Z'MANIM - HALACHIC
TIMES - Correct for TT #660 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. For those who have not
said Kiddush L'vana yet this month, this Motza"Sh is your best
opportunity. If clouds prevent KL then, it can be said any night
following until and including Thursday night, which is Megila night
for us all. One saying KL on Thursday night should do it after
having broken his fast. Jerusalemites, who
don't usually have Megila reading right after Taanit Esther - as we
do this year - should be reminded of the above points. The link of Amalek to Haman to the Nazis does not require any leaps of imagination. One of the hallmarks of Amalek is their desire to destroy the people of Israel, just because we exist. Just because we are different. Just because. Haman had a complaint about one person who refused to bow to him. When he saw Mordechai, he was filled with rage. He desired, tells us the Megila, to destroy every man, woman, and child of Mordechai's nation - because they (the people in Achashveirosh's court) told him (Haman) that Mordechai was a Jew. Hitler sought the Final Solution - a very similar plan to Haman's and to Amalek's. (Tragically, Hitler was far more successful in his plan than his predecessors.) The mitzvot to Remember and Never to Forget apply to Amalek and to his descendants - actual and figurative. One need not draw a family tree to realize that the Nazis were the heirs of Amalek, as are neo-Nazis and others in our own time. This is part of the Torah's reference to "a war against Amalek MIDOR DOR", from generation to generation. The mitzva of ZACHOR is defined as a yearly public Torah reading of the "portion of Amalek". It is yearly because the gemara teaches us that memories fade in a year's time. Annual reminders keep the memories alive. The command of LO
TISHKACH, thou shalt not forget, is constant, TAMID. The most recent
example of that which exists in order to facilitate our LO TISHKACH
and that of the world, is the new Yad Vashem museum. Remember Amalek
and all they epitomize. [P> X:Y (Z)] and [S>
X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively.
X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number
of p'sukim in the parsha. SDT Note that it does not say "And G-d called to Moshe", but rather "And He called..." Vayikra is not a fresh beginning; it is the continuation of P'kudei. At the end of P'kudei, Moshe was temporarily out of touch (so to speak) with G-d (a cloud prevented Moshe from approaching Ohel Moed). Here G-d reestablishes contact with Moshe by calling to him and then speaking to him. Notice the unique
wording in this first pasuk of Vayikra; the method by which G-d
communicated with Moshe was different from the prophets and all
others. After slaughter, the blood of Sh'chita is collected in a sacred vessel and is then brought to the Mizbei'ach to be poured on it. This procedure is essential for (all) korbanot. The OLAH is skinned (the skin is a gift to the kohanim, as mentioned earlier) and cut into pieces which are placed on the fire of the Mizbei'ach and there completely consumed (meaning, no one eats the meat of an Olah). [S> 1:10 (4)] Male sheep and goats can also be brought as OLAH. The procedures are similar, but not identical. SDT Sacrifices from the cow family are considered to be atonements for the Sin of the Golden Calf. That with which the People sinned can now be used for sacred purposes as a redemption, atonement and Tikun - repair. We often find that the bull is the first presented, discussed, offered, etc. This lends credence to its roll as atonement for the Golden Calf. It is the father trying to clean up his son's mess. SDT The OLAH is considered by the Talmud to be an atonement for improper thoughts. The CHATAT - sin offering - is brought for (some) improper deeds. The Olah is presented first because usually, improper thoughts precede (and lead to) improper deeds. SDT The opening command concerning Korbanot is, "A person (singular) who offers from among you a sacrifice... they (plural) shall offer their sacrifice." Toldot Yitzchak suggests that since an individual doing a mitzva can have a positive effect on all of Klal Yisrael and the whole world, then his individual sacrifice is really ours, hence the switch to plural. Furthermore, there are aspects of Korbanot that relate to the community, even if the korban at issue is a private one. The wood for the fire, the salt of each korban, the kohanim performing the Avoda - these are all communal aspects that make an individual's korban, our korban. SDT The Ba'al HaTanya explains the wording, "A person who brings from you a korban to HaShem, from the animal..." as the requirement of a korban- bringer to sacrifice the animal within himself upon the Mizbei'ach. The act of a Korban must be personalized and internalized for it to have the effect of bringing us closer (this is the root meaning of KORBAN-KAROV) to G-d. Baal HaTurim says that
G-d put Moshe's name before His own in the opening pasuk of Vayikra,
to tell us all of the close personal relationship that He had with
him. SDT Note that the bird offering is called OLAH LA'SHEM, a Burnt Offering to G-d. Although no one eats from an animal OLAH, the skin is a given to a kohen as one of his gifts. The dove is completely consumed on the Mizbei'ach. It is the only korban that is COMPLETELY to HaShem, so to speak. [S> 2:1 (3)] The Torah
next describes the MINCHA (not to be confused with our afternoon
davening), a meal offering. It consists of flour and oil with a bit
of frankincense (L'vona) and differing amounts of water. (Water as
an ingredient is not mentioned in the Written Word, but is part of
our Oral Tradition.) There are several types of M'nachot that will
be described in the coming p'sukim. First, some general procedures
that apply to all types of Mincha are described. [S> 2:5 (2)] The next type of Mincha is the pan-fried, the MINCHA AL HAMACHAVAT. Menachot differ in the method of preparation, amounts of ingredients, procedures, treatment of final product, and more. All contain the same ingredients. The Mincha Al Machavat was made famous, so to speak, by the Shabbat Z'mira, Baruch Keil Elyon. In the refrain, we ask G-d to be as pleased with our Shabbat observance as He is (so to speak) with the Mincha Al Machavat. SDT Until this point in Vayikra, the Torah has described four different types of voluntary offerings, each one less expensive than the one before it. The bull is most costly, sheep and goat cost less, but more than a dove. And a flour and oil offering is the least expensive. The person who brings the korban is referred to as ADAM, a human, the first time, and then with the pronoun he, him, his (she, her, hers). Only with the flour & oil offering is the bringer referred to as NEFESH, a soul. This, says Rashi,
refers to the poor person, who is the one who would most likely
bring the Mincha. It might not cost a lot, but the poor person puts
his soul into his modest korban. MitzvaWatch To be most effective, so to speak, the thought expressed in the previous paragraph must be applied liberally to all mitzvot. Even a mitzva (maybe, especially a mitzva) that “makes perfect sense to us” should be treated first and foremost as a Divine Command which we must follow because it is there. No korban may be offered without salt [118,L99 2:13]; every korban must be salted [119,A62 2:13]. (An example - there are others - of a commandment being given in the positive form as well as a prohibition. Fast on Yom Kippur. Don't eat or drink. Do not offer any korban without salt. Salt all offerings. Each form of the mitzva - the ASEI and the LO TA'ASEI - teach us something different and affect the attitude and kavanot of the particular mitzva. [S> 2:14 (3)] Another type of MINCHA is next described. This one is made from the first grain, and it involves roasting in a perforated vessel. SDT Our table is like
the Mizbei'ach. A famous saying with many different manifestations.
