Oneg Tzav by Oneg Shabbos

‫פרשת צו‬ ‫שבת הגדול‬

‫בס"ד‬

‫הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים‬

‫ח' ניסן תשע”ח‬

NORTH WEST LONDON’S WEEKLY TORAH & OPINION SHEETS

24TH MARCH 2018

‫קריאת התורה‬ ‫לו‬:‫ח‬-‫א‬:‫ויקרא ו‬

A Torah publication that enables local Rabbonim and Avreichim to share their insights and Divrei Torah on a variety of different levels, to provide something for everyone

Move clocks forward 1 hour on Motzai Shabbos for British Summer Time

SHABBOS TIMES FOR LONDON, UK ‫מוצאי שבת‬ 7.34 PM )‫ (ר”ת‬/ 7.11 PM

‫שקיעת החמה‬

‫חצות‬

6.20 PM

12.07 PM

‫סו"ז ק"ש מג"א סו"ז ק"ש גר"א סו"ז תפילה גר''א‬ 10.02

9.00 AM

8.24 AM

‫הנץ החמה‬

‫עלות השחר‬

5.54 AM

4.42 AM

‫זמן הדלקת נרות‬ 6.03 PM

HISTORY OF HAGGADAHS: SEE PAGE 4

Each mitzvah in addition to its concrete and simple meaning, brings forth many symbolisms relating to the inner psyche of the human being. This mitzvah is no exception, capturing a simple but profound truth about our daily patterns.

love, it needs to be on fire, be passionate and aflame.

The mizbeach, in the writings of Jewish mysticism, is symbolic of the human heart, the space within each of us most capable of sacrifice. The heart, however, needs continuous fire burning in it. For the human heart to live deeply, for it to feel empathy and experience the depth of life and

There is one way. Each and every morning we must place “wood” on our altar, in order to feed the potential flame. Fire cannot exist in a vacuum; the fire in our heart and soul also requires “wood” to sustain it.

But how? True, there are times when our hearts and souls are inspired and aflame, but often we feel numb and apathetic. How do we maintain the flame in our own internal altar?

What is the “Wood: that is capable of feeding the soul’s

flames each morning? Talmud Torah, Tefillah with kavanah and tzedaka are the morning encounters with the living G-d that allow the fire of the soul to hold onto something and take root in the human psyche. If your heart is aflame, your world will be on fire. And you must place the wood on your altar each morning, no exceptions. Consistency is the key to a meaningful and inspiring day. There are no shortcuts to inspiration; everything comes with a price.

sholom aleichem welcoming back all avreichim for bein hazmanim we invite you to write in the oneg for more information please email rabbiroodyn@jewishfuturestrust.com

NOW IN THE FOLLOWING PLACES

The

‫מועד‬

‫זרעים‬

In this week’s parsha it talks about the mitzvah to continuously maintain a flame on the altar which stood in the Mishkan and then later in the Beis Hamikdash. For this purpose, a kohen was required each morning to place new firewood on the mizbeach, to feed a flame that must never go out.

Leslie and Freda Aaronson

‫נזיקין‬

Good Morning Soul

Parshah

In Memory of

‫נשים‬

The Yeshiva

K I N D LY S P O N S O R E D

‫קדשים‬

Rabbi Yosef Yitzchak Jacobson

‫טהרות‬

SEE PAGE 6 FOR

Mishnathon

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25TH MARCH 2018

HASMONEAN GIRLS SCHOOL, NW4 The youth of our community finishing Shas Mishnayos under one roof Siyum HaShas - Meaty Siyum - Live Music

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Rabbi Alan Wilkinson Rabbi, Great Ormond Street Hospital

The author can be contacted at genesisasw@gmail.com

SEDRA SUMMARY Thank you to Chabad.org

ashem instructs Moshe to command Aharon and his sons regarding their duties and rights as kohanim who offer the korbanos (animal and meal offerings) in the Mishkan. The fire on the mizbeach must be kept burning at all times. In it are burned the wholly consumed ascending offering; veins of fat from the peace, sin and guilt offerings; and the kemitza (handful) separated from the meal offering. The kohanim eat the meat of the sin and guilt offerings, and the remainder of the meal offering. The peace offering is eaten by the one who brought it, except for specified portions given to the kohen. The holy meat of the offerings must be eaten by tahor people, in their designated holy place and within their specified time. Aharon and his sons remain within the mishkan compound for seven days, during which Moshe initiates them into the kehuna.

