OU Israel Center Torah Tidbits - Parshat Tetzaveh 5782 by Orthodox Union

‫ב"ה‬

ISSUE 1455 FEB 12TH '22 ‫י"א אדר א' תשפ"ב‬

‫פרשת תצוה‬

PARSHAT TETZAVEH

Dear Torah Tidbits Family

‫ושכנתי בתוך‬ ‫בני ישראל‬ ‫ פסוק מ"ה‬,‫שמות פרק כ"ט‬

Rabbi Avi Berman

Executive Director, OU Israel

page 4

Purim Katan

Rabbi Judah Mischel Mashpiah, OU-NCSY Executive Director, Camp HASC

page 30

The Kotel After Our Recent Snowfall

YERUSHALAYIM IN/OUT TIMES FOR SHABBAT PARSHAT TETZAVEH Candles 4:46PM • Havdala 6:01PM • Rabbeinu Tam 6:40PM

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This week's Torah Tidbits cover image! Photo By: Shmuel Amster Place: The Kotel My wife braved the elements on the morning of the snowfall in Jerusalem to go to the Kotel. There is something remarkably beautiful seeing Jerusalem covered in white!

TABLE OF CONTENTS

Torah Tidbits Family 04Dear Rabbi Avi Berman By Aliya Sedra Summary 06Aliya Rabbi Reuven Tradburks Make the Man 12Clothes Rabbi Dr. Tzvi Hersh Weinreb Ethic of Holiness 16The Rabbi Lord Jonathan Sacks zt"l The Prophets 24Probing Rabbi Nachman Neil Winkler 26Patience Rabbi Shalom Rosner Olive Obsession 28Rebbetzin Shira Smiles Katan 30Purim Rabbi Judah Mischel Israel 32OUSchedule

Best Light 40Our Rabbi Moshe Taragin is the Light Way to Go? 44What Menachem Persoff Shmuel 46Simchat Rabbi Sam Shor Parenting Column 48OUMichalIsraelSilverstein The Y- Files Weekly Comic 50Netanel Epstein Rav on Kavod Habriyot 52The Rabbi Aaron Goldscheider Beracha on Vegetable Soup with Soup Nuts 54Rabbi Daniel Mann ‫אלוקי‬ 56‫נצור‬Rebbetzin Zemira Ozarowski 4 Teens By Teens 60Torah Asher Manning // Ilan Penkower

REMINDERS:

KIDDUSH LEVANA ADAR ALEPH

Last Opportunity to Say Kiddush Levana Until 15 Adar I/ Tues. Feb. 15, All night

PURIM KATAN 14 Adar Alef/Feb. 15 SHUSHAN PURIM KATAN 15 Adar/ Feb. 16 2

TORAH TIDBITS 1455 / TETZAVEH 5782

CANDLE LIGHTING

OTHER Z'M A N I M

A N D H AV DA L A T I M ES CANDLES

4:46 5:05 5:05 5:02 5:03 5:02 5:02 5:04 5:03 4:46 5:02 4:51 5:01 5:03 5:02 5:02 5:04 5:03 4:54 4:59

TETZAVEH

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Beit Shemesh / RBS Gush Etzion Raanana/ Tel Mond/ Herzliya/ K. Saba

Modi’in / Chashmona’im Netanya Be’er Sheva Rehovot Petach Tikva Ginot Shomron Haifa / Zichron Gush Shiloh Tel Aviv / Giv’at Shmuel Giv’at Ze’ev Chevron / Kiryat Arba Ashkelon Yad Binyamin Tzfat / Bik’at HaYarden Golan

HAVDALA

6:01 6:03 6:02 6:01 6:02 6:01 6:02 6:03 6:02 6:02 6:01 6:01 6:00 6:02 6:01 6:01 6:03 6:02 5:58 5:58

KI TISA

Candles Havdala

4:52 5:10 5:11 5:08 5:09 5:08 5:08 5:10

6:06 6:09 6:07 6:07 6:07 6:07 6:07 6:08

5:09 6:08 4:52 6:07 5:08 6:06 4:57 6:06 5:07 6:06 5:09 6:08 5:08 6:06 5:08 6:07 5:10 6:09 5:09 6:08 5:00 6:04 5:05 6:04

Rabbeinu Tam (J'lem) - 6:40PM • next week - 6:46pm TImes According to MyZmanim (20 min. before sundown in most cities, 40 min. in Yerushalyim and Petach Tikva, 30 min. in Tzfat/Haifa) OU Kashrut  NCSY  Jewish Action  JLIC NJCD / Yachad / Our Way  OU West Coast  OU Press  Synagogue/Community Services  OU Advocacy  OU Israel MOISHE BANE, PRESIDENT OF THE ORTHODOX UNION Mitchel Aeder, Chairman of the Board, Orthodox Union | Esther Williams, OU Israel Chair | Gary Torgow, Chair, OU

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JERUSALEM Ranges 11 days Wed.- Shabbat Feb 9 - 18 / 8 -18 Adar Aleph Earliest Tallit and Tefillin Sunrise Sof Zman Kriat Shema Magen Avraham Sof Zman Tefila

5:34 - 5:36 6:26 - 6:17 9:10 - 9:05 8:33 - 8:28 10:04 - 10:01

(According to the Gra and Baal HaTanya)

Chatzot (Halachic Noon) Mincha Gedola (Earliest Mincha) Plag Mincha Sunset (Including Elevation)

11:53 12:23 4:12 - 4:18 5:25 - 5:33

Seymour J. Abrams • Orthodox Union Jerusalem World Center • Avrom Silver Jerusalem College for Adults • Wolinetz Family Shul • Makom BaLev • Birthright • Yachad • NCSY in Israel • JLIC in Israel • Pearl & Harold M. Jacobs ZULA Outreach Center • The Jack Gindi Oraita Program • OU Israel Kashrut ZVI SAND, PRESIDENT, OU ISRAEL Yitzchak Fund, Former President, OU Israel Rabbi Emanuel Quint z”l, Senior Vice President | Prof. Meni Koslowsky, Vice President VAAD MEMBERS: Dr. Michael Elman | Stuart Hershkowitz | Moshe Kempinski | Sandy Kestenbaum | Harvey Wolinetz RABBI AVI BERMAN, EXECUTIVE DIRECTOR, OU ISRAEL David Katz, CFO, OU Israel | Chaim Pelzner, Director of Programs, OU Israel | Rabbi Sam Shor, Director of Programs, OU Israel Center Rabbi Sholom Gold, Dean, Avrom Silver Jerusalem College for Adults 22 Keren HaYesod <> POB 37015 <> Jerusalem 91370 phone: (02) 560 9100 | fax: (02) 566-0156 email: office@ouisrael.org website: www.ouisrael.org Founders and initial benefactors of the OU Israel Center: George and Ilse Falk a"h Torah Tidbits and many of the projects of OU Israel are assisted by grants from THE JERUSALEM MUNICIPALITY OU Israel, Torah Tidbits does not endorse the political or halachic positions of its editor, columnists or advertisers, nor guarantee the quality of advertised services or products. Nor do we endorse the kashrut of hotels, restaurants, caterers or food products that are advertised in TT (except, of course, those under OU-Israel hashgacha). Any "promises" made in ads are the sole responsibility of the advertisers and not that of OU Israel, the OU Israel Center , Torah Tidbits.

OU ISRAEL CENTER

DEAR TORAH TIDBITS FAMILY RABBI AVI BERMAN

Executive Director, OU Israel

On the 29th of Shvat, Erev Rosh Chodesh Adar Alef, the Neshama of Esther Pollard returned to its Maker. Over the years Am Yisrael fought for the release of Jonathan Pollard through demonstrations, written letters and advocacy programs. In response, Phil Chernofsky suggested we dedicate a section of Torah Tidbits to count the days Jonathan spent behind bars. We felt that including a reminder of Jonathan’s sacrifice to help the State of Israel was important, and we continued to keep a tally until he was finally released on November 20, 2015. The fight to free Jonathan was led by his wife Esther for over three decades. She made it her mission to teach those around the world about her husband’s sacrifice. Through her teachings - many of them at the OU Israel Center - we learned about Jonathan’s heroic efforts that stemmed from his love for Am Yisrael and Eretz Yisrael, and appreciated the magnitude of his fate. With each of Esther’s teachings, Jonathan became a symbol of inspiration for Jews around the world. When he finally came to Israel, videos began to surface

Condolences to the family of

Faye Jablinowitz a"h on her passing

‫המקום ינחם אתכם בתוך שאר אבלי ציון וירושלים‬ 4

TORAH TIDBITS 1455 / TETZAVEH 5782

as restaurant owners, shopkeepers, Rabbis and passerby’s celebrated Jonathan’s homecoming. And it was all due to Esther’s tireless efforts.

Esther’s passing is a tremendous loss for Am Yisrael. I have been fortunate to have a relationship with the Pollards and have been deeply impacted by Esther’s valiant efforts. After the packed Levaya, I accompanied throngs of Jews from near and far as we packed the Shiva house wall to wall. There was no end to the lines of people filling the streets below who came to offer a listening ear, a supportive word and share in the loss of a woman who taught us what it meant to love Am Yisrael and Eretz Yisrael. From the time Jonathan and Esther finally immigrated to Israel in 2020, they came to the OU Israel Center each week to pick up their copy of Torah Tidbits. As I sat beside Jonathan at the Shiva house he told me that he and his wife would read Torah

Tidbits cover to cover every Shabbat. He further shared that Esther always began with my Dvar Torah because the topics I chose, showcased the beauty of Am Yisrael, and that brought her happiness. Over the years I’ve been questioned about the positive nature of my articles. “Avi, you’re always writing about happy moments, but we all face challenges. Why not write about them?” I’d respond by explaining that there is no lack of people discussing the harsher side of life. I try to shine a light on the beauty found in Klal Yisrael that is so often overlooked. Hearing about Esther’s appreciation meant the world to me. Jonathan continued to refer to Esther as his teacher. Beyond teaching people about his cause, Jonathan also felt he was her student. Esther battled many different types of cancer for 25 years before her passing. It is no secret that I was also given the challenge of battling cancer, thank God with very different results. And in the months when I traveled to the hospital for tests and appointments, I often crossed paths with the Pollards as they faced their own Nisayon. In those moments, I witnessed a couple that were connected in every way possible. In mind, body and spirit. And I couldn’t imagine how hard it is for Jonathan to lose Esther. But I saw optimism in his eyes. With so many memories of Esther’s strength and fortitude, Jonathan knows that he must continue on. The last encounter I had with the Pollards was at a wedding. During the Chuppah, the Mesader Kiddushin asked Jonathan and Esther to join them under the Chuppah to join him in singing ‫אם אשכחך ירושלים תשכח‬

‫ימיני‬. He explained that very few people constantly yearned for Yerushalayim and Eretz Yisrael like Jonathan Pollard. And just as Jonathan awaited news of his release so that he could join his people in Eretz Yisrael, so too we must constantly be awaiting the rebuilding of Yerushalayim. Before Esther gave her Neshama back to HaKadosh Baruch Hu, she told Jonathan that she had two missions in life: The first, to bring him to Eretz Yisrael; the second to bring him to Eretz Yisrael as a Jew. Finally, she accomplished both. And with those words, the Neshama of Esther Yocheved bat Yechiel Avraham a”h returned to the Olam HaEmet. With no biological children, her students have an opportunity to continue her legacy of caring for Am Yisrael and Eretz Yisrael. Please join me in dedicating the acts we do for our brethren, and Eretz Yisrael, L’ilui Nishmata. Wishing you all an uplifting and inspiring Shabbat,

Rabbi Avi Berman Executive Director, OU Israel aberman@ouisrael.org

Condolences to Mrs. Chana Homnick and family on the passing of their husband/ father/grandfather/great-grandfather

Rabbi Yaakov Homnick z"l For over the past 20 years Rabbi Homnick came almost daily to the OU Israel Center and was an integral part of Rabbi Ruvell's Gemara shiur ‫המקום ינחם אתכם בתוך שאר אבלי ציון וירושלים‬ OU ISRAEL CENTER

