Announcements

There will be light food and refreshments

straight after Arvit

for breakfast!!

*****

The 2nd Megila readings

both in the Night & Day will take place

at 26 York Avenue, Prestwich

Night @ 9 pm

Day @ 10:15 am

for further infromation

contact N Bitton

as there may be further Megila readings

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Zecher LeMachasit Hashekel

The Custom of the “Commemoration of the Half-Shekel”-5778

It is customary to donate money before Purim as “a commemoration of the Half-Shekel” which was donated by the entire Jewish nation when the Bet Hamikdash stood. This money is customarily collected on the eve of Purim before reading the Megillah, as our Sages tell us (Megilla 13b) that “it is revealed and known before the Creator of the world that Haman would, in the future, weigh Shekalim against the Jews, therefore, He preceded their Shekalim to his.” Nevertheless, one may donate this sum before this time, any time following Rosh Chodesh Adar.

Not Calling this Sum the “Half-Shekel”
The Poskim write that nowadays one should be careful not to call this sum of money “the Half-Shekel,” rather, “a commemoration of the Half-Shekel,” for if one would call it the former, there is concern that this money may be consecrated to the Bet Hamikdash and thus be prohibited to benefit from, thereby prohibiting its distribution to the poor.

This is mentioned openly in the Responsa of the Geonim that “calling Tzedakah money ‘the Half-Shekel’ is improper and this money becomes prohibited to benefit from.” Thus, it is proper to call this money just a “commemoration of the Half-Shekel” in order to avoid any doubt.

The Amount One Should Donate for the Commemoration of the Half-Shekel
What is the amount one should donate in commemoration of the Half-Shekel? The actual Half-Shekel coin amounted to the weight of nine grams of pure silver. However, if one’s financial situation does not allow one to donate this amount, donating any coin in commemoration of the Half-Shekel is sufficient.

Women must also donate money in commemoration of the Half-Shekel and it is proper for one to donate this amount for one’s small children as well. Some have the custom to donate this amount for their unborn babies as well. (Torat Ha’Mo’adim)

This money must be given as charity to the poor. Hagaon Harav Chaim Palagi writes in his Sefer Ruach Chaim (Chapter 694, Subsection 2) that this money should be given to needy Torah scholars who toil tirelessly in Torah. This is the most important charity of all. Whoever works to raise the glory of the Torah and those who study it shall merit seeing the raised glory of Israel. As our Sages tell us (Baba Batra 10b): “Through what merit will the glory of Israel be raised? Through ‘Ki Tisa’ (donating charity).’”

The appropriate sum that one should donate in commemoration of the Half-Shekel this year (5778) is approximately $6 (USD) per person = around £4.31. (For those residing in Israel, based on the recent USD to NIS conversion rate, the sum this year is approximately 20 NIS per person = £4.13.)

The way to calculate this sum is as follows: A troy ounce of silver consists of 31.1 grams. Thus, the price of one troy ounce of silver [recently approximately $17 USD] must be divided by 31.1 and then multiplied by nine in order to find the updated price of nine grams of silver, which is the value of actual Half-Shekel coin, as we have mentioned in past years.

There is a disagreement among the Poskim whether or not the price per ounce of silver should be calculated including applicable sales tax. Halachically speaking, Maran Rabbeinu Ovadia Yosef zt”l has instructed us that one may be lenient and calculate this sum excluding tax. However, if one is stringent to donate a larger sum for charity, one shall surely be blessed from above.

The minimum amount of the donation for the commemoration of the Half-Shekel for small children is the value of a coin which is a half of the local currency. Example: In the United States this would be a half-dollar coin, hence, the donation would equal fifty cents. (In Israel, this would be the Half-Shekel [NIS] coin.)

Three Coins
The Rama (Chapter 694) writes that it is proper to donate the sum in commemoration of the Half-Shekel in the form of three coins in commemoration of the fact that the verse states “the donation of Hashem” three times in the portion of the Torah corresponding to the Half-Shekel. This custom is quoted by Hagaon Harav Chaim Palagi as well as by Maran zt”l in his Chazon Ovadia-Purim (page 103).

Thus, in Israel, it is preferable to donate this sum in the form of two Ten-Shekel coins and one Two-Shekel coin. (In the United States, one cannot reach the sum of five dollars using three coins of the local currency and thus, bills are perfectly acceptable.)

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Matanot LaEvyonim

can be given to

David Menashe

***

SHABBAT

Shabbat Times

לוח זמני תפלה לחורףתשע"ח

Winter Timetable 5778 – 2017 / 18

Shabbat Services

Children’s Tehilim straight after Musaf

Anyone wishing to donate a Kiddush Please email Moorlanenews

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Q & A on Parashat Ki Tisa

All references are to the verses and Rashi’s commentary, unless otherwise stated.