We salt our HaMotzi bread because we are expected to add an element
of spirituality to an otherwise very mundane act of eating. Salt is
a preservative and salt does not spoil. As such, it represents an
element of the eternal in this temporal world. This explanation is
borrowed from that which is written about the mitzva of salting
korbanot, but it applies well to our everyday minhag regarding salt. The element of completeness that is special to the Sh'lamim in that part of the korban is burned on the Mizbei'ach, part is given to the kohen as one of his gifts, and part is returned to the korban's owner for him and his family to eat. "Everyone" benefits from a Sh'lamim. In that respect, it is the complete korban. Sh'lamim can be brought from male and female animals, of cow, goat, or sheep. The Torah outlines the procedures for SH'LAMIM, which are basically similar, but with some differences from animal to animal. [P> 3:6 (6)] Sometimes, goats and sheep are lumped together as TZON, animals of the flock. They are referred to as B'HEIMA DAKA, the smaller livestock, as opposed to CATTLE. In the case of Korbanot, there are differences between the two and therefore, they are treated separately. The details of the Sh'lamim of sheep is presented first. Male or female. S'micha. What goes on the Mizbei'ach, etc. [P> 3:12 (6)] Then
Sh'lamim from goats is presented. One close inspection of the
p'sukim (without checking in Mishna or Gemara), the only difference
between the sheep and the goat is the ALYA, the fat of the tail
area. In a sheep, it is offered on the Mizbei'ach and for the goat,
it is not mentioned. [P> 4:13 (9)] Similarly (but with differences), if the Sanhedrin errs in a decision which causes wide-spread sinning (again, of certain sins), then the leaders of the people are to bring a bull as a sacrifice [120,A68 4:13] (and not each person who acted upon the pronouncement of the Sanhedrin). [P> 4:22 (5)] A leader of the people brings a male goat as his CHATAT. In all cases, the CHATAT is brought for SHOGEG (inadvertent) violations with some level of negligence on the sinner's part that resulted in the sin. A CHATAT is NOT brought for intentional violations. Nor is a CHATAT brought for all sins - only for those whose intentional violation is a capital offense. For example... A person is basically Shomer Shabbat, but never knew that you cannot water grass on Shabbat. Nice hot summer Shabbat afternoon, the person "has mercy" on his yellowing lawn and turns on his sprinklers. When he learns of his mistake, he is required to bring a Korban Chatat (in the time of the Beit HaMikdash). SDT When a leader of
the people shall sin... ASHER NASI YECHETA. The initials of this
phase spell ANI (I, me!) What is likely to lead a leader astray? His
focusing on himself and his losing sight of his responsibilities to
the community he leads. [P> 4:32 (4)] In the previous parsha, the "animal of choice" for a Chatat was presented first. It is a female goat. This parsha continues with the other acceptable animal for an individual's Chatat, a ewe (female sheep). [P> 5:1 (10)] Another category of sacrifice is the KORBAN OLEH V'YORED [123,A72 5:1], a sliding-scale guilt offering. An example of a sin requiring this korban is suppression of testimony or lying under oath about it. Testifying is an obligation [122,A178 5:1]. The form that the korban takes depends upon the financial means of the sinner - goat/sheep or doves. With birds, the kohen must be careful not to sever the head when he performs M'LIKA, the bird-korban equivalent of Sh'chita [124,L112 5:5]. SDT The main animal for
a communal CHATAT (as in the Musaf of Rosh Chodesh and Chagim) or an
individual CHATAT, is the goat. This brings to mind the use of the
goat by Yosef's brothers to deceive their father by dipping Yosef's
coat into goat's blood. The CHATAT for all times contains a reminder
of the terrible behavior of brother to brother. [S> 5:14 (3)] The ASHAM for sacrilege is a ram. In addition, the violator, who has used the sacred for his own benefit, must make restitution and add one-fifth of the value as a penalty [127,A118 5:16]. Actually, one fourth is added, that amount that becomes one fifth of the total amount. E.g. 100 worth of use + 25 penalty = 125 total payment, the addition of 25 being one fifth of the 125. This is how the penalty called CHOMESH is calculated.) [S> 5:17 (3)] A variation of the ASHAM is brought when one is not sure if he violated the particular prohibition or not. The Conditional Asham is a ram [128,A70 5:17]. SDT S'forno raises the problem of bringing an ASHAM if one did not actually commit the sin in question. Is that not offering a non-korban animal in the courtyard of the Mikdash, which is a serious offence? He answers that the fact that there is a doubt in one's mind as to whether he sinned or not indicates a carelessness that is also something to atone for. He learns this from the words ASHOM ASHAM LASHEM. [S> 5:20 (7)] The thief is commanded to return that which he stole [130,A194 5:23]. The bringing of the ASHAM for all the specific types of violations is a positive mitzva [129,A71 5:21 - there are other p'sukim that input into this mitzva, since there different types and reasons for bringing an ASHAM]. Thus the Torah ends its
introduction to the different types of korbanot. There is debate as to
who is required to fulfill TIMCHEH - individual, community, 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. Similarly, if the employer prohibits the worker from so eating, he has transgressed the Torah's positive command. No flogging is administered for violating these commandments, since they can be remedied by compelling the employee to make a cash payment for having illegally eaten of the produce that belongs to the employer. If the employer prevents the employee from eating the produce, he must pay the employee for the value of the produce that he would have eaten. According to Torah law, only those whose body actually comes into contact with the produce may eat thereof, such as those doing the harvesting, threshing, winnowing, sifting of grain, harvesting of olives, cutting or pressing of grapes, transporting on one's shoulders, or similar work. A person who guards a field maynot eat thereof since he is not involved in the produce either before it is detached or after it is detached. The Rabbis of the Talmud extended the laws to include others, such as those who guard the grapes in the wine presses, or the stacks of wheat, or any produce that is detached from the soil and has not been completely processed to make it liable to tithing. They also extended the law to permit workers to eat while returning from the wine presses or while walking from one row of vines to another row. The laws of this lesson apply only to fields owned by fellow Jews. They do not apply to a field belonging to the Holy Temple, nor to afield belonging to a Gentile. This right is limited to products of the soil and does not include products not of the soil, such as milk products or meat products. Agreements and Local