KI TEITZEI TETZAVEH ALIYA-BY-ALIYA SEDRA SUMMARY Rabbi Reuven Tradburks Director of RCA Israel Region The commandments concerning the special garments of the Kohen Gadol as well as the garments for the regular Kohanim are given. The Kohanim and the altar are inaugurated in a 7-day inauguration. The commands of the daily offering and the altar for incense are given. In the verses describing the Kohen’s garments I will indicate in bold which are for the Kohen Gadol and which are for the rest of the Kohanim. 1st aliya (Exodus 27:20-28:12) The Menorah shall be lit every evening. Take Aharon and his sons to serve Me. Make them holy garments for honor and glory. Kohen Gadol, Garment 1: Make the Efod. It is woven of techelet, purple and red. It is a skirt with

Condolences to Susan Gopstein, Joel Fisher, Karen Weiss and families on the passing of their mother

Lillian Fisher a"h

a long-time member and volunteer at the OU Israel Center She will be greatly missed by all ‫המקום ינחם אתכם בתוך שאר אבלי ציון וירושלים‬ 6

TORAH TIDBITS 1455 / TETZAVEH 5782

shoulder straps. An ornate jewel with the names of 6 tribes is fastened to each of the shoulder straps. Aharon carries the names of the Jewish people as a remembrance before G-d. There are 2 different sets of garments for the Kohanim. The regular Kohanim wear 4 white linen garments. The Kohen Gadol wears these 4 white linen garments as well as an additional 4 fancy coloured and gold garments over the white ones. The Torah begins with the fancy more elaborate garments of the Kohen Gadol. But this is not the order he would put them on in the morning. It would be akin to putting on your overcoat, then your shirt, then undershirt. That’s not going to work. But this is parallel to the description of the Mishkan. We began with the Aron because that is the heart of the building, though when constructed, the building would be built first. Here too, the Kohen Gadol’s garments are the more dramatic, so even though they go on last, they are described first. These are regal colors; the same colors as the beautiful curtains of the Mishkan. Is the Kohen dressed royally because of Who he is approaching? As we would dress in our finest for an audience with the King. Or is G-d commanding us what He thinks of us; as if to say “You are kings in My eyes, so dress accordingly.” The Kohen Gadol represents the Jewish people, a people regal in His eyes. 2nd aliya (28:13-30) Kohen Gadol, Garment 2: Make the Choshen Mishpat. Four rows of 3 different precious jewels, each with a name of a tribe of Israel, mounted upon a

colored woven background. Fasten this breastplate with gold chains to the shoulder straps of the Efod and to the skirt. Aharon will bear the names of the Jewish people on his heart when he enters the Holy place. As a constant remembrance before G-d. And place in this breastplate the Urim and Tumim. The names of the 12 tribes are inscribed twice. 1. 6 names on one jewel, 6 on another, mounted on the shoulder straps of the Efod. 2. Individually, on each stone of the breastplate. On the shoulder; on the heart. The Kohen Gadol, as representing the entire Jewish people, expresses our approach to G-d. We shoulder our responsibility, with love from the heart. 3rd aliya (28:31-43) Kohen Gadol, Garment 3: Make the Me’il, a completely techelet colored robe with an opening for the head. At the bottom hem, place alternatively pomegranates of colored woven wool and golden bells. Aharon’s entrance and exit before G-d will hence be heard. Kohen Gadol, Garment 4: Make the Tzitz, a golden headplate with Holy to G-d engraved on it. Fasten it to the turban so it rests on the forehead. Through this, Aharon will bear the sins committed through holy service and through it the Jewish people gain favour before G-d. All Kohanim, 4 garments: The Kohen Gadol and all Kohanim during service wear 4 garments. 3 of these are white linen: 1. pants, 2. robe (ketonet) and 3. turban for the head. The 4th is a belt of colored woven wool. The Kohanim wear these garments during service; the Kohen Gadol wears only these 4 when he enters the Holy of Holies. He wears these 4 and

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the 4 fancy gold and coloured garments, a total of 8, during the rest of the year. The regular Kohanim wear white linen garments. This is in stark contrast to the Kohen Gadol. He is all decked out; they are noticeably simply attired. We need approach G-d in majesty tempered with humility. Man need be majestic while humble. Regal, yet simple. As the famous mussar saying: in one pocket, “the world was created for me”, in the other “I am dust and ash”. 4th aliya (29:1-18) The inauguration of the Kohanim: To sanctify the Kohanim take offerings of all the sorts that will be offered in the Mikdash. Dress Aharon in his special garments. Anoint him with oil. Dress the Kohanim in their special garments. Bring the various different offerings on the altar – for a pleasing aroma before G-d. Moshe’s name does not appear in this Parsha even though he is doing much of the action. He was told to command the lighting of the menorah at the beginning of the parsha and also to fashion the Kohen’s garments. And here, he dresses Aharon in his garments, thereby anointing him in his new role. So, while his name is absent, Moshe is actually quite active. Moshe is the epitome of humility. In the

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TORAH TIDBITS 1455 / TETZAVEH 5782 CENTER OU ISRAEL

Dudley L. Derdiger z"l ‫דוד לייב בן פנחס הכהן ז"ל‬ On his 17th yarzeiht, ‫ט"ז באדר‬ His son, daughter-in-law, grandchildren and great grandchildren 7

parsha in which his brother assumes a unique and special role in the Jewish peoMENACHEM PERSOFF ple, Consultant, Moshe is completely absent. Well, no, ial Projects OU Israel Center he actually is quite active; it is his name rsoff@ou.org that is absent. He takes a back seat, investing his brother with greatness, not stealing his thunder with even the mention of his own name. 5th aliya (29:19-37) Aharon and the Kohanim are inaugurated through the offering of a ram, with blood of the offering placed upon them and upon their garments. The offerings of the inauguration are brought. A future Kohen Gadol, who will replace Aharon, will wear these special garments for 7 days as their inauguration. They too will repeat this ram offering. Aharon and his sons repeat this ceremony every day for 7 days. The altar too is inaugurated for 7 days. Aharon and the Kohanim are inaugurated in a 7-day ceremony of offerings. That is a long inauguration. It may be such to impress on the Kohanim that while they have a unique position, including gifts and benefits due to their holy work, they are servants of G-d, not lords over people. Privilege takes a quick path to the head bringing haughtiness and a sense of entitlement. The Kohanim, as all public servants, need be vigilant to remember that they serve G-d and the people, not the other way around. Hence they need a heavy, long inauguration of serving G-d to realize their position as servants of Him and not lords over people. 6th aliya (29:38-46) 2 offerings are to be brought as a daily offering, one in the morning

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and one in the afternoon. A sheep, with flour and oil, and with wine. It is brought in the Ohel Moed, the place where I meet with the Jewish people. I have sanctified this place, as well as the Kohanim. I will dwell amongst the Jewish people and be their G-d. And they will know that I am G-d who took them out of Egypt to dwell amongst them. The permanent daily offering is brought twice daily specifically in the Ohel Moed, the place where G-d declares that He will dwell amongst the people. The stretch of the Hand of G-d to man is reciprocated by man’s bringing offerings to Him. But it is not just that we reach for Him through our offerings; He says to bring these offerings specifically where He dwells amongst us. It is a mutual reach; He for us, us to Him. 7th aliya (30:1-10) Make an incense altar of wood overlaid with gold, 1 square cubit. Place it in front of the curtain behind which is the Aron, the place upon which I will meet with you. Offer incense twice a day, at the time of the Menorah cleaning in the morning and Menorah lighting in the evening. It is

solely for the prescribed incense, not for offerings of flour or wine. The incense altar is totally out of place. We had all the instructions of the vessels of the Mishkan last week: Aron, Menorah, Table, altar for offerings. What is unique about incense that its altar comes after all the other instructions? In this I speculate, but the incense symbolizes the culmination of the Mishkan. Man is created dust from the earth with the soul breathed into him through his nostrils. The nose is the corridor of the soul. The Midrash says that man died with a sneeze; the soul entered through the nostrils and exited through the nostrils. The breath through the nose is the breath of the soul. The fragrance of incense then becomes the symbol of the intangible soul. As if to say, our rendezvous with G-d’s presence is a rendezvous of the spirit, of the soul. He is intangible; our soul likewise. And it is our intangible soul, symbolized by the fragrance of the incense that meets the Intangible One. That rendezvous of the soul of man with the Intangible One is the purpose of the entire Mishkan.

We mourn the passing of

HAFTORAH YECHEZKEL 43:10 -27

Libby Pattashnick ‫ע"ה‬ The Shloshim will be on Sunday, February 13 - 14:30 Unveiling Meet at Beit HaHesped, Kehillat Yerushalayim 16:30 - Seudah and Azkarah Ohel Yitschak Synagogue, 14 Kosovosky St, Kiryat Moshe, Jerusalem For more information 050-402-5001 10

TORAH TIDBITS 1455 / TETZAVEH 5782

In this week’s haftorah, the prophet Yechezkel describes a vision of the altar that will be built for the third Beit Hamikdash and its dedication ceremony—paralleling this week’s Torah portion which discusses the dedication of theMishkan’s altar. Shortly after the destruction of the first Beit Hamikdash, Yechezkel experienced a vision of the third Beit Hamikdash that will

be built by Mashiach. G‑d tells Yechezkel to recount to the Jewish people this vision, and this hopefully will bring them to be ashamed of the deeds they did that caused the destruction of the Temple. “And if they are ashamed of all that they have done, let them know the form of the House and its scheme, its exits and its entrances, and all its forms, and all its laws and all its teachings...” Yechezkel then goes on to describe in detail the third Beit Hamikdash’s altar, and also describes its seven-day inauguration ceremony and the karbanot which will be brought on each day of that special week.

STATS 20th of 54 sedras; 8th of 11 in Sh’mot Written on 179.2 lines in a Torah (33rd) 10 Parshiot; 2 open, 8 closed 101 p’sukim (35th - 8th in Sh’mot) 1412 words (35th - 8th in Sh’mot) 5430 letters (32nd - 7th in Sh’mot)

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RABBI DR. TZVI HERSH WEINREB THE PERSON BY OU Executive Vice President, Emeritus IN THE PARSHA

Clothes Make the Man My interest in the relationship between a person and his or her clothing goes back to my early days in graduate school. I was taking a course on human personality, under the tutelage of a remarkably insightful and erudite woman, Dr. Mary Henle. I was so enthusiastic about the courses that I took with her that I asked her to supervise my master’s degree thesis. I remember the morning I shared my proposed topic with her. I thought that one of the ways to assess personality was to take note of the kind of clothing that a person wore. I further postulated that not only does a person’s clothing tell us a lot about him or her, but the clothing that we wear actually has an impact upon us. Our clothing helps make us who we are. Dr. Henle tactfully deflated my ego that morning. She said, “That’s just an old wives’ tale. Our personalities are very profound, subtle, and complex. At most, our clothing reflects just a superficial aspect of our identity. You give too much credit to the saying, ‘Clothes make the man.’ It is really only a wisecrack attributed to Mark Twain. There is nothing more to it than that.” I subsequently chose another topic for 12

TORAH TIDBITS 1455 / TETZAVEH 5782

my master’s degree thesis. Many years have passed since that disappointing encounter, and Dr. Henle has long since passed away, although I remember her respectfully. During those years, I have learned that she was mistaken on many grounds. For one thing, the saying, “Clothes make the man,” did not originate with Mark Twain. Centuries before the American humorist, the 16th century Catholic theologian Desiderius Erasmus wrote: “Vestis virum facit,” which translates as, “Clothes make the man.” Not long afterwards, none other than William Shakespeare put these words into the mouth of the character Polonius in his famous play Hamlet: “The apparel oft proclaims the man.” Truth to tell, statements about the relationship between a person and his clothing go back much further than a mere several centuries. Such statements originate in the Bible, and a passage in this week’s Torah portion, Parshat Tetzaveh (Exodus 27:2030:10), is a case in point. We read: “You shall bring forward your brother, Aaron, with his sons, from among the Israelites, to serve Me as priests…Make sacral vestments for your brother Aaron, for dignity and adornment. Next you shall instruct all who are wise of heart… to make Aaron’s vestments, for consecrating him to serve Me as priest.” Maimonides, codifying the concepts

which emerge from the Biblical text, writes: “A High Priest who serves in the Temple with less than his eight vestments, or an ordinary priest who serves with less than his four required vestments...invalidates the service performed and is subject to punishment by death at the hands of Heaven, as if he were an alien who served in the Temple… When their vestments are upon them, their priestly status is upon them, but without their vestments their priestly status is removed from them…” (Hilchot Klei HaMikdash, 10:4). We are left with the clear impression that these vestments are external manifestations of the royalty and majesty of the priestly role. The clothing literally makes the man. Without the clothing, each priest is “ordinary”—one of God’s subjects for sure, but without any regal status. With the clothing, he is not only bedecked with “dignity and adornment”, but has become a prince, and can play a royal role. Rabbi Moses ben Nachman, Ramban, makes this even more explicit. He writes, “These are royal garments. These cloaks and robes, tunics and turbans are even today (he lived in 13th century Spain) the apparel of nobility…and no one would dare to wear the crown…or the tekhelet (blue yarn) except for royalty.” From this perspective, clothes make the man. With them, he is imbued with the spirit of royalty and can carry himself with regal bearing. Others interpret the function of the sacred garments differently, but all agree that garments influence the wearer in some fashion. For example, Rashi, commenting on the verse, “Put these on your

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brother Aaron, and on his sons as well; anoint them, and fill their hands” (Exodus 28:41), points out that in the Old French language with which he was familiar, when a person received a new official position the nobleman would put gloves upon him, indicating that he now had the authority of a new position. Rashi uses the Old French word gant, which the reference books that I consulted translate as a “decorative glove.” This would indicate that the garments were a type of official uniform, not necessarily regal, but symbolic of a specialized responsibility. With the donning of the gant the person himself gained the self-assurance of authority and power. The late 15th century commentator Rabbi Isaac Arama, in his classic Akedat Yitzchak, provides even stronger support for our contention that clothes make the man. He identifies a similarity between the Hebrew word for the Kohen’s uniform and the Hebrew word for ethical character. The Hebrew word for uniform is mad, plural madim, and the Hebrew word for a character trait is midah, plural midot.

