the Midrash, "'Let them make a Temple for me and I will dwell within them' [Shemot 25:8] – it is not written 'within it' but rather 'within them'" – that G-d dwells within a person whose soul corresponds to the way that G-d dwells within the Temple.

The size of the Altar in Yechezkel's Temple is 32X32 Amot at the base, which is called the "base on the ground" [43:14] in his description. This shows that serving G-d is founded on the heart (the numerical value of "lev," a heart, is 32) and on the 32 times that the Divine name "Elohim" appears in the description of the Creation, since the Temple is a step which completes the act of Creation. The total height of the Altar is 10 Amot (two Amot for the foundation, of which one Amah is buried in the ground, four Amot above this of "Azarah," and four more Amot of "Ariel"). The ten Amot correspond to the ten declarations which were used to create the world (see Avot 5:1). This shows us that the intent of the Divine service is to bring the Creation back to its original state. The Amah that is buried in the ground represents the first declaration, "Bereishit" - in the beginning – which is not a clear statement in itself.

In the list of sacrifices for dedicating the Temple, an innovation appears as compared to the dedication of the Tabernacle and the return from the first exile. After the sacrifice of an ox for a "Chatat" on the first day, starting from the second day a goat will be brought as a "Chatat" before the ox which is a Chatat and a ram will be brought as an Olah Sacrifice. 6 Evidently this signifies that at that stage, when the world will have reached perfection, the trait of justice will take precedence over the trait of mercy.

Rabbi Cherki is the head of Brit Olam – Noahide World Center, Jerusalem

A KLEZMER BLOG The Shepherd - by Moshe (Mussa) Berlin

Reb Leib Ben Sarah wandered all around the earth in abject poverty. He journeyed all over the face of the earth in order to expose the holy souls that exist in our world, whose time has come to be revealed. As part of this mission, he traveled to Hungary and came to a Jewish village that was near a forest. And there, in the forest, on the banks of a clear stream, he found a boy about eight years old, watching over a flock of ducks. While he took care of them, he sang:

"Shechina, Shecnina, why have You gone so far away? Exile, exile, why do you continue for so long? If we get to leave the exile, we will meet face to face."

Reb Leib asked the boy tending the flock: Who did you hear singing this song? The boy replied, It is a shepherd's song. And Reb Leib asked, Is that how the shepherds sing it? The boy replied in all innocence: The shepherds do not say the name "Shechina," they say, "My lover." And they do not say "exile," they say "the forest."

Reb Leib asked the boy, "So, are you the one who changed the words?" The boy replied, "Yes, I am a Jew. And who is the beloved of the Jews? It is the Shechina. And no forest is thicker for the Jew than the exile."

Reb Leib brought the orphan boy to the Beit Midrash of Reb Shmelke from Nikolsburg. The shepherd's tune never left his lips as long as he lived, and he disseminated the wellsprings of Chassidut using that "nigun" as a basis.

In the same way that the young boy had no need for a long life of Torah and introspection in order to enhance and convert a shepherd's melody into a holy song, so Reb Yitzchak Isaac, who rose to fame as the Tzadik from Kalov, had no need for a mikveh to immerse his body before beginning to pray. He was simply able to immerse himself in the sea of melody.

A person who asks for the "Kalover Nigun" to be played can expect to hear the following words:

"The rooster cries out / Morning has come. / In the green forest, in the white field / a bird is on the move. How pretty you are, my bird / How pretty you are, my bird. / A foot of yellow, a beak of yellow / And the bird awaits me. Wait, wait, my bird / Wait, wait, my bird. / If G-d does not give me another task / I will enjoy freedom with you. Morning has come / The rooster cries out./ Let the Temple be rebuilt, let the city of Zion become full, / When will the generation be redeemed? And there, we will sing a new song, and we will rise up in joy. / The time for the advent of the turtle-dove is here!" [Based on a story by Simcha Raz.]

Reb Yitzchak Isaac Toib passed away on the seventh of Adar 5581 (1821). When the anniversary of Moshe's death is marked in Miron in the evening at the start of the seventh of Adar, among the music that is played the "Kalover Nigun" is always included.

To see and hear the Rebbe singing this holy tune, press here.