Custom Are Binding Without the permission of the employer, an employee may not say that the employer should give to the wife or children of the employee that which he is permitted to eat, nor may he say that he will give to his wife or his children a little of that which he is permitted to eat. Even if the employee is not able to eat the produce for any reason, such as he is ill or not permitted to eat this particular type of produce, he cannot substitute his wife or children or others to eat his quota. If the employee is hired together with his wife and children and they all agreed that the workers will not avail themselves of the benefit of the laws of eating of the produce of the farm, the agreement is binding only on the adults, since waiver of a right requires the requisite mental capacity. A minor may not be bound by any such agreement, not having the requisite mental capacity to waive his rights, and even an agreement between the employer and the minor's father is not binding on the minor. Most communities have laws and regulations dealing with the rights of workers, including being given time off to eat. In many industries and on farm collectives and cooperatives, the workers generally eat in restaurants, cafeterias, or dining halls operated by the employer. Thus, many of these laws will not apply and the parties will be governed by the local practice. Note to readers: We've kept this week's lesson short to complete the section on Labor Laws, but Rabbi Quint informed us that there is one more lesson to go on that topic. For the following week, IY"H, we will have a new topic: Laws Regarding Borrowing of Objects The subject matter of
this lesson is more fully discussed in volume IX chapter 337 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.
Questions to quint@inter.net.il But it doesn't state explicitly why and how the holiday is spread over the two days. Thus, the Beit Yosef asks, "Why did they divide this mitzva into distinct days, fixing a distinct day for the unwalled cities and a distinct day for the walled cities, unlike any other mitzva?" (OC 688). First the Beit Yosef brings the explanation of the Ran. The Ran explains that this is merely an extension of the first Purim, where all over the empire the Jews stood against their enemies on the 13th and rested on the 14th, but in the city of Shushan the Jews stood against their enemies an additional day and rested on the 15th. Yet according to this explanation Purim should be celebrated on the 15th in Shushan alone, or at the very most in those cities which were walled at the time of the miracle. Why then is Purim celebrated on the 15th in cities which were walled at the time of Yehoshua's conquest, centuries earlier? The Ran answers, according to the Gemara, that to adopt this logical course of action would be an insult to the Land of Israel which then lay in ruins. It would result in Shushan enjoying a special status which Yerushalayim lacks! So in order to rectify this, it was established that the criterion would be which cities were walled in the earlier era. But Shushan itself does retain its special status, since it is the origin of the custom to celebrate on the 15th. So according to the Ran, the fundamental distinction is between Shushan and the rest of the Persian empire, but as an "afterthought" the practical distinction is based on cities walled at the time of the conquest. The Beit Yosef objects
that the Gemara states that the Megila's reference to "unwalled
cities" (Esther 9:19) needs to be understood according to the use of
the same word in the Torah (Devarim 3:5), where it refers to the
cities unwalled on the eve of our entrance into the land of Israel.
Only afterwards does the Gemara ask what then should be the status
of Shushan; the conclusion is that due to the circumstances of the
Purim miracle, it too should celebrate on the 15th. The Beit Yosef suggests that the honor of the Land of Israel was not a secondary consideration determining exactly which cities would celebrate on the 15th but rather the fundamental reason that the holiday is separated into two days. It would have been inappropriate to establish a national holiday lacking an inherent connection to the Land of Israel, especially since the land was then in ruins. The foundational means of creating this connection was by dividing the holiday into two days, one of which is special to Yerushalayim and to a few other cities that were enclosed at the time of the original sanctification of the Land. Indeed, the Gemara gives a similar reason for the fact that Hallel is not said on Purim since "Hallel is not said on a miracle outside the Land [of Israel]" (Megila 14a). We can deepen our understanding of this approach by comparing it with a somewhat similar phenomenon of a two-day holiday: the two days of holidays celebrated in the Diaspora. In that case, the real holiday falls on the 15th of the month, a day which "radiates" from Yerushalayim since the Beit Din there establishes the date of Rosh Chodesh. All other locations learn of the date only from Yerushalayim. Places which are far from Yerushalayim, specifically those outside of the Land of Israel, celebrate again on the 16th. (This is true for Pesach and Sukkot, the holidays whose date abroad inherently depends on timely news from Yerushalayim.) The difference is that in Purim the "distant" cities celebrate first, whereas on Yom Tov they continue their celebration afterwards. This is itself a commemoration of the exile. When the custom of two-day holidays began, there was Jewish settlement in Yerushalayim. Distant residents were reminded by the second day that they were at the periphery of a still-living center. But at the time of the Megila, the center of Jewish life was actually in Persia. The main importance was not to remind Jews where they had been, but rather where they were going. Having the periphery celebrate first suggests the responsibility that existed then to begin the spiritual awakening in the Diaspora, but afterwards to reestablish it as soon as possible in the Land of Israel and Yerushalayim. The division of Purim into two days, writes the Beit Yosef, is a commemoration of the past. But the fact that on Purim the order is "v'nahafokh hu" (opposite) so that unwalled cities celebrate first and walled ones, including especially Yerushalayim, next is a challenge for the future. ABP - All but printing.
