Shabbat Parshat T'TZAVEH - ZACHOR Halachic Times for Jerusalem
Israel Standard (Winter) Time Tzfat lights candles 30 minutes before sunset. Official candle lighting for Petach Tikva is 40 minutes before sunset, just like Jerusalem. Not everybody holds by that timing. Some communities calculate
Shabbat out at 33 minutes after sunset. Some use the angle of the
sun below the horizon to “end Shabbat” (8.5 deg). Also realize that Sfardim and
Ashkenazim often has differences in minhag. Sunset, on the other hand, is given for an elevation of 825m and, in parentheses, as if at sea level. There are different opinions as to which sunset time should be used for halachic purposes. We present both times. The deadlines for the SH'MA and the Shacharit Amida can be calculated in two ways. Either considering the day to be from sunrise to sunset or from dawn to stars out. The first way of reckoning is known as the opinion of the GR"A, and is the first time given in each case. The second method is known as the Magen Avraham, and is presented in parentheses. Aside from candle lighting and havdala, the times are presented as a range, from the current Thursday of the issue of Torah Tidbits until the coming Thursday, a span of 8 days. Days between the two Thursdays can be determined by interpolation (which means: a method by which to estimate a value of between two known values-this is something that people above a certain age might remember from high school trigonometry and logarithms, but younger people who went to school during the calculator era might not be familiar with). It is usually wise to "pad" the
times with a minute or two in the "play it safe" direction. E.g.
Plag Mincha. Better to finish Mincha a minute or two before the
given time. But, better to not light candles until a minute or two
after the given time. The "early" Kiddush L'vana this month works out to allow two points of review. First, according to the calculation, the last op for KL this month is Friday night (of Parshat Zachor). Usually, we don't say KL on Leil Shabbat or Yom Tov. However, if it is the last op for KL (and one hasn't said it yet during this month), then KL can be said on Friday night. The other point is that it is
brought down in various halachic works that if one hasn't said KL
before Megila reading, then there is a discussion about going out of
shul for KL on Leil Purim and then coming back in for Megila
reading, or waiting until after Megila to say KL. Usually, the
deadline for KL is sometime on the night of Megila reading (eve of
the 14th of Adar, that is), so there is a halachic issue to deal
with. But not this year. The point is moot. Purim is primarily the celebration of light and joy into which the people of Israel emerges after facing the terrible threat of Haman and his ilk who were bent on our destruction. This we celebrate with Megila reading, with a festive seuda, with exchange of gifts among friends, and an outpouring of concern and help for the less fortunate. We also are thrilled with some extra aspects of the Purim story that stay with us throughout our lives. A commitment was made to Torah and Mitzvot that "completed" our process of Kabalat HaTorah. We witnessed G-d working behind the scenes of nature and history. He is involved in this world even when it isn't obvious to all. This demonstration of G-d's Hand in the world is sometimes more powerful than a flashy open miracle. This realization is cause for a different kind of celebration, almost independent of the events of Purim. And then there is the down side of the experience. The carelessness or fool- hardiness of the child who had the accident, and in the case of Klal Yisrael - the nagging question of the story: What did the Jews of Achashveirosh's kingdom do or not do to deserve the threat of annihilation at the hands of Haman? This is a separate issue from analyzing Amalek and its wickedness. It is not a matter of taking the blame to ourselves when it is Haman who is the warped, wicked one. But we do recognize that no enemy can harm us or even frighten us, if we stay faithful to G-d. Therefore, in every episode in Jewish History, there are two issues to ponder - our enemy and ourselves. Back to the analogy: Let's say that the accident occurred because the driver of the car was speeding and DUI. He was definitely at fault. But the child also has to face the fact that he was careless and ran into the street without looking both ways. Commentaries tell us that the
Jews of Shushan (of the whole kingdom?) for- gopt that they were in
Galut. The went to the partes and had a good time. Even though
Achashveirosh was arrogantly flaunting the plunder of the Beit
HaMikdash that he had stolen from Vashti's family.
Even though he was mocking the G-d of Israel. And we were
having a good time. Not something to dwell upon on Purim day itself,
perhaps, but we have to face that side of the events at some time.
And that time might be Erev Purim, Taanit Esther. Let's not spoil
the celebrations, but let's not forget to learn lessons of Jewish
History and spare ourselves their repetition... or worse. SDT The People of Israel are likened to the Olive - just as the olive shows its greatness (its oil) only after being crushed and squeezed, so too does Israel show its special qualities after being subjected to the trials and tribulations of Jewish History. And Israel is compared to the oil of the olive - just as oil does not mix with other liquids, but rather floats above them, so too Israel does not (should not) mix with the nations of the world. And if we remain faithful to G-d, we will rise above the nations (or groups) who seek to hurt us. [S> 28:1 (5)] Moshe is next told to bring Aharon and his sons "front and center" to serve G-d as Kohanim. Special garments are to be made for the Kohen Gadol's glory and honor [99,A33 28:2]. [Some say that glory and honor refer to G-d's and the People's, not (just) the Kohen Gadol's.] Talented artisans are to do the work. The garments are: the CHOSHEN (Breastplate), EIFOD (decorative apron or cloak), ME’IL (robe or poncho), KUTONET (linen tunic), MITZNEFET (turban), and the AVNEIT (belt or sash). [Note: the TZITZ (forehead plate) and MICHNASAYIM (short pants worn under the Kutonet) are among the garments but are not mentioned at this point in the Torah. This can be explained. The pants are for modesty, not glory and honor. And, perhaps, the Tzitz is for G-d's honor and to humble the Kohen Gadol, so it too isn't part of the list of the garments that are for the K.G.'s honor and glory.] The artisans were to take the gold, dyed wools, and linen (for the purpose of making the garments). SDT There are different meanings to the Torah's phrase "for honor and splendor". Ramban gives it a straight- forward meaning - that the garments of the Kohen Gadol were for his glory. They were royal garments befitting the position of the Kohen Gadol, who was like royalty. With his special garments, the Kohen Gadol projected a perfect image. The garments helped present the Kohen Gadol to the People with great and appropriate dignity. This would help the People understand and relate to the Kohen Gadol as the vehicle of the Divine Presence among them. On a different level, we can say that the objects of glory were G-d and the People themselves. When the Kohen Gadol wore his special garments, and the people see him in his splendor, then there is an increase in honor to G-d. The special garments also increase our awareness of the Sanctity of the Beit HaMikdash, and we are inspired to repent. "Clothes make the man." In the context of the Beit HaMikdash, the Kohen in general, and the Kohen Gadol in particular, is himself filled with awe and will take his responsibilities more seriously. In addition, each specific garment reminds the Kohen (Gadol), and us, of