Parshah

Gratitude & appreciation Each year during Pesach my Rov reminds the kehillah of our obligations for hakoras Hatov. Yom Tov involves a considerable amount of preparation and hard work to ensure that the chatzi lachem aspect is fulfilled. We need to remember to thank and acknowledge our families and demonstrate our appreciation of their efforts. We should also acknowledge the efforts of our Rabbis, mechanchim, Gabboyim and lay leaders which frequently are unappreciated. Similarly I want to say a massive ‘yasher koach and thank you’ to the organisers, supporters and distributors of the Oneg for all their hard work in ensuring that we have an outstanding publication in our shuls every week. In Tzav we are introduced to the korban Todah. This korban consists of an animal and 40 loaves of bread. Rashi, quoting Berachos 54b, says that the Todah was brought by anyone who travelled overseas on a ship, journeyed through the desert, was let out of prison, or recovered from a lifethreatening illness. The essence of the Todah is that someone who has merited a personal salvation should publicly express thanks to Hashem for taking them out of danger and distress. Now that we can no longer offer the korban Todah the obligation is fulfilled by ‘benching gomel’. The wording of the brocho is familiar to us, but what is the significance of the words ‘shegmolani kol tov’- who has bestowed every goodness upon me? Rav Pam suggests that the answer may be that when one is saved from a crisis, he experiences the tangible goodness of Hashem. When you first find yourself in a crisis, however, it is difficult to see the benevolent Yad Hashem and to recognise that the One who brought this upon him can quickly rescue him from it. In hospital I frequently see young children crying when they are about to be given an injection or when a doctor is coming to examine them. They often don’t cooperate with the person whom they perceive as being “bad”. They fail to appreciate that the pain will be momentary but the benefit IYH will be long-term.

Rav Pam points out that when one experiences a situation that requires Bircas Hagomel, one should realise that the crisis itself was for your benefit, even if it is not immediately seen. This is the meaning of the words ‘shegmolani kol tov’; the entire situation, not only the yeshua, salvation, was good for me. As the Novi Yeshayahu says: ‘You will say on that day, I thank you Hashem, for you were angry with me,’ which can be understood as saying that we now realise that what seemed like Hashem’s anger was for our ultimate benefit and an expression of his boundless kindness. There is a similar concept with the idea of hakoras Hatov which doesn’t mean “acknowledgement of good”. Literally it means to recognise the good and contemplate the extent of that benefit. By doing this, one realises that there is far more to be thankful for. Every gift from Hashem can, with reflection, be taken apart and analysed to discover that there is kindness within the kindness. Gratitude is central to Judaism. The Ramban says that our primary role in life is to appreciate all the small miracles that we experience every day. We are not just talking about the four events mentioned in Berachos. We’re talking about things we normally take for granted: waking up in the morning and being able to use our senses. Do we appreciate the way our bodies work, the role of our teeth, our tongues and how all of our vital organs operate? Hashem is constantly watching over us and helping us to function. The Ramban suggests that the only reason Hashem makes open miracles is so that we should realise that the ‘small’ things are also gifts with no lesser significance. Thank you, Hashem.

Please Daven For

’‫שירה תמר בת שושנה דבורה תחי‬

’‫צירל גליקל בת גאלדא תחי‬

‫אריאל יהודה בן יהודית נ”י‬

‫לרפואה שלימה בתוך שאר חולי ישראל‬

QUIZ TIME

1. livingwithmitzvos.com

What is the diﬀerence between the sacriﬁces mentioned in Parshas Vayikra and those mentioned in Parshas Tzav?

This page is sponsored by Federation

Rabbi Yisroel Moshe Guttentag

Rabbinic Coordinator, KF Kosher; Federation Shailatext

The author can be contacted at rabbi.guttentag@federation.org.uk

Quick Guide to Hagolas Keylim - Kashering Can all utensils be kashered by dipping them in the bubbling pots at a public hagolas keylim? No. Halochoh requires that kashering be done with the same level of heat as the item was exposed to when it became chometzdig or treif. There are four types of kashering. Below is a short explanation of each method, and examples for when it is required

Method

How?