A SHORT VORT

Rabbi Arama notes that in Latin, too, the word habitus refers to both a special garment (e.g., a nun’s habit) and a character trait (e.g. a good habit). He persuasively argues that “just as it can be determined from a person’s external appearance as to whether he is a merchant or a soldier or a monk, so too, the discovery of our hidden inner personality begins with our external behaviors.” For Rabbi Arama, that our clothing is metaphor for our moral standing is evident in this biblical verse: “Now Joshua was clothed in filthy garments when he stood before the angel. The latter stood up and spoke to his attendants: ‘Take the filthy garments off him!’ And he said to him: ‘See, I have removed your guilt from you…’” (Zechariah 3:3-4). Finally, there is another biblical verse which demonstrates the central role of clothing in “making the man.” And here we go back even further in history than this week’s parsha. Indeed, we go all the way back to the first parsha in the Torah, Bereishit: “And the Lord God made garments of

BY RABBI CHANOCH YERES

Rav, Beit Knesset Beit Yisrael, Yemin Moshe

.... ‫ואתה תצוה את בני ישראל‬ “And you shall command the children of Israel” (27:20) Many ask why the name of Moshe is missing. Until now the language used would be “ And the Lord spoke to Moshe saying…”Why just “And you shall command”? Moreover, Moshe’s name is missing from the whole parsha. Many answer that it was a punishment to Moshe for demanding from G-d to “erase my name from Your Book”, if You are considering eradicating Israel. Rabbi Shimon Sofer (1820-1882, Rabbi of Krakow) finds it hard to believe that the holy Moshe is being punished. Rather, he feels that it is just the opposite. Moshe is being rewarded. G-d, in essence, is allowing Moshe to be the legislator himself in establishing this law of using pure olive oil in the Tabernacle. Like a king who gives his scepter temporarily to reward his must worthy minister who was willing to lay down his life for the king. Now this minister uses the scepter, himself, to legislate laws and edicts to his liking. So, the absence of Moshe’s name it is as if he, Moshe, is introducing the law himself in this parsha. Shabbat Shalom 14

TORAH TIDBITS 1455 / TETZAVEH 5782

skins for Adam and his wife and clothed them” (Genesis 3:21). Nechama Leibowitz comments: “Everything in the way of culture and civilization was given to man to discover and develop on his own, with his own capacities. Nothing in the way of repairing the world and settling it was given to him by God. Neither the discovery of fire nor farming nor building houses was revealed to man by God. Rather, he was required to invent all these procedures on his own. Only clothing was given to him from Above. “And the Lord… made garments.” God made clothing for man. And clothing makes the man. Ah, do I now wish that I had not abandoned my original idea for a master’s degree thesis. What a fascinating thesis it would have been!

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on the Weekly Parsha from COVENANT & Thoughts RABBI LORD JONATHAN SACKS ZT"L CONVERSATION

Former Chief Rabbi of the United Hebrew Congregations of the Commonwealth

May the learning of these Divrei Torah be ‫לעילוי נשמת‬ HaRav Ya'akov Zvi ben David Arieh zt"l

‫לעילוי נשמות‬ ‫פנחס בן יעקב אשר וגולדה בת ישראל דוד אייז ע״ה‬ ‫עזריאל בן אריה לייב ומעניה בת יצחק שרטר ע״ה‬ Dedicated by Dr. Robert Sreter DDS., M.S.

The Ethic of Holiness With parshat Tetzaveh, something new enters Judaism: Torat Kohanim, the world and mindset of the Priest. Rapidly it becomes a central dimension of Judaism. It dominates the next book of the Torah, Vayikra. Until now, though, priests in the Torah have had a marginal presence. This week’s parsha marks the first time we encounter the idea of a hereditary elite within the Jewish people - Aaron and his male descendants – and their role to minister in the Sanctuary. For the first time we find the Torah speaking about robes of office: those of the priests and the High Priest worn while officiating in the sacred place. For the first time too we encounter the phrase, used about the robes: lekavod ule-tiferet, “for glory and beauty” (Ex. 28:2). Until this point, kavod in the sense of glory 16

TORAH TIDBITS 1455 / TETZAVEH 5782

or honour has been attributed only to God. As for tiferet, this is the first time it appears in the Torah. It opens up a whole dimension of Judaism - namely, the aesthetic. All these phenomena are related to the Mishkan, the Sanctuary, the subject of the preceding chapters. They emerge from the project of making a “home” for the infinite God within finite space. The question I want to ask here, though, is: do they have anything to do with morality? With the kind of lives the Israelites were called upon to live and their relationships to one another? If so, what is their connection to morality? And why does the priesthood appear specifically at this point in the story? It is common to divide the religious life in Judaism into two dimensions. One the one side, the priesthood and the Sanctuary, and on the other, the prophets and the people. The priests focused on the relationship between the people and God, mitzvot bein adam leMakom. Prophets focused on the relationship between the people and one another, mitzvot bein adam lechavero. The priests supervised ritual and the prophets spoke about ethics. One group was concerned with holiness, the other with virtue. You don’t need to be holy to be good. You need to be good to be holy, but that is an entrance requirement, not what being holy

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is about. Pharaoh’s daughter, who rescued Moses when he was a baby, was good but not holy. These are two separate ideas. In this essay I want to challenge that conception. The priesthood and the Sanctuary made a moral difference, not just a spiritual one. Understanding how they did so is important not only to our understanding of history but also to how we lead our lives today. We can see this by looking at some important recent experimental work in the field of moral psychology. Our starting point is American psychologist Jonathan Haidt and his book, The Righteous Mind.1 Haidt posits that in contemporary secular societies our range of moral sensibilities has become very narrow. He calls such societies WEIRD – Western, educated, industrialised, rich and democratic. They tend to see more traditional cultures as rigid, hidebound, and repressive. People from those traditional cultures tend to see Westerners as strange in abandoning much of the richness of the moral life. To take a non-moral example: A century ago in most British and American (non-Jewish) families, dining was a formal, social occasion. The family ate together and would not begin until everyone was at the table. They would begin with grace, thanking God for the food they were about to eat. There was an order in which people were served or served themselves. Conversation around the table was governed by conventions. There were things you might discuss, and

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others deemed unsuitable. Today that has changed completely. Many British homes do not contain a dining table. A recent survey showed that half of all meals in Britain are eaten alone. The members of the family come in at different times, take a meal from the freezer, heat it in the microwave, and eat it watching a television or computer screen. That is not dining but serial grazing. Haidt became interested in the fact that his American students reduced morality to two principles, one relating to harm, the other to fairness. On harm they thought like John Stuart Mill, who said that “the only purpose for which power can be rightfully exercised over any member of a civilised community, against his will, is to prevent harm to others.”2 For Mill this was a political principle but it has become a moral one: if it doesn’t harm others, we are morally entitled to do what we want. The other principle is fairness. We don’t all have the same idea of what is fair and what is not, but we all care about basic rules of justice: what is right for some should be right for all, do as you would be done to, 2 On Liberty and Other Writings, ed. Stefan Collini, New York: Cambridge University Press, 1989, p. 13.

don’t bend the rules to your advantage and so on. Often the first moral sentence a young child utters is, “That’s not fair.” John Rawls formulated the best-known modern statement of fairness: “Each person has an equal right to the most extensive liberties compatible with similar liberties for others.”3 Those are the ways WEIRD people think. If it’s fair and does no harm, it is morally permissible. However – and this is Haidt’s fundamental point – there are at least three other dimensions to the moral life as understood in non-WEIRD cultures throughout the world. One is loyalty and its opposite, betrayal. Loyalty means that I am prepared to make sacrifices for the sake of my family, my team, my co-religionists and my fellow citizens, the groups that help make me the person I am. I take their interests seriously, not only considering my own self-interest. Another dimension is respect for authority and its opposite, subversion. Without this no institution is possible, perhaps no culture either. The Talmud illustrates this with a famous story about a would-be proselyte who came to Hillel and said, “Convert me to Judaism on condition that I accept only the Written Torah, not the Oral Torah.” Hillel began to teach him Hebrew. On the first day he taught him aleph-bet-gimmel. The next day he taught him gimmel-bet-aleph. The man protested, “Yesterday you taught me the opposite.” Hillel replied, “You see, you have to rely on me even to learn the aleph-bet. Rely on me also about the Oral Torah” (Shabbat 3 A Theory of Justice, Cambridge, MA: Belknap Press, 2005, p. 60.

TORAH TIDBITS 1455 / TETZAVEH 5782

31a). Schools, armies, courts, professional associations, even sports, depend on respect for authority. The third arises from the need to ring-fence certain values we regard as non-negotiable. They are not mine to do with as I wish. These are the things we call sacred, sacrosanct, not to be treated lightly or defiled. Why are loyalty, respect, and the sacred not considered key strands of ethics in the typical view held by liberal elites in the West? The most fundamental answer is that WEIRD societies define themselves as groups of autonomous individuals seeking to pursue their own interests with minimal interference from others. Each of us is a self-determining individual with our own wants, needs and desires. Society should let us pursue those desires as far as possible without interfering in our or other people’s lives. To this end, we have developed principles of rights, liberty, and justice that allow us coexist peacefully. If an act is unfair or causes someone to suffer, we are prepared to condemn it morally, but not otherwise. Loyalty, respect, and sanctity do not naturally thrive in secular societies based on market economics and liberal democratic politics. The market erodes loyalty. It invites us not to stay with the product we have used until now but to switch to one that is better, cheaper, faster, newer. Loyalty is the first victim of market capitalism’s “creative destruction.” Respect for figures of authority – politicians, bankers, journalists, heads of corporations – has been falling for many decades. We are living through a loss of trust and the death of deference. Even the

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patient Hillel might have found it hard to deal with someone brought up on the 1979 Pink Floyd creed: “We don’t need no education, we don’t need no thought control.” As for the sacred, that too has been lost. Marriage is no longer seen as a holy commitment, a covenant. At best it is viewed as a contract. Life itself is in danger of losing its sanctity with the spread of abortion on demand at the beginning and “assisted dying” at the end. What makes loyalty, respect, and sanctity