That's the word from Rabbi Meir. Table of Contents and Index are
done. As is the content of the book. Estimate of several weeks until
the two-volume Meaning in Mitzvot will be available to the public. Some deny the religiosity of this agricultural cycle seeing these manifestations as nature festivals. So we had settlements celebrating the Omer on Pesach as a mere harvest festival, the Bikurim on Shavuot as offerings to be brought with appropriate ceremony to the offices of Keren Kayemet, and Rosh Hashana that falls at the end of the agricultural year, as an occasion for reporting on the year's successes. However, in truth all the manifestations in Judaism are contrary to nature worship and even to the success, labor and diligence of the farmer. Throughout, Hashem is shown as the master of nature, whose forces have neither independencen or power. Rain, good harvests and successful flocks and herds are throughout the Torah shown to be rewards for mankind's spiritual behavior. The ceremonies are largely aimed at teaching us this truth of Hashem as the sole source of our wealth and success. The Omer has to be paid so to speak to G-d the Owner, before the individual Jewish farmer can eat of the new harvest that is legally his and the product ostensibly of his labor and investment. The same idea applies to the nation through the Two Loaves offered on Shavuot. Prior to that offering, the communal sacrifices may not use the wheat of the new harvest, thereby demonstrating that all national success and wealth has its source in Hashem; thus there is no place for national arrogance at those same successes and wealth. The lesson that Hashem is the real Owner and sole source, who alone provides for the needs of all His creatures is repeated throughout our celebrations of the agricultural cycle. That belief is the source of all our business and economic ethic and morality. We have been in galut for almost 2000 years and for a lot of that time and in many countries, although not as many as is commonly accepted, we have been separated from the soil, nature and agriculture. It was natural therefore that they tended to lose much of their spiritual significance; instead we transformed them. Sometimes they were relegated to be realized in the distant future of our messianic redemption, whilst at others they became mere symbols of religious thought. Irrespective, they lost their significance as a means of acknowledging Hashem through the mundane way of earning a living and seeing Him revealed in the glorious workings of His Majesty in Nature. So the Hoshanot recited on Sukkot have become sorrowful pleadings for atonement rather than the heartfelt prayers to Hashem for His bounty - crops, good weather conditions and natural increase of flocks and herds - and our ability to receive His material blessings that the words of those prayers convey. So we lose the connection between our wealth and material assets and our spiritual welfare and our religious behavior. Simchat Bet Hashoeiva becomes either a form of Sukka visits or Yeshiva celebrations of Torah learning rather than the simcha of a farming nation in honor of Hashem's material blessing, as reported by the Tannaim of the Mishna. Perhaps, it is the opposition or at least the ambivalence, to the State of Israel as an expression of religious significance that perpetuates this downgrading of agriculture despite our return to the Land. "And she went and gleaned in the field after the reapers" (Ruth 2:3). This picture of Ruth from the fields of Moav following the reapers in the fields of barley has captured the imagination of artists throughout the centuries. For us it is more than romanticism, art or literature being as it was an expression of the Torah's way of caring for the poor, the landless, the widows and orphans, and the strangers. But the Torah's way is not merely philanthropy dependent on the kindness or good intentions of the rich. Rather, this gleaning - leket, is one of the rights of the poor in the wealth that Hashem gives to farmers (Vayikra 16:9-10). These include in addition, the right to gather forgotten sheaves - shichacha, the right to harvest the corners that have to be left unharvested by the farmer - pe'ah, and the yields of shmita and yovel. In Pe'ah the Torah actually abrogates the farmer's right of ownership to that corner, since he can not harvest it and then give it to the poor of his choice. Furthermore, when repeating the list of festivals (Parshat Emor), the list is interrupted after Shavuot to teach the law of Pe'ah which is unrelated to the Chagim, and then continues with Rosh Hashana, Yom Kippur and Sukkot. Rabbi S.R. Hirsch comments that after the pride and self satisfaction that is natural when the first fruits of our endeavors are harvested[Shavuot], it is necessary to teach us through the obligation of Pe'ah that all our wealth comes from G-d and that part of it belongs to others. Then we can go on to the Din of Rosh Hashana and the atonement of Yom Kippur. "So she gleaned in the
field till evening and then threshed out what she had gleaned... And
gave it to her mother-in-law" (Ruth 2:17-18). Q: Could you please review some of the rules and rationale of the practices of Purim M'shulash (Triple Purim) in Yerushalayim? A: When Adar 15, celebrated as Purim in cities that were walled at the time of Yehoshua (notably including Yerushalayim), falls on Shabbat, the various mitzvot of the day are spread over three days, as we will explain. We will start conceptually and then review day-by-day activities. The main day of Yerushalayim's Purim is still 15 Adar, even though it is the least "eventful" of the days. Therefore, matters that are connected directly to tefila, and are not problematic on Shabbat, are done on Shabbat. This includes reading the story of the battle of Amalek (last 9 p'sukim of B'shalach) as maftir and saying "Al HaNisim" in the Amida and Birkat HaMazon. Megilat Esther is not read on Shabbat for one of two reasons (Megila 4b). Rabba says that it is out of fear that someone will carry the Megila in the public domain and thus desecrate Shabbat. Rav Yosef says that it is because at the time of the Megila reading, poor people look forward to receiving charity, which they cannot do on Shabbat. As the rule is that Megilat Esther is never read later than 15 Adar (based on the words, "and they shall not pass," see Megila 2a) the reading is pushed up to Friday, Adar 14. One should be extra careful to hear the Megila with a minyan (Mishna Berura 690:61), as when Megila is read early, it requires a minyan. Matanot La'Evyonim (presents, usually money, to the poor) follow suit, and are given on 14 Adar (Shulchan Aruch, Orach Chayim 688:6). After all, according to Rav Yosef, that was the whole reason