For reactions: [email protected]

HALACHA FROM THE SOURCE

7 Is Adar I the same as or Adar? - by Rabbi Yosef Tzvi Rimon, Director of the Center for Teaching and Halacha and Director of the Beit Midrash in the Lev Academic Center

This is a leap year, when we add an extra month to make sure that Pesach will occur in the spring. "Take care with the month of the spring, and you shall bring the Pesach to your G-d" [Devarim 16:1, quoted in Rosh Hashanah 21a]. What is the status of this added month? Does it really have the status of an additional month of Adar?

When should be Celebrated?

It is written in the Mishna:

"If they read the in the first month of Adar and then the year was declared a leap year, it is read again in the second month of Adar. The only difference between the first and second Adar is reading the Megillah and giving gifts to the poor." [Megillah 6:2].

That is, in general the Megillah should be read in the second month of Adar. However, in the era when the new month was established by the court based on visual sightings of the moon, it might happen that the Megillah was read in Adar before the Beit Din decided to add another month. In this case, the Megillah would be read a second time, in the second Adar. Thus we see that when the year was made a leap year before the date of Purim, the mitzvot of reading the Megillah and giving gifts to the poor were only observed in the second month of Adar.

The Talmud brings a second opinion which disagrees with the Mishna, and which rules that Purim should be celebrated in the first month of Adar, since "one should not pass up an opportunity to perform a mitzva." However, according to the Tana of the Mishna (and according to Rabban Shimon Ben Gamliel), there are two good reasons to mark Purim in the second month of Adar:

"Rabbi Tabi said: The reason of Rabban Shimon Ben Gamliel is that it is best to put two celebrations of redemption close to each other. Rabbi Elazar says that the reason of Rabban Shimon Ben Gamliel is derived from a verse, "...to observe this second Purim message" [ 9:29].

The first reason given above is that it is best to keep the redemption of Purim and the redemption of Pesach close to each other in the calendar. The second reason is the fact that the verse quoted above mentions "the second Purim message," which shows that the Megillah reading (and the other mitzvot of Purim) should take place in the second month of Adar.

The Status of the First Adar

The Talmud explains that there is one law that everybody accepts: "All agree that eulogies and fasting are prohibited in both." That is, all the rabbis of the Mishna agree that on the fourteenth and the fifteenth of both the first and the second Adar, eulogies and fasting are prohibited. Therefore the Rambam rules that a person should not fast on the fourteenth and the fifteenth of Adar I (Hilchot Megillah 2:13).

However, the ROSH writes as follows:

"'All agree that eulogies and fasting are prohibited in both' – That is, if the Megillah was read on the fourteenth and that day it was decided to make a leap year, eulogies and fasting are prohibited, but it seems to me that in other leap years fasting and eulogies are permitted." [Megillah 1:7].

This means that if there is a leap year and the Megillah was therefore not read in Adar I, then this month is treated as if it were an additional month of Shevat, and therefore on both the fourteenth and fifteenth of Adar I eulogies and fasting are allowed.

8 The Shulchan Aruch and the RAMA (697) accept the ruling of the Rambam.

Purim "Katan" – Is it a real Purim?

Why are eulogies and fasting prohibited by the Rambam (and according to accepted halacha) on the fourteenth and the fifteenth of Adar I? The GRA explains (566:7) that the reason we do not fast or eulogize in Adar I is that these dates are mentioned in Megilat Taanit.

However, the Chatam Sofer gives a different reason (Responsa, Orach Chaim 163). In his opinion, according to calculations, the year that Purim took place should have been a leap year, and planned for the destruction of the Jews to take place in the first Adar ("The twelfth month, that is, the month of Adar" [Esther 3:7] – but not the thirteenth month after he cast his lots). And then the Jews would not have any merits because of the anniversary of the death of Moshe (who died on the seventh of Adar and is marked in Adar II).

When the decree was overturned and Mordechai and Esther took over from Haman it was decided not to declare a leap year, so that the war would take place in a "normal" month of Adar, when the merit related to Moshe would take effect. We can conclude that even though the miracle of Purim took place in a "normal" Adar, the miracle to be celebrated is also relevant for Adar I. And that is why eulogies and fasting are prohibited in Adar I. (The same explanation was also given by the Sefat Emet.)

A Banquet and Happiness

The Tosafot feel that it is not necessary to have a festive meal on the first Purim (called "Purim Katan" – the "minor" Purim), while the RAN writes that one should indeed have a festive meal and celebrate this day (Megillah 3b in the pages of the RIF).