Classic examples and explanation

Miluy v’Iruy

Glassware is submerged in a bucket of water for 24 hours. Then the water is emptied. This is repeated until it has been performed three times.

Glassware - traditionally many people kashered glassware for Pesach, there is a strong argument against doing so, as according to many Ashkenazi poskim glassware can not be kashered at all for Pesach.

Iruy Kli Rishon

Pouring from a bubbling pot of water or kettle directly on to the item.

Iruy with an Even Melubon

Pour bubbling hot water onto a stone or brick which has been heated to scorching high temperatures.

Pot became treif through a splash - if you are kashering a parev pot which, while sitting cold on the kitchen counter, received a splash from the neighbouring pot of cholent boiling on the stove. Kitchen sink - it is commonly accepted to use this method to kasher one’s kitchen sink. Kitchen sink – some follow this custom. Using this method compensates for the cooling effects which the cold surface has on the water’s ability to kasher. Some suggest that this is the preferred method for kashering a sink. However, make sure to take care if employing this method as it can be perilously dangerous! Most chometz utensils such as pots and pans, cutlery and ladels.

Roschin – Kli Rishon

Dip the item into a bubbling pot of water.

Libun Kal.

Use a blow torch to achieve a heat which would burn a tissue when touched to the item.

Libun Chomur

This method is ‘classic kashering’ Having absorbed chometz flavour under circumstances which involved both heat and moisture, the kashering replicates this – and the bubbling hot water acts as a medium to remove the absorbed food flavours. Areas which are difficult to clean satisfactorily. Burning them kashers them despite the difficulty to clean them Chometz or treif oven trays, grills or frying pans. These items absorbed their problematic flavour without a liquid intermediary (i.e. using only dry heat). This intense heat must be replicated to satisfy kashering requirements.

– a powerful heat close to 500°c. One can only do this with a pyrolytic oven. Use of a blowtorch is only advisable if one is experienced in doing so as untrained use can result in permanently damaging the oven.

Exceptions A parev grill became fleshing. In this case, the flavour which was absorbed was not forbidden flavour. The meat is not intrinsically a forbidden substance, and as such, though the tray absorbed hot, dry meat it can be kashered with the lighter methods of bubbling water or libun kal

Which materials can one kasher? In general, kashering is limited to metal and wood. Earthenware is entirely ruled out. In some cases, glass and even plastic can be kashered. These need to be discussed with a Rov.

PRE-PESACH

HAGOLAS KEILIM

How do I prepare for kashering?

Sunday 25th March from 2-6pm

You need to prepare carefully for kashering utensils. All rust, dirt and food residue must be cleaned away. Staining is acceptable if you have tried to remove all you can. If you are koshering a becher or other silver items, ensure to pay special attention to the rim and engraved patterns to ensure they don’t harbour any food remains. But try to ensure not to ruin your family’s special silver.

BEIS HAMEDRASH NISHMAS YISROEL

Before kashering an item, ensure that it has not been used for hot chometz in the preceding 24 hours. Similarly, if kashering due to misuse in the kitchen which rendered the utensil treif, one must wait 24 hours before kashering.

(in Rear Carpark) 4 Brent Green London NW4 ON SITE SUPERVISION BY RABBI YM GUTTENTAG ‫שליט“א‬

EDGWARE YESHURUN (in Front Carpark) Fernhurst Gardens Edgware HA8 ON SITE SUPERVISION BY RABBI A LEWIS ‫ & שליט“א‬RABBI D ROBERTS ‫שליט“א‬

Please ensure all items for kashering are clean and have not have been used for 24 hours. Though maximum care will be taken, the Federation takes no responsibility for any damage to property or persons.

For more information email info@federation.org.uk or telephone 020 8202 2263 If you have any questions regarding Hagolas Keilim please send a message to ShailaText 07403 939 613 A COMMUNITY SERVICE OF THE FEDERATION

QUIZ TIME

2. livingwithmitzvos.com

What was (one of) the hardest avoda done by the kohanim?