to read the Megila early, and even Rabba must accept some level of linkage between reading the Megila and giving the Matanot (see Megila 4b). The Seuda (festive meal) is held on Sunday, Adar 16, according to most authorities (Shulchan Aruch, ibid.). The Yerushalmi (Megila 1:4) learns that it is not done on Shabbat, because it must be a seuda whose obligation can be attributed only to the Sages' decision at the time of Mordechai and Esther. On Shabbat, of course, there is a mitzva to have a festive meal irrespective of Purim. Therefore, it says to delay it. There are opinions that one can/should have a Purim meal on Shabbat, and so some make an effort to have more food and wine than usual at the Shabbat day meal (Purim M'shulash (Diblitzki) 5:11). At the Sunday meal, "Al hanisim" is not recited, at least not in the body of the Birkat HaMazon (see Mikra'ei Kodesh (Harari) 15:(34) in the name of Rav Yisraeli). The mitzva of Mishloach Manot (presenting foods to a friend) is apparently linked to the Purim seuda, and thus we give them on Sunday (Mishna Berura 688:18). Those who want to be machmir for the seuda on Shabbat can do the same for Mishloach Manot by giving to a neighbor or having a guest at the meal. Visitors to Yerushalayim over Shabbat (even if they celebrated a full Purim on Friday) are obligated to do the mitzvot of both Shabbat and Sunday (wherever they are on Sunday) even if they leave Yerushalayim soon after Shabbat. This is because the obligations of Sunday are tashlumin (a make-up) for what ideally should have been done on Shabbat (Purim M'shulash 8:15). (One should give the Mishlo'ach Manot to one who is obligated in the mitzvot of Sunday). Based on the same logic, one who comes to Yerushalayim after Shabbat is not obligated (ibid.). Let's summarize by day. Friday - Reading of the Megila and Matanot La'Evyonim; Shabbat - "Al HaNisim" and special maftir/haftara; Sunday - Seuda and Mishlo'ach Manot. Ed. note: Torah Tidbits will also (hopefully, IY"H) be featuring a piece on Purim M'shulash in this week's issue - see elsewhere). We've decided to leave this Vebbe Rebbe column intact, with the hopes that readers will gain from the presentation in both instances. Ask the Rabbi Q&A is
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for Israel From A Candle by Day by
Rabbi Shraga Silverstein In his humility, Moshe did not want to write a word that suggested that G-d regularly called to him. He wanted to appear as merely an occasional recipient of G-d's call - Vayikar. When G-d insisted that the ALEF be included, Moshe inserted the ALEF, but he made it smaller than the rest of the word. None of us is a Moshe, but each of us is bidden to hear the call of G-d embedded within His Torah. We might think - might even wish! - that this call is only occasional - Vayikar. Not so. G-d calls us via Vayikra - with a healthy, full-sized ALEF. Gd has provided us with special listening devices to enable us to hear His call. Through Torah study we can enter, however tentatively, the Divine Mind of G-d. Through prayer, we enable G-d to enter into our hearts and souls. Gemilut chasadim, deeds of kindness, is another "hearing aid" by which the echo of G-d resounds in our actions. And each of the 613 mitzvot constitutes a distinctive modality of G-d's call. Together they combine to make us the recipients of G-d's full Vayikra. G-d can be heard anywhere, but primarily on the soil of Eretz Yisrael is His call heard most clearly, minus the foreign static that is endemic to the Diaspora. Although Israel is often cacophonous, one can hear the call of G-d here as in no other place. In this Land, it is Vayikra, not Vayikar. Rabbi Emanuel Feldman,
Jerusalem He once brought a sofer - a scribe - from Russia to write mezuzot, tefillin, and the five megilot. When the sofer had finished, he came to Rothschild for his final payment "Have you received anything on account?" asked Rothschild. "Yes I have," said the sofer, "and I have everything written down in my diary. Let me see," he continued, taking his diary out of his pocket, "In April I took such-and-such an amount, in May such-and-such..." "You go by the secular date and not by the weekly parshiyot?" exclaimed R' Shimon Ze'ev. Rothschild paid the
sofer what he owed him, and told him to take everything he had
written with him. Excerpted with the
permission of the copyright holder Rav Moshe Shternbuch answers that the first action in the process connotes what Moshe taught the Jews to physically do in the donating process and the construction of the Mishkan. There was another level, though, where the spiritual thoughts of the people enabled G-d's presence to dwell in the Mishkan. The last words of the pasuk refer to this aspect of its construction. (2) Why did Moshe repeatedly dismantle and rebuild the Mishkan each day during the inauguration week? Commentaries explain that the Mishkan serves as a model for how we must build a dwelling place for G-d within ourselves. Moshe showed us that even after we struggle to build a place for G-d's presence within ourselves, we will likely yield to temptation and 'tear down' Hashem's dwelling. When that happens we should learn from Moshe and pick ourselves right back up and rebuild that special place through repentance and increased spirituality in our lives. (3) Did Moshe build the Mishkan or did it miraculously build itself? Rav Shternbuch teaches
that G-d only per- formed this miracle (that the Mishkan erected
itself) after seeing the burning desire which Moshe had for the
Mishkan to be built. Since it was Moshe's desire which forced the
miracle, the Torah credits him with actually doing it himself. We
learn from this that when we desire a closeness to G-d, He will come
to help us and we will receive the credit for whatever we accomplish
even with His help. Of course, offerings were commonplace long before the Torah was given. From the burnt offering of Noach and the altars built by Avraham, Yitzchak and Ya'akov we can trace this mode of dialoguing with G-d. We can also discern burned offerings consummating, as it were, the covenant between the people and Hashem: "And they brought burnt offerings (Olot) and they slaughtered bulls to Hashem as feast offerings (Zevachim Shlamim)" (Shmot 24:5). So, asks the Da'at Mikrah, why was it necessary for the Torah to elevate the Korbanot to such a high level and to annunciate the minutiae of the sacrifices to a people who were already familiar with these procedures? It seems that before
the Mishkan, individual and local custom colored the way in which
Korbanot were offered. Now, however, with the Mishkan complete, Klal
Yisrael was to serve G-d in a unified fashion. Not according to
personal dictates, whims or intentions but precisely by His word.