We can assume that the dispute is related to the two different explanations that appear above. According to the RAN, the days of Purim in Adar I are the real Purim (as noted in the second explanation, above), and there is a mitzva to be happy and to have a festive meal on those days too. However, according to the Tosafot, the prohibition of eulogizing and fasting in the first Adar is not connected at all to the holiday of Purim, and therefore it is not related at all to the mitzva of celebrating with a meal. (This is how the GRA explained the reasons for their opinions.)

The GRA ruled that it is not customary to have a full Purim meal in Adar I, but in any case one should add something extra to the meal.

When Adar I Comes, Should we Increase our Happiness?

It is written in the Talmud:

"Just as when arrives we should decrease our happiness, so when Adar arrives we should enhance our happiness" [Megillah 29a].

Rashi explains that the reason for this is that "there were days when miracles happened to Yisrael – Purim and Pesach." In Responsa Shielat Yaavetz, this is understood to mean that the joy is increased only because of the miracles, and there is therefore no reason to have increased joy in Adar I. (This is also the opinion of the Katav Sofer, Yoreh Dei'ah 136.)

However, if the prohibition of eulogies and fasting is also relevant for Adar I, then it should also be a time for increased happiness.

It seems that the existing custom to also increase the joy in Adar I shows us why we should be especially happy for the entire month of Adar and not only during Purim itself. The simple way of looking at the matter is that the enhanced joy is in recognition of the miracles that took place in these months, as Rashi implied. However, the fact that we also increase our joy even in a month when Purim is not celebrated at all shows us that the happiness is not a result of the miracles but is rather a preparation during 9 Adar for the celebration of the coming time of the miracles, on Purim. Then, the meaning of the command to be happy is that by building up the joy gradually during the month of Adar we will arrive at Purim with the proper feeling of happiness, thus imparting a greater meaning to the holiday.

There is less happiness in Adar I than in Adar II, but the happiness in Adar II this year is greater than the joy in a "normal" year, since it follows the extra preparation of Adar I. Purim and Pesach arrive after a double measure of preparation, and with G-d's help they will have a special power – the joy of a huge measure of holiness, purity, and thanksgiving.

NATURE AND THE TORAH PORTION Clothing - by Dr. Moshe Raanan, Herzog College and the Jerusalem College for Women

One of the important characteristics that makes man unique as compared to the animals is clothing. According to what we are taught in Bereishit, clothing appeared on the scene only after Adam and Chava ate from the Tree of Knowledge. "And G-d made for Adam and his wife leather garments, and He dressed them" [Bereishit 3:21]. Human clothing serves various purposes, from the desire for modesty (which is defined differently from one society to the next) and protection from harsh climactic conditions such as sunlight and cold, and as a means for adornment and status symbols. As opposed to mammals and birds, man is not covered by layers of fur or feathers which help to prevent heat loss, and it is therefore necessary to find some sort of replacement, such as fur or weaved materials. The priestly garments consisted mostly of weaved material made from linen and wool (specifically techelet with its blue color for the High Priest), and their purpose was to glorify those who wore them. "Make cloaks for the sons of Aharon, and make belts and hats for them, for splendor and for glory" [Shemot 28:40].

While it is true that conscious manufacture of clothing and wearing it is limited to human beings, there are examples in the animal world of the use of various materials to serve as an external envelope that protects the creature from injury caused by the surroundings. The action of "dressing" in this case is instinctive and does not depend on any learning process. In general, animal "clothing" is a permanent structure which an individual makes from material that it generates or that is found in the environment. This phenomenon is very common among insects, where there are two main implementations: (1) Larvae of various butterflies exude silk threads out of which they make cocoons in which they pupate. Mankind has learned to utilize these threads, and the industry of cloth weaved from natural silk is based on cocoons made by the silkworm. (2) Larvae which utilize foreign materials to build a cover that protects them and then later on the pupae.

Many people are familiar with the case-bearing clothes moth, which causes damage to cloth. The larva makes itself a "case" from fibers of clothing which it chews, and in a way similar to a turtle, which carries its home on its back, it crawls around with the case that it built. The case is open at both ends, and at a time of danger or when it is exposed to light the larva crawls inside. If it is still on the cloth from which it made the case, this provides perfect camouflage. An even more elaborate construction is made by the larvae of the bagworm moth, which hides inside a "cabin" which it builds from the stalks of plants that it very carefully "saws" into the right shape. The "cabin" protects the larva from predators and from harsh weather conditions. Its close relative, the "moving caterpillar," builds a case that serves the same purpose, but the construction is quite sloppy.