‫בס“ד‬

HISTORY

[Part 1]

Rabbi Aubrey Hersh Lecturer, Historian & European Tour Provider The author can be contacted at aubrey@jle.org.uk

1,000 Years of Haggadahs Creating the Text

The Mitzva to convey the story of Yetzias Mitzrayim is mentioned explicitly in the Torah, as are many of the pesukim associated with this experience. Yet certain elements of the Seder were only defined over the course of many centuries. The Tanna’im and early Amoraim created many of the familiar stages, including the central focus of the 4 cups of wine, however some well-known features such as Dayeinu, the story of Rabbi Akiva in Bnei Brak and the Four Sons, were introduced during the tekufos of the Geonim and Rishonim. Earliest copies of Haggadah

Even at that stage though, Nirtzah was still absent; indeed both the Shulchan Aruch and the Rama end the prescribed Seder immediately after the 4th cup of wine. Nevertheless we do find traces of Nirtzah within the Rishonim. The Maharil (13601427) mentions ‫ חסל סידור פסח‬- a paragraph originally said only as part of the Yotzros of Shabbos HaGadol – whereas ‫ כי לו נאה‬is to be found in the sefer Etz Chayim, which was written in pre-expulsion England in 1287. The piyut ‫ אדיר הוא‬was composed, to be recited on Yomtov, although not necessarily on Pesach, as was the case for both Chad Gadya and Echad Mi Yodeah.

The oldest extant copies are to be found in the Geniza collection. They include a 9th century excerpt of the Rav Amram Gaon Siddur, and a 10th century complete Haggadah based on Rav Sadiah Gaon. A more unusual piece from the Geniza can be seen in the photo below which features the beginning of the Seder, but contains five rather than four questions. The extra question relates to being permitted only roasted meat on this night, and is formulated in the past tense: “When the Beis Hamikdash stood, we used to eat only roasted meat”, which was how the original four questions are stated in the Mishna in Pesachim. It was removed from most Haggadahs after the Churban. This excerpt also has a change to the standard order of Mah Nishtanah by first asking about the dipping of food on Seder night and then subsequently the question regarding chometz and matza.

All of these were subsequently adopted into the Seder by the Ashkenazim, however most Sefardi communities do not have any formal version of Nirtzah to this day. Yet the importance of these additions can be seen from a teshuva of the Chida (whose Haggadah has no Nirtza at all) in ‫שו”ת חיים‬ ‫ שאל‬. He was responding to a query about someone who had publicly mocked the reciting of Chad Gadya and had therefore been placed into Cherem, which was now being challenged. Chida replies that the piyut originates from the mekubalim of Ashkenaz, and therefore ‫פשיטא טובא‬ ‫ – דחייב נידוי‬it is obvious that he should be ostracised.

QUIZ TIME

It was written in three languages. On the right hand

3. livingwithmitzvos.com

column we find the concluding part of Havdallah in Hebrew, although the nussach includes sections that we do not say nowadays such as ‫קדושים תהיו כי קדוש‬ ‫ ואבדיל אתכם מן העמים‬,‫אני‬. This is followed by instructions and halachos written in JudeoArabic (which uses Hebrew letters to write Arabic) and the brocho of Borei Nefashos to be said after Karpas - as opposed to our custom of eating less than a kzayis, so as to avoid the question of requiring this brocho. The left hand column contains the Four/Five questions in Hebrew until the penultimate line of the fragment, where an Aramaic translation begins‫(מה שנא לילא‬ )‫הדין‬, as some people would have been more familiar with Aramaic than Hebrew, at the time this hagaddah was composed in the 11th century.

How were the kohanim selected for the avoda of the terumas hadeshen?

The museum – which considers itself a caretaker of any heirless Judaica that was once owned by Holocaust victims acknowledged the family’s ownership preWorld War II, but requested documentation for the period between 1933 and 1946. In response, the Marum family obtained more than 1,000 documents from Karlsruhe, which depict Kahn as a low-paid schoolteacher who was in constant need of cash. The family claim that Kahn somehow obtained the Haggadah in 1939 after the Marum family patriarch was deported, although they do not believe it was stolen. More likely the book ended up in a Jewish school in Germany (where Kahn was teaching), to avoid it being confiscated by the Nazis.

