MISC section - contents: 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). "On Shushan Purim, the average person does not think of giving charity, for he feels that yesterday was Purim and he has already fulfilled his obligation. But what then is to become of the poor?'' he said. R' Yisrael Salanter would say: "A person who truly knows how to
fulfill the commandments properly can accomplish more in his Purim se'udah than
in Ne'ilah on Yom Kippur.'' 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. 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. Shabbat Shalom, Menachem Persoff [The Parshat T'tzaveh Homepage]
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