a different aspect of Jewish Law and Life. Thus the Kohen's thoughts and intentions increase in purity. Even without a Beit HaMikdash, we are affected by the lessons of many Mikdash-related mitzvot. One should dress especially nicely for Shabbat and Yom Tov. One's own clothes, even during the week, should reflect the dignity of a Torah way of life. Modesty and neatness, plus the positive message we project to others are allpart of our daily deportment. [P> 28:6 (7)] The Eifod is to be woven from yarn made of threads of gold, three colors of dyed wool (blue, purple, crimson - the colors and shades are the subject of centuries of debate) and linen in an intricate style. The Eifod has two shoulder straps. The belt of the Eifod is made in the same manner as the Eifod itself, and is an integral part of it (not a separate piece that was attached). It is interesting to note that some of the furnishings of the Mishkan and some of the garments were explicitly to be "of a single piece", rather than attached. Not all the items of the Mishkan, nor all the garments, but the point is emphasized in the Torah for those items to which the rule must apply. Two onyx stones (Shoham) were set on the shoulders, upon which were engraved the names of the tribes. These stones with the names serve as an eternal reminder for the Kohen Gadol. SDT Talmud Yerushalmi states that
the name of Binyamin was engraved on both shoulder-stones, BIN on
one and YAMIN on the other. This idea is supported by the language
of the Torah - "From six of their names..." rather than "six of
their names". In V'ZOT HABRACHA, when Moshe is blessing the tribes,
the Torah says of Binyamin that "he will dwell between the
shoulders, "U'Vein K'teifav Shachen". [S> 28:15 (16)] The Choshen is made in the same intricate syle and manner of the Eifod. It is rectangular (double square) which when folded (which was the way it was worn) made a square measuring 1 ZERET (a span, which is half an Ama) on a side. Gold settings were woven into the Choshen to receive the twelve precious stones in four rows of three stones each. Straps and fasteners were made to firmly attach the Choshen to the Eifod. They must not be detached from each other [100,L87 28:28]. The Urim V'Tumim (parchment with the Divine Names on it) was inserted into the fold of the Choshen, and gave the Choshen its miraculous powers. SDT The letters of CHOSHEN rearrange to spell NACHASH, meaning "snake" but also meaning divination through the occult and black magic, powers in this world which are anathma to Torah and Judaism. L'havdil, the Choshen is one of our legitimate tools for revealing hidden things. Significant that these opposite "forces" are actually two sides of the same coin. CLARIFICATION: The yarn for the Eifod and Choshen was produced as follows: Six stands of T'cheilet-dyed wool (blue, opinions vary as to the shade) were twisted with a strand of gold to produce a thread. The same was done with Argaman-dyed wool (purple, blue- purple, other opinions) and gold, Shani-dyed wool (red, crimson) and gold, Sheish (white linen) and gold. Each thread was made of 7 strands - 6+1 of gold. Then the four threads were twisted together to form the yarn from which the Eifod and the Choshen were woven. Another CLARIFICATION Here's an idea about Shaatnez in general, and its use in the Kohen's garments in particular. This is not a reason for the prohibition of Shaatnez, nor for its use in Bigdei K'huna. It's just a point to ponder. Wool is the chief fiber from the animal kingdom. Flax is (or at least was) the chief fiber from the plant kingdom. Garments are the chief use of fibers. If so, we can say that one of the manifestations of human dominance over nature is our ability to take fibers from both plants and animals, process them and use them for our own benefit, comfort, and adornment. And taking the most prestigious of each kingdom, and weaving them together, and wearing garments made from the combination of wool and linen is one of the ultimate signs of our top position on the nature pyramid. Comes the Torah and tells us that we have limits. Yes, we may take from nature to clothe ourselves. But not limitlessly. Not the ultimate demonstration of complete dominance. Because WE do not completely dominate. Only G-d does. Perhaps, the prohibition of Shaatnez is a mitzva meant to humble us, and rein us in, if just a little. But when G-d commands us to fashion garments for the Kohen Gadol for G-d's (and the KG's) splendor, then the opposite is seen. G-d told us to purposely go "all the way". It might be similar to not building a private dwelling that matches or surpasses the beauty of the Beit HaMikdash. It might be similar in message to giving Bikurim and T'ruma, etc. Think about it. There are different opinions as
to how the names of the tribes (really, it's the sons of Yaakov,
rather than the tribes, since Levi and Yosef appear, rather than
Efrayim and Menashe) were engraved on the Choshen (and the Eifod’s
shoulder stones). Rambam has the same arrangement as Chizkuni, but he puts the names Avraham, Yitzchak, and Yaakov on the Reuven stone, and the words Shivtei Kah on the Binyamin stone. Note that in addition to the names of the tribes, there are additional letters that spell the names Avraham, Yitzchak, Yaakov, & Shivtei Yeshurun (another name for Bnei Yisrael). These additional letters are added to each successive stone so that each stone will end up with six letters engraved on it (according to Chizkuni). Furthermore, all letters of the
Alef-Bet are now represented, so that the Kohen Gadol can receive
Divine communication via the Urim V'Tumim and the letters on the
stones of the Choshen, which were illuminated and then interpreted
by the K.G. [S> 28:36 (8)] The TZITZ was to be made of pure gold with the words KODESH LASHEM, Holy unto G-d, hammered out as raised letters from the Tzitz. The Tzitz was secured to the Kohen Gadol's head by bands of T'cheilet wool. The Kutonet - tunic and the Mitznefet (or Migba'at) - turban - were made of pure linen. The Avneit, belt was woven from the wools and linen. There is a dispute as to whether only the Kohen Gadol's belt was Sha'atnez or those of all Kohanim as well. SDT The Avneit was 32 Amot long, approx. 16m of belt. It took a long time to put on and it produced a large bulge that the Kohen always felt when he put his arms at his sides. Similarly, the Kohen's turban was wound from 16 Amot of linen strip and probably "sat heavy" on the kohen's head. Sources say that a kohen saw his turban whenever he raised his eyes. Similarly, the Kutonet was long sleeved and almost floor length, so the kohen always noticed his garments during Avoda. This "guaranteed" that the kohen would have proper Kavana during his sacred service. For Aharon's sons (and all active
kohanim), there were four garments - tunic, turban, belt, pants. The
regular kohen's garments were also for honor and glory. Aharon and
his sons were to be dressed in their garments and anointed to serve
as kohanim. The linen pants of the kohanim, from waist to knees, was
for modesty. Rambam says there were loops at the waist for a
rope-belt. Rashi says the Michnasayim resembled boxer shorts in that
they were not tight-fitting. Rabbi Yaakov Auerbach z"l points
out that the G'matriya of that whole pasuk is 2449, the year from
Creation in which the Mishkan was first dedicated. There is a dispute as to whether
the Golden Mizbei'ach was hollow or solid. All agree that the Copper
Mizbei'ach was hollow. It was filled with earth each time the people
encamped. Not so, the Gold Altar. Some say that it was a solid block
of acacia wood, covered with gold. This gave it a stability and
strength it would not otherwise have. Others insist that the
description of the top of the Mizbei'ach as a GAG, roof, implies it