In addition to the "clothing" which I have described so far, which does not change and is used by the insects during all the time that they develop, there is another phenomenon which is reminiscent of the way we change our clothing to correspond with changes in our bodies as we grow. I am referring to a genre of sea crab – the hermit crab. These creatures have a soft belly which they protect from predators using empty snail shells. The crab stuffs its stomach into an abandoned shell or a shell that it takes by force, and from then on it carries the shell on its back. When the crab feels that the "garment" is getting too small for its body it looks for a replacement. When it finds one, it quickly exchanges the old for the new. 10

Another creature which "dresses" is the sea urchin known as the "collector urchin," because of its custom of gathering various items, such as broken pieces of coral, algae, or clamshells which are strewn on the bottom of the sea, and attaching them to spines on its back. It is assumed that this behavior helps it hide from predators.

For more information in Hebrew and for pictures, and to regularly receive articles about plants and animals linked to the Daf Yomi, write e-mail to: [email protected]

STRAIGHT TALK Who would Cheat a "Blind" Person? - by Rabbi Yoni Lavie, Manager, "Chaverim Makshivim" Website

I got into the taxi and closed the door behind me. I was just in time to hear on the radio the theme which introduces the latest news. The driver pressed on the gas, and we started to move, while in the background the announcer was telling us about the newest items, starting with a new case of corruption that had just appeared on the scene. The program ended with a stable report about calm weather that was approaching, but this was merely a signal for an outburst by the energetic driver. "I am telling you, this country is nothing but one large system of corruption! They are all full of intrigue, they are all crooks, they will all cheat you whenever they can get away with it. Just try to depend on anybody else today..."

I tried to calm him down and mount a defense. "Sure there are criminals and liars, but overall most of the people are honest and good."

"That's very funny, you are quite naive, sir!" The driver was adamant. "From bottom up, everything is rotten here. Take it from me. Wherever you put your finger you will find a rotten stink. What can I tell you about this country, it makes me want to puke!"

So I asked him, "Then why are you still here? I bet you could just as easily find work driving a cab in New York or London instead of here!"

But he was adamant: "That wouldn't make any difference. Last summer I took Smadar and our kids to Paris. We wanted to have a quiet and calm vacation, far away from the stuffy and crowded atmosphere here. We couldn't believe what we saw! The Israelis pursued us to the ends of the earth! There they were, they appear in every corner of the globe..."

The Fateful Experiment

In a fascinating experiment that was performed in Australia, a man stood on a crowded street, made up to look as a blind man. He wore dark glasses and held a walking stick, and it was clear that he needed help. He turned to a passerby and asked his help to change a five-dollar bill in his hand into five one-dollar coins. However, the bill that he held in his hand was not for five dollars but for a hundred dollars! How would the people react to this situation? Would a random passerby correct the man's mistake and help him accomplish what he wanted to do? Or would the people take advantage of the situation in order to cheat the helpless person standing in front of them, and to make a healthy profit on the deal?

Some people did indeed correct the "blind" man and told him that he was making a mistake. But shamefully there were quite a few people who took advantage of the situation in order to make an easy profit at the man's expense. Some "agreed to" his request, gave him five one-dollar coins, took the hundred dollars, and left. Others replaced the hundred-dollar bill with five-dollar bills of their own. And there was one really arrogant person who looked around, and when he did not see anybody who seemed to be watching him took the five-dollar bill and continued walking – leaving the "blind man" standing in the street, in total shock. And this was all fully documented in a hidden camera, and then put on the internet for all to see.

11 This can teach us a fascinating lesson about human nature, about greed, and about insensitivity and even cruelty of some people. But what is really interesting for me is that the very same experiment was recently performed in Israel. In this case the "blind man" asked to change the twenty-shekel bill in his hand for two ten-shekel coins. But the people could clearly see that he was holding a bill for two hundred shekels. What would you expect a typical Israeli to do when he encountered such a golden opportunity? Well, we might all say, it is obvious that a manipulative schemer like an Israeli would not let such an opportunity pass! Isn't that right?

However, the result in Israel was a complete surprise. The hidden camera documented the scene where the "blind man" approached many different people – old and young, men and women, from all sectors and all types. And they all had one thing in common: without any exception, they told the man about his mistake and tried to help him. Not one of the people tried to take advantage of the "blind man."

Does this sound like an imaginary story to you? Is it totally unreasonable? It is really true. Press here to see the Australian film (it may be suitable only for viewing by women, because of immodest dress), and press here to see the Israeli film.