TORAH TIDBITS 1455 / TETZAVEH 5782

key moral values is that they create a moral community as opposed to a group of autonomous individuals. Loyalty bonds the individual to the group. Respect creates structures of authority that allow people to function effectively as teams. Sanctity binds people together in a shared moral universe. The sacred is where we enter the realm of that-which-is-greater-than-the-self. The very act of gathering as a congregation can lift us into a sense of transcendence in which we merge our identity with that of the group. Once we understand this distinction, we can see how the moral universe of the Israelites changed over time. Abraham was chosen by God “so that he will instruct his children and his household after him to keep the way of the Lord by doing what is right and just” (tzedakah umishpat; Gen. 18:19). What Abraham’s servant looked for when choosing a wife for Isaac was kindness, chessed. These are the key prophetic virtues. As Jeremiah said in God’s name: “Let not the wise boast of their wisdom, or the strong of their strength, or the rich of their wealth but let one who boasts, boast about this: that they have the understanding to know Me, that I am the Lord, who exercises kindness, justice and righteousness (chessed mishpat utzedakah) on earth, for in these I delight.” (Jer. 9:22-23) Kindness is the equivalent of care, which is the opposite of harm. Justice and righteousness are specific forms of fairness. In other words, the prophetic virtues are close to those that prevail today in the liberal democracies of

the West. That is a measure of the impact of the Hebrew Bible on the West, but that is another story for another time. The point is that kindness and fairness are about relationships between individuals. Until Sinai, the Israelites were just individuals, albeit part of the same extended family that had undergone Exodus and exile together. After the Revelation at Mount Sinai, the Israelites were a covenanted people. They had a sovereign: God. They had a written constitution: the Torah. They had agreed to become “a kingdom of priests and a holy nation” (Ex. 19:6). Yet the incident of the Golden Calf showed that they had not yet understood what it is to be a nation. They behaved like a mob. “Moses saw that the people were running wild and that Aaron had let them get out of control and so become a laughing-stock to their enemies” (Ex. 32:25) That was the crisis to which the Sanctuary and the priesthood were the answer. They turned Jews into a nation. The service of the Sanctuary performed by the Kohanim in their robes worn le-kavod, “for honour,” established the principle of respect. The Mishkan itself embodied the principle of the sacred. Set in the middle of the camp, the Sanctuary and its service turned the Israelites into a circle at whose centre was God. And even though, after the destruction of the Second Temple, there was no more Sanctuary or functioning priesthood, Jews found substitutes that performed the same function. What Torat Kohanim brought into Judaism was the choreography of holiness and respect that helped Jews walk and dance together as a nation. Two further research findings are

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relevant here. Richard Sosis analysed a series of voluntary communities set up by various groups in the course of the nineteenth century, some religious, some secular. He discovered that the religious communes had an average lifespan of more than four times longer than their secular counterparts. There is something about the religious dimension that turns out to be important, even essential, in sustaining community.4 We now also know on the basis of considerable neuro-scientific evidence that we make our choices on the basis of emotion rather than reason. People whose emotional centres (specifically the ventromedial prefrontal cortex) have been damaged can analyse alternatives in great detail, but they can’t make good decisions. One interesting experiment revealed that academic books on ethics were more often stolen or never returned to libraries than books on other branches of philosophy.5 Expertise in moral reasoning, in other words, does not necessarily make us more moral. Reason is often something we use to rationalise choices made on the basis of emotion. That explains the presence of the aesthetic dimension of the service of the Sanctuary. It had beauty, gravitas, and majesty. In the time of the Temple it also had music. There were choirs of Levites singing psalms. Beauty speaks to emotion 4 “Religion and Intragroup Cooperation: Preliminary Results of a Comparative Analysis of Utopian Communities,” Cross Cultural Research 34, no. 1 (2003), pp. 11–39. 5 Jonathan Haidt, The Righteous Mind, p. 89. 22

TORAH TIDBITS 1455 / TETZAVEH 5782

and emotion speaks to the soul, lifting us in ways reason cannot do to heights of love and awe, taking us above the narrow confines of the self into the circle at whose centre is God. The Sanctuary and priesthood introduced into Jewish life the ethic of kedushah, holiness, which strengthened the values of loyalty, respect and the sacred by creating an environment of reverence, the humility felt by the people once they had these symbols of the Divine Presence in their midst. As Maimonides wrote in a famous passage in The Guide for the Perplexed (III:51), We do not act when in the presence of a king as we do when we are merely in the company of friends or family. In the Sanctuary people sensed they were in the presence of the King. Reverence gives power to ritual, ceremony, social conventions, and civilities. It helps transform autonomous individuals into a collectively responsible group. You cannot sustain a national identity or even a marriage without loyalty. You cannot socialise successive generations without respect for figures of authority. You cannot defend the non-negotiable value of human dignity without a sense of the sacred. That is why the prophetic ethic of justice and compassion, had to be supplemented with the priestly ethic of holiness. Covenant and Conversation 5782 is kindly supported by the Maurice Wohl Charitable Foundation in memory of Maurice and Vivienne Wohl z”l.These weekly teachings from Rabbi Sacks zt"l are part of the ‘Covenant & Conversation’ series on the weekly Torah reading. Read more on www.rabbisacks.org.

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RABBI NACHMAN (NEIL) WINKLER PROBING BY Faculty, OU Israel Center THE PROPHETS l

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he final nine prakim of Sefer Yechezkel (40-48) describe to the prophet the future of the Bet Mikdash and of Eretz Yisrael. To better understand the visions of the navi, we turn to the introduction of this final section – the opening of perek 40 – that relates the experience that Yechezkel had undergone before receiving these visions. “In the 25th year of our exile, at the beginning of year, on the 10th of the month, 14 years after the city was destroyed, on that day Hashem’s hand was upon me (I received a vision) and brought me to Eretz Yisrael, and placed me on a very high mountain, near which there was (like) a structure of a city to the South.” The navi first clarifies that, although he lived in Babylonia, Hashem’s vision brought him to the Temple Mount upon which Yechezkel received the prophecies of consolation, nevuot which extend to the final chapter. It is important to note that this vision of standing at the Temple site

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parallels the prophecies Yechezkel had when he received the vision of the corrupt practices that were taking place in the Bet Mikdash and the subsequent punishments that would befall the nation for their defilement of that Holy Place. These latter visions of the navi would seem to reflect the eventual forgiveness of Israel for those sins and the future reward they would receive. Our haftarah, taken from the 43rd perek, focuses on the service in the future Mikdash and, keeping with the theme of the parasha itself, the specific Priestly garments and ritual laws that would be followed at that time. Yet, what often goes unnoticed is the puzzling opening of the haftarah. “…Haged et Bet Yisrael et haBayit v’yikolmu me’avonoteihem umad’du et tochnit.” Yechezkel is told by Hashem to teach Israel of the Bet HaMikdash so that they will be ashamed of their sins, and (they should) calculate its design. The very next pasuk then begins “And if they are then ashamed of all they have done…” – that the prophet should then teach them all of the details pertaining to the Bet HaMikdash. What does G-d want of Israel? What is the connection between learning the laws of the Mikdash and atoning for their sins? And why would they be embarrassed after hearing the navi’s teachings regarding the future Bet HaMikdash??

Most parshanim turn to those verses that precede the haftarah itself that tell of Hashem’s spirit leading Yechezkel into the inner chambers of the Temple and a voice describing the sins that Israel and her kings had committed there – promising that, in the future, they would no longer defile the Holy Mikdash. Then, the haftarah continues, when Yechezkel describes to them the “blueprints” of the future Bet HaMikdash, the nation will become embarrassed of their past sins and will return to G-d. But left to our imagination is how studying the blueprints of the Temple would bring the people to be shamed and to abandon their sinful ways? HaRav Yigal Ariel turns to the comments of Rabbeinu Bachaya in Parashat VaYakhel who comments about the importance of studying the detailed measurements of the Mishkan, and explains that those who succeed in delving to the depths of their meaning will succeed in refining themselves. Even clearer are the words of R. Chayim Volozhin in his classic work “Nefech HaChayim” who states that all of these measurements and dimensions were not simply meant for external engineering and architectural purposes. Rather, he says, the many details of these Holy structures were meant to teach us how we too can perfect our own internal characteristics and, thereby, atone for our past misdeeds. Indeed, Rav Yitzchak Hutner, zt”l , said it clearly. Our challenge is “Bilvavi mishkan evneh”, to build a dwelling place for Hashem in our own hearts. And that is why we study all about the Mishkan and Mikdash..…past and future.

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RABBI SHALOM ROSNER

Rav Kehilla, Nofei HaShemesh Maggid Shiur, Daf Yomi, OU.org Senior Ra"M, Kerem B'Yavneh

Patience ‫ת֥נֶת ַּתְׁש ֵּב֖ץ‬ ֹ ‫ְאפוֹד֙ ו ְּמ ִע֔יל ו ְּכ‬ ֵ ‫ׁ֤שן ו‬ ֶ ‫ּׂו ח‬ ֗ ‫ֽע‬ ‫ש‬ ֲ ‫ֲש֣ר ַי‬ ׁ ֶ ‫ָד֜ים א‬ ִ ‫ְא ֶּ֨לה ַה ְּבג‬ ֵ‫ו‬ ‫֛יך ו ְּל ָב ָנ֖יו ְל ַֽכהֲנוֹ־‬ ָ ‫ּׂו ִב ְג ֵדי־קֹ ֶ֜דׁש ְל ַֽא ֲהרֹ֥ן ָא ִח‬ ֨ ‫ְע‬ ‫ש‬ ָ ‫ְא ְב ֵנ֑ט ו‬ ַ ‫ִמ ְצ ֶנ ֶ֣פת ו‬ )‫ד‬:‫ (שמות כח‬:‫ִֽלי‬ And these are the garments that they shall make: a choshen, an ephod, a robe, a tunic of checker work, a cap, and a sash. They shall make holy garments for your brother Aaron and for his sons to serve Me [as kohanim]. In Parshas Tetzave we are informed of the majestic garments of the Kohen Gadol. There is a story conveyed in the Gemara (Shabbat 31a) in connection with the pasuk quoted above. A gentile was once passing a study hall when he overheard students being taught about the garments of the Kohen Gadol. The gentile was so impressed with the described beauty of these garments that he decided to convert and become a Kohen Gadol so that he could dress in this attractive attire. The gentile approached Shamai and asked for assistance in converting so that he could become the Kohen Gadol. Shamai immediately dismissed his request. The gentile then approached Hillel with the same request. Hillel was a bit more accommodating, and notwithstanding the gentile’s conditional request of converting so he could become the Kohen Gadol and don the decorated garments, Hillel conducted the conversion. Then Hillel told the new convert, “Can we appoint a king who does not know the 26

TORAH TIDBITS 1455 / TETZAVEH 5782

customs of royalty? Go and study the requisite portions of the Torah.” The new convert began to engage diligently in the study of Torah and was bewildered when he came across the following pasuk “v’hazar hakarev yumas” (a stranger (non Kohen) who approaches shall perish, Bamidbar 1:51). The convert inquired – “to whom is this pasuk referring?” He was informed that even Dovid Hamelech would be considered a “stranger” and is prohibited from performing the service reserved for the Kohen Gadol. The convert understood at that moment that his dream of becoming the Kohen Gadol would never become a reality. Nonetheless, the convert accepted his fate and returned to Hillel and stated “may you be showered with blessings for drawing me under the wings of the Shechina.” Rav Frand in his sefer on the Parsha (vol 2) points out that Hillel’s approach to this convert is rather peculiar. Why did Hillel seem to trick the convert into believing that one day he had a chance at achieving his dream of becoming a Kohen Gadol? Why did Hillel not relay the truth to the convert from the start- that only a descendant of Aharon Hakohen could become a Kohen Gadol?

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Apparently, Hillel had a feeling that this convert was sincerely interested in Judaism and would accept the mitzvos even if he could not become the Kohen Gadol. At the time of the conversion however, he simply could not be talked out of his fantasy. Only after entering the intellectual realm of the Beis Midrash, far from the imaginary world, was the convert able to come to the realization and accept the truth. Parents and educators should emulate Hillel’s approach when instructing children and students. We often seek to convey important lessons to them. Sometimes we see children making decisions that we perceive as erroneous based on our experience, and we try to persuade them to avoid certain pitfalls. Irrespective of our good intentions, they seem to fall on deaf ears. The approach we learn from Hillel is not to nudge and pester them into submission. We need to be patient. It may take a week, month, year or more, but eventually the time will come when the child will be willing to listen, and as did the convert, he will likely express his appreciation for the sound advice. Forcing a position on a child will likely result in opposition.Patience perhaps is a better solution to eventually influence a child’s judgment and opinion.

