s; vacug s; tnur Volume 27 No. 30 EMOR Daf Hashavua 9 May 2015 • 20 Iyar 5775 Shabbat ends in London at 9.33 pm Artscroll p.672 • Hertz p.513 • Soncino p.740 Journeys with The Book of Shmuel (Samuel I) Chapters 9-10 the Prophets: by Rabbi Dr Moshe Freedman, New West End United Synagogue Part 26 Summary: After the Jewish people demand- time when the Jewish people should have ed that Shmuel (Samuel) appoint a king, Shaul been at their strongest (Midrash Tanchuma). (Saul) was chosen as the first Jewish king by G-d. He met Shmuel after looking for some A different Midrash relates a conversation lost donkeys. Following his anointing, he between Mordechai and Haman regarding gathered the people. Yet some were sceptical Mordechai’s refusal to bow down to Haman about their new king and ridiculed Shaul, (in the Purim story). Haman asked Mordechai who remained silent. why he refused to bow down to him, given that A Deeper Look: When his ancestors had all Ya’akov blessed his sons bowed down to Haman’s shortly before his death, ancestor Esav (Bereishit he indicated that the 33:6-7). Mordechai re- Jewish monarchy would plied that his ancestor rest with Yehudah (Judah) Benjamin had not bowed and remain within his down as he had not yet tribe (Bereishit 49:10). Yet been born when Ya’akov’s Shaul was from the tribe of Benjamin (Shmuel children met Esav (Midrash Esther Rabbah). I 9:1). Rashi (d.1105) resolves this – the Torah only meant that from the appointment of Whilst Ya’akov’s family’s bowing to Esav was David (Shaul’s eventual successor) as king, understandable as an act of showing honour, royalty would remain with the tribe of rather than worship, it weakened the ability of Yehudah. Yet it remains interesting to ponder their descendents to overcome the force of why a Benjaminite king should have been Amalek. This explains why Shaul was initially appointed in the first place. chosen to lead the Jewish people. As a Benjaminite, he had that special merit. This While the Jewish people had many enemies, is also why Mordechai and Esther were able perhaps the greatest threat came from the to defeat Haman, who was a descendant nation of Amalek. It was Amalek who had of Amalek (Esther 3:1) – they were both direct attacked the fledgling Israelite nation on their descendants of Shaul (ibid. 2:5-7). Yet for way out of Egypt (Shemot 17:8). Indeed, they all of Shaul’s potential, his mission would paved the way for other nations to attack at a ultimately turn sour… Foundations of a Building by Rabbi Shlomo Odze Associate Rabbi, South Hampstead United Synagogue “The festivals of G-d, which you shall proclaim Rather a primary purpose of them as holy assemblies, these are my festivals. the miracles and plagues was Six days work may be performed but the to allow the Israelites seventh day is a day of complete rest …” themselves to recognise the (Vayikra 23:2-3) power of G-d. Indeed the beginning of parashat Bo This first verse is an introduction to the reads: “for I [G-d] have festivals. Yet before listing these festivals made his [Pharaoh’s] heart and their laws, the next verse strangely heavy and the heart of his servants … continues by instructing us about Shabbat. and in order that you shall tell your children Why is there a change of theme? Furthermore, and grandchildren … and you shall know that not only is Shabbat included when listing I am the Lord” (Shemot 10:1-2). The Exodus the festivals, but it is mentioned before the from Egypt therefore testifies that G-d is in fact festivals are detailed. Why? the Creator and ongoing controller of heaven Shabbat is the foundation for all of the and earth. festivals. The foundations of a building are the first things to be built, as This explains why the two they support the building. reasons given for observing So too Shabbat is men- Shabbat are in fact one and tioned here first. How is the same. Shabbat is a Shabbat the foundation for remembrance of creation. the festivals? This remembrance is rein- forced through recalling There are two reasons given the Exodus from Egypt. By for observing Shabbat. The understanding the great first reason stated is that strength of G-d in taking the Israelites out of “for in six days G-d made the heaven and the Egypt with wonders and miracles, one’s faith earth” (Shemot 20:11) – we observe Shabbat to and recognition of Him as the ultimate Creator remind us of G-d as the Creator. The second is strengthened. reason stated is that “you shall remember that you were slaves in Egypt … therefore the Lord This clarifies why Shabbat acts a foundation for G-d commanded you to observe the day of the festivals and is not only mentioned