1. How many "geira" are in a shekel?
   30:13 – Twenty.
2. What was the minimum age of military service in the Jewish army?
   30:14 – Twenty.
3. What were the three different types of terumah donated?
   30:15 – For the adanim (sockets), for the purchase of communal sacrifices, and for the building of the Mishkan.
4. The Jews were counted after Yom Kippur and again after Pesach. Both times they numbered the same amount. How can this be? Didn’t some 19-year olds turn 20 during that six month period?
   30:16 – Their ages were calculated based on Rosh Hashana, not based on their individual birthdays.
5. How many ingredients comprise the incense of the Mishkan?
   30:34 – Eleven ingredients were used making the incense.
6. According to Rashi, why are sailors called "malachim?"
   30:35 – Because they stir (malach) the water with their oars.
7. What is the difference between chochma (wisdom), bina(understanding), and da’at (knowledge)?
   31:3 – Chochma is knowledge acquired from others. Bina is the deduction of new knowledge from what one has already learned. Da’atis holy inspiration.
8. Shabbat is a "sign." What does it signify?
   31:13 – It is a sign between G-d and the Jewish People that He has chosen them and a sign to the nations of the world that He has sanctified the Jewish People.
9. When did the Jewish People begin to give contributions for the building of the Mishkan?
   31:18 – The 11th of Tishrei.
10. How many books are there in Tanach?
    31:18 – 24.
11. From where did the men take the earrings that they donated to make the calf?
    32:2,3 – From their ears.
12. Why did Aharon build the altar for the golden calf by himself?
    32:5 – He hoped that by building it by himself it would take longer and in the interim Moshe would return.
13. Why did Moshe break the Tablets?
    32:19 – Moshe reasoned: If the Torah forbids those who have estranged themselves from the Torah to partake in even a single commandment (Pesach sacrifice), surely the entire Torah cannot be given to a whole nation which has estranged itself from G-d!
14. How can two brothers belong to two different tribes?
    32:27 – Half-brothers, sharing the same mother.
15. Why did Moshe ask that his name be erased from the Torah?
    32:32 – So people shouldn’t say "Moshe was unworthy to plead for mercy on behalf of the Jewish people."
16. How has the sin of the golden calf affected the Jewish People throughout history?
    32:34 – Whenever G-d punishes the Jewish People, part of that punishment comes as payment for the sin of the golden calf.
17. In verse 33:2, G-d says that the inhabitants of Eretz Canaan would be driven out of the Land. In that verse, only six of the seven Canaanite nations are mentioned. What happened to the seventh?
    33:2 – The seventh nation, the Girgashites, voluntarily emigrated.
18. How did G-d show that He forgave the Jewish People?
    33:14 – He agreed to let His Shechina dwell among them.
19. How did Moshe become wealthy?
    34:1 – Moshe carved the Tablets out of precious stone. G-d commanded Moshe to keep the leftover fragments.
20. How do the light rays shining from Moshe’s face show us the powerful effect of sin?
    34:35 – Before the sin of the golden calf, the people would not have been afraid to look at the light rays, but after the sin they were afraid.

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Halachot from Maran Rabbi Ovadia Yosef Ztz’l

דין משלוח מנות ומתנות לאביונים

מצות משלוח מנות
נאמר במגילת אסתר (ט, כב): לַעֲשׂוֹת אוֹתָם יְמֵי מִשְׁתֶּה וְשִׂמְחָה וּ"מִשְׁלוֹחַ מָנוֹת" אִישׁ לְרֵעֵהוּ וּ"מַתָּנוֹת לָאֶבְיוֹנִים".

ובגמרא במסכת מגילה (דף ז). אמרו, משלוח "מנות" שתי מנות לאיש אחד. "ומתנות לאביונים", שתי מתנות לשני בני אדם. (כי מיעוט "מנות", שתים, מנה אחת ועוד מנה. ומיעוט "מתנות", שתים, מתנה ועוד מתנה אחת. וכן מיעוט "אביונים" שתים. שכן לא נאמר "משלוח מנה איש לרעהו ומתנה לאביון).

טעם המצוה
וטעם מצות משלוח מנות הוא, שכאשר אדם שולח לחברו תשורה ומנחה, הרי הוא מביע לו בזה את רגשי אהבתו אליו, ועל ידי כן נוטע גם בליבו אהבה אליו. ועוד, כי ישנם אנשים חסרי כל, אשר יבושו לפשוט ידם לקבל צדקה כדי לקיים סעודת פורים, וכאשר שולח להם דרך כבוד "משלוח מנות" לא יבושו ולא יכלמו, ויקיימו מצות סעודת פורים בשמחה ובחדוה.

ומכיון שטעם מצוה זו הוא כדי להרבות אהבה בין אדם לחבירו, ובין אשה לרעותה, לכן, השולח משלוח מנות ואין המקבל יודע ממי קבלם, אין הנותן מקיים בזה מצות משלוח מנות, שהרי מכיון שאינו יודע ממי קבלם, אין כאן חיבה וריעות.