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REBBETZIN SHIRA SMILES Faculty, OU Israel Center

Olive Obsession “Veyikchu elecha shemen zayit zach katit lamaor lehaalot ner tamid” (Shemot 27:20). Rashi details the strict specifications for the oil used to light the Menorah in the Mikdash. The olives had to be pressed, not crushed, and only the first drop of oil emitted could be used for the Menorah. The rest of the olives were crushed and strained, and that oil was used for the menachot, oil that was brought with the sacrifices. Why does the Torah emphasize that it was ‘lamaor,’ for illumination? Isn’t it obvious that oil prepared for the Menorah would provide light? What can we learn from this particularly refined oil? The Menorah, notes Rav Moshe Feinstein z”l and other commentaries, represents the wisdom of Torah. The oil characterizes the teachers of Torah, those who promulgate its wisdom. A Torah teacher’s

TORAH TIDBITS 1455 / TETZAVEH 5782

behavior must be totally refined, above any suspect behavior or action. Only such a person can genuinely spread the light of Torah. In reality, Rav Daniel Ochayon in Ohr Daniel adds, this directive to use only pure oil refers to every person who studies Torah. To engage in authentic Torah study, one must purify his mind from outside influences and overcome the desires that pull him away from a Torah perspective. Such a person must realize that the only way to achieve this level of total focus and dedication is to ‘press’ himself, to consistently work hard with faith and determination. Unlike worldly endeavors, symbolized by the menachot which can use less refined oil, Torah is not effortlessly inherited from parent to child. One must acquire Torah through personal effort and application. Further, Rav Pinchas Roberts in The Prism of Torah adds, our Torah study must enlighten our lives and the lives of those around us in the world of darkness that we live in. Torah study can’t be exploited to make us famous or used for ordinary intellectual pursuits; it must be a medium of instruction and growth for all who encounter it. The beauty of each passuk in Torah is that it can be understood on multiple levels. Rav Gamliel Rabinovich shares a beautiful moral imperative from this. When a person finds himself ‘katit’, pressed or challenged

with a certain difficulty in life, he must use the experience ‘lamaor,’ to see how he can get closer to Hashem as a result of the hardship. One must be careful not to use it ‘lamnachot’ to rest or feel pulled down, despondent, or paralyzed. The Slonimer Rebbe, in Netivot Shalom adds that Jews are compared to an olive. While one can press other foods and create something new, the new substance is still food. The olive is an exception. When it is pressed, what is produced is oil that shines light. Every Jew has a tremendous storehouse of potential locked inside, and when difficulties arise, we can bring out a deeper dimension of self, that was not even previously recognized. Olives and oil teaches us that challenges enable us to spark a deeper relationship with Hashem, and with ourselves.

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RABBI JUDAH MISCHEL

Mashpiah, OU-NCSY Executive Director, Camp HASC Author of Baderech: Along the Path of Teshuva (Mosaica 2021)

Purim Katan Rebbe Yekusiel Yehuda Halberstam, zy’a, the “Shefa Chaim” of Klausenberg, Romania, was an extraordinary gaon and tzadik. During the Holocaust he suffered the murder of wife and eleven children and the destruction of community, and survived numerous death marches and concentration camps. Drawing from his deep reservoir of emunah and purpose, incredible dedication and holy determination, he rebuilt his community in Kiryat Sanz in Netanya and Union City New Jersey. There, he built Torah institutions such as Mifal haShas and a thriving Chassidus. Throughout his sefarim, the Shefa Chaim stressed the importance and challenge of remaining b’simcha under all circumstances, for true simchah comes as a result of knowing that all is from Hashem. In the first few days after the Liberation, an American rabbi, a chaplain, visited the Rebbe in Föhrenwald DP Camp and asked, “Do your disciples, who study with you, have everything they need when they sit and learn with you?” “I teach them not to need anything,” the

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TORAH TIDBITS 1455 / TETZAVEH 5782

Klausenberger replied, “so that they naturally have everything they need.” One Purim, many years after the War, the Klausenberger Rebbe remarked to one of his outstanding talmidim, “You must be happy today because you’ve learned a lot of Torah… I, though, am just happy about being a Yid. I am b’simcha that my father and mother were Jews and that I was therefore born Jewish….” As we are in the midst of a leap year, this week marks ‘Purim Katan’, the 14th of Adar Rishon. While we do not read the Megillah and are not obligated to share mishloach manos until we reach Purim proper, the Shulchan Aruch cites an opinion that one ‘should’ increase in festivity and joy, yet rules that there is no binding halachic obligation to do so. “Nevertheless,” comments the Rema, Rav Moshe Isserles, “one should somewhat increase his joy and sense of festivity in order to fulfill the words of those who are stringent.” Citing a pasuk from Mishlei (15:15), the Rema concludes, ‫טוב‬ ‫לב משתה תמיד‬, “One who is of ‘good heart’ is festive always.” Thus the Shulchan Aruch comes to a close, the final se’if of the Code of Jewish Law stressing the value of being festive — tamid, always. The Gr’a, haGaon Rav Eliyahu of Vilna (“the Vilna Gaon”) juxtaposed this closing teaching of the Rema with the very first comment the Rema makes in the opening

clause of Shulchan Aruch. This is the first guideline informing how to begin our day upon waking in the morning; one takes upon himself the attitude that ‫שויתי ה’ לנגדי‬ ‫תמיד‬, “I have set Hashem before me, always” (Tehillim, 16:8). The Rema writes: Shivisi is a ‫כלל גדול בתורה‬, a major principle in the Torah, ‫ובמעלות הצדיקים‬, and it is among the virtues of the righteous who walk before Hashem… When one takes to heart that HaKadosh Baruch Hu, Whose glory fills the earth, is standing over him and watching his actions, as it is stated, “‘Will a man hide in concealment and I will not see him?’ — this is the word of God” (Yirmiyahu, 23:24), he will immediately acquire yirah, awe, fear and submission before Hashem, and sense this (awe) always. Furthermore, the Vilna Gaon corrects the text of the Rema to read that Shivisi — knowing that Hashem is before one always — is not just ‘among’ the virtues of the righteous, but it is the “most significant virtue”. It is the cornerstone and foundation of a life of Yiddishkeit and the only way for a person to attain any level of piety. The Gr’a would thus bless his talmidim, “You should be blessed to fulfill the shnei t’midim, the two ‘always’ passages” — the tamid in the opening and the tamid in the closing of the Rema’s commentary on Shulchan Aruch, Orach Chayim. To fulfill both t’midim is to unite the equanimity of Shivisi with the constant joy of a lev tov, the joy of simply being alive, of being you. In the order of pesukim in Tehillim 16, first comes the sentence Shivisi Hashem l’negdi tamid… and then Lachein, samach libi, “Therefore my heart rejoices, my whole being exults, and my body rests

secure.” This sequence points to a causality. Shivisi, equanimity, is the product of conscious choice to live with the knowledge that ‘Hashem is always with me.’ When I am secure, and know that I am not alone, my heart can begin to open in joy. The Lubavitcher Rebbe taught that the “first tamid”, that of Shivisi, implies yirah, reverence, awe and fear of God, a prerequisite for an appropriate stance in approaching the Ribbono Shel Olam. Once our daily observance and avodas Hashem has been initiated with yirah, then we can reach the “second tamid”, which is ahavah, love, closeness and joy, the natural outgrowth of doing mitzvos. This is the ‘tamid of Purim Katan’. In this way, the “two t’midim” reflect a progression: yirah is the gateway to a life of Torah and mitzvah observance, and this results in a sense of lev tov and simcha. The Rebbe points out the irony of Purim Katan, a day which has no specific mitzvos attached to it, yet during this day we are encouraged to be in a state of constant joy. In preparation for the miraculous turnabout and salvation of Purim in one month’s time, we are given Purim Katan. We are blessed with the opportunity to pause and rejoice in our day-to-day Yidishkeit, for it is “always” good to be b’mishteh — b’mishteh tamid. In his sefer, Shefa Chaim, the Klausenberger Rebbe explores the sentence, Baruch Mordechai haYehudi…. “Consider the fact that Mordechai is not given the title nasi or gaon, but simply haYehudi, “the Jew”; this is the greatest and most important title of all!” And simply being a Jew is indeed worthy of celebration all year round! OU ISRAEL CENTER

TORAH TIDBITS 1455 / TETZAVEH 5782

OU ISRAEL CENTER

TORAH TIDBITS 1455 / TETZAVEH 5782

OU ISRAEL CENTER

TORAH TIDBITS 1455 / TETZAVEH 5782

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GEULAS YISRAEL BY RABBI MOSHE TARAGIN Ram, Yeshivat Har Eztion

Our Best Light Parshat Tetzaveh details the daily lighting of the menorah in the Mishkan. Though all the articles of the mishkan were iconic, the menorah possessed distinctive symbolism. In parshat Bha’alotecha the mitzvah of lighting the menorah was spotlighted, just as the Mishkan was being inaugurated. Thousands of years later, the menorah and the miracle of the oil, symbolized our astonishing military victory, and our renewed sovereignty. Sadly, about two hundred years later, we squandered that sovereignty. After a long journey of two thousand years, we once again have returned home and have begun to reassemble Jewish statehood. Fittingly, the menorah once again has become the manifest symbol of Jewish sovereignty. It, along with our flag are the most identifiable symbols of the modern state of Israel. Actually, the selection process of the

menorah as national emblem was more complicated than it would seem. In choosing our national symbol, over 450 different options were considered. Finally, on 11 Shevat 1950, a menorah, with two olive branches flocking either side, and the word ‫ ישראל‬written underneath, was selected. The menorah symbol both connects us to our past national glory as well as evokes the Mikdash ceremonies. It is hard to imagine a symbol which better fuses the dreams of religious and secular Israelis. It unifies aspirations for sovereignty and with our yearning for religious renewal. It reminds us that Israel is a grand achievement of statehood, but also a pathway to the third Mikdash. Additionally, the two olive branches lining the menorah cast a message of “peace”. A lonely dove returned to Noach with an olive branch in its beak, effectively concluding the mayhem of the flood. This international symbol of peace proclaims

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TORAH TIDBITS 1455 / TETZAVEH 5782

our desire for a peaceful return to our homeland. Sadly, this peace remains elusive, and our peaceful aspirations haven’t yet been fully reciprocated. We can only hope that they soon will. We come in peace even if we aren’t always received that way. Interestingly, the menorah chosen for national emblem, was based upon the image which appears on Titus’ arch, rather than the menorah depicted in the Torah. The primary difference between the two lies in the representation of the base: the Torah describes a base of three legs emerging from a pedestal, whereas the Arch of Titus portrays a solid-based menorah. It is fitting that the menorah selected for a national symbol of Jewish revival, was based on the depiction in Titus’s arch. Titus had suppressed the great Jewish rebellion against Rome in 70 AD and, twelve years later, an arch (currently situated in the Roman Pantheon) was dedicated in his memory. The arch was engraved with an image of captured Jewish slaves hauling the menorah to Rome. For centuries, the arch stood as a painful marker of the fallen condition of the Jewish people and their debasement at the hands of their Roman conquerors. It was so offensive that, according to tradition, Jews in Rome would avoid walking underneath the arch. It was an odious sign of the subjugation of Jews by the Romans, and the terrible suffering which haunted our exile. In 1948, weeks after the Declaration of the State of Israel, Italian Jews in Rome spontaneously gathered near this arch and walked backwards underneath it! It was a triumphant demonstration that the

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degradation of Jews - so painfully symbolized by this arch- had now concluded. Two years later, the arch and its menorah would serve as the model for the Israeli menorah standing alongside the knesset. Jewish History is certainly ironic. You just need to wait patiently until history reorders itself. Beyond a bridge to our past, the menorah symbolizes our enduring historical mission. Three times, the prophet Yeshayahu describes the Jewish people as a light onto other nations, or, an “ohr la’goyim” (49:6, 42:6, and 60:3). As Ben Gurion wrote “History didn’t endow Jews with inordinate power, affluence or territorial expanse. Instead, it granted us with extraordinary moral sensibilities and unusual intellectual capabilities”. We are the menorah of the world. The prophecies depict our redemptive return to Israel, where we will illuminate the world with the knowledge of Hashem. The ohr la’goyim prophecies are primarily Messianic narratives. Though Yeshaya envisioned ohr lagoyim in the aftermath of Jewish redemption, enlightening the world occurs in exile as well. In fact, the Netziv claimed that our exile was “extended” so that we could continue our role ohr la’goyim while actually residing amidst the broader world (see his comments to Genesis 47:28). Ironically, some claimed that our ohr la’goyim potential is more profound in exile where we

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TORAH TIDBITS 1455 / TETZAVEH 5782

enjoy direct access to the beneficiaries of our “light”. In the 19th century some even opposed the Zionist enterprise on these grounds. Hermann Cohen, a 19th century Jewish-German philosopher, famously rejected the Zionist enterprise since it would exchange our grand historical mission of ohr la’goyim for “frivolous flags and pointless parades” (translation mine). If we are meant to be the world’s menorah, perhaps, we should be positioned in an international arena. Thank G-d we have returned home, and we realize that Israel is the ideal stage for our “menorah”. Obviously, while in the diaspora we served and should continue to serve as a moral conscience for humanity. However now that we are home, we can “radiate” our light at a broader, national level. Ideally, we should emit a more powerful glow from the environs of Zion: “ohr chadash al Zion ta’ir”. Unfortunately, we aren’t completely there. We are still not illuminating our best “light”. Additionally, our imperfect world isn’t always willing to accept our light. We have begun a long process of marching toward this dream of inspiring all mankind. The menorah standing outside our Knesset and emblazoned on other national symbols silently reminds us of what we have achieved but also, of where we are heading. We still have much light to shine.

