From the virtual desk of the OU VEBBE REBBE

The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... 

Question: Why do we read the Haftara? What does the word mean?

Answer: Moshe Rabbeinu initiated the public reading of the Torah and Ezra expanded it (see Bava Kamma 82a). The reading of the Haftara was established at some later point during the period of the Second Beit Hamikdash, certainly before the end of the period of the Tanaim (as it is mentioned in Mishnayot in the 3rd perek of Megillah).

The Haftarot certainly mirror the reading of the Torah. The gemara (Megillah 23a) states that the Haftara should contain at least 21 p’sukim, corresponding to the 7 aliyot on Shabbat multiplied by the minimum of 3 p’sukim per aliyah. The classic explanation, found as early as the Avudrohom (14th century) and brought by many since (see L’vush, Orach Chayim 284:1), is that the Haftara was instituted during the time that the Greeks decreed upon Jews not to read the Torah. Instead, they read from the Prophets something related to the Torah reading which also corresponded to the minimal length. The Levush (ibid.) and Tosafot Yom Tov (Megillah 3: 4) write that although the decree ceased, the practice, initiated under those difficult circumstances, was adopted permanently. This explanation fits with the root of Haftara (patur), that the Jews of that time exempted themselves from the normal obligation to read the Torah by reading the Prophets instead (Avudrohom). 

Another approach, which Harav Yaakovson (Chazon Hamikrah, pg. 20) quotes from Likutei Pardes and others, sees the development of the Haftara as a natural, positive one. The ancient custom was that after daily prayer the congregation would remain in the synagogue and read the Tanach, Mishna and halachot. When poverty spread, people had to work longer hours. Although people did not have enough time to continue the custom, on Shabbat and Yom Tov, when people do not work and have more time, the custom was preserved and turned into the practice of Haftarot. According to this approach, Haftara may mean to exempt or fulfill the need to read from the Prophets. Rav Maimon (Chagim U’zmanim, pg. 197) suggests that the public reading of the Prophets was begun to counter the claims of the Shomronim who rejected their importance.

Other explanations of the term, Hafatara, relate to its position at the end of Torah reading at which point it is permissible to talk (until Musaf and at appropriate times) along the lines of the phrase “yaftiru safa” (Rabbeinu Tam). Similarly, it is the end of Shacharit (as we say, “ein maftirin achar hapesach…”).

Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank.

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins) 

"And you shall be a holy people unto Me." (Sh'mot 22:30) Let your holiness be humane, reasonable, and acceptable to others.
- Rabbi Menachem Mendel of Kotzk

The Land of Israel is the same as the Divine Presence itself.
- Rabbi Menachem Mendel of Vitebsk

Rite and Reason by Shmuel Pinchas Gelbard

It is customary to dress up in costume on Purim...

REASON (Chulin 139b): Where is Esther hinted at in the Torah? The Torah says, V'ANOCHI HASTEIR ASTIR PANAI, I will surely hide My countenance...

REASON (Megila 12a): Regarding the Children of Israel who bowed down to the idol in the days of Nevuchadnetzar, and were punished in the days of Haman. They did it for appearances' sake (they did not really worship the idol). Similarly, G-d only acted toward them for appearances' sake. Hence, the custom to wear a mask on Purim.

REASON To protect the honor of the poor who are too embarrassed to openly request charity. When we all disguise ourselves, it is easier for them to request and receive tzedaka.

REASON Numerous disguises in the Megila... Esther did not reveal her identity. Mordechai put on sackcloth. Mordechai was dressed up by Haman when the king wanted to honor him. Bigtan & Teresh were disguised foreigners.

REASON Our Sages say that Eliyahu HaNavi disguised himself as CHARVONA to tell the king...

ArtScroll Series • Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT • by Shmuel Himelstein 

R' Yitzchak of Worka approached a certain miserly man for a contribution to a worthy cause. The man refused point-blank. R' Yitzchak neither said a word nor moved from his place.

“Rebbe”, said the man impatiently, “I told you that I won't give you a thing.”

R' Yitzchak remained seated.

“Rebbe”, said the man angrily, “I told you once and for all that I'm not going to give you anything! There is no reason for you to wait.”

