24 February 2018 9 Adar 5778 ends London 6.19pm 6.09pm

Volume 30 No. 23 Tetzaveh Artscroll p.464 | Maftir p.1066 | p.1214 Hertz p.339 | Maftir p.856 | Haftarah p.995 Soncino p.519 | Maftir p.1114 | Haftarah p.1192 Parashat Zachor. is on Wednesday night and Thursday. The Fast of is on Wednesday, starting in London at 5.11am and ending at 6.19pm.

In loving memory of Yochanan ben Moshe

Ancient press, Beit Guvrin,

“Now you shall command the Children of Israel that they shall take for you pure olive oil, pressed, for illumination, to kindle a lamp continually” ( 27:20-21). 1 Sidrah Summary: Tetzaveh

1st Aliya () – Shemot 27:20-28:12 4th Aliya (Revi’i) – 29:1-18 God tells Moshe to instruct the people to bring The command to consecrate the Mishkan is given. pure, pressed olive oil for lighting the Menorah Every day for seven days, Moshe is to bring animal in the Mishkan. Aharon and his sons will take and bread offerings, dress Aharon and his sons in charge of setting up and lighting the Menorah. their priestly clothing and anoint Aharon’s head Moshe will guide “wise-hearted” workers to make with oil. The blood from the offerings is to be the special garments for the Kohanim, “for glory placed on the altar to inaugurate it. and splendour”. 5th Aliya (Chamishi) – 29:19-37 The first four of the eight garments listed were Moshe is to place the blood of the second ram worn exclusively by the Kohen Gadol, the first of offering on the ears, thumbs and toes of Aharon whom was Aharon. (1) The was worn over and his sons. Blood and oil are to be sprinkled on Aharon’s tunic and robe. It was woven from their garments. Moshe is to assist the Kohanim in coloured wool and linen, with two shoulder straps waving their inauguration offering. (ketefot) and a belt (cheshev) attached. Precious shoham stones (avnei shoham) were placed on 6th Aliya (Shishi) – 29:38-46 each shoulder strap. Each stone was engraved Once the Mishkan is functional, the twice-daily with the name of six tribes. Tamid (continual) offering is to be brought, one Question: What were the names of Aharon’s sons? in the morning, one in the afternoon, Answer on bottom of page 6. together with a flour offering and a wine libation. 2nd Aliya (Levi) – 28:13-30 7th Aliya (Shevi’i) – 30:1-10 (2) The breastplate (Choshen) was placed above The Mishkan also housed a -plated wooden the Ephod, and with a similar weave. The front of mizbeach (altar), upon which the twice-daily the breastplate contained 12 different types of offering was brought. precious stones (avnei miluim), each one engraved Maftir ( 25:17-19) with the name of a different tribe. Golden rings on The special reading for Parashat Zachor is from the the four corners allowed it to be attached to the end of Parashat Ki Tetze, commanding us to Ephod. The Choshen ‘folded out’ to allow the remember how the nation started a war insertion of a piece of parchment called the Urim against the after they left Egypt, as well as Ve’Tumim, which had the Ineffable Name of God the imperative to eradicate Amalek. written on it (see ). Point to Consider 3rd Aliya (Shlishi) – 28:31-43 : The recalls Amalek’s approach using the term ‘asher karcha’ (Krq rwa) – (3) The robe (Me’il) was worn under the first two what does this term mean? (see Rashi to 25:18) garments, made of turquoise wool. Golden bells (rimonim), placed between multicoloured woollen Haftarah ‘’ shapes, hung from the bottom hem. The Shmuel () relates how King (4) The headplate (Tzitz) was made of pure gold Shaul () defeated Amalek, but took pity on and had the words ‘Kodesh L’Hashem’ written on their king, . In defiance of a Divine command, it. It was placed on Aharon’s forehead. Shaul refrained from killing Agag, as well as sparing Every Kohen wore (5) a tunic (Ketonet) with a grid- his cattle. Shmuel rebuked Shaul and told him like patterned knit, as well as (6) a linen turban that he would lose the monarchy because of this (Mitznefet), (7) an embroidered sash (Avnet) and misplaced mercy. Shmuel himself then killed Agag. (8) linen trousers (Michnasayim).