ודבר זה הוא שונה ממצות צדקה שאנו רגילים בה בכל ימות השנה. שהרי במצות צדקה, מצוה מן המובחר שלא יהיה המקבל יודע ממי קיבל, וגם שלא יהיה הנותן יודע למי הוא נותן, מה שאין כן לגבי מצות משלוח מנות, שחובה היא שידע המקבל ממי קבל, בכדי שתכנס בלבו אהבה לחבירו.

הגדרת "שתי מנות"
ופירוש הדבר "שתי מנות" היינו שני מאכלים שונים, או מאכל ומשקה, כגון עוגה ובקבוק יין. והמנהג כיום לשלוח מיני מתיקה למשלוח מנות. ויוצאים בזה ידי חובה. וכמבואר גם הנשים חייבות לשלוח לחברותיהן משלוח מנות .

ומכיון שעיקר טעמה של מצות משלוח מנות, הוא בכדי שיהיה לכל אדם מה לאכול בסעודת הפורים, לכן השולח לחבירו מתנות שונות בתורת משלוח מנות, וכגון ששולח לו בגדים או סדינים וכיוצא בזה, אינו יוצא ידי חובת משלוח מנות. ואפילו אם שולח לחבירו מעות (כסף) בכדי שיוכל חבירו לקנות מנות של מאכלים, אינו יוצא ידי חובתו, שצריך לשלוח דוקא מנות של מאכל ומשקה. ולכן גם השולח לחבירו טבק להרחה או סיגריות, אינו יוצא ידי חובת משלוח מנות.

משלוח מנות לאבל
אף על פי שאסור לשלוח מתנה לאבל בתוך שלשים יום לפטירת קרובו, או בתוך שנה לפטירת אביו או אמו, מכל מקום מותר לשלוח מנות לאבל ביום הפורים. אולם כתב מרן הרב זצ"ל, שלא ישלחו לו מיני מתיקה ומנות של תפנוקים, אלא דברי מאכל, כגון בשר ודגים וכדומה ופירות וירקות וכדומה. וכן האבל עצמו, שהוא חייב לשלוח מנות לרעהו, טוב שישלח מנות של בשר ודגים וכדומה, ולא של מיני מתיקה.

The Laws of Mishloach Manot

The Mitzvah of Mishloach Manot
The verse in the Megillat Esther (9, 22) states: “In order to mark them as days of feasting and merriment and sending portions (Mishloach Manot) to one another as well as giving gifts to the poor (Matanot La’Evyonim).” The Gemara in Megilla (7a) says that Mishloach “Manot” refers to sending two food portions to one person while “Matanot La’Evyonim” refers to giving two gifts to two people; i.e. one gift per person. (This is because “Manot” is at least two portions, “Matanot” is at least two gifts, and “Evyonim” is at least two poor people. The verse does not say, “Sending a portion to one another as well as giving gifts to a pauper”).

The Reason for This Mitzvah
The underlying reason for this Mitzvah is that when one sends his friend a gift, he expresses his feelings of fondness for him and by doing so he plants feelings of camaraderie in his friend’s heart for himself as well. Additionally, there are those who truly lack financial means and they may be ashamed to ask for assistance for the necessities of the Purim feast; thus, when one sends his friend this “Mishloach Manot” in a respectable fashion, he will not be ashamed to accept it at all, and he will thus be able to partake of the Purim feast amid much joy and happiness.

Since the fundamental reason for this Mitzvah is to create friendship between man and his fellow, if one sends Mishloach Manot to his friend and the recipient does not know who the sender is, the sender has not fulfilled his obligation, for being that the recipient does not know who he received this gift from, there is subsequently no friendly bond formed.

This Mitzvah is different from the Mitzvah of Tzedakah (charity) given during the rest of the year, for regarding Tzedakah, it is most preferable that the recipient not know who the donor is and the donor not know who the recipient is. However, regarding Mishloach Manot, the recipient must know who has sent him this gift, for only in this way will feelings of friendship enter the recipient’s heart.

The Definition of “Two Portions”
The definition of “two portions” is two different food items or a food item and a beverage, such as cake and a bottle of wine. It is customary nowadays to send different kinds of sweets and one will satisfactorily fulfill his obligation in this way. Women must also send Mishloach Manot to their friends.

Since one of the predominant reasons for Mishloach Manot is for people to have food to eat for the Purim feast, if one sends his friend such gifts as clothing or blankets as Mishloach Manot, he has not fulfilled his obligation. Even if one sends his friend a monetary gift such that he will be able to purchase food with it, he has still not fulfilled his obligation, for one can only do so by sending food items or beverages. Thus, one who sends his friend snuff or cigarettes as Mishloach Manot has not fulfilled his obligation.