Handwritten Illuminated Haggadahs The Haggadah first appeared as a separate book (rather than as part of the Siddur) in 1280, although the more famous illustrated ones would only be produced from 1300 onwards. These would subsequently become known by a specific title which would relate to either the place of origin (Barcelona Haggadah, Darmstadt Haggadah), design (Golden Haggadah, Sister Haggadah), current location (Cincinnati Haggadah, Rylands Haggadah) or owner (Kaufman Haggadah, Mocatta Haggadah). The Birds’ Head Haggadah (c. 1320) is so named because this feature replaces human faces throughout. There is no consensus in academic circles as to the reason behind this, although some point to the prohibition of drawing the image of a human being. And whereas all adult Jewish males have a beard and a Jewish hat, children are bare headed, as is the image of Yosef as the ruler over Egypt. Interestingly, whilst the drawings of Jews have a bird’s head, the non-Jews are depicted with blank circles instead of faces. Hence in the scene of the Egyptians pursuing the Jews immediately after after Yetzias Mitzrayim, the former are all faceless, yet two figures do appear with birds’ heads. It has been suggested that these two are Dassan and Aviram, Indeed, they are brandishing whips indicative of their role as nogsim (Jewish taskmasters).

QUIZ TIME

The Haggadah also contains a drawing of a man pointing to his wife, when he declares: “This bitter herb”! This theme first appears in the Chilek & Bilek Haggadah – produced in the mid- 1400s and currently at the Bibliotheque Nationale in Paris - in which both spouses point at each other when the husband picks up the Marror, and a dialogue with ‘speech bubbles’, shows each spouse making the accusation that the other is the real bitter herb.

One of the illustrated pages features Mattan Torah. Although two luchos were given at Har Sinai, since the Torah is made up of five books, the artist incorporated both these concepts by transforming the two into five.

A similar fate befell the “Rothschild/ Murphy Haggadah” (Italy c. 1450). Up until 1939 it belonged to Baron Rothschild. It was subsequently looted, and then sold to an American, by the name of F.T. Murphy, who bequeathed it to Yale University. In 1980 it was identified and returned to the Rothschild family. One particular Haggadah was known as much for its controversy as for its art: the Washington Haggadah, which came into being two centuries before any Jews lived in the USA. Written by a scribe called Yoel ben Shimon, who completed it on the 25th Shevat 5238 [January 29th 1478], it was donated to the Library of Congress at the start of the 20th century, although as a handwritten comment in the margin makes

4. livingwithmitzvos.com

However in the text for Eruv Tavshilin, we find the scribe writing that the procedure permits one to cook on Yomtov for Shabbos and on Shabbos for Yomtov. The latter phrase is clearly mistaken (it is unclear with whom the mistake originated), and when facsimile editions were published in the USA in 1964 and sold publicly, Rabbonim were concerned that people might be misled. The Agudas HaRabbonim therefore put advertisements in the Yiddish newspapers, to warn everyone of this erroneous statement.

The Wicked son is portrayed as a Christian knight, wearing armour and holding a sword. This familiar image, which is the Western embodiment of chivalry, was for the Jews a symbol of crime and violence, and is very revealing about Christian and Jewish relationships in Ashkenaz.

The Haggadah was acquired by the Israel Museum for $600 in 1946, from a German Jewish refugee called Herbert Kahn. However in 2016, the heirs of the family that had owned the Haggadah prior to the war, asked for compensation, claiming the Haggadah had been sold on without permission. Their precise demand was not made public but was understood to be for a few million dollars (which is substantially less than the Haggadah’s actual value). In addition they asked for the manuscript to be renamed the “Marum Haggadah”.

clear, it was still in active use in Germany as late as 1879.

On the first page of the manuscript, underneath the blessing for destroying chametz, there is a picture of a man peering into a cupboard, holding a candle and a feather. Beneath him, another man uses a bellows to fan a fire for the chametz.

Still to come: Haggadahs in the age of printing, the miraculous survival of a medieval Haggadah, Haggadahs of the 20th century.

The earthen vessels used in the Beis Hamikdosh were smashed and placed on the ﬂoor of the Azara. What happened to them when they amassed? Did they not pose a danger to the barefoot kohanim?

Rabbi Avraham Blickstein

Kollel Mevaser Israel, Darchei Hora’ah Institutions

The author can be contacted at abrahamblick@gmail.com

Shabbos Hagadol

Understanding the Message of Yetzias Mitzrayim Hashem’s First Message

Proof of Ability

When we attempt to understand the exodus from Egypt, we must begin with the first of the aseres hadibros. At Har Sinai, Hashem revealed himself to the entire nation for the first and last time in the history of mankind, and the very first message that he gave over to his children was “I am Hashem your G-d who took you out of Egypt”.