For by thus, "Walking in His ways, keeping His mitzvot and clinging
to Him" (Yehoshua 22:5), Hashem reciprocates with lengthening your
days (Melachim I 3:14). Birds and Mechusrei
Kapara, those lacking atonement Mechusrei Kapara (lit. "lacking in atonement") "There are four whose atonement is incomplete" (Keritot 2:1). Even after the Mechusar Kapara has already waited his/her required time period (e.g. until sunset, seven days, etc.) and has already immersed in a Mikveh, the atonement and purification process is incomplete until he brought his required Korbanot to the Mikdash. During this interim period, the Mechusar Kapara assumed the status of a Tevul Yom (lit. one who immersed that day) and was forbidden to enter Mikdash grounds or eat Kodashim. The following morning the four Mechusrei Kapara, the "ex-Metzora", the Yoledet, the "ex-Zav" and the "ex-Zava" could bring their Korbanot and complete their purification and atonement. The Metzora: Related in detail in Vayikra 14:1-31, two birds were required for the initial purification of the Metzora. Once the Metzora had been cured of his Tzara'at, and this was verified and orally proclaimed by a Kohein after a thorough visual inspection, the purification and atonement rites could begin. "The Kohein shall command: and for the person being purified, there shall be taken two live clean birds, cedar wood, crimson thread, and hyssop. The Kohein shall command and the one bird shall be slaughtered over an earthenware jar over spring water. ("On the basis of tradition" the slaughtered bird was then buried. Rambam, Hil. Tum'atTzara'at 11:1). And as for the live bird, he shall take it with the cedar wood, red thread, and hyssop, and he shall dip them and the live bird into the blood of the bird that was slaughtered over the spring water." (It is important to note that these first two birds were not Korbanot, therefore they did not have to be doves or turtle doves, the usual birds used for sacrificial offerings. They did have to be kosher birds and wild so that the surviving "live bird" would actually fly away. The slaughtered bird was slaughtered in the usual way, not Melika). "Then he shall sprinkle seven times upon the person being purified from the Tzara'at,he shall purify him, and he shall set the live bird free upon the open field" (Vayikra 14:1-7). "The birds should be alike in appearance, in size and in value and should have been bought at the same time" (Nega'im 14:5). On the morning of the 8th day, the M'taheir, the ex-Metzora still in the process of purification, was permitted to enter the Ezrat Nashim, the Court of the Women. He brought with him three "unblemished" sacrificial animals: a male lamb for an Asham - the guilt offering, a female lamb for a Chatat - sin offering, and another male lamb for an Olah, a burnt offering (Vayikra 14:10). However an indigent M'taheir brought "only one male lamb for an Asham to provide atonement for him" and two Korbanot Oleh V'yoreid which consisted "two turtle doves or two young pigeons... one shall be a Chatat and one an Olah" (Vayikra 14:21). (See TT616,617,618, The "Leper") The Yoledet: A woman
who gave birth became impure for seven days if the newborn is male;
fourteen days if the child is female and during this period she was
forbidden to her husband. Entrance to the Mikdash complex and the
ingestion of Kodashim (consecrated foods, e.g. meat from Kodashim
Kalim, sacrifices of a lower level of sanctity etc.) was barred to
her; "she may not touch anything holy". At the conclusion of this
period and even after she immersed in a Mikveh, there was an
additional waiting period of 33 days for a male child (40 total) and
66 days (80 total) for a female, when she could cohabit with her
husband but still could not enter Mikdash grounds or eat Kodashim.
At the end of this additional period (actually on the morning of the
41st day or the 81st day) the Yoledet was required to bring a turtle
dove or pigeon for a Chatat and a male sheep for an Olah. (The
Chatat is offered first.) "But if she could not afford a sheep", she
could bring two turtle doves or pigeons for her Korbanot (Vayikra
12:1-8). R. Simeon bar Yochai was asked why the parturient must
bring a Chatat. He answered, because of the possibility that, in the
pain of birthing, she might have sworn "impetuously" never to
cohabit with her husband again (Nida 31b). "It once happened in
Jerusalem that the price of a pair of pigeons rose to a golden dinar.
Said R. Simeon ben Gamliel, 'By this sanctuary, I shall not go to
sleep tonight until they cost but a silver dinar." He issued a
decree permitting a woman who ordinarily would be obligated to bring
five pairs of birds as Korbanot to offer only one pair, "there upon,
the price of a pair of birds stood at a quarter of a silver dinar
each" (Keritot 1:7). However, for the reading of Parshat Zachor, greater care is called for, because the reading of the thee-pasuk maftir this Shabbat is the fulfillment of a Torah Mitzva. (In contrast with the rabbinic mitzva of all other public Torah reading.) Let's take the opportunity of Zachor to look at a few SH'VAs in that portion. b'tzei-T'CHEM (or b'tzei-S'CHEM in Ashkenazis accent). Either way, the SH'VA under the TAV (correct pronunciation of the last letter of the ALEF-BET; not sounding like the English word TOUGH, as many of us are used to saying) is a SH'VA NA, belonging to the following syllable, not the previous one. The SH'VA is sounded like a very short vowel and is not silent, like a SH'VA NACH is. Once you appreciate the distinction, your ear will pick up a good pronunciation of SH'VAs from the "sloppy" ones. Similarly, ASHER ka-R'CHA (kaw-R'CHAW) ba-DE-rech... The REISH with its SH'VA NA belongs to the CHA syllable, not to the KA. And one more commonly
NACHed SH'VA NA, with a difference - o-Y'VE-cha (your enemies). In
this case, the mispronunciation of the SH'VA under the YUD makes the
first syllable sound like OY (as in OY VAY!). The first syllable is
O. The YUD with the consonant sound of a Y, has a short vowel sound
and is attached to the next syllable. LUNCH? When a tiyul says “bring your own lunch”, you can order one instead from the Israel Center Cafe. When you make your reservation for the tiyul, request a box lunch, or call the CAFE (ext. 257) up to the day before the TIYUL. 18nis will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus. CANCELLATION POLICIES We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants. Students from Abroad
Parents visiting you some time this year? If so, you want to speak
to us! (566-7787 ext. 244). We have many attractive deals for
them... and you. Let us turn an ordinary “been there, did it” visit
into an unforgettable, special one! Calls from abroad:
People from abroad should fax 972-2-5660156 for the attention of The
Travel Desk or email to tiyul@israelcenter.co.il On the other hand, the mitzva of Zachor is specifically observed on the Shabbat before Purim, making it a Time-Related Positive Mitzva from which women are exempt. (At least many of those kind of mitzvot. There are exceptions.) So maybe women are exempt. Zachor is NOT a time-related mitzva in its original presentation. The Torah does not say when to do the mitzva. Only to do it. The Sages determined that the mitzva should be observed yearly, and specifically on the Shabbat before Purim, in order to link Amalek and Haman. But at its core, Zachor is not time-related and therefore women should not be exempt. There is another issue
to this question. There is a school of thought that the mitzva of
Zachor is tied to the other positive command of TIMCHEH, to destroy
Amalek. This opinion considers only those who are obligated to fight
in wars (i.e. men) to also be obligated to Remember what Amalek did.