Mishloach Manot to/from a Mourner
Although one may not send a present to a mourner during the thirty days of mourning or to one mourning the loss of a father or mother during the twelve months of mourning, nevertheless, one may send them Mishloach Manot on Purim. However, Maran Rabbeinu zt”l writes that one should not send a mourner different kinds of sweets or junk food; rather one should send actual food items such as meat, fish, fruits, vegetables, and the like. Similarly, the mourner himself, who is also obligated to send Mishloach Manot, should also preferably send meat, fish, and the like rather that assorted sweets.

מתנות לאביונים

בהלכה הקודמת, ביארנו באופן כללי את חיוב מצות "מתנות לאביונים" ביום פורים. כלומר, לתת שתי מתנות לשני אביונים.

מה צריך לתת?
ומצות מתנות לאביונים, אינה דוקא במתנות ממש, אלא רשאי לתת לאביונים מעות (כסף) כדי שיוכלו לקנות ממנו צרכי סעודת פורים.

כמה צריך לתת?
ירא שמים יתן מתנות לאביונים בעין יפה ובסבר פנים יפות, והנה שכרו ופעולתו לפניו. וכמה הוא חיוב מתנות לאביונים?, הנה מעיקר הדין אין קצבה במעות פורים, כי מן הדין די בנתינת פרוטה, שהוא סכום הקטן שיש בכל מקום (וכגון בארץ ישראל מטבע של חצי שקל וכדומה), ומכל מקום כאמור, עדיף להרבות במתנות לאביונים, מלהרבות בסעודת פורים ובמשלוח מנות. ועל כל פנים נכון שלא יפחות מסכום שיוכל האביון לעשות ממנו סעודת פורים.

החילוק בין משלוח מנות למתנות לאביונים
בהלכה הקודמת ביארנו, שיש לתת את המשלוח מנות, באופן שהמקבל ידע ממי קיבלת את המעות, והנותן ידע למי נותן. וזאת משום שטעם המצוה של משלוח מנות, הוא בכדי להרבות אהבה ואחוה בין בני אדם. אולם לענין מתנות לאביונים אין הדין כן, אלא רשאי לתת את המתנות באופן שהאביון לא ידע ממי קיבל, וכן הנותן לא ידע למי נותן.

וכן במשלוח מנות, יש לתת מנות ממש, כלומר, דברי מאכל ומשקה, מה שאין כן במתנות לאביונים, שיכול לתת לאביונים מעות, שיוכל לקנות מהם את צרכי הסעודה.

חשיבות מתנות לאביונים
וכתב הרמב"ם (הלכות מגילה פרק ב), חייב אדם לשלוח לחברו שתי מנות בשר, או שני מיני תבשיל, או שני מיני אוכלים (מאכלים), שנאמר: ומשלוח מנות איש לרעהו, שתי מנות לאיש אחד, וכל המרבה לשלוח לרעים הרי זה משובח. וחייב לחלק לעניים מעות או מיני אכלים ביום הפורים, לא פחות משני עניים, שנותן לכל אחד מתנה אחת, שנאמר: ומתנות לאביונים. ומוטב לאדם להרבות במתנות לאביונים יותר מלהרבות בסעודתו ובמשלוח מנות לחברים, שאין שמחה גדולה מפוארה יותר מלשמח לב עניים ויתומים ואלמנות וגרים, שהמשמח לב האומללים הללו, הרי הוא דומה לשכינה, שנאמר: "להחיות רוח שפלים ולהחיות נפש נדכאים".

נתינה לגבאי צדקה
הנותן מעות לגבאי צדקה, שהוא מחלקם לעניים בו ביום, יוצא ידי חובת מתנות לאביונים, ששלוחו של אדם כמותו. וכן נוהגים רבים כיום, שהם נותנים לגבאי נאמן את כספי המתנות לאביונים, והוא שלוחם לתת את כספי המתנות לעניים ביום הפורים. ועדיף לנהוג כן ממה שיתן בעצמו את המעות, לאביונים כאלה אשר אינו יכול לדעת בודאות אם הם ראויים למתנות אלו.

וכבר הזהרנו בעבר על הצורך לשים לב שגבאי הצדקה הם אנשים יראי שמים, ולא לסמוך בעיניים עצומות על ועדי הצדקה למיניהם.

Matanot La’Evyonim

In the previous Halacha we briefly discussed the Mitzvah of “Matanot La’Evyonim” on Purim day which is the distribution of two monetary gifts, one to each pauper.

What Must One Give?
In order to fulfill this Mitzvah, one need not give actual gifts; rather, it is permissible to donate money to the needy so that they will have the means to purchase food for the Purim feast.