There is a story related about the Chafetz Chayim that he was once a guest in someone’s house. His host had a young daughter who was exceptionally musically talented, and he instructed her to play for his guests so that they could appreciate her talents. The daughter flatly refused, stating that she had no interest whatsoever in proving her talents, when she already had a diploma that attested to her musical accomplishments; anyone who doubted this could see the diploma for themselves. The Chaftez Chayim sought to learn mussar from this event. Hakadosh Baruch Hu revealed Himself at Har Sinai to the entire nation, men, women and children, setting a diploma that attested to His power. Since then, there is no need for him to reveal Himself in the same way again, for anyone who, G-d forbid, doubts His powers could read the verses and see for themselves.

The question that must be answered is why did Hashem begin specifically with the fact that He took us out of Egypt, and not the fact that He created the entire universe? An answer for this may be found in the writings of the Ramban on this pasuk: “Hashem said ‘I took you out of Egypt’ because this shows [the reality] of His existence and His desire, because only with His knowledge and interaction [with humanity] could He take us out. It also shows His power to renew things, because since the beginning of the world things do not change in nature [and here things changed], and it also shows His ability, which in turn demonstrates His oneness, as the pasuk proclaims ‘in order that you will know that there is none like Me in the world’. This is the explanation of ‘who took you out’ because all those [present at Har Sinai] were witnesses to this event. [Hashem continued] ‘from a house of servitude’ in order to teach them that they were slaves to Pharaoh, but they would now be obligated to have Hashem, the Great, Honoured, and Awesome One as their G-d, and they should serve Him…” With these words lie hidden deep foundations of belief and faith, and the connection that the Bnei Yisrael have to their Creator. Through yetzias mitzrayim, Hashem demonstrated His existence, His sovereignty over the world, how He maintains all creation, that He is One in His Kingship, that He rules over everything, and that He is involved with His creations on an individual basis (hashgacha pratis).

TIME4MISHNA DAILY NACH

Being a Slave Another purpose of the servitude in Egypt is in order that the Bnei Yisrael could understand what slavery is, and what it requires from a person. The nation could have learnt fear of Heaven and achieved great spiritual heights merely by being students of Ya’akov Avinu, or his twelve sons, the heads of the tribes. Nonetheless, if the people had not been forged through slavery, they would never have known how a slave relates to his master. Divine Providence willed that they would be submerged in such a difficult situation in order to teach them what the true purpose of Am Yisrael is in this world – to be servants of Hashem. The above ideas must stir each and every one of us. The soul of every individual in Am Yisrael is bound in servitude of Hashem from the moment of the giving of the Torah on Har Sinai. Sometimes, even those who keep the

Torah and mitzvos on a daily basis can forget their duty of service to Hashem. A servant has no interest in his own body, or his own personal desires, but his entire being wishes to do the will of his Master. It is of utmost importance to internalise this concept, because the very purpose of learning Torah, keeping the mitzvos, and davening is because we serve Hashem; we must conduct all our physical and spiritual ambitions with this in mind.

Making the Right Decisions Every decision that a person makes in any situation is influenced by one basic principle: to reduce his toil and increase pleasure. From the most important decisions to the least, his decision making process asks itself this pivotal question: “how can this action make my existence more pleasurable?” A person who understands our mission in this world and measures reality with spiritual tools will always choose to increase his spiritual pleasure, even if this comes about through a bigger physical toil. Conversely, a person who is cut off from his Divine duties and is in denial of his spiritual mission will almost certainly choose physical pleasure, even if this brings him spiritual suffering and sets a greater distance between him and his Creator. The true servant of Hashem builds his individuality with the correct decisions, and constantly strives to attain spiritual elevation. Climbing the personal ladder towards a more fulfilling life of Torah and mitzvos entails a devotion to the light of the real goal – to do the will of Hashem in every situation. In every decision, a person must be ready to hear what Hashem wants from him, and to internalise that everything we do is in order that we may serve Hashem in a better manner!

An international program which involves learning 4 new Mishnayos each day from Sunday to Thursday, reviewing that week's 20 Mishnayos on Friday, and going over the previous Masechtos on Shabbos. A time committment of just 15 mins a day, and finish Shas Mishnayos in 4 years - having reviewed it multiple times! To Sign Up for a 15 min daily Shiur visit the website time4torah.org. Just a few minutes a day and finish Nach in just a year and a half! Sign Up at dailynach.com.