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2 A Carefully Calculated Absence by David Frei, Director of External and Legal Services for the United Synagogue

The opening passage of Rabbi Eliyahu Kramer (known as ‘the Vilna Gaon’ parashat Tetzaveh focuses d. 1797) answers that in most years, 7 Adar, on the oil used for the Moshe's yahrzeit (anniversary of death), falls daily lighting of the Menorah during the week at the end of which Tetzaveh is in the Mishkan (). read. The omission of his name reflects the It is introduced with words national sense of loss at the passing of the spoken to Moshe: "And you greatest Jewish leader. shall command the Children of Israel" (Shemot 27:20). There is another reason given for Tetzaveh being chosen. Parashat Shemot records the dialogue Rabbi Yaakov Ben Asher (d. 1343) in his work between God and Moshe at the burning bush, in Ba’al HaTurim points out that from parashat which God tried to persuade the reluctant Moshe Shemot, where we read of Moshe's birth, until the to return to Egypt to lead the Israelites out of end of the Book of Devarim, Tetzaveh is the only slavery. Moshe did not feel worthy of the mission parasha in which there is no mention of Moshe's and implored God: “send now (Your message) name. To emphasise this, in the verse quoted with whom You would send”. Rashi (d. 1105) above, the Torah deliberately omits his name, understands this to mean that God should send replacing it with the phrase, "And you". Aharon in Moshe’s place, as the established representative of the people (Shemot 4:13). The Ba’al HaTurim explains that next week's parasha, Ki Tisa, includes the incident of the The next verse records God’s anger at Moshe's . This sin invoked Divine anger to the response, in which God makes reference to extent that God proposed destroying all the Moshe's brother as “Aharon the Levi”. The Israelites apart from Moshe, and starting a new (Zevachim 102a) remarks that calling nation with Moshe at its head. Moshe's Aharon “the Levi” was a reflection of God's upset impassioned plea in defence of his people with Moshe. He was telling Moshe that he was included the request that God should forgive their originally destined for his family to be Kohanim sin, “and if not, erase me from Your Book that You and for Aharon's family to be Levites. Yet as a have written” (ibid. 32:32). result of Moshe's initial refusal to lead the mission, Aharon would be given the Priesthood Moshe's prayers were accepted and God did not (Kehuna) and Moshe's family would be Levites. carry out His threat. Nevertheless, says the Ba’al Since the main theme of this week’s parasha is HaTurim, when a Torah scholar utters even a the Priestly clothing, it would be unkind for Moshe conditional statement, even when the condition to have his name associated with a gift originally is not fulfilled, some element of what he said will destined for him. For this reason his name does take effect. In this case, while Moshe's name did not appear in our parasha. not need to be deleted from the Torah, it was still omitted from this week’s parasha, in partial fulfilment of Moshe's curse.

Yet why was parashat Tetzaveh selected for omitting Moshe’s name? Logic might dictate that since the incident of the Golden Calf and its aftermath are recounted in Ki Tisa, Moshe's name should be omitted from the subsequent parasha, namely .