How Much Must One Donate?
One who fears Heaven should distribute Matanot La’Evyonim generously and with good cheer and his reward will be great indeed. How much must a person give as Matanot La’Evyonim? Although the letter of the law dictates that there is no set amount for this gift and one fulfills his obligation by giving even a few cents per pauper, nevertheless, it is preferable to spend more on Matanot La’Evyonim then on the Purim feast or Mishloach Manot. One should preferably give enough so that the pauper will be able to make use of the sum for the Purim feast.

The Difference Between Mishloach Manot and Matanot La’Evyonim
In the previous Halacha we have explained that Mishloach Manot must be sent in a way where the recipient knows who the sender is and the sender knows who the recipient of his gifts is. This is because the primary reason behind Mishloach Manot is in order to increase camaraderie among people. Regarding Matanot La’Evyonim, on the other hand, it is indeed permissible to send these gifts to the poor anonymously such that the donor and recipient do not know who each other are.

Similarly, whereas regarding Mishloach Manot one must send actual food gifts (or beverages), regarding Matanot La’Evyonim this is not the case and one may donate money instead.

The Importance of Matanot La’Evyonim
The Rambam (Chapter 2 of Hilchot Megillah) writes: “One must send his friend two portions of meat or two cooked foods or two food items, as the verse states, ‘And sending portions to one another,’ which means two potions to one person. The more friends one sends to, the more praiseworthy he is. One must also distribute monetary gifts or food items to the poor on Purim day, no less than one gift to two poor people, as the verse states, ‘And gifts to the poor’. It is more important for one to distribute more gifts to the poor than to spend a large amount on one’s feast or send gifts to many friends, for there is no greater and more splendid happiness than to gladden the hearts of the poor, orphans, widows, and converts; one who gladdens these downtrodden souls is comparable to the holy presence of Hashem Himself, as the verse states, ‘To revive the spirit of the downtrodden and to revive the soul of the oppressed.’”

Giving this Money To Charity Treasures
One who gives money to a charity treasurer who will subsequently distribute this sum to the needy on Purim day on the donor’s behalf has fulfilled his obligation, since “one’s messenger is like himself.” This is the prevalent custom today as many people give their Matanot La’Evyonim to trustworthy treasurers and they in turn distribute the money on the donors’ behalf on Purim day. It is actually proper to fulfill the Mitzvah in this way rather than to give the money to such people whom one cannot ascertain whether or not they are genuinely needy.

Care should nevertheless be taken to donate this money to charity treasurers or organizations run by people who are known to be of impeccable honesty and integrity as opposed to relying on just any Tzedakah organization with closed eyes.

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מנהגים

Liturgy (Piyutim)

On certain occasions piyutim are chanted during pesuqé dezimra:

On Shabat Shira and the Seventh Day of Pesah the piyut "Ashira keShirat Moshé" is sung before Shirat haYam (The Song on the Sea).

On Shabat Zakhor the piyut "Mi Khamokha" is chanted during Nishmat.

On Rosh haShana and Yom Kipur special piyutim are chanted after Shirat haYam, before Yishtabah, and between Yishtabah and the Qadish.

The minhag of inserting piyutim into the prayers is actually quite ancient, dating back at least to the times of Ribi Yehuda haLevi (c. 1000-1100 CE) who penned the piyut "Mi Khamokha" for Shabat Zakhor and instituted its recital in the middle of Nishmat Kol Hai.

Several Rishonim, among them the Ri miGash (d. 1141), the Rashba (d. 1310), and the Radbaz (d. 1573), attest that this was the custom in their time, showing no sign of disapproval.

Nevertheless, this custom was met with sharp, repeated critique by later halakhic authorities, all challenging the halakhic basis for this custom, as it constitutes a forbidden interruption (hefseq) in the prayers.

Though Maran instructs in the Shulhan ‘Arukh (O"H §68:1) that it is best to refrain from including liturgy in the Blessings of Qeriat Shema’, he makes no mention of adding liturgy in Pesuqé deZimra. The determining factor for allowing liturgy in Pesuqé deZimra is whether or not there exists a prohibition to add praises or Tehilim to those instituted by the Sages as Pesuqé deZimra.

The Hida in Tub ‘Ayin (§18:35) cites the opinion of Ribi David Hayim Corinaldi in this matter, denouncing the practice of those who reserved the recital of liturgy intended for Pesuqé deZimra (e.g. Ribi Yehuda haLevi’s Mi Khamokha) until after the repetition of the ‘Amida; arguing that the Tur and Maran only took issue with adding liturgy to the Blessings of Qeriat Shema’. The simple logic behind Ribi Corinaldi’s judgment seems to be that, since Pesuqé deZimra were instituted as praises to G-d, additional praises, such as the piyutim, should not be deemed an interruption therein. Still, the Hida rules that liturgy may not be added to Pesuqé deZimra, explaining that these praises were carefully arranged by the Sages in accordance with Qabala and are thus strictly unchangeable

Maghen Abot – e"H Ribi Mordekhai Lebhar s"t

The Minhag in our Bet Hakeneset, which is the Spanish & Portuguese Minhag, is to say the Piyut Mi Chamoch in the middle of NISHMAT

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This Shabbat, (the Shabbat immediately before Purim) is called Shabbat Zachor.שבת זכור.
The Maftir, (additional reading), from Deut. / Devarim, Parshat Ki-Teitze, (25:17-19), deals with the commandment to "Remember what Amalek did to you on the way, upon your departure from Mitzrayim (Egypt)…. … how they perpetrated a cowardly and unprovoked attack… You shall erase the memory of Amalek from the heavens, you shall not forget."