was hollow. There is debate as to who is
required to fulfill TIMCHEH - individual, commu- nity, and other
options - and when. But the reading of ZACHOR relates to the
commands to remember and never forget. We know well that there was
Amalek and there were, and are, its spiritual heirs. Remembering
should not be a goal, but a means to behaving in such ways that
history will not repeat itself and that Amalek will never succeed. The methods of acquisition of personal property are relevant. Personal property can be acquired: by lifting or pulling the object, or having the object delivered to the person acquiring the object; by the payment of money in unusual cases; by the buyer's courtyard, or his 4 cubits, or his vessels; by local law and local custom; along with real estate; and by barter. All these topics have been discussed in prior lessons. Obviously some of these methods are not relevant regarding found objects. None of the objects that the finder may pick up and keep for himself belong to the finder until he performs an act of acquisition to obtain ownership of the object. Ordinarily, picking up the object is the best method of acquisition. The object should be lifted up 3 tefachim, about 10 inches. In certain situations, pulling the object is the best method of acquisition. The mere spying of an ownerless object is not an act of acquisition. Even if the finder falls upon the object in a public place, it does not belong to him, since lying down on an object is not a method of acquisition. Thus if Shimon spies the object and falls down upon it and then Yehuda puts his hand under Shimon and grabs the object, the object belongs to Yehuda, since he took the object into his hand, this being an act of acquisition. However, in those places where the 4 cubits square acquires on behalf of the finder, falling on the found object there will also act as an act of acquisition of the object. It was stated in a prior lesson, "The courtyard acquires on behalf of the buyer - if it is guarded by either of two types of guarding: (1) there is a wall or fence around the premises, or (2) a person is guarding the premises. Assume an object falls into Shimon's courtyard, or an animal that cannot run fast or birds that cannot fly away are found in Shimon's courtyard. In all of these instances it must be presumed that the owner of the object has abandoned hope of having the object restored to him. Regarding found objects, the law is that Shimon's courtyard acquires a lost object on his behalf even if he is not present at the courtyard and even if he is not aware of the object in his courtyard. This holds true only if there is a wall or fence around the premises. If the courtyard does not have a wall or fence around it, Shimon will acquire the object only if he is present there. There are several views as to whether Shimon, in addition to standing there, also has to expressly state that he desires that his courtyard should acquire the lost object on his behalf. One view holds that Shimon, in addition to being present, must also specifically state that he wants his court- yard to acquire the lost object on his behalf. If he is not present or does not make the statement, his courtyard does not acquire the object on his behalf, and anyone may take the lost object lying on his property. The other view holds that the mere presence of Shimon at his courtyard is sufficient to have the courtyard acquire the lost object on his behalf and no statement is necessary. There is another view that compromises the views. If the lost object is an animal that has a broken leg and cannot run fast or a bird that cannot fly; then the courtyard acquires on behalf of Shimon only if he makes the statement that he wants the courtyard to acquire on his behalf. All inanimate objects are acquired by the presence of Shimon without his having to make a statement. Assume that the animals are running across Shimon's courtyard or birds are flying across his courtyard. They cannot be caught by Shimon and there are strangers running after these animals or birds. The courtyard has not acquired on behalf of Shimon and whoever catches them acquires them. It is stated in a prior lesson that the Rabbis have decreed that in the cases of acquiring found articles of personal property; if the found item is within the 4 cubits area of the finder, he acquires the found object even though he has not lifted it up. This decree is limited to objects found in a back street or in a simta (an area that is part of the public street, yet is off to a side and is not frequently used), or in a field that does not belong to any person. The decree does not apply to the frequently used portion of a public street, since every person is entitled to walk in any area of the public street, and therefore there is no area of 4 cubits that the finder of the item can declare to be solely his. This decree also does not apply to realty belonging to a third party. The area of 4 cubits is approximately 49 square feet. The object belongs to the person within the 4 cubits whether the person reached there first and then the object or the object was there first and then the person. Two people, Shimon and Levi, both entered into the 4 cubit area where the found object rests. Or both of them are standing within the same four cubits and the object falls into these 4 cubits. Both of them acquire the object, although it may be closer to one of them. If one of them entered the 4 cubits before the other and the object was already there, then the one who entered first acquires the object. There is an opinion that the four cubits acquire for the finder only if he is standing still in the 4 cubits. Others hold that the finder acquires the object whether he is standing still or walking through the 4 cubits. Regarding the acquisition of lost animals, assume that an animal appears lost. For example, Shimon spies a cow or other domesticated animal grazing along a road in the daytime, even for several consecutive days. This law is that animal is not a lost animal and must not be taken. However, if the animal is wandering along the road at the crack of dawn and is still there at dusk for several consecutive days, the animal is presumed to be lost. If it is at night, in those communities where animal do not graze at night, the animal is considered a lost animal. Similarly; if one sees a horse whose saddle is not in place, or a mare that is running loose with its foal, these are considered lost animals. If the animal is running along the road, if it is running toward town or toward a farm- house, it is presumed not lost. If it is running away from town, it is deemed lost. Community practices will be controlling as to whether an animal is deemed lost. All animals that are lost must be restored to the owner, unless it is known that the owner has abandoned hope of having the animal restored to him. Generally; the same methods of acquiring animals that are purchased are used to acquire abandoned animals, that is, by pulling the animal or by riding the animal, in both cases so that it moves from the space where it was. The subject matter of this lesson
is more fully discussed in Volume VIII Chapter 261 of A Restatement
of Rabbinic Civil Law by E. Quint. Copies of all volumes can be
purchased via email: orders@gefenpublishing.com and via website:
www.israelbooks.com and at local Judaica bookstores. We explained last week that one of the main purposes of marriage is to cultivate an appropriate relationship to worldly possessions and enjoyments. A single person can subsist on a minimal income and shield himself from the challenges of the world of work, but a married person is generally obliged to devote himself to earning a living. The marriage itself is incomplete unless he provides his wife with a ketuba obligating him to support her in a dignified way (SA EHE 66), and one of the main purposes of marriage is to raise a family - which is an expensive proposition. Rebbe Natan of Breslav (Likutei Halakhot laws of Yibum) explains that our shoes are an exemplar of our relationship to our possessions. They symbolize our material wealth. One example of this is the blessing we say on donning our shoes, thanking HaShem "Who provides me with all my needs" (SA OC 46:1). Our shoes are in effect all our needs! Likewise our Sages tell us that shoes are a person's most important possession: "A person should sell even the beams of his house and buy shoes for his feet" (Shabbat 129a). As we have explained in previous columns, the basis for this symbolism is that shoes represent human dignity by elevating us and separating us from the earth, which was cursed by the sin of Adam and Chava who used HaShem's bounty against His will (Bereshit 3:19). Since married life is meant to develop a proper relationship to our possessions, and shoes represent this relationship, there is naturally a profound relationship between marriage and shoes, specifically the man's shoes (since the primary responsibility for supporting the family falls on the man, as the ketuba indicates). We find this relation ship in many places in Scripture. For example, when the brother-in-law declines to marry his brother's widow, she makes a public demonstration of removing his shoe, and he is called "The house of the shoeless" (Devarim 25:9-10, as we explained last week). Another example is that of Moshe. When he attained prophecy at the burning bush, HaShem commanded him, "Remove your shoes from your feet" (Shemot 3:5). The Zohar teaches that this meant that he should separate from his wife. (Zohar Pikudei II 222a; see Rashi Bamidbar 12:1. While a normal person is expected to live married life and wear shoes, to face the challenges of the material world, the prophet Moshe was far above this level, therefore he removed his shoes and separated from Tzippora.) When the anonymous relative of Elimelech declines to both redeem his fields and marry Ruth, yielding to Boaz, we learn, "And he drew off his shoe" (Ruth 4:8). According to one opinion in the gemara (BM 47a), it was the relative who took off his shoe. Ibn Ezra explains that according to this opinion, the shoe itself represents the entire redemption, meaning presumably both the property and the marriage, which the relative gave to Boaz. Again, the shoe is the symbol of both property and married life. The groom is undertaking a new life, a married existence in which he will be compelled to cope with the responsibilities of livelihood and possessions; a prominent symbol of these responsibilities is the shoe, an intimate possession which provides us with material dignity by elevating and separating from the natural world. It is only natural that we celebrate the wedding and gladden the groom by beautifying his shoes. [This approach also sheds light on another aspect of this custom. Logically we should expect that the guest would do the best possible job by giving a spit shine, yet we see that this is never done. The above explanation shows why. Spitting is parallel to the removing of shoes as a symbol of separation from married life. When the brother-in-law declines yibum, the widow both removes his shoe and also spits before him. Likewise, when Miriam criticized Moshe's separation from his wife, the Torah likens her rebuke to having her father "spit before her" (Bamidbar 12:14; see Rashi on 12:1). So a spit shine would exactly contradict the message provided by beautifying the groom's shoes.] “Meaning in Mitzvot” is undergoing intensive editing, and BE"H and the help of loyal supporters, we hope to have the book out soon. If you would be interested in helping with publication, please contact Rabbi Meir about making a dedication or subscription (advance purchase): mail@asherandattara.com, fax 02-642-3141 Rabbi Meir authors a popular
weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish
guidance on everyday ethical dilemmas in the workplace. The column
is a joint project of the JCT Center for Business Ethics, Jerusalem
College of Technology - Machon Lev; and Aish HaTorah. You can see
the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com
or www. aish.com We may understand this as punishment for Shlomo's sin of idolatry. However, Chazal (Shabbat 56b), following the text itself, "not as David, his father", saw that it is only relative to the deeds of David that he is considered a sinner. He did not rebuke the women of the many foreign nations he had married in order to cement Israel's political relations with them. Nevertheless, in keeping with the rest of Tanach, his wrongdoing and punishment are clearly recorded; that is made even clearer by the opinion of Shimon bar Yochai (Talmud Jerushalmi, Sanhedrin 5:6), that Shlomo simply took many women for pleasure. Nobody, no matter how pious or how powerful or how sanctified, is free of Judaism's evaluation of their conduct and where deserving, of rebuke. Although the biblical figures are not average or ordinary people, but spiritual-religious giants, their shortcomings and judgment are reported without favouritism, in order that we may be warned and strive to prevent them in our own lives. It is true that G-d postponed the breaking up of the kingdom till Rechavam, Shlomo's son ruled, just as He rendered the kingdom from Saul, for his sin with Amalek, but waited till Saul's death before allowing David to ascend the throne, and just as He delayed the promised punishment of Achav because of his T'shuva. However, in a generation that likes to stress and teach only Divine Chesed, we should remember that in all these cases, G-d's mercy only weakened the severity of His Din, but did not cancel it; there is no evading the consequences of our actions. We could ascribe Shlomo's wrongdoing to the corruption of power. After all he ruled the greatest Jewish empire, acquired unparalleled wealth, foreign kings and princes did homage to him, and his wisdom was world famous; his wrongdoing, surely an example of the biblical verse, "Jeshurun waxed fat and kicked" (Dvarim 32:9). World history is replete with the empires and kingdoms that collapsed at the very peak of their power, under a burden of similar arrogance, flowing from a belief in their own might, power and ability. Social and religious movements, holding promises of utopia and a cure for all the ills and problems of Mankind, have been perverted to great evil by this self-same arrogance and delusion of power. Rabbi A. H. Kook wrote that national- ism is natural to all peoples and has very positive functions of melding the spiritual forces of a people and permitting their cultural, social and moral development. However, it contains in it the potential for oppression, strife and war. The same is true of Jewish nationalism and if we lose our moral and spiritual compass, our nationalism will degenerate, just like any other nation. Such results were clearly spelt out both to David and to Shlomo. "And if you walk before Me as did your father David... then I will establish the throne of your kingdom for ever. But if you turn from following me, then will I cut off Israel from the Land I have given them and this house [Beit HaMikdash] will I cast out of My sight" (ibid 9:4-10). This warning echoes and re-echoes
throughout the Tanach, yet there is however, an additional spiritual
factor introduced by Shlomo. He was quite aware of the dangers to a
king's spiritual, moral and religious behaviour flowing from the
multiplication of wives, money and horses. He understood and
accepted the necessity and the wisdom of the Torah's restrictions on
the rights of a Jewish king regarding all of them (Dvarim 17:16-17).