Therefore women are exempt. S'faradim generally consider women to be exempt from the mitzva of Zachor, while Ashkenazim encourage women to meticulously fulfill the mitzva of Zachor. (S'faradi women also go to hear Zachor, but not with the air of obligation common among Ashkenazim.) Shuls will have a reading of Zachor after davening and/or at Mincha, to accommodate women (and men too, but less common) who missed Zachor in its regular Maftir slot. A partner issue of the two opinions about a woman's obligation in the mitzva of Zachor, is if the "other" Amalek passage, i.e. VAYAVO AMALEK from the end of B'shalach, which is the reading of Purim morning (and for us in Yerushalayim, this year it is the maftir of Shabbat Purim), is acceptable for the mitzva of Zachor or not. We generally say that for a man, only Zachor from the end of Ki Teitzei can be heard in fulfillment of the mitzva. This is so because it is in that portion that TIMCHEH (destroy Amalek) appears. And we take into account that the mitzvot are linked, making VAYAVO AMALEK insufficient to qualify for the mitzva of Zachor. However, for a woman, VAYAVO AMALEK of Purim morning is an acceptable text for the mitzva of Zachor. If Zachor & Timcheh are linked, then women are exempt. But if they are obligated on Zachor, it is only because it is not linked to Timcheh, in which case VAYAVO AMALEK is a perfectly fine text to hear in fulfillment of the mitzva of Zachor. Bottom line: A woman
should make a serious effort to hear Parshat Zachor this Shabbat. If
circumstances prevent that, then she should refocus her efforts on
the following Friday (outside Jerusalem) or Shabbat (in Jerusalem)
when VAYAVO AMALEK will be read. And, exempt or not, hearing Zachor
still fulfills a mitzva. Some say that on days when the Jewish People wage battles, they fast and pray for Divine help and guidance. Such a day was the 13th of Adar, the date of Taanit Esther. Some say that the fast is actually mentioned in the Megila, which speaks of DIVREI HATZOMOT V'ZA'KATAM - ...the matters of the fasts and the wailing. And some suggest that the fast was instituted as an atonement and TIKUN (repair) for the Jews of Shushan attending the parties of Achashveirosh, at which he flaunted the plunder of the Beit HaMikdash and at which he belittled G-d. The Jews had no business enjoying those parties. Therefore, abstaining from food and drink serves as an atonement and TIKUN. And, ironically, so does the eating and drinking of Purim day. There are two ways to atone for sins of eating and drinking. One is to fast, and the other is to indulge in food and drink, even to an excess... that is L’SHEIM SHAMA- YIM, for the sake of Heaven and for the fulfillment of a mitzva. Taanit Esther serves as
a sobering reminder not to indulge in food and wine for the wrong
reasons on Purim. Taanit Esther embodies the serious side of Purim,
which we tend to ignore or overlook on Purim day itself. In our fixed calendar, Purim (14 Adar) cannot fall on Shabbat. Shushan Purim can, and does this year. Purim M'shulash occurs on average 11½% of the time, but its occurrences are not evenly distributed. In the current century (the 58th since Creation), we've had 7, plus this year and 3 more scheduled, making 11 in 100 years - just about average. but look at the gaps: [20 yrs] 5710 [4] 5714 [20] 5734 [3] 5737 (4] 5741 [13]5754 [7] 5761 [4] 5765 ([3] 5768 [13] 5781 [4] 5785 [20]). [Whenever J'lem-Purim
is Shabbat, so will Erev Pesach be. Another complex halachic issue.