In memory of Devorah Bat Avraham 3 Bein Adam Lechaveiro Part 27: The Ramban’s Letter (Igeret HaRamban) by Rabbi Daniel Fine, Community Rabbi, Stanmore & Canons Park United Synagogue In covering the theme of thoughts, gives us an indication of his humility. interpersonal mitzvot (mitzvot bein adam lechaveiro), it is This quotation (“Hear, my son, the instruction of fitting to touch upon a classic your father and do not forsake the teaching of text that has been printed in your mother”) implies that parental involvement many siddurim, and one that is central in the instruction and upbringing of is etched on glass at the front children. This could be broken down into three of the Ramban Synagogue in different facets: the of Jerusalem. 1. Parents have a known as chinuch – It appeals to people of all ages and backgrounds; the responsibility to ensure that their children it is a universally celebrated classic piece of perform mitzvot at the appropriate age, so as to Rabbinic literature – the Letter of the Ramban get used to mitzvah practice even before (Igeret HaRamban). This letter was sent by the halachic adulthood (barmitzvah and batmitzvah). Ramban ( d. 1270) to his son in 2. Beyond chinuch, the Rambam ( Catalonia in the 13th century, and the topic of the d. 1204) writes that parents have a responsibility letter is humility. We shall be exploring the first to train their children towards good character part of the letter over the course of the coming traits. weeks. Here is the (translated) text of the first few paragraphs: 3. In addition, the Meshech Chochmah (Rabbi Meir Simcha of Dvink d. 1926) writes that parents “ ‘Hear, my son, the instruction of your father and provide a link to the previous generation in the do not forsake the teaching of your mother’ golden chain of Torah transmission dating back (Mishlei/Proverbs 1:8). Get into the habit of to Har Sinai. always speaking calmly to everyone. This will prevent you from anger, a serious character flaw One can suggest that these three facets – which causes people to sin. As our said: mitzvah instruction, character traits and the ‘Whoever flares up in anger is subject to the passage of Torah transmission – are contained discipline of Gehinom [a place where souls within the the verse that the Ramban uses to suffer in the afterlife for their misdemeanours open the letter. on earth] (Talmud Nedarim 22a); as it is says, ‘Cast out anger from your heart, and [by doing this] remove evil from your flesh’ (Kohelet/Ecclesiastes 12:10). ‘Evil’ here means Gehinom, as we read: ‘...and the wicked are destined for the day of evil’ (Mishlei 16:4). Once you have distanced yourself from anger, the quality of humility will enter your heart. This radiant quality is the finest of all admirable traits (see Talmud Avodah Zarah 20b), because, ‘Following humility comes the fear of God’ (Mishlei 22:4)”.

The fact that the Ramban begins his letter with a quotation from someone else, King Shlomo () in Mishlei, rather than from his own

In memory of Harav Avraham Yitzchak Yaakov ben Harav Nata Gershon 4 Purim: “Jewish” Identity – the Etymology of a Nation by Rabbi Chaim Burman, US Rabbinic Fellow

There is a ‘missing character’ oneness of God. It was in this sense that in the Purim story. Mordechai was a Yehudi. Throughout the Megillah, we recall the miracles that the The story of the Megillah unfolded when the experienced as they Jewish people were in exile and at a time when were saved from annihilation. God’s interaction with His world was no longer But God is not mentioned through open miracles, but in a quiet and once in the narrative, at least hidden fashion, like we experience today. not overtly. Yet, He is undoubtedly the silent Our task is to demonstrate through our actions protagonist of the story. As we noted in last that although God remains hidden, such that week’s article, when we come to the end of the personal and world events may seem random, Megillah and look in hindsight at how the ultimately it is God who remains the One, ever- narrative unfolded, we realise how even the present orchestrating force. seemingly insignificant and inconsequential This is why the Megillah has no overt reference ‘coincidences’ were actually essential steps to God, but is replete with references to Jews. towards the ultimate saving of the Jews. The Megillah is setting the paradigm of Jewish In direct contrast to the absence of God’s existence in exile. Even when God’s interactions Name, there is an abundance of references to with the world are hidden, the Jewish people “Jews”. In fact, the Megillah uses the term are endowed with the responsibility of showing “Yehudim” to refer to the Jewish people more that the world is more than random trappings times than all the other books of the Tanach of nature, that human relationships are not () combined. Why is this so, and just temporal. Our raison d’etre is to attest to what does the term Yehudi, Jew, really mean? another dimension that we know exists, the spiritual. The simple and most obvious answer, is that Yehudi comes from the word Yehuda, and is This is our way of performing Kiddush Hashem used to describe the Jews that came from the (sanctifying God’s Name). Chillul Hashem tribe and lands of Judah. However, the (profaning God’s Name) comes from the root (Esther Rabba 6:2) raises a problem with this ‘chalal’ which means empty and void. When understanding. The first time the term Yehudi is God’s Name is profaned, it is as if we say, “He’s used in the Megillah is in reference to not really there and that the world is void from Mordechai: Him”. Kiddush Hashem is the opposite. Through living a good, examined and honest life, our “There was a Jewish (Yehudi) man named actions attest to the presence of God. Mordechai in the town of Shushan…of the tribe of Binyamin” (Megillat Esther 2:5). If Mordechai was from the tribe of Binyamin, why refer to him as ‘one of Yehuda’? In light of this question, the Midrash explains that Yehudi (ydvhy) can be related to the word Yechidi (ydycy) which means ‘one’ or ‘unified’. The term Yehudi is understood to be a reference to the ultimate essence and mission of the Jewish people; to find, reveal and demonstrate the