However, he believed that for him there was no danger, since in his
wisdom he would be able to do all of the forbidden things but they
would not cause him to sin. His view has been paralleled by the
objection of other religions to the whole Jewish concept of
practical mitzvot, to our concept of legal restraints to human
actions in all spheres of life and to our insistence on fear of G-d
as a deterrent to evildoing. They and indeed many Jews have argued
that human wisdom, common decency or social education suffice to
build a humane, moral and just society that is the aim of all
people. Avimelekh questioned Avraham as to what evil among the
Philistines led him to believe that they would kill a man in order
to take his wife. And Avraham answered, "Surely there is no fear of
G-d in this place" (B'reishit 20: 11). To Shlomo, Hillel would
answer, "Do not believe in yourself till the day you die" (Pirkei
Avot 2:5). Q Last Purim, we read the Megilla in someone's house and split it up among readers (=BK). The last BK came quite late, after we had already started. The question arose whether, assuming that BK did not fulfill his mitzva with part of the Megila (he read it again at home later), he was able to be motzi us (enable us to fulfill our mitzva)? A After discussing whether the late arriver was able to be motzi you, we will get into a discussion on proper procedure in such cases, which will apparently surprise you. One indeed does not fulfill his mitzva of reading the Megila by starting in the middle and finishing up later (Shulchan Aruch, Orach Chayim 690:6). Yet one can be motzi others even if he is not fulfilling the mitzva at that time (Rosh Hashana 29a). He only needs to be such a person who is obligated in the mitzva generally. We do find opinions that if a person reads the Megila with ear plugs, he cannot be motzi others, because reading the Megila without hearing it is an incomplete reading (Avnei Nezer, OC 439). One can ask whether the same is true for reading out of order, which would mean that your BK did not perform a genuine reading that could be motzi others. However, the assumption of the poskim who discuss the following matter is that there is not a problem being yotzei b'dieved (after the fact) with the section read by your BK who read only part of the Megila at that time. The Shulchan Aruch (OC 140:1) rules that if a BK for a regular Torah reading is unable to complete the aliyah, the one who replaces him must return to the beginning of the aliyah. This is because, otherwise, the beracha of the first BK does not go on the p'sukim read by the second and vice versa (Mishna Berura 140:2; see ibid.:5 regarding the situation that the BK does not make the berachot). The Magen Avraham (692:2) says that for the same reason, when one cannot complete the Megila reading, the second BK must return to the beginning of the Megila. The majority of poskim, led by the Eliya Rabba (692:3), argue with the Magen Avraham for various reasons, including that the nature of the berachot on the Torah are more personal to the one making them and were instituted as a "bookends" for the Torah reading. In contrast, the beracha before the Megila reading is simply a Birkat HaMitzva for the whole public. Therefore, just as when one gets stuck in the middle of blowing shofar, he can be replaced without returning to the beginning, so too here. Sh'vut Ya'akov (I 42) makes a distinction that is very pertinent to our case. He says that the Magen Avraham is correct in the case that the BK who takes over was not present for the beracha to begin the Megila reading. The Chatam Sofer (on Magen Avraham, ibid.) agrees with the Magen Avraham's ruling, but not because of the berachot, but because it is an affront to the wholeness of the Megila to have it broken up among BKs. Torah reading is different in this regard, because it was specifically instituted to be broken up into multiple aliyot, whereas the Megila was not. Despite all of these foreboding opinions, we should point out two things. The Magen Avraham's concern, in its various forms, does not disqualify the reading after the fact. (Even if one makes no berachot, he fulfills the mitzva). Secondly, the accepted opinion is that when one BK needs to be replaced, another can continue even if he came in the middle of the Megila reading (Sha'arei Ephrayim 6:3; Kaf Hachayim 692:12). However, one needs to consider when it is justified to set up l'chatchila a questionable situation which the poskim discuss as a b'dieved, at best. (From the information you left us, it is clear that you live in a place where minyanim with B'ROV AM HADRAT MELECH (the King is glorified when He is praised in mass gatherings) and BKs capable of reading the whole Megila exist). 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
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version). Please leave the subject blank. Ask the Vebbe Rebbe is
partially funded by the Jewish Agency for Israel Obviously, Hashem's presence trans- forms this physical structure into a sacred site; man, however, plays a role in creating this holy-saturated setting. Man must take a moral inventory of his intentions as he builds. Hashem will not magically appear to Israel - He desires for man to look within and take action, to build a structure with reflection and pure intentions. More simply put, Israel must do their part and only afterwards will God will do His. This concept expresses itself in many Mikdash settings. In Sefer Devarim Israel is commanded to sacrifice to God in the place that He chooses to put His name. "But to the place that the Lord your God shall choose …" (Devarim 12:5). How does Israel know where to sacrifice? How do they know that Hashem is referring to the Temple Mount in Jerusalem where the Mikdash will eventually stand? The Sifrei answers that a prophet will reveal the exact location. Does this imply that Israel should wait around until the prophet supernaturally reveals the location? Absolutely not! The Sifrei continues: "'There you shall seek Him, at His dwelling, and there shall you come' - seek and find Him, and then a prophet will tell you." Man is obligated to set out on a spiritual and very practical expedition! He must search within and actively seek out the area of Hashem's presence; only afterwards, will Hashem reveal the location of the Mikdash via a prophet. Regarding Mikdash matters, man must search within, he must act, he must conduct himself with holiness, and only then will Hashem reveal Himself. May we mertit to complete the necessary steps that will enable the Shekhina to outwardly reappear, speedily in our days. Rabbi Mordechai Reich, Efrat TORAH THOUGHTS as contributed by
Aloh Naaleh members for publication in the Orthodox Union's 'Torah
Insights', a weekly Torah publication on Parshat Ha'Shavuah Stallion is a male, mare is a
female, foal is a baby, filly is a young female, colt is a young
male, yearling is after its first birthday, sire is the father of a
horse, dam is the mother of a horse. A pony is not a baby horse. It
is a fully grown small horse. Average life span is 20-25 years...