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What is the Light Way to Go? Our Parsha opens with a command to light a lamp (the Menorah) continuously in the Ohel Moed with only the purest olive oil, devoid of foreign substances and olive sediment. Notably, while the Menorah illumination stemmed exclusively from the most refined oil, the oil used for meal offerings could be made from oil of lesser quality. Of further note, the lighting of the Menorah was to be conducted solely by the Kohanim. Like the olive oil, the priests, too, were to be pure and refined. Moreover, the Kohanim were also differentiated from the “lower ranks,” the general populace, during their holy service (Ibn Ezra). Our sages indicate that the pure oil in the Menorah represents the “Light of Wisdom” and Kedushah that illuminate the people of Israel. Perhaps that notion is illustrated by the well-known maxim: ‫נר מצוה ותורה אור‬, namely, that “A Mitzvah is a candle and the Torah is light” (Mishleh 6:23). Interestingly, Simcha Raz recalls the illuming Midrashim in which Hakadosh Baruch Hu expresses to Moshe that He does not need the light from the people to illuminate Him. Rather, the radiance of the Menorah is there to enlighten the people; 44

TORAH TIDBITS 1455 / TETZAVEH 5782

nay, its light spreads from one end of the world to the other (Midrash Tanchuma; Vayikra Rabah). Furthermore, the Midrash indicates that the light that spreads across the world is a minute spark from the supernal light that emanates from the Ein Sof, the Infinite Source of Everything. It is intriguing to note, therefore, that while windows in a turret are built narrow on the outside and wide on the inside (to let the light in), in the Beit Hamikdash, the opposite was true so that all the people could benefit from the powerful Source. So, ultimately, the Light of Wisdom is the Torah, which illuminates the heart of every Jew. Its words are the beacons that light our way on a frosty, foggy day when our direction is unclear. And the Mishpatim and the Mitzvot are the traffic signals that indicate the right and wrong paths to take. And, to a large extent, Shabbat and the Chagim are the signposts that show us the way. And how might we know all that? Because it is written: ‫נר לרגלי דבריך ואור לנתי־‬ ‫“ –בתי‬Your word is a lamp unto my feet, and a light unto my path” (Tehillim 119:105). Shabbat Shalom!

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ur Sedra opens with Hashem asking Moshe Rabbeinu to teach the Jewish People regarding the oil that is to be prepared to kindle the menorah in Mishkan. n the a deeply powerful scene, Moshe ‫ ָּכ ִת֖ית‬Rabbeinu ‫ׁש ֶ֣מן ַז֥יִת ָז ְ֛ך‬ ֶ ‫֜יך‬ ָ ‫א ֶל‬is ֵ ‫ח֨ ּו‬found ‫ׂ ָר ֵא֗ל ְוי ְִק‬ ‫ ְש‬with ‫ת־ב ֵנ֣י ִי‬ ְּ ‫ֶא‬his ‫ת ַצֶּו֣ה ׀‬hands ְּ ‫ְא ָּת֞ה‬ ַ‫ו‬ ‫יד׃‬ ‫מ‬ ִ ֽ ‫ת‬ ָ ּ ‫֖ר‬ ‫נ‬ ֵ ‫֥ת‬ ֹ ‫ל‬ ‫ע‬ ֲ ‫ה‬ ַ ‫ל‬ ְ ‫ֹר‬ ‫ו‬ ‫א‬ ֑ ‫מ‬ ָ ּ ‫ַל‬ held high on top of the mountain And you shall instruct the Jewish People praying for the people gripped in to oil from for a bring ragingclear battle withcrushed Amalekolives below. lighting, in order to lift up (Kindle) lamps Ahron and Chur stood on either side of regularly. Moshe Rabbeinu holding his hands aloft The Netivot Shalom, The Slonimer (Shemot 17;10). Rashi teaches that Chur Rebbe zy’a, points to an interesting teachwas the son of Moshe’s sister, Miriam. ing in the Midrash Rabba that suggests that What more do we know about Chur? the Jewish People can be compared to the What is the symbolism of his joining olive. with Ahron theintense hands of An olive musttogosupport through an proMoshe Rabbeinu? cess and ultimately be completely crushed for it to Roberts produce in Shemen. Though it would Rabbi Through the Prism of seem that through this process the olive Torah explains that Ahron and Chur is all but being destroyed, ultimately it personified contrasting character traits. produces oil, and that oil which emerges Ahron was a peacemaker, he constantly produces the purest light. So too, regardlooked for ways to create harmony ing the Jewish People, the other nations of among his people. Indeed, he was the world may seek to harm, and humble ready to compromise his own values Am Yisrael, but we too will emerge and be to achieve this will goal, as we in the elevated, Hashem allow us tosee overcome story challenges, of the sin ofand theenable goldenus calf. Chur, those to bring

on the other hand, was a person who stoodthe strong his values, unbending forth purestin light. and resolute his beliefs. Chazal Rebbe Moshe in of Kobrin zy’a, suggests teach that Chur tried to challenge the that just as the olive is completely crushed people they wanted build in orderwhen to bring forth great to light, thatthe a calf must and they subsequently killed him. Jew also pour out his heart before Chur, a to descendent of Yehudah, was a Hashem, humble ourselves in heartfelt prayer, in so doing we will be strengthpersonand who was inflexible and strong ened, and bring forth an like a experience lion. Truly,joy, a combination of both innate hidden pure light. In interpersonal qualities is necessary. The Rebbe ofitKobrin points out relationships is wisefurther to follow Ahron’s that thetoword ner is composed of the letters path, compromise and make peace nun and reish, which can be read an whenever possible. However, inas the acronym for the words nefesh and ruachservice of Hashem and reinforcing kevod soul and spirit. shamayim, one needs to follow Chur’s ‫ ְל ַה ֲעלֹ֥ת ֵנ֖ר ָּת ִֽמיד‬- The Rebbe explains that example and be resolute in his values. when a person works to grow spiritually, These two special people joined Moshe when a person is introspective and actively Rabbeinu to activate the merits of these growth oriented in their Avodat Hashem, approaches as he implored Hashem to then they can indeed merit to raise their have mercy on His people and vanquish own spirits, to overcome any perceived Amalek, or physically darkness sadness, and and spiritually. bring forth their great innate individual light. Yehi Ratzon, as we’ve entered these great joyous days of Chodesh Adar, may each of us merit to heed these beautiful teachings, and be blessed see andinexperience For Sale - Gorgeoustoapartment Old Katamon the In a unique Old Arab style building Spacious 110sqm, great light innate within each of us, and 4 room apartment with Sukah balcony, Shabbat within one another. elevator, parking & large separate storage room. lots of character, excellent condition, central A/C Truly one of a kind! 5,280,000nis For Sale – Old Katamon, Negba st., 1st floor, Arab house, 4 rooms, (total about 160m), high standard of renovation, Sukkah porch, 2 full bathrooms + guest bathroom, central a/c, elevator, parking, small machsan, asking $2,550,000 donated by Marion & Michael Silman

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46 26

TORAH / TETZAVEH 5782 TORAHTIDBITS TIDBITS1455 / BESHALACH 5781

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OU ISRAEL PARENTING COLUMN Dear OU parenting column, My 15 year old son doesn’t get up for minyan. We used to try many times to wake him up but to no avail. It seems like he doesn’t care and it’s very painful for us. Any advice? K.O Michal Silverstein, MSc Dear K.O., As we’ve addressed previously, the teenage years are tumultuous in terms of hormonal changes, physical and emotional growth. Research has found that on average teenagers secrete melatonin two hours later than adults which partly accounts for teenagers going to sleep later and waking up later. Add in their need for independencedeciding when they want to go to sleep, and their fluctuating moods and you have disturbed sleeping patterns. In general, this is just a stage that many religious boys go

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through. It does not necessarily mean that they don’t care about religion. They are often led by their bodies and impulses without really thinking things through. What you can do in the meantime to maintain an honest relationship… You can have a conversation with your son about how you feel and ask him how he feels about this subject. It could be that he is simply very tired. You can ask if there’s any way you can help him get on a better schedule. Maybe there’s a later minyan he could go to. I suggest that whatever the outcome of the conversation is, revisit it a few weeks later since your son may feel differently then. You can always model the importance of tefilla to your son by having him see your commitment to davening, going to minyan, saying Tehillim, etc... Don’t underestimate the power of modeling. You can tell him that despite the exhaustion, he still has certain responsibilities which you may decide includes minyan.

TORAH TIDBITS 1455 / TETZAVEH 5782

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There’s a concept of doing a task even if we’re not fully “into it”, such as regular chores like cleaning the house, doing laundry and dishes. It’s not something you necessarily feel like doing but you do it anyway. This concept of ma shelo lishma ba lishma is an important one especially when it comes to practicing religious rituals. Meaning that even if your son is reluctant and lacking kavana, the more he gets up, goes to minyan and davens the more of a routine he’ll get into. And eventually it’ll feel authentic to him. If your son is flexible and accommodating, this may work. You may also want to consult a rabbi that you trust and that your son respects, to either speak with you or sit down with your son. Again, it all begins with an open conversation and acceptance. Your son may say he’s not interested in getting up anymore for minyan but will daven and put on tefillin at home. One important key in raising teenagers is for parents to have the ability to be flexible and patient while still being consistent with what they hold important. You may not be able to totally control your teenager, but you can continue to be the role model that you hope they become. Be’hatzlacha

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TORAH TIDBITS 1455 / TETZAVEH 5782

OU ISRAEL CENTER

RABBI AARON Editor, Torah Tidbits GOLDSCHEIDER

The Password of a Jew is Chesed: The Rav on Kavod Habriyot Rabbi Joseph Soloveitchik would often say about his illustrious grandfather, Reb Chaim, that his most remarkable quality was not his innovations in Torah learning but in his nobility of character as a baal chesed. In Brisk, Reb Chaim’s home was public property, people would eat and sleep all over, using the home as their own. Some would post signs on its walls, as in a public space, announcing services or seeking lost objects. Once someone described the scene in that home in front of the grandchildren. “The whole house was a communal thoroughfare, people considered it public property, ‘’ the person commented. “No,” the grandchild replied,”that isn’t accurate, because even a public street has laws governing behavior there. A person may not simply put down a mattress anywhere to sleep, for example, because pedestrians have the right of passage; my grandfather’s house was more like a ‘private home’ for the entire community where every single 52