“There is no reason for me to wait”, said R' Yitzchak. “As we know, man has two inclinations – a good one and a bad one. The bad inclination, the yeitzer hara comes to a person on the day he is born, while the good inclination, the yeitzer hatov only comes to him when he turns thirteen. Now, as the older of the two, your yeitzer hara spoke first, as is only fitting. Now I'm waiting for your yeitzer hatov to speak.”

These words moved the man and he contributed to the cause.

Excerpted with the permission of the copyright holder

The Four Parshiyot

SH'KALIM - the Shabbat of, or the Shabbat before Rosh Chodesh Adar (the second one, if there are two). Rosh Chodesh Adar was when announcements for the collection of the annual Half-Shekel was made. Also, our mitzva of Sh'kalim was the innoculation (so to speak) against the sh'kalim that Haman promised Achashveirosh for his permission to Haman to kill all the Jews of the kingdom. 

ZACHOR - the Shabbat before Purim. Sometimes it is the Shabbat right after Sh'kalim; sometimes there is a "break" between them. The mitzva to remember Amalek is juxtaposed to Haman's threat and downfall, Haman being an Amalekite.

PARA - the Shabbat before HACHODESH (see next paragraph). Sometimes follows Zachor directly; sometimes there is a "hafsaka (break)" between the two. Most common time of the year for the majority of the people to purify themselves from the ritual impurity caused by contact with a dead body was towards the beginning of Nissan, in preparation for Korban Pesach. (see next)

HACHODESH - the Shabbat of, or before Rosh Chodesh Nissan. Always the Shabbat after Para, never a break between the two. Contains the mitzva of Kiddush HaChodesh, including that Nissan is the first of our months. And deals with Korban Pesach and other Pesach topics, which we occupy ourselves with at this time.

In our fixed calendar, there are 4 possible arrangements of the Four Parshiyot and the break(s) among them. Each arrangement is coded, as follows:

DALET-DALET meaning that when the first of Adar is on Wednesday (Yom Dalet), then there will be one HAFSAKA (break-Shabbat) on DALET, i.e. 4 Adar. The break is between Sh'kalim and Zachor. This is the case this year, 5762.

ZAYIN-TET'VAV - when the first of Adar is Shabbat (last year's case), then there will be a break (bet. Zachor & Para) on TetVav, 15 Adar (Shushan Purim).

BET-VAV - 1 Adar on Monday, break on 6 Adar, bet. Sh'kalim and Zachor.

VAV-BET-YUD'VAV - 1 Adar on Friday means two breaks - on 2 Adar (bet. Sh'kalim & Zachor) and on 16 Adar (bet. Zachor & Para). 

G'matriya Match

In B'reishit 13:17, G-d tells Avra(ha)m Avinu to arise and walk throughout the length and breadth of the land, for G-d will be giving the Land to him. The opening pasuk in this week's sedra - And these are the MISHPATIM that you shall place before them (Sh'mot 21:1) is a condition of our keeping the Land. The 2 p'sukim are a G'matriya match.

From the Desk of the Director 

Parshat Mishpatim is replete with mizvot Bein Adam Lechavero – laws that shape our moral character and protect the integrity of our society. One of the more intriguing mitzvot instructs us to go out of our way to help an individual whom we hate whose donkey is crouching under its burden (Shmot 23:5).

Since the Torah commands us not to hate others, the rabbis explain that this injunction relates to a person known for his disdain of Torah. Despite our abhorrence of his sinful behavior, the Torah nevertheless asks, “Would you refrain from helping him?” Moreover, the passuk adds, “You should help him repeatedly.” 

The Torah teaches us first not to be cruel to animals. It seems that we are advised not to constrain our penchant for compassion under any circumstances. We are also cautioned to cooperate with the “hated” individual in relieving the suffering animal. The mitzva is to help him as much as it is to alleviate the discomfort of the donkey. 

It seems that if we can take care of helpless beasts of burden, we might learn to take better care of our own kind. The “Tosafot Pesachim” explains that assisting those we despise helps us overcome the propensity to hate others, even “leshem mitzva.” For such feelings most often set up a negative reaction with grievous results. Consequently, we might do well to heed those poignant words of King David: “Chokreini El, Veda Levavi” – ‘Search me, G-d, and discern [the innermost motives of] my heart.’

Shabbat Shalom, Menachem Persoff, Director, Israel Center

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