Whom does G-d Hate?

The nation of Yisrael is "blessed" with a critical eye. Perhaps this is an inseparable part of their good desire to rise up and to advance. However, more than once this criticism is turned inwards, against our own nation. It may be that the motive for this is positive, but it is not rare to find statements that are poisonous, sharp, and very general, all about the nation of Yisrael.

The great Kabbalah master Rabbi Avraham Azulai, the author of "Chessed L'Avraham," who passed away about four hundred years ago, rejected such an approach as totally inappropriate: "The Holy One, Blessed be He, hates those who accuse his children, even if they are very righteous." We are not used to hearing the phrase, "G-d hates..." but we can see that it is appropriate for one who criticizes the nation of Yisrael, even if the person is great and righteous in his own right.

Who is greater than Moshe, the "trusted shepherd," who loved the nation of Yisrael and was so dedicated to them? But when he made negative comments about them and said, "They will not believe me," the Divine punishment was immediate. "Behold, his hand became leprous, white as snow" [Shemot 4:6], all because he said a libel about the nation (Rashi).

Of course we have no intention of ignoring our imperfections or whitewashing them away, and it goes without saying that we must vigorously pursue and mend all the faults that we find. However, what the nation of Yisrael needs most are people who are willing to publicize its good side, tell about its many merits, praise it, and emphasize its greatness and its beauty. Gideon is told, "Go with this strength of yours and help Yisrael" [Shoftim 6:14]. Because of his powerful defense of Bnei Yisrael, Gideon was rewarded with the task of leading and providing salvation for the nation (Rashi).

Will we be ready to follow in Gideon's footsteps and to see the good of the nation of Yisrael? Will we continue to blindly follow the evil spirit of the media, which specializes in highlighting every blemish and lack, or will we understand that we have been privileged to be part of a wonderful nation which in spite of everything is basically honest and kind, and which will not even take advantage when coming face to face with a helpless blind man?

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EXHIBITION ABSTRACTS With This Ring... - by Keren Chakak, Heichal Shlomo Museum

Close to the description of the Menorah in this week's Torah portion, the details are given of the glorious garments of the priests. One thing that 12 stands out is the "Choshen" and its very precious stones. Two additional stones are part of the garments of the High Priest – "shoham" stones (onyx) with the names of the tribes engraved on them. These are called "stones of memory" [Shemot 28:12].

A rare gold ring which is part of the jewelry collection in Heichal Shlomo is relevant to the above topics. The ring comes from Eastern Europe, and it has been dated as having been made in the eighteenth century. The ring has a ruby (this is "odem," the first stone listed for the Choshen) on which is engraved an image of the Menorah (with seven branches), and over this is the phrase, "To light the Shabbat lamp."

Evidently this ring was a gift to a woman. It might have served as a reminder to light or as praise for her dedication to this mitzva. Perhaps the woman wore the ring every week when she lit the candles.

RIDDLE OF THE WEEK by Yoav Shelosberg, Director of "Quiz and Experience"

Tetzaveh We are two, each four long, related to a group of four. One of the two starts with the two that are first And the second one starts with the two that are last Out of twenty-two.

Answers to last week's riddle – it was: In this week's Torah portion it is an excess, and in another portion it is the only daughter among sons.

- "Serach" is the excess that hangs in the Taberrnacle: "And the remaining excess on the curtains covering the tent: Half an excess curtain will hang over to the back of the Tabernacle." [Shemot 26:12]. - Serach is the only daughter of Asher: "The sons of Asher were Yimneh, Yishveh, Yishvi, and Beriyah, and their sister Serach" [Bereishit 46:17].

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We will be happy to publish your riddles here, with proper credit to the author. Send your suggestions to the e-mail address given below.

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* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * SHABBAT-ZOMET is an extract from SHABBAT-B'SHABBATO, a weekly bulletin distributed free of charge in hundreds of in Israel. It is published by the Zomet Institute of Alon Shevut, Israel, under the auspices of the National Religious Party. Translated by: Moshe Goldberg To subscribe: http://www.zomet.org.il/eng/?pg=subscribe&CategoryID=165 Visit the Zomet Institute web site: http://www.zomet.org.il Contact Zomet with comments about this bulletin or questions on the link between modern technology and halacha at: [email protected] Or: Phone: +972-2-9931442; FAX: +972-2-9931889 (Attention: Dan Marans) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

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