TORAH TIDBITS 1455 / TETZAVEH 5782

individual had rights.” (Website:Thetogetherplan.com, The World of Brisk, June 2021) The above anecdote can be best understood in light of the following essential teaching of Rabbi Soloveitchik. “And God created man in His image; in the image of God He created him…” (Bereshit 1:27). The Rav indicated that the concept of Kavod Habriyot is based on this foundational teaching of the Torah. The fact that mankind was created in God’s image establishes that every man is endowed with and deserving of honor and dignity. The Rav posits that the Ramban (Bereshit 1:26) accentuates this notion by making the following equation between the verse above and the verse from Tehillim: “With honor and glory did He crown man” (Tehillim 8:6). They are parallel. The “image of God” is identical with “the honor of God.” The halachic concept of kavod habriyot is constructed on this equation and has many implications in the halachic sphere (respect for the dead, laws of mourning, lashon hara, to name only a few) (Derashot Harav, p.45) Often God is referred to as “King of honor” (Tehillim 24:8). The imperative of “And you shall walk in his ways (Devarim 28:9) imitatio Dei, is well known. It is therefore compelling to make the assertion that if God Himself is called the King of honor, and honor is one of His attributes, the attainment of honor should actually be a

mitzvah.(Ibid, p. 46) The Rav brillainty took note that the theme of kavod habriyot is firmly advanced in the exodus episode. “Each woman will take from her neighbor…silver and gold objects and garments, and you shall place them on your sons and on your daughters, and you shall empty Egypt’’(Shemot 3:22). The injunction to extract the goods of Egypt is repeated numerous times in the Torah. Many commentators addressed the fact that the Egyptians were obligated at this time to make reparations. The Rav, however, focused on the fact that the Israelites were bidden not only to take gold and silver but to to take clothing from the Egyptians and to place the clothing on their children. The Rav felt that this demonstrates that the slave finally felt a sense of self worth and dignity. For the first time they could raise their heads tall with a sense of honor and self worth. (Be’shem Omram, by Zvi Harris Gedalia and Efraim Hadad, p.51) The Rav taught that the concept of kavod habriyot serves as the underpinning of the mitzvah of chesed. Recognizing one’s own dignity and the self-worth of every individual is the basis of benevolence. The Rav noted that this theme emerges once again in the exodus story. The Israelites needed to learn what is required to truly be a chesed community: “He and his neighbor who is nearest to his house shall take one [sacrifice] according to the number of people…” (Shemot 12:4). Up until this point the slave was worried about his own survival. He would never have shared his meal with others. “The slave is not spiritaully capable of joining the chesed community; he is too much concerned with himself, too insecure,

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too fearful regain the morrow, too humiliated to think of someone else…” (Festival of Freedom, pp. 22-24). The Almighty, through this injunction to the Israelites, taught the slave to emerge from their isolation and self-centeredness and be chesed minded. A Jew continues to carry on this tradition of kindness when celebrating the Seder. We begin the night with an invitation to those that are in need to join our meal. The Rav emphasized that this is not merely an act of sympathy toward the destitute but reflects the honor we bestow on each individual. It represents an openness to learning from others. Holding others in high regard. The quality of welcoming guests into our home reflects the attitude of honor and dignity we have towards others. (Five Addresses p.159) OU ISRAEL CENTER

FROM THE VIRTUAL DESK OF THE

OU VEBBE REBBE RAV DANIEL MANN

Beracha on Vegetable Soup with Soup Nuts Question: What beracha/ot do I make on vegetable soup into which I put soup nuts? Answer: There are too many permutations to cover, but we will concentrate on the principles and the main cases and give you a few references to sources dealing with related complexities. One of the major rules of berachot on food is that regarding foods with different berachot eaten “together” (which is hard to define in a phrase) we make the beracha of the “main” food (ikar) and are exempt from making the beracha on that which is subservient (tafel) to it (Berachot 41a). This is certainly true when the two foods are ingredients of one combined food, e.g., soups (ibid. 36a). It is far from trivial to determine what the main ingredient is in vegetable soups that have a majority of water, cooked vegetables (in a variety of forms), and sometimes, some chicken or meat (see Living the Halachic Process, vol. VI, B-2,3). We will assume for the purpose of this question that the beracha on the soup without the soup nuts is Borei Pri Ha’adama 54

TORAH TIDBITS 1455 / TETZAVEH 5782

(=Ha’adama). We will also assume that the soup nuts are made from one the five main grains and that the way it is prepared, its individual beracha is Borei Minei Mezonot (=Mezonot) (V’zot Haberacha p. 397). One of the major determining factors of what the ikar is that we follow the majority of the mixture (Shulchan Aruch, Orach Chayim 208:7). However, a sub-rule of the laws of ikar and tafel is that if one of the ingredients is from the five grains in the form that its beracha is Mezonot, then even if it is significantly less than a majority of the mixture, the berachot are Mezonot with an after-beracha of Al Hamichya (Berachot 36b; Shulchan Aruch, ibid. 2). An exception to this sub-rule is when the purpose of the grain food is of an unimportant, technical nature, such as to make the other food stick together (ibid.; Mishna Berura 212:13) or to “stretch” the more expensive ingredients (e.g., bread crumbs in hamburgers). Therefore, the simple answer is that no matter what the nature of the soup is, if there are Mezonot soup nuts, then it apparently has some taste significance to the person who put them in, and the beracha on the soup is only Mezonot. This is true even if there may be spoonfuls of soup that happen not to have soup nuts in them, although one should be careful that the first spoonful, after making the beracha of the ikar, contain some of the ikar (Rama, OC 212:1 and Mishna Berura ad loc. 10).

The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt”l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and OU Israel’s Torah Tidbits.

The situation is different when the soup nuts play a very minor role in the eating, which would most commonly occur when there are only a small number of them, so that one would make Ha’adama on the soup, as it is not subservient to the soup nuts. This is all the more so regarding soup nuts (as opposed to kneidlach that are cooked in the soup, which is a more complicated question), which are put into the soup in the bowl, after the soup was cooked independently (see Dirshu 205:18). On the other hand, because the soup nuts are from the main grains, they cannot be ignored, and therefore Mezonot is also called for (Mishna Berura 205:11). In such a case, it is better to make the beracha first on the soup without eating any soup nuts right away (even though usually Mezonot has precedence) because if we were to make Mezonot first, we would have a doubt whether the Ha’adama is required for the soup (Mishna Berura 208:23). One can also get out of doubt and/ or keep the regular order of berachot if he

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takes out each element from the bowl and eats them separately (ibid. 205:11). This is easier and more logical to do with kneidlach than with soup nuts or noodles. Regarding the beracha acharona, in a case in which neither is batel to the other, we would also make each beracha separately, if one ate a k’zayit of each within the requisite time (Mishna Berura ibid.). It is agreed that if one had no interest in the soup nuts and some just happened to have fallen in, then they would be totally ignored (V’zot Haberacha, p. 117) and one would make just Ha’adama and Borei Nefashot on the soup.

Having a dispute? For a Din Torah in English or Hebrew contact ‘Eretz Hemdah - Gazit’ Rabbinical Court: 077215-8-215 • fax: (02) 537-9626 beitdin@eretzhemdah.org

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TOWARDS MEANINGFUL REBBETZIN ZEMIRA OZAROWSKI TEFILLA BY Director of OU Israel L’Ayla Women’s Initiative

‫אלוקי נצור‬ In the last article, we completed our analysis of the Shemoneh Esrei. Over the course of many months, we learned through all three sections, all 18 (or actually 19) brachot, and we finished….except that we didn’t! As you all know, there is still one more paragraph, that of ‫אלוקי נצור‬. What is the function of ‫ ?אלוקי נצור‬What is it doing pasted in there, after we already finished and concluded the Shemoneh Esrei? It seems almost like ‫ אלוקי נצור‬is an addendum, a P.S. so to speak. It’s an afterthought that was added in after the whole Tefilla was already typed up and ready to go. In fact, Gemara Berachot 17a lists a whole series of personal addendums different Amoraim used to offer at the end of their Shemoneh Esreis. ‫ אלוקי נצור‬was actually the personal Tefilla of ‫מר בריה דרבינא‬. It seems that the idea was that after finishing the formal text, these Amoraim then had an overwhelming urge to continue pouring out their hearts, but now in their own words. If we do it right, by the end of Shemoneh Esrei, we should be feeling an unbelievable connection with Hashem. Like we finally had the opportunity to connect with our Father and we don’t want it to end. Yes, we already asked for so many important things, but if we’re already in the mode, we want the chance to just keep going with 56

TORAH TIDBITS 1455 / TETZAVEH 5782

our most personal needs and insecurities, requests that may not specifically be covered in the other brachot (like shidduchim, parenting, shalom bayit etc). Perhaps the personal Tefilla of ‫מר בריה‬ ‫ דרבינא‬specifically was chosen because it focuses on so many ideas that are relevant to us on a very personal level – requesting help to avoid the daily pitfall of Lashon Hara (‫)אלוקי נצור לשוני מרע‬, assistance in not developing an ego (‫)ונפשי כעפר לכל תהיה‬, help in making sure we don’t create personal enemies (‫)וכל החושבים עלי רעה מהרה הפר עצתם‬, and inspiring us to be enthusiastic about our Torah learning and mitzvot (‫פתח לי בתו־‬ ‫)רתך ואחרי מצוותיך תרדוף נפשי‬. I think we can all very much relate personally to all of these requests. But I think the most important part is the conclusion where we ask Hashem to grant us all of this (and all that we requested previously) ‫למען שמך‬, for Hashem’s sake. We are reminding ourselves that whatever we request and whatever we receive needs to be used primarily for Hashem’s sake, to serve Him better and to create a Kiddush Hashem in the world. Our personal addendum need not end though with the words of ‫מר בריה דרבינא‬. In

addition to those words, we canaway also add is reluctant to send Yishmael and is to emphasize that the Torah is not as on any of the addendums of thewith otherYish‫אמו־‬ interested in the history of power as in Yitzchak seeks reconciliation ‫ראים‬ before after ‫ – אלוקי נצור‬Piskei mael(either and seeks to or bless Esav. the history of the covenant of G-d with the Teshuvot 6 122:2), or(25:1-11) even better, we canmaradd Jewish people. And that will be told at great th Aliya Avraham in our ownries personal Tefillot using our own Keturah; they have 6 sons. All length. original words. The Chayei Adam 24:19 that Avraham has goes to Yitzchak; HAFTORAH CHAYEI SARAH writes: these are sent eastward with gifts. Avraham ‫ופרנסתו‬ ‫ביחוד על‬ ‫יום‬buried ‫להתפלל בכל‬ ‫וראוי לכל אדם‬ 1 KINGS 1: 1-31 dies at ‫צרכיו‬ age 175; he is by Yitzchak and ‫יוצאי‬ ‫כל‬ ‫ושיהו‬ ‫זרעו‬ ‫וזרע‬ ‫וזרעו‬ ‫מפיו‬ ‫התורה‬ ‫ימוש‬ ‫ושלא‬ Yishmael in Ma’arat Hamachpelah. Yitzchak ‫חלציו עובדי ה' באמת… וכל מה שיודע בלבו שצריך לו‬ The theme of this week’s haftorah is blessed by G-d: he lives in Beer L’chai Roi. It is worthy for every person to daven echoes the theme in our parsha which menThe transition from Avraham to ‫בס״ד‬ on a daily basis as an individual about his tions both the death of Sarah and Avraham. Yitzchak is complete. While G-d has been needs and his livelihood and that he and his King David was an older man and a a silent partner in this parsha, here He descendants should never stop following woman was assigned to him to serve him completes the generational transfer – He the Torah and that all of his descendants blesses Yitzchak. The Jewish people will and provide warmth. should be ‘‫ עובדי ה‬and about whatever else Adoniyahu, one of King David’s sons, be Yitzchak and not Yishmael. in on his heart that he feels he needs. began to prepare for ascension to his Your place for extra space 7th Aliya (25:12-18) The generaThis is different than inserting our perfather’s throne. This was despite the fact tions of Yishmael are sonal requests into ‫שמע קולינו‬. There, our that King David expressed his wishes that enumerated. Yishmael dies. His requests need to be abridged so that we his son Shlomo succeed him. descendants dwell from Egypt to Assyria. don’t get distracted from the rest of ShemAdoniyahu convinces two very signifYishmael’s story is brief. He has numeroneh Esrei and they also need to be different icant personalities - the High Priest and ous and powerful offspring. The brevity every day so that it won’t seem that we are the commander of King David’s armies - to adding a set formula to the Tefilla created RABBI CHANOCH YERES by the Anshei Knesset HaGedola. But BY once Rav, Beit Knesset Beit Yisrael, Yemin Moshe we finish Shemoneh Esrei, we can now feel free to daven as long as the wepeople want,of about When Avraham addresses Cheit, trying to acquire a burial spot for his wife, he says “Ger V’Toshav Anochi Eimachem” “A Stranger and a Resident am I with you” whatever we want, even if those(23:4) requests This seems to be a contradiction. If one is a stranger than he is not a resident, if he is a resident than he are exactly the same every single day. is no longer a stranger. What did Avraham mean? Let’sThe take advantage of this time, Magid of Dubno (Jacob benspecial Wolf Kranz 1741-1804) explains that Avraham watched how he spoke in thiswhen tense situation order to, both, state his truth and be able to keep the peace -Shalom Bayit. Avraham right we’ve in reached the crescendo said, on the one hand, “I am a Resident’ due to G-d’s promise to receive this Land and on the other hand, I still of creating a relationship with need your agreement to purchase a plot.Hashem, In other words, Avraham implied “I am the resident” and you are the • Curtains & draperies “strangers”, as Father saying that “they” are the residents and Avraham is the stranger. to really pourwhile outthey ourunderstood hearts tohim our Designer curtains The peace was kept, and Avraham remained true to his•ideals. and truly turn to Him for help in all that Shabbat Shalom • Venetian & Woven wood blinds we need. • Blackout, Vertical, Roller, Roman &