Thursday

Wednesday

Tuesday

Monday

Sunday

Shabbos

Friday

29 March - ‫י"ג ניסן‬

28 March - ‫י"ב ניסן‬

27 March - ‫י"א ניסן‬

26 March - ‫י' ניסן‬

25 March - ‫ט' ניסן‬

24 March - ‫ח' ניסן‬

23 March - ‫ז' ניסן‬

‫ד‬:‫ ג‬- ‫א‬:‫ח סוכה ג‬:‫ ב‬- ‫ה‬:‫ד סוכה ב‬:‫ ב‬- ‫א‬:‫יא סוכה ב‬:‫ א‬- ‫ח‬:‫ז סוכה א‬:‫ א‬- ‫ד‬:‫ ח סוכה א‬- ‫ג יומא פרקים ה‬:‫ סוכה א‬- ‫ו‬:‫יומא ו‬ ‫דברי הימים‬ '‫ ה‬- ‫א‬

‫דברי הימים‬ '‫ ד‬- ‫א‬

‫דברי הימים‬ '‫ ג‬- ‫א‬

‫דברי הימים‬ '‫ ב‬- ‫א‬

‫דברי הימים‬ '‫ א‬- ‫א‬

‫נחמיה י"ג‬

‫נחמיה י"ב‬

Bitesize

A Quick Vort: Ma’ayanah shel Torah

FEDTECH SERIES

by Yisroel Avraham Kaye The posuk says that “Fire shall be kept burning upon the mizbeach contually, it shall not go out”

SPECIAL YOM TOV COLUMN

The Yerushalmi in Yoma says that this means it should not go out even when it travels.

HOW TO USE AN OVEN OVER YOM TOV

The Ma’ayanah Shel Torah brings the sefer HaDrash VeHaIyun which explains that when someone is in his home environment, in his comfort zone, it is relatively easy for him to stay on the correct path, without straying as he has the support of those around him. This is not so for someone on a journey far from his home where he only meets strangers and will be faced with many challenging situations. The challenge is to keep the fire of Ahavas and Yiras Shomayim burning in one’s heart even when on a journey. If it is kept burning when at home, it will not go out even when abroad.

ANSWERS 1. The sacrifices of Parshas Vayikra deal with the animals brought for all the Jews while the sacrifices of Parshas Tzav deal with the sacrifices for the kohanim. 2. The “kemitza” fistful of flour taken from the mincha offering. 3. Originally it was done by a race, given to the fastest kohen who reached the top of the ramp of the mizbayach. However, when this resulted in accidents, it was changed to selection by the payis – the count of a thought of number more than the number of kohanim present. 4. The Gemora (Yuma 21a) brings that a miracle happened that the broken earthenware shards were swallowed up by the ground.

Previously, we have looked at ways to keep food hot in an oven over Shabbos and have noted the many restrictions in this area. The halochos of Yom Tov are far more lenient and one may even cook raw food. However, not all ovens are acceptable for use on Yom Tov. The following must be checked before using the oven on Yom Tov: • Does opening the door trigger any noticeable or visible direct electronic activity e.g. lights, fans, digital display? • Is the oven programmed such that opening the door will switch off the heating element and closing the door will switch it back on? (This may not be so easy to detect. If your oven is mechanically controlled, this is generally not an issue, but if it is electronically controlled, the manufacturer should be contacted to clarify this point.) If the answer to either of those is yes, then the oven may not be used even on Yom Tov. If your appliance features an approved Sabbath mode then these issues will have been resolved and the oven may be used. If your oven door does not trigger any electronic activity or affect the heating element, then your oven may be used on Yom Tov. Due to the questions involved of opening the door of an oven operating on a thermostat, FedTech have provided guidance on limiting the way this is done on Shabbos. On Yom Tov, the oven door can be opened and closed freely when needed for food purposes. Many ovens feature an automatic safety shutoff after a set number of hours, and it is worth taking this into account before planning your Yom Tov cooking schedule.

5. The Chinuch (136) brings that like the tzibur brings the korban tomid morning and evening, so too does the Kohen Godol in the form of this Minchas Chavitin – half in the morning and half in the evening. The idea is to keep him focused on the idea behind sacrifices – coming close to Hashem.