And the following Rosh HaShana will begin on Tuesday.] The basic, essential
aspects of Purim M'shulash are relatively simple, and are as
follows: But there's more to
say... It is preferable to continue fasting until after Megila reading, but one who fears that his Megila-reading (listening) will be compromised, may break his fast after Maariv and before Megila. No Al HaNisim on Thursday night or Friday, even though we read Megila. No Torah reading on Friday morning. Megila is not read on Shabbat for the same reason Shofar is not blown on Shabbat and Lulav & Etrog are not taken on Shabbat. Our Sages banned these mitzvot on Shabbat lest a Jew mistakenly think that it is permissible to carry in a public domain without an Eiruv for the purpose of fulfilling the mitzva. The ban is "across the board", even where there is an Eiruv and where people are knowledgeable and would not make a mistake. Aside from protecting Shabbat from inadvertent violation, this Rabbinic ban highlights the supremacy of Shabbat among the mitzvot. On a Hashkafic level, we can say that the Shabbat-message of G-d's Creation of the world and His continuing role as Master of the Universe must not be negated by an attempt to proclaim Him as King, or acknowledge His control of nature, or demonstrate His working behind the scenes of Jewish History. Megila is pulled back to the 14th of Adar, rather than postponed until Sunday, because the Megila insists that the days not be passed without Purim's major observance of Megila reading. Al HaNisim and Torah reading remain on Shabbat since it is Purim and there is no reason to move those practices anywhere else. Seuda and its companion mitzva of Mishlo'ach Manot would clash with Shabbat and even the preparation for Shabbat on Friday, so they are postponed until Sunday. [Outside of Jerusalem, Purim is Friday and the Seuda is preferably held in the morning, to avoid encroaching on Shabbat preparations and spoiling one's appetite for the Leil Shabbat meal.] Although there is always a preference to hear Megila with a Minyan, when we hear it "early" the preference *almost becomes an imperative. This applies to both men an women. People who cannot get to shul for Megila (either at night or during the day) who in regular years might suffice with a private reading in the house, this year should go out of their way to have a minyan at home. Even if the other 9 people have already fulfilled the obligation of Megila, the 10 of you are still considered the Tzibur that the Halacha wants. For Megila purposes, a group of 10 women for women counts as a Tzibur. [Generally, one should not rely on a mixed group of 10, except in extenuating circumstances.] Bottom line: Megila read privately is still "kosher", including brachot, but should be avoided if possible (this year in Jerusalem). * The reason this is only "almost" a requirement is based on an opinion that since we all read the Megila on the 14th of Adar, then we need not view our reading as early. If so, then there would not be any difference in the Minyan issue this year. It sounds a bit strange, but people should be reminded on Friday non-Purim, NOT to say Al HaNisim. The temptation will be there because of the Purim atmosphere. Speaking of which, it is proper to dress nicely on Thursday night and Friday, in honor of the Megila, even though it is not our Purim. Besides Megila reading, the other mitzva of Purim that is to be fulfilled on Friday is MATANOT LA'EVYONIM. Care should be taken to give to at least two poor people who live in Jerusalem. The recipients of the money or gifts of food should not use it all up on Friday, but keep some until Sunday morning. (If the poor people use the money to buy food for Shabbat and for Sunday's Seuda, this is fine because that's what MATANOT LA'EVYONIM is supposed to be for.) The other mitzvot of Purim, namely Mishlo'ach Manot, Seudat Purim, and the custom to drink a bit more wine than one is accustomed to, do not officially apply to Jerusalemites on Friday, but it is suggested that one do each aspect of these mitzvot (in token form) on Friday. One should give a simple two-food minimum Mishlo'ach Manot to one person on Friday, although the main observance of this Purim mitzva is Sunday for Jerusalemites. So too, should one eat a meal on Friday morning (before halachic noon) and have in mind the mitzva of Seudat Purim - even though our main fulfillment of Seuda is Sunday. [Do you have to? No. Should you? Yes. With HaMotzi? Yes. Meat? Let your conscience and appetite be your guide.] Similarly, a modest drink of wine and a subsequent nap that often is induced by wine, would be in keeping with the "extra measure" of doing those mitzvot on the same day that we read Megila. Remember, none of the
above is MEI-IKAR HADIN, part of the actual requirements of Purim,
but it is praise- worthy to do these mitzvot on Friday, nonetheless. Back to Al HaNisim for a moment. A Jerusalemite who unthinkingly says Al HaNissim on Thursday night or Friday, in the Amida or Birkat HaMazon does not have to "correct" that error. Still, one should be careful to think and act in a halachically proper manner. SHABBAT Similar rule for Birkat HaMazon. Within the NODEH bracha, go back and say it. Past that point, do not go back, but say it in the HARACHAMAN section of the benching. In this case, the beginning is modified to fit. HARACHAMAN HU YA'ASEH LANU NISIM, K'MO SHE'ASITA LAVOTEINU BAYAMIM HAHEIM BAZMAN HAZEH. BIYMEI MORDECHAI... If one finishes Birkat HaMazon and then realizes his omission, he does NOT go back. The above rules for Al HaNisim apply to each person on his Purim. The Friday night meal should have something extra or special in honor of Purim, although the meal is primarily a Shabbat meal. In Jerusalem, on Shabbat morning, two Torahs are taken out of the Ark. In the first, we read Tzav, which is Parshat HaShavua. After CHATZI KADDISH, we read from the second Torah that which everyone else have read on Friday morning - the 9-pasuk portion of VAYAVO AMALEK, from the end of B'shalach. The haftara for Shabbat-Purim is the same as that of Parshat Zachor. This means that we read the same Haftara two weeks in a row, while the rest of the world reads the regular Haftara for Tzav. Those who follow Minhag Yerushalayim and say special Psalms on special days in lieu of the regular ones, do NOT say the Purim psalm on Friday because it isn't Purim in Yerushalayim, nor on Shabbat, since Shabbat's Psalm "trumps" Purim's. A person in Jerusalem who did not hear Megila on Friday, may not read it on Shabbat (because of the ban mentioned above), but should say Full Hallel on Shabbat, without brachot. This is not required, but suggested. (The rationale is that we don't say Hallel on Purim because Megila takes its place - there are other reasons- but if one didn't hear Megila and now cannot hear or read it - because of Shabbat - then Hallel is the way to acknowledge and thank G-d for His miracles.) Matanot La'Evyonim Seuda & Mishlo'ach
Manot Sunday is the "real" Seuda. Some finish before dark. Others say that there are Kabalistic reasons to extend Seuda into the night even when it is the 17th of Adar. Some say AL HANISIM as a Harachaman for the Purim Seuda, on Sunday afternoon, even though Jerusalem's Purim is Shabbat. It is a nice idea to have a new fruit on Shabbat which requires a SHEHECHE- YANU. When saying the bracha, one should have in mind the day and its mitzvot. The same goes for Sunday, if possible. On a regular Purim, the SHE- HECHEYANU of the daytime Megila reading is used for the mitzvot of the day. In the case of Purim M'shulash,some suggest the new fruit for Shabbat and Sunday in addition to having the mitzvot in mind at Megila reading on Friday. Whatever you do on Friday and/or Shabbat as far as Seuda, Mishlo'ach Manot, and wine-drinking, remember that Sunday is the main day for these aspects of Purim. Drashot, shiurim, and
Divrei Torah on Shabbat relating to Purim are an important part of
the observance of Shabbat-Purim, in the absence of Megila on that
day. OU
ISRAEL CENTER [The
Parshat VaYikra Homepage]
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