Over 350 different breeds of horses and ponies. Four main groups:
"light" horses with small bones, thin legs and weighing less than
590 kilo (e.g. thorough- breds); "heavy" or draft horses which can
weigh up to a ton and are strong with large bones and sturdy legs
(e.g. Clydesdale); ponies which are usually not more than 1.5 m.
tall (Shetland); feral horses, wild or semi-wild (e.g. mustang).
Horses are mammals in the same family as zebras, mules, and
donkeys... smallest pony in history was a stallion named "Little
Pumpkin", 35cm, 9 kilo... tallest horse ever recorded was a Shire
called Samson, 2.2m, 1524kg... when spoken to, horses distinguish
tones rather than particular words... longest tail measured was 6.7m
long... horses have two blind spots, directly behind them and
directly in front of them... can communicate how they feel by their
facial expressions. They use their ears, nostrils, and eyes to show
their moods... drink up to 40L of water a day... expend more energy
lying down than they do when they are standing up! long limbs and
large heart and lungs, the horse is designed for galloping. Jumping
is not natural... cannot breathe thru their mouths... Now, in the opening verses of the parsha (Shemot 27:20-28:4), Moshe is suddenly addressed three times with the term, V'ATA - 'you'. The implication is that it is time for the leader to involve himself directly in the upcoming tasks associated with Sanctuary's completion. Thus, note the commentators, Moshe was to personally supervise the oil used for the Menora, the designation of the Kohanim, and the selection of the talented artisans. The Torah is surely teaching us that it is insufficient for a leader to be solely a purveyor of instructions; he must be involved on the personal level and set an example to others. Yet the message goes beyond that. For in describing the purpose of
the priestly garments as symbols of 'glory' and 'splendor' (ibid
28:2), the Malbim suggests that glory accrues on the basis of
blessings bestowed by G-d and splendor from the regard earned
through personal accomplishments. Clearly, Jewish leadership is also
a combination of Divine wisdom flowing down and the individual's
example and integrity that inspires. If a Nazir became ritually impure, whether intentionally or by accident, he had to undergo ritual purification and count seven pure days. Like the T'mei Meit, he was sprinkled with Mei Chatat, spring water mixed with the ashes of the Para Aduma (red heifer) on the third and on the seventh day. He also had to cut his hair on the seventh day. "On the eighth day he shall bring two turtledoves or two young doves to the Kohein… The Kohein shall make one as a Chatat, a sin offering and one as an Olah, a burnt offering, and he shall provide him with atonement for having sinned… He shall dedicate to G-d the days of his abstinence, and he shall bring a sheep in its first year for an Asham, a guilt offering…" (Bamidbar 6:9-12). Once he had fulfilled these obligations, he was required to start his period of Nezirut anew (ibid.). The meat of the Chatat and the Asham was eaten by the Kohanim within the Azara (Zevachim 5:3,5). The eating of the sacrificial meat by the Kohanim was part of the atonement process. "The Kohanim eat and the owners (i.e. in this case the ritually contaminated Nezirim) obtain atonement" (Pesachim 59b). The Olah was burnt completely on the Mizbei'ach (Zevachim 5:4). When the Nazir's term of Nezirut was fulfilled, he had to bring three Korbanot; a Chatat (a female lamb), an Olah (a male lamb) and a Shelamim (a peace offering, a ram). The meat of the Chatat was eaten by the Kohanim in the Azara and the Olah was totally burnt upon the Mizbei'ach except for the skin which was given to the Kohanim. The Shelamim was unique among Korbanot in that part was burnt on the Mizbei'ach, part was given to the Kohanim, and part eaten by the Ba'al HaKorban, the person bringing the Korban, the Nazir. The Nazir also brought "A basket of unleavened bread; loaves of fine flour mixed with oil and unleavened wafers smeared with oil; and their meal offerings and their libations" (Bamidbar 6:15). These accompa- nying offerings - Nesachim - were brought together with the Nazir's Olah and Shelamim. There were ten of each kind of unleavened bread, loaves and wafers. The number ten, which is not specifically mentioned in the Torah, was derived from analyzing the p'sukim, which ordained the number of loaves, both leavened and unleavened (the Lachmei Toda), which accompanied the Korban Toda, the thanksgiving offering (Vayikra 7:11-14). A Chatat did not require Nesachim. Vayikra 2 describes how these loaves and wafers were prepared and smeared with oil. The expenses of the offerings of
impecunious (poor) Nezirim were frequently paid for by the wealthy
and it was considered of great religious merit to do so. Josephus
reports that King Agrippas supplied the sacrificial offerings for
many Nezirim (Antiquities XIX 6:1). A Yerushalmi reads, "In the days
of Shimon ben Shetach, 300 Nezirim (who had completed the period of
their vow) came to Jerusalem. They were poor and could not afford
the costs of their required sacrificial animals." The great Sage,
because of his brilliance, was able to find valid Halachic reasons
for releasing one hundred and fifty of them from the necessity of
bringing the sacrifices. But still one hundred and fifty remained.
"He went to his brother-in-law, King Yannai and said, 'There are 300
Nezirim who finished today their period of Nezirut. They need nine
hundred sacrificial animals - three animals for each Nazir and they
are poor. You provide one half and I will provide the other half."
So the King sent four hundred and fifty animals. But informers later
told the King that Shimon ben Shetach never actually paid for the
four hundred and fifty animals. The King got angry and the Sage had
to flee the country. Later at the intercession of "great and
important guests from Persia", he was returned to favor and then the
King asked him why he had deceived him. The Sage explained that he
did not deceive him at all. The King had met the religious
obligations of half of the Nezirim by furnishing them with
sacrificial animals. He, Shimon ben Shetach, on the other hand,
achieved the same result for the other half by his wisdom in Torah.