THIS ARTICLE WAS PREPARED BY

RABBI JOSH BENNETT OF BEHALF OF FEDTECH.

For specific shailos, send an SMS message to ShailaText on 07403 939 613. Questions can also be directed to technology@federation.org.uk.

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People often avoid making decisions out of fear of making a mistake. Actually the failure to make decisions is one of life's biggest mistakes - RABBI NOACH WEINBERG QUIZ TIME

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5. The Kohen Godol brought the Minchas Chavitin sacriﬁce every day – half in the morning and half in the evening. What lies behind this?

Rabbi Zvi Gefen Aish UK

The author can be contacted at zgefen@aish.org.uk

tefilah Asher Yotzar

The Mechaber and Remo both explain that the body is complicated, so many things have to go right in order

spreads to the whole body and sends to the body organ whatever is needed. The blood is being transported in blood vessels and if they would open up there would be internal bleeding. So they are closed. So how do the nutrients get out? There is osmosis which does something amazing; it allows the nutrients to filter out yet the blood goes on in a circulation.

In this bracha we refer specifically to the digestion and removal of waste in our bodies which is so wondrous. It’s a real wow!

The digestion is also wondrous. There are acids that burn down the food and under normal circumstances you don’t feel that. The biggest wonder is the animals that eat raw meat, their enzymes can digest raw meat but they don’t digest the actual digestives of the animals.

The food is broken down, the body pulls out the nutrients, it’s absorbed to the blood,

This is the process where the food gets broken down, part mechanically and part

riddle

Parsha

to survive.

QUESTION We are informed that the number of Pessukim in this week's Parshah is 96 and a clever way to remember that number is by using the Gematriya of the Parsha Tzav , Tzadi = 90 Vov = 6. However the problem is that there are in fact 97 Pessukim. If you look at a Parsha previous to Tzav in Sefer Shemois, you will find the actual number of Pessukim is 96 so Tzav could have been used as a memory word for the amount of Pessukim in that Parsha. Which Parsha is it that has the 96 Pessukim? Further to this a similar thing happens in one more of the Chamishoh Chumshei Torah where the amount of Pessukim in one Parsha is the Gematria of the title of another Parsha. Name these two other Parshios.

Thank you to Boruch Kahan bkahan47@yahoo.co.uk

CLUE

In Shemois it’s one of the “Mishkon” Parshios and look carefully in the second half of Sefer Bamidbar.

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Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home.

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chemically, and what the body needs is distributed and what it doesn’t need it is collected, packaged and disposed. Not only is this concept amazing. It just keeps on working. When it doesn’t work, If you don’t get the right nutrients or the body doesn’t get rid of toxins. Then it is sakonas nefoshos. We have kidneys that purify blood and constantly clean it. When someone has kidney failure they have to go on dialysis which aren’t nearly as effective as a kidney. The small kidney does more than that enormous machine. Hakadosh Baruch Hu is constantly being a Rofeh Kol Basar and ‫מפליא לעשות‬ Appreciate the good health. Be happy that you are healthy.

ANSWER FROM LAST WEEK [Question: In this week’s Parsha we are informed of the various Korbonos that we have to bring, and one type of animal that can be used is Bokor -cattle. Chazal tell us of two various incidents in Nach relating to this type of animal. In one case we come across a “speaking bull” and in the other one we find “singing cows”, not Korbonos per se, but nevertheless strongly connected to the Mishkon/Beys Hamikdosh. What are the two incidents and where is the Mekor for the Divrei Chazal?

The “speaking bull” is the bull that Eliyohu Hanovi told the prophets of the baal to offer up to their Avodah Zoroh in Melochim Aleph Perek 18 and Chazal, in the Medrash Tanchuma Parshas Masei Ois 8,tell us that it spoke to Eliyohu that it did not want to go until Eliyohu managed to persuade it by appeasing it. Singing cows can be found in Shmuel Aleph Perek 6, and according to one opinion in the Gemoro in Avodah Zoroh 24b the cows “sung” as they pulled the wagon that had the Oron on whilst it was being returned from the Plishtim to Bnei Yisroel.

For questions on Divrei Torah, please contact the Editor in Chief, Rabbi Yonasan Roodyn rabbiroodyn@jewishfuturestrust.com To receive this via email please email mc@markittech.com

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