This commandment, to remember Amalek, is one of the 613 commandments. It is incumbent, therefore, upon every person to attend services on ShabbosZachor in order to hear this special reading and remember its message.

What is the connection between erasing the memory of Amalek and Purim? The wicked Haman, who intended to destroy all the Jews in one day and claim their spoils, was the descendant of Agag who was the king of Amalek in the time of King Shaul. Thus we know that Haman was from Amalek. This is why our sages ordained carrying out the commandment of remembering to erase the memory of Amalek before Purim. Zachor means remember – "Remember… do not forget!"

HAFTARA: (which is read after the Parsha) Samuel 1 / Shmuel I 15:2-34

This week’s Haftorah takes place 2,873 years ago. In the year 2883 – 878 b.c.e. Shmuel conveys to King Shaul Hashem’s command to wage battle against Amalek, and to leave no survivors–neither human nor beast. Shaul mobilizes his military and attacks Amalek. They kill the entire population with the exception of the king, Agag, and they also spare the best of the cattle and sheep.

Hashem reveals Himself to Shmuel. "I regret that I have made Shaul king, for he has turned back from following Me, and he has not fulfilled My words."

The next morning Shmuel travels to Shaul and confronts him. Shaul defends himself, saying that the cattle were spared to be used as sacrificial offerings for Hashem. Shmuel responds: "Does Hashem have as great a delight in burnt offerings and peace-offerings, as in obeying the voice of Hashem? Behold, to obey is better than a peace-offering; to listen, than the fat of rams. . . . Since you rejected the word of Hashem, He has rejected you from being a king."

Shaul admits his wrongdoing and invites Shmuel to join him on his return home. Shmuel refuses his offer. "The Lord has torn the kingdom of Israel from you, today; and has given it to your fellow who is better than you." Shmuel then kills the Amalek king.

The commentaries state that in the interim, Agag was able to marry a maidservant, from which the nation of Amalek would survive.

The connection to Purim is well documented. Haman is called, "the Agagi". He was a direct descendant of Agag. In ascertaining Hashem’s mercy and justice, we are forced to acknowledge our limited understanding. The notion of killing men woman and children is thankfully foreign and abhorrent to us. Nevertheless, Shaul was commanded to eradicate the entire nation.

The Haftorah identifies Shaul’s sin in not fulfilling Hashem’s commandment as misplaced mercy. Had he known that, 521 years later, his merciful act would result in the potential extermination of the entire Jewish people, Shaul would not have had mercy on Agag and the cattle. It is the responsibility of a king to think beyond the immediate and do what has to be done to guarantee the future of his nation. Being that no single human can ever guarantee the future, he has no choice but to listen to Hashem’s commandments and do as he is told. That ensures the future.

The message of Purim is the story of our Haftorah. Hashem works His miracles through the normal passage of time. Actions done today set in motion ripples in time that radiate far into the future.

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Q & A on Parashat Tetzave

All references are to the verses and Rashi’s commentary, unless otherwise stated.

1. What two precautions were taken to assure the purity of oil for the menorah?
   27:20 – The olives were pressed and not ground, and only the first drop was used.
2. How was Aharon commanded to kindle the menorah?
   27:20 – He was commanded to kindle it until the flame ascended by itself.
3. What does tamid mean in reference to the menorah?
   27:20 – It means that it should be kindled every night.
4. What does kehuna mean?
   28:3 – Service.
5. Name the eight garments worn by the Kohen Gadol.
   28:4,36,42 – Choshen, ephod, me’il, ketonet, mitznefet, avnet, tzitz, and michnasayim.
6. To what does Rashi compare the ephod?
   28:6 – A woman’s riding garment.
7. In which order were the names of the Tribes inscribed on the ephod?
   28:10 – In order of birth.
8. The stones of the ephod bore the inscription of the names of the sons of Yaakov. Why?
   28:12 – So that G-d would see their names and recall their righteousness.
9. For what sins did the choshen mishpat atone?
   28:15 – For judicial errors.
10. What are three meanings of the word mishpat?
    28:15 –
    (i) The claims of the litigants,
    (ii) The court’s ruling,
    (iii) The court’s punishment.
11. What was lacking in the bigdei kehuna in the second Beit Hamikdash?
    28:30 – The Urim V’Tumim

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Mazal Tov

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Q & A on Parashat Teruma

All references are to the verses and Rashi’s commentary, unless otherwise stated.