He simply had succeeded in finding ways for them to be relieved of
the financial burden that the bringing of these sacrifices would
have entailed (Yerushalmi Berachot 11b). But there were Chachamim,
such R'Eleazar HaKapar, whose attitude towards the whole concept of
Nezirut was at best ambivalent, he considered the Nazir a "sinner" (Nazir
19a, but note 3a). Simon the Just said; "In the whole of my life, I
ate of the Asham, of a defiled Nazir only once. This man who came to
me from the South, had beautiful eyes and handsome features with his
locks heaped into curls. I asked him; "My son, why did you decide to
destroy such beautiful hair? He replied, "In my home town, I tended
my father's flocks and once upon going to the fountain to draw
water, I gazed at my reflection. Then my evil inclination attacked
me and sought to 'banish me from the world.' I said, 'Evil one, why
are you prideful in a world that is not yours… you who are destined
to be consumed by worms. By the Temple service, I will cut off these
locks for the sake of Heaven.' Then I (Simon the Just) rose and
kissed him and said, "May there be many Nezirim like you in Israel."
(Nedarim 9b) <to be continued> Every week from Nahariya and Tzfat in the north to Sderot and Kiryat Gat in the south, over three thousand youngsters participate in the OU Israel Center's youth programs. The NCSY-style Makom BaLev, the Zula for teenagers at risk and NESTO for English-speaking teen Olim are three facets of our Youth program. There is more. Please take a couple of minutes to read about our Youth programs in more detail, in the enclosed ad journal form. Day in and day out the OU Israel Center is here for you; now we turn to you to be there for us. On May 18th we will celebrate together at the OU Israel Center's first annual Dinner. We will have the pleasure of honoring Mr. Marc Belzberg, Rabbi Aharon Adler, and Rabbi Stewart & Susie Weiss, each of whom has contributed so much to the Israel Center and Torah education. The dinner and its journal is the opportunity for you to express you appreciation and show your support to the Israel Center. The proceeds of the dinner and journal are earmarked for the Center's youth programs. Just think! Your donation means that another teenage oleh from Kharkov will find a warm welcome in our Beit Kharkov, your contribution will assist Makom BaLev to bring another group of Israeli kids closer to yiddishkeit. With your assistance, young religious high school students will be able to reach out to their non-religious peers with Torah and Mitzvot. And with your help, the Zula will save another boy or girl from life on the streets. Please fill out the enclosed
form, reserve places for the dinner and/or place an ad in the dinner
journal. We thank you in advance for your generosity and look
forward to seeing you at the Israel Center and at the Dinner. (or
call 5667787 x 203 for more info..) THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt bypressing2rightawayandleavingyour message sooner. What’s for lunch? When a tiyul says “bring your own lunch”, you can buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or TIYUL HOTLINE up to the day before the TIYUL and request a box lunch. 18NIS will get you a delicious sandwich (specify your preference), a refreshing drink (specify regular or diet) andadessert.Yourboxwill be ready for you when you board the bus. CANCELLATION POLICIES Please note: We reserve the right to charge a cancellation fee in case of last-minute cancellations. (Please speak to Batya at the Travel Desk when making reservations.) Also... Price of tiyul is based on a minimum number of participants. Students from Abroad Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 249). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one! KASHRUT POLICY Food for Israel Center In-House programs is supervised by <-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center. Please note: We cannot return phone calls from overseas, but rather people should fax 972-2-5660156 for the Attention of Batya or email to tiyul@israelcenter.co.il For reservations at the hotels
listed below or any other Israeli hotels,
please call Batya directly at the Travel Desk 566 7787, ext.
249.She'll be happy to accommodate you with any of your requests. [2] AL HANISIM is inserted in each Amida and Birkat HaMazon of Purim. Omitting AL HANISIM does not require repeating either the davening or benching, but in each case there is a second place to insert AL HANISIM if you forgot to say it in its “official” place. For the Amida, one would say AL HANISIM right before Y’H’YU L’RATZON IMREI FI... Going back is not an option once you finish the bracha within which AL HANISIM is said. Similarly for benching. Once you conclude AL HAARETZ V’AL HAMAZON, don’t go back, but say AL HANISIM as a HARACHAMAN, towards the end of the benching. In this case, a modified intro is used. It goes something like this (texts vary): (written out in hard copy of TT) (alod hard copy of TT) Here is
the full AL HANISIM for those who might find it convenient to have
it out of a siddur or bencher (e.g. if you are benching or davening
by heart and AL HANISIM is the only part you don't know by heart -
one should try to always use a siddur or bencher, even if he knows
it by heart): [4] Matanot LaEvyonim - gifts to the poor. Giving money to a Tzedaka fund that will not be distributing money to poor people on Purim day itself, is NOT an ideal way to fulfill this mitzva, and should be a last resort, when one has no access to poor people on Purim day. The requirement is to give to a minimum of two poor people. If one gives gifts to poor people on Purim eve, or even a couple of days before Purim, and the poor people will use the money on Purim day, there are opinions that this fulfills the mitzva of Matanot LaEvyonim. Ideally, the gifts to the poor should be given early in the morning of Purim day, so that the recipients can use the money for their Purim Seuda needs. This mitzva can be fulfilled with money or food. Ideally, one should give an amount equal to the value of a meal, even though a much smaller amount technically fulfills the mitzva. Some say that the gifts should be significant enough - or special enough - to bring joy to the recipients. One should not use "Maaser money" for Matanot La- Evyonim. Since women are also obligated on this mitzva, they should do it, or if they are relying on their husbands, the husband should have in mind that he is doing his mitzva, and for his wife. Children should do this mitzva on their own and not rely on their father's giving. When one spends a significant amount of money for his Purim Seuda and Mishlo'ach Manot, he should not just do Matanot LaEvyonim in a token fashion, but should do it well. [5] Mishlo'ach Manot. Main reason given for this mitzva is to show that Haman's statement about the Jewish people is a terrible lie. He said that we are a scattered people who don't care about each other. That we lack unity. This mitzva of giving gifts of food to fellow Jews, providing them with Purim delights, sharing with them, all point out Haman's lie. Some say that the mitzva of Mishlo'ach Manot should be done specifically through a SHALI'ACH, an agent. In other words, you give gifts of food to someone who will give them on your behalf to the intended recipient. Others do not consider a Shali'ach to be necessary. Sender and receiver should be aware of who will receive and who