In memory of Shmuel Nissim ben Yaacov 5 Insights into Jewish History Part 97: A Shift for the Better by Rebbetzen Ilana Epstein, Cockfosters & N Southgate United Synagogue; Head of Project Development, US Living & Learning

The first paragraph of the Regarding Yehoshua ben Gamla, the Talmud Shema, read twice daily states: “If not for him, the Torah would have (see for example, green been forgotten in Israel” (Bava Batra 21). Initially siddur, p. 68) states a child would have been taught Torah by his that we are obligated to father, and if he had no father and was fortunate teach children Torah. Yet enough to live in Jerusalem, then he would be by the time of Shimon ben taught in an institution – a yeshiva. However, Shatach and King Yannai, these yeshivot were only for boys in their latter the system of fathers teaching their children teen years, by which time they may have been Torah, an ancient and established practice, less inclined to learn. Addressing this problem, had broken down. This was due to the Greek Shimon ben Shatach instituted teachers for the decrees against Torah study, nearly 65 years very young, most probably from the age of six or prior to King Yannai’s reign. seven, in every town.

Despite King Yannai being allied to the Though philosophers including Plato wrote Sadducees, the Torah-observant Pharisees were about compulsory education, it was not formally able to gain a foothold and revitalise Torah instituted outside the Jewish community until learning, largely because of the resilient the early modern period; even then, it was with leadership of Queen Shlomtzion (Salome) and her limited success. brother Shimon ben Shatach, the president (Nassi) of the Sanhedrin (high court). With this change, as well as other takanot, over the next decade, the Sages were quietly able to In previous centuries, the Sanhedrin had been the influence the people and Torah once more arbiter of legislation for the people. However, in became part of their lives. the kingdom of the Hasmoneans, it lost most of its political power and was relegated exclusively As the spiritual climate in Jerusalem began to shift to Torah-based legal questions. As the Sadducees toward the Pharisees and Torah values, the gradually lost their positions in the Sanhedrin, Sadducees and Yannai felt threatened. Under thanks to Shimon ben Shatach’s clever leadership, pressure, they set up an event in which the they also lost interest in being part of it. Pharisees brought an ambush upon themselves and an end to the burgeoning Torah-observant The second base of religious power was the community, as we shall discuss next week. Temple and the office of Kohen Gadol. The Hasmoneans had held the position of Kohen Gadol, but only in name; there was a substitute Kohen Gadol who fulfilled the role in practice. Shimon ben Shatach succeeded in faciliating the righteous Yehoshua Ben Gamla taking over this this position.

Using Yehoshua ben Gamla as cover, Shimon ben Shatach was able to institute a number of takanot (Rabbinic ordinances), one of which in particular

continues to influence Jews until today. Answer: Nadav, Avihu, Elazar and Itamar and Elazar Avihu, Nadav, Answer:

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