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Real Life Rescues The Clothing Make The Difference

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One Friday afternoon last fall, United Hatzalah volunteer EMT Dan Shmueli was at the Machane Yehuda Shuk picking up supplies for Shabbat, when his United Hatzalah communications device began to chime alerting him to a medical emergency near his location. A little girl was choking on a grape at her home nearby on Hoshea Street. Without thinking twice, Dan hopped on his emergency E-bike and flicked on the lights and siren. He whizzed to the given address, weaving past the crowds and along pedestrian pathways. Regular emergency vehicles had to navigate the congested traffic in central Jerusalem but, thanks to his e-bike, Dan arrived on location in record time and was the first responder on scene. Unfortunately, Dan didn’t have an exact address, just a street name, because that is all the information that United Hatzalah’s Dispatchers had been given. As he arrived on the street he searched through the crowd attempting to find any sign of where the emergency was taking place, when all of a sudden, a panicked woman came running towards the orange-vested EMT, clutching her three year-old daughter. The little girl had a bluish complexion and was at death’s door, struggling desperately to breathe. Dan took the tiny patient in his arms, held her face-down and delivered a series of measured back blows in an attempt to dislodge the blockage from her throat. Thanks to the his swift and skillful intervention, the obstruction was partially dislodged and the girl was able to take a few shallow breaths bringing much needed oxygen into her lungs. A fellow United Hatzalah medic joined Dan on location and administered high-flow oxygen as Dan monitored the toddler’s vital signs. Nearly ten minutes later an intensive care ambulance arrived, and the attending paramedic used specialized forceps to further dislodge the offending grape, clearing the patient’s airway. The patient’s mother breathed a deep sigh of relief as her little girl sucked in deep breaths of oxygen. Dan assisted as both mother and daughter were loaded into the ambulance and taken to the hospital for further observation. He then headed back to the Shuk, to continue his shopping for Shabbat. Thanks to Dan’s brightly colored uniform that stood out in the crowded street, the mother was able to identify him as a first responder and get the help that her daughter so urgently needed.

TORAH TIDBITS 1455 / TETZAVEH 5782

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OU ISRAEL CENTER

TORAH 4 TEENS BY TEENS NCSY ISRAEL Asher Manning Gush Chapter Director Vestis Virum Facit There are four reasons for wearing clothes: protection, status, modesty and identity. Protection: Humanity is unique in that we inhabit many ecosystems. Arctic snow, desert storms and dense rainforests - all are survivable only due to an ingenious invention - protective clothing. Status: From uniforms to the latest fashion - our clothing broadcasts information about ourselves to the world around us. We are identified, analysed and categorized by the messages that our clothing sends out. Modesty: Since Adam and Eve, humanity has had a sense of self-consciousness regarding the most intimate parts of our bodies.

...‫רפואה שלמה‬ • Miriam Tovah Chaya bat Chanah Elisheva Rivka • Martha bat Masha • AFS • Avraham ben Baila Hinda ‫• שלמה בן אסתר‬ ‫• נפתלי הרץ בן סינה רייזל‬ 60

TORAH TIDBITS 1455 / TETZAVEH 5782

Across ages and cultures, we find a common theme of basic modesty and decency. Some parts are private and it is healthy to preserve them as such. Identity: The last reason is the most complex and subtle of them all. Apart from the practical uses of clothing, there is another dimension integral to the way that someone dresses. As well as presenting ourselves to the world, through our outer shell of clothing we also face our inner selves and acknowledge who we truly are. The philosopher Erasmus famously said: “vestis virum facit” - “clothes make the man”. The way we dress has the power to change who we are and how we behave. It gives us a window into our own identity and allows us to fulfill the role that exists within ourselves. Although Kehuna runs in the blood, the initiation of the Kohanim is done through the donning of their special clothes. This equips them to manifest the unique roles and responsibilities of their birthright. When we get dressed, we realize (as in ‘make real’) who we are in this world. This corresponds to the true meaning of tzniut - not just practical modesty but a deep internalization of who we are and how we can best express that in the world. We may sometimes dress to impress, but we always dress to express - who we are and who we would like to be.

Ilan Penkower 11th Grade, Efrat The Cohanim’s Tailors I found something interesting in this week’s parsha: (perek 28 passuk 3) ‫ּח ח ְׇכ ָמ֑ה‬ ַ ‫את֖יו ר֣ו‬ ִ ‫ֲש֥ר ִמ ֵּל‬ ׁ ֶ ‫י־ל֔ב א‬ ֵ ‫ׇל־ח ְכ ֵמ‬ ַ ‫ל־כ‬ ּ ‫“ו ְַא ָּת֗ה ְּת ַד ֵּבר֙ ֶא‬ ”‫ֹ־לי׃‬ ִֽ ‫ת־ב ְג ֵד֧י ַא ֲהרֹ֛ן ְל ַק ְּדׁש֖וֹ ְל ַכהֲנו‬ ִּ ‫ּׂו ֶא‬ ֞ ‫ְע‬ ‫ש‬ ָ‫ו‬ Why do the people who are making Aharon’s clothes need to be so wise? They’re not actually working in the mishkan, right? So who cares if they’re smart as long as they can make the clothes? The Sforno brings the point that “wise of heart” (“‫י־ל֔ב‬ ֵ ‫ׇל־ח ְכ ֵמ‬ ַ ‫ )” ּכ‬isn’t referring to literal intelligence or wisdom, but rather knowledge of Torah. We want to make sure that whoever is making Aharon’s clothes is following all the appropriate laws mentioned in the Torah. The Netziv adds in Haemek Davar to this that since wisdom usually refers to the head, the fact that “wise of heart” was specified indicates yirat Hashem, not general knowledge. ֞ ‫ְע‬ ‫ש‬ ָ‫ו‬ The Sforno says that the instruction “‫ּׂו‬ ‫ת־ב ְג ֵד֧י ַא ֲהרֹ֛ן‬ ִּ ‫ ” ֶא‬is in addition to building the mishkan and providing oil for the menorah. This implies that these craftsmen who are being brought to make the Cohanim’s clothes aren’t random, and they are going to be or already are involved in the Mishkan in some way or another. It then makes sense that they’d be required to be wise and filled with yirat ֵ ‫ׇל־ח ְכ ֵמ‬ ַ ‫)” ּכ‬. The Bechor Shor hashem (“‫י־ל֔ב‬ agrees, saying that just like Hashem commanded the chachamim to build the mishkan, he’s commanding them to make

Aharon’s clothes. This taught me, and I hope it teaches you, the importance of the individual and the fact that no matter how small they look, every single piece in the puzzle, every step in a process, and every person in a group is equal, and for everything to work, even the smallest details are needed. Shabbat Shalom. NCSY Israel is the premier organization in Israel, dedicated to connect, inspire, empower teen olim to the Land of Israel by encouraging passionate Judaism through Torah and Tradition. Find out more at israel.ncsy.org

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Monday, February 7th - Rabbi Goldscheider’s shiur was sponsored anonymously - ‫ לעילוי נשמת‬Chana bas Gutke a”h Tuesday, February 8th - Rebbetzin Shira Smiles shiur was sponsored by Rakhel Sicher in loving memory of her mother ‫ לאה בת אפרים ע”ה‬whose yahrzeit is on ‘‫ה אדר א‬ Thursday, February 10 - Rabbi Kahn, Rabbi Taub and Rabbi Finkelstein’s shiurim are dedicated in memory of Chaya bat Azriel Chanover a”h by her loving daughter, Rachel Leah Berman Monday, February 14 - Rabbi Aaron Goldscheider’s shiur is sponsored in memory of Rebbetzin Sarah Shebson a”h on her 25th Yahrtzeit on 12 Adar by Family Shebson Rebbetzin Shira Smiles shiur is sponsored for the 2022 academic year by Dr. & Mrs. Menachem Marcus in memory of their parents Rose & Dr. Emanuel Marcus ‫רייזל בת יוסף מאיר ומרדכי בן משה מרקוס ז”ל‬ and Rosi & Ernest Strauss ‫לימוד בת אברהם ודניאל בן דוד שטראוס ז”ל‬ Rabbi Goldin’s shiur is sponsored for the 2022 academic year by Dr. & Mrs. Menachem Marcus in memory of beloved aunts Irma Haas a”h and Hilde Myer a”h Rabbi Manning’s shiur has been sponsored for the 2022 academic year ‫לעילוי נשמת ברנה בת בנדית ע”ה וזליג בן קלמן ז”ל‬ Rabbi Kimche’s shiur has been sponsored for the 2022 academic year ‫לעילוי נשמת מרים בת אברהם ע”ה ושם טוב בן שלמה ז”ל‬ Rabbi Taub’s weekly Thursday Parshat HaShavua Shiur is sponsored by The Jewish Legacy Foundation Rabbi Breitowitz’s Sunday shiur for the 2022 academic year has been sponsored in Loving Memory of Rachel bat Yehuda Aryeh & Hensha a”h OU ISRAEL CENTER

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‫‪63‬‬

‫‪OU ISRAEL CENTER‬‬

Beit Tovi Ha'ir in Jerusalem invites those aged 70+ to the first conference of its kind, celebrating Jewish melodies with singing, concerts and lectures

Jewish Music Conference

aged

70+

The Evolution of the Nigun Thursday March 3, 2022 ∞ ‫ ר״ח אדר ב׳‬,‫ ל’ אדר א׳‬,‫ ∞ יום ה׳‬Beit Tovi Ha'ir

Morning Conference

∞

Afternoon Conference

∞

8:45

Registration, coffee and cake

15:30

Registration, coffee and cake

9:30

"Sing us a Song of Zion“ a panel discussion on "What is a Jewish Melody?" moderated by Yedidya Meir (Hebrew)

16:15

"Where is Jewish Melody Today?“ a panel discussion moderated by Yedidya Meir (Hebrew)

Choice of 2 sessions:

∞ "Singing Tehillim as the Basis of

∞ A Musical Journey through the Style of

Prayer with Elli Jaffe (English) and Odelia Berlin

11:30

∞ "The Jewish Roots of Broadway"

with Paul Salter (English)

Choice of 2 sessions:

18:00

Hebrew Song‫ ״‬with Hillel Mali (Hebrew)

∞ "Up: The Elderly Man Who Learned to Fly"

with Rabbanit Yemima Mizrahi (English)

∞ Presentation by Racheli Frenkel (Hebrew)

12:30

Main Morning Concert - "Nigun Moledet" A musical journey from the Shtetl to Eretz Yisrael with Musa Berlin and his band

19:00

13:30

Meat Lunch (50 NIS for visitors)

20:30

Main Evening Concert: World-renowned Chazan Yaakov Motzen performing with Paul Salter, and featuring the Resonance Piano Trio

Dairy Dinner (30 NIS for visitors)

Advance Registration required | Call Binyamin at 054-446-5276 (office hours) Conference Tickets 50 NIS in aid of Yad Sarah | Tav Yarok rules apply | Transportation available on request Participants can register for either the Morning or the Afternoon Conference

‫ניהול אומנותי סמדר שחל‬

∞ Women's Gathering with Racheli Frenkel

and the Melodies of Modzitz" with David Zeira (Hebrew) ∞ "Halacha as a Symphony” with Rabbi Anthony Manning & Mozart (English) ∞ Women's Gathering with Rabbanit Yemima Mizrahi and Odelia Berlin

17:00

Choice of 3 sessions: ∞ "The Melodies of Ben Zion Shenkar

‫הפקה‬

10:30

Choice of 3 sessions: ∞ "Nigunei Meron as a Musical Melting Pot" with Klezmer clarinetists Musa Berlin and Chilik Frank (Hebrew)