sent, respectively. Sounds obvious, but there are situa- tions that this rule addresses. For example, you bring Mishlo'ach Manot to someone who isn't home. You leave it on the door handle (remember doorknobs in the old country? Here it's handles). If you don't identify the package as coming from you, or if the person does not get the package until after Purim, there is something lacking in this particular giving. Usually, people give to more than the minimum one recipient, so if there is something technically lacking in some of the Mishlo'ach Manot, it is most likely that the mitzva is fulfilled in some of the other Mishlochot. Some opinions hold that the sender and recipient need both be observing Purim on the day in question. This is particularly an issue for Yerushalmim sending to open-city folk and vice versa, when one is observing Purim on the 14th and the other on the 15th of Adar. Make sure that at least one person you send Mishlo'ach Manot to is observing Purim on the same day that you are, and on the same day you send the gifts. Manot is plural, and the practice is to send at least two different food items as Mishlo'ach Manot. The food should be ready to eat, rather than require cooking or baking, etc. before the recipient can enjoy it. Another reason for two gifts, besides the pluralness of the word MANOT, is to commemorate the two gifts that Achashveirosh gave to Esther - Beit Haman and his royal ring. Most opinions say that drink can be counted as one (or both) of the gifts; others say that drinks - even wine - do not count for the two gifts. In "normal" situations, it is considered a proper practice to send Mishlo'ach Manot back to those who sent them to you. It is considered preferable to send back something different from what one received. You get wine and hamantashen, send back an orange and some chocolate. This way, one's joy is increased in the receiving and sending. Some hold that one should fulfill the mitzva of Mishlo'ach Manot before he eats breakfast. Right after davening in the morning is ideal, because Shehecheyanu before Megila goes for the other mitzvot as well. [6] Seudat Purim. This is a Purim Day mitzva, and a seuda at night is not considered a fulfillment of the mitzva. This notwithstanding, one should also eat something special on Purim night. Although one can fulfill the mitzva of Seudat Purim in the morning, it is the widespread practice (except when Purim is on Erev Shabbat) to have the seuda after davening Mincha. The main fulfillment of Seudat Purim is during the day, but the common practice is to extend the seuda into the night. For 14th of Adar people, this has the advantage of also acknowledg- ing the 15th as part of the Purim period. For 15th of Adar people, it is less clear that it is praiseworthy to extend their seuda into the night. In either case, there are differing opinions as to where in Birkat HaMazon to say AL HANISIM when one is benching at night when it is officially not Purim anymore. Some say to say it in NODEH, where it is found; others hold that it should be said as a HARA- CHAMAN. One should have something special to eat on the other day of Purim (Sunday for the Monday people and vice versa). Seudat Purim should definitely have HoMotzi (even though some sources claim that it is not a requiremnet). Ideally, one should have wine at his seuda (more than he usually has on other occasions). Wine is such a significant feature of the Megila, from the wine mentioned at the early parties of the king to the parties that Esther used to plead before the king. Some say that the "mitzva" of drinking applies only to wine. Others give a slightly different reason for drinking, and that can be fulfilled by other intoxicating bever- ages as well. According to some opinions, meat should be on the menu, because of its being part of the traditional definition of Simcha. Part of the mitzva of (eating and) drinking is to reach a point of not being able to distinguish between Blessed is Mordechai and cursed is Haman. Some say that this is achieved by becoming inebriated (a.k.a. besotted, crapulent, drunk, inebriate, intoxicated, sodden, tipsy, cockeyed, stewed, blind, bombed, boozed, crocked, high, lit up, loaded, looped, pickled, pixilated, plastered, potted, sloshed, smashed, soused, stinko, stoned, tight, zonked, three sheets into the wind). Others hold that drowsiness or sleep from the wine, accomplishes AD D'LO YADA. (And even an inability to add a
column of figures correctly, can bring a person to AD D'LO YADA. How
so? BARUCH MORDECHAI in Hebrew, adds up to 2+200+6+20 (that's 228) +
40+200+4+20+10 (that's another 274) = 502. ARUR HAMAN is 1+200+6+
200 (407) + 5+40+50 (95) = 502. The same g'matriya! So what do we
mean AD D'LO YADA between the two? There is no difference
numerically. Ah, let's use AT-BASH g'matriya instead of the regular
numeric values of the letters. Back to BARUCH MORDECHAI. BET = SHIN
=300. REISH = GIMEL = 3, etc. 300+3+80+30 (413) + 10+3+100+30+40
(183) = 596. That's the AT-BASH G'MATRIYA of BARUCH MORDECHAI. ARUR
HAMAN = 400+3+80+ 3 (486) + 90+10+9 (109) = 595. Just one less than
BARUCH MORDECHAI. One who drinks enough wine so that he will not be
able to handle these calculations, will also achieve AD D'LO YADA in
a numeric sense.) One should wear Shabbat & Yom Tov clothes on Purim, in honor of the day. (It seems reasonable to say that a costume is also in honor of the day, but not regular weekday clothing.) According to Minhag Yerushalayim,
there is a special chapter of T’hilim to say on Purim day, instead
of the “regular” Song of the Day. Others will say both the regular
one and the special one. Some add to the special one another one or
two chapters (124 and/or 69). We include here just AYELET HASHACHAR,
T’hilim 22, which is the Shir Shel HaYom for Purim. This Psalm is
said on Tuesday and/or Wednesday, depending upon what day(s) you
have Purim. The king has elevated Haman to a high position of authority in his court. And a decree has been issued that requires those in the court of the king to bow to Haman. And Mordechai does not bow. So far, that's the story as we remember it. The servants of the king notice that Mordechai does not bow to Haman - implication is that Haman himself does not notice - and they ask Mordechai how come he is violating the king's decree. They keep after Mordechai day after day, and then they tell Haman that Mordechai doesn't bow to him - why do they report Mordechai to Haman? To see if Mordechai will stick to his position once Haman realizes that Mordechai doesn't bow... BECAUSE Mordechai told them that his refusal to bow was because he was Jewish. Then Haman sees that Mordechai is not bowing and he is filled with rage. And how does Haman react? Not with the typical (for that situation) "off with his head". No, that won't work in this case, because they told Haman that it was a Jewish thing. Where does that bring Haman? To the point where he desires to destroy the entire Jewish nation, the people of Mordechai. It is not only Haman that we can label the anti-Jew in this story. All the servants of the king wanted to test the Jew to see if he would stand by his commitment... because he told them that he was a Jew. How this situation echoes
throughout Jewish History. It is often borne on an envy and jealousy
of our higher standards and aspirations. OU ISRAEL CENTER [The
Parshat T'tzaveh Homepage]
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