together Shabbat” (Devarim 5:15) – we observe Shabbat with the festivals but is actually placed at the to remember the Exodus. However, despite beginning. The three Biblical festivals (Pesach, appearing very different, these two reasons are Shavuot and Succot) were instituted as interdependent. remembrances to the Exodus from Egypt The purpose of the miracles and plagues which whose purpose was, as mentioned, to G-d performed in Egypt was not solely in order demonstrate G-d as Creator of heaven and to be able to take out the Children of Israel, earth. Through the observance of Shabbat otherwise one plague would have been we can better appreciate and understand the sufficient. Alternatively, G-d could have simply observance of the festivals, which are there to forced Pharaoh to allow the Israelites to leave. help strengthen our faith. Mazal Tov! Astrology, Fate and Free Will: Part III by Rabbi Jonathan Hughes, Richmond United Synagogue, US City Rabbi, Ambassador of University Jewish Chaplaincy In previous weeks, we saw that the Rambam the group gives some food to be shared (Maimonides d.1204) rejects the notion of a among the others. Today, one person had system of heavenly intermediaries, only no bread to contribute and I decided to recognising direct Divine intervention. In save him from embarrassment. I assumed contrast, we saw that other commentators, responsibility for making the collection. such as Rabbi Moshe Chaim Luzzatto When I reached him I pretended that I was (known as the Ramchal, d.1746) readily receiving his contribution while I was accept the concept of astrology and actually putting in some more celestial influence in of my own" (Shabbat 156b). the human sphere. If Mazal had been overridden mazal does indeed by the merit of a good assert control over the deed. human realm, what is left of free will? The Tosafists (prominent After all, the Ram- medieval commentators chal himself writes who appear on the side of about the great impor- the Talmudic page) tance of free choice and that our explain that we possess a moral decision-making is not pre- basic mazal endowment. programmed. Yet every Jew has the ability to alter his or her fate through A story related in the Talmud sheds light on prayer and performing mitzvot. The the interaction between mazal and free will. stars can influence, but do not dictate our A heathen astrologer called Avlat pointed fate. Rather, we control our destiny. As we out to Shmuel (a Talmudic sage) a man who recite during the prayers of Rosh Hashanah was on his way with others to do some reed and Yom Kippur: “Repentance, prayer and chopping. Avlat predicted that he would not charity remove the evil decree!” return alive on account of a fatal snake bite. Shmuel countered that if the man was a The message is clear. Astrological forces do Jew he had a chance to survive, based on exert an influence on our lives. They can the axiom 'Ein mazal leYisrael' - the Jewish impact our health, wealth and even our nation is not controlled by mazal. When the personalities. However, one must recognise man returned, the astonished astrologer that ultimate power rests not with the checked his bag of reeds. He found a snake stars, but with the Creator of heaven and which the fellow had unknowingly chopped earth. He gave humanity the ability to in half. Shmuel then asked the man what he determine its moral path by using free will. had done to merit this Heavenly rescue. The Mazal is what you are. Free will is what man answered, “Every day each member of you will become. The Coca-Cola Controversy Part I by Rabbi Yehuda Spitz, KLBD The cool refreshing taste of the was thus considered nullified. “Real Thing”. There is almost However, Rabbi Geffen had to nothing more kosher than deal with a problem called good, old-fashioned Coca- “Ain Mevattelin Issur Cola. Back in the day, before L’chatchila” (it is prohibited mp3s, microwaves, dish- to intentionally nullify). If washers, and even World War non-kosher food accidentally II, Coke was the drink of choice falls into kosher food, as long for everyone, even the strict kosher one has the prerequisite 60:1 ratio, it consumer. is permitted to be consumed. However, if one Yet this was not always the case. Rabbi Tuvia would add the non-kosher food on purpose (Tobias) Geffen was a prominent Rabbi in with the express intention of nullifying it, the Atlanta, Georgia for many decades (d. 1970 at entire mixture would become forbidden for age 100). He was one of the select few who the person who added in the ingredient and actually knew the closely guarded secret for whoever one intended to benefit from the ingredient in Coke.