1. How many types of items were the Jews to donate?
   25:2 – 13.
2. The donation of silver for the Mishkan differed from the donation of the other items. How?
   25:3 – No fixed amount of the other items was required. The silver was given as a fixed amount:a half-shekel.
3. What property do techelet and argaman share that orot eilim m’adamim do not share?
   25:4,5 – They are wool; orot eilim are not.
4. What property do the above three share that shesh and orot techashim do not share?
   25:4,5 – They are dyed; shesh and orot techashim are not.
5. Onkelos translates "tachash" as "sasgona." Why?
   25:5 – The tachash delights (sas) in its multi-colors (g’vanim).
6. What kind of trees did Yaakov plant in Egypt?
   25:5 – Arazim — cedars.
7. Describe two uses of:
   (a) oil ,
   (b) spices,
   (c) jewels
   25:6-7:
   (a). The oil was lit in the menorah and used for anointing.
   (b). The spices were used in the anointing oil and for the incense.
   (c). The precious stones were for the ephod and the choshen.
8. The aron was made with three boxes, one inside the other. Exactly how tall was the outer box?
   25:11 – The outer box was one and a half amot plus a tefach plus a little bit, because it rose a little bit above the kaporet. (The kaporet was a tefach thick — see 25:17).
9. Why is the Torah referred to as "testimony"?
   25:16 – It testifies that G-d commanded us to keep the mitzvot.
10. What did the faces of the keruvim resemble?
    25:18 – The faces of children.
11. On what day of the week was the lechem hapanim baked?
    25:29 – Friday.
12. What does miksha mean?
    25:31 – Hammered.
13. What was the purpose of the menorah’s gevi’im (cups)?
    25:31 – Purely ornamental.
14. How did Moshe know the shape of the menorah?
    25:40 – G-d showed Moshe a menorah of fire.
15. What designs were embroidered into the tapestries of the Mishkan?
    26:1 – On one side a lion; on the other side an eagle.
16. What is meant by "standing wood"?
    26:15 – The wooden beams were to be upright and not stacked one upon the other.
17. How long was the Mishkan?
    26:16 – 30 amot.
18. How wide was the interior of the Mishkan?
    26:23 – 10 amot.
19. Why was the altar coated with nechoshet?
    27:2 – To atone for brazenness.
20. Which function did the copper yeteidot serve?
    27:19 – They secured the curtains against the wind.

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Halachot from Maran Rabbi Ovadia Yosef Ztz’l

משנכנס אדר מרבים בשמחה

בגמרא במסכת תענית (דף כט.) אמר רבי יהודה בנו של רב שמואל בן שילת משמו של רב , כשם שמשנכנס אב ממעטין בשמחה כך משנכנס אדר מרבים בשמחה. אמר רב פפא, הלכך כל אחד מישראל שיש לו דין (דהיינו משפט) עם נכרי (גוי), ישתמט ממנו בחודש אב, משום רוע מזלם של ישראל בחודש אב, וישתדל שיצא הדין בחודש אדר משום שאז מזלם של ישראל הוא טוב מאד.

ומקור הדברים, הוא כמו שנאמר במגילת אסתר, "והחודש אשר נהפך להם מיגון לשמחה", ללמדינו, שמזל החודש גורם הצלה וטובה לישראל, שבחודש זה מזלם הוא טוב.

והקשו המפרשים, כיצד אמרו בגמרא שבחודש אדר יש מזל טוב לישראל, והרי אמרו רבותינו (שבת קנו:) שאין מזל לישראל, דהיינו שישראל אינם נתונים תחת השפעת כוכבים ומזלות כמו הגויים, אלא נתונים באופן מוחלט וישיר להשגחת השם יתברך, ונאמרו בזה כמה תירוצים.

הריטב"א (רבינו יום טוב בן אברהם) כתב, שאף על פי שאין מזל לישראל, מכל מקום בשני חודשים אלו, אב ואדר, יש מזל לישראל, דהיינו שהמזלות משפיעים על ישראל, משום שכך נגזר עלינו מאת השם יתברך. והוסיף עוד שאפשר לומר, שלעולם אין המזל שולט בישראל, ומה שנאמר שיש מזל טוב בחודש אדר וכו’, היינו שיש גזירות טובות על ישראל בחודש אדר. (והגזירות הם מהשם יתברך, ולא על ידי כוכבים ומזלות, אשר הם אינם משפיעים כלל על ישראל).

והמהרש"א תירץ, שמה שאמרו רבותינו אין מזל לישראל, היינו שאם נגזר מן השמיים שלא תבוא שום פורענות על ישראל, באמת לא תבוא שום פורענות, וכן אם נגזרה טובה על ישראל, בודאי היא תבוא, בלא קשר למזלות, אבל אם חלילה יש על אדם איזו גזירה רעה, אותה הגזירה עשויה יותר לבוא בזמנים שמזלו של אותו אדם אינו טוב, ולכן הרבה גזירות קשות באו על ישראל בחודש אב בכלל ובתשעה באב בפרט, וכן להיפך, אם נגזרה על אדם גזירה טובה, אותה הגזירה עשויה יותר לבוא בזמנים שמזלו של אותו אדם הוא טוב, ובחודש אדר מזלם של ישראל הוא טוב.

אולם הגאון חתם סופר כתב, שדין זה, שיהודי שיש לו משפט עם נכרי, יסדר שהמשפט יהיה בחודש אדר, אינו נכון להלכה. וטעמו הוא, משום שאין מזל לישראל. והסביר, שמטעם זה השמיט הרמב"ם בחיבורו הגדול את הדין הזה, משום שלהלכה אין להתחשב בענינים אלה, שהרי אין מזל לישראל. ומרן רבינו הגדול שליט"א, חלק עליו, הואיל ומדברי רבותינו הנ"ל מוכח, שאף על פי שאין מזל לישראל, מכל מקום שייך לומר שבחודש אדר מזלם של ישראל טוב יותר. ומה שהרמב"ם בחיבורו לא הזכיר ענין זה, יש לתרץ שהוא משום שאין זה ענין הלכתי שיש לכתבו בספרו של הרמב"ם, אלא עצה טובה בלבד

“When Adar Begins, Happiness Increases”

The Gemara in Masechet Ta’anit (29a) tells us, “Rabbi Yehuda son of Rav Shmuel ben Shilat taught in the name of Rav: Just as when the month of Av begins happiness is diminished, so too, when Adar begins happiness increases. Rav Papa says, therefore, if a Jew has a court case with a gentile pending, he should avoid having it in the month of Av when the Jewish nation’s fortune is bad, and try to have it held during the month of Adar when the Jewish nation’s fortune is good.”

The source for this is based on a verse in Megillat Esther which states, “And the month which was switched for them from tragedy to joy,” which teaches us that the good fortune of this month brings about salvation and goodness for Israel, for indeed their fortune is very good during this month.

The commentaries ask: How can the Gemara say that during the month of Adar the fortune of the Jewish people is good, does the Gemara (Shabbat 156b) not say that the Jewish nation has no fortune, which means that they are not under the influence of various stars and constellations as are the other nations of the world, rather they under the direct supervision of Hashem? There are several answers to this question.

The Ritba (Rabbeinu Yom Tov ben Avraham) writes that although the Jewish nation has no fortune, in the months of Av and Adar they are indeed under the influence of the constellations, for this was the way it was decreed by Hashem. He adds that it is possible that the Jewish nation is never under the influence of the constellations and what is meant by the Gemara that Adar is auspicious etc. is that during the month of Adar, good things are decreed upon the Jewish people. (These decrees are directly from Hashem, blessed is He, and not from the constellations or stars for the Jewish nation is not influenced by them.)

The Maharsha explains that what our Sages meant when they said that “the Jewish nation has no fortune” is that if it was decreed in Heaven that no punishment befall Israel or that a certain good thing happen to them, it will surely happen as such, regardless of any stars or constellations. However, if, G-d forbid, something bad was decreed on a specific person, it will usually befall him during times when his fortune is not the best. Thus, many tragic experiences have befallen the Jewish nation during the month of Av and especially on Tisha Be’av (the Ninth of Av). Similarly, when good things are decreed upon a specific person, they will usually befall him when his fortune is good and the month of Adar is especially auspicious for the Jewish people.

However, Hagaon Chatam Sofer writes that this law that a Jew who has a pending court case with a gentile should try to have it fall out during the month of Adar, is halachically incorrect. His reasoning for this is because the Jewish nation has no fortune. It is for this reason that the Rambam omits this Halacha from his great work, for the Halacha is that one should not pay any attention to these matters, as Israel has no fortune. Maran Harav Shlit”a disagrees with this opinion, for it is quite clear from the words of the aforementioned authorities that although the Jewish nation has no fortune, nevertheless, it is still possible that during the month of Adar their overall fortune is better. We can explain that the reason why the Rambam omits this law from his work is because this matter is not of halachic nature; rather it is only a wise piece of advice

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Parashat Shekalim

When the Holy Temple stood in Jerusalem, each Jew contributed an annual half-shekel to the Temple.

The funds raised were primarily used to purchase cattle for the communal sacrifices. The leftover monies were used for a variety of communal purposes, including providing salaries for the judges and maintenance of the Temple, its vessels, and the city walls.

This annual tax, known as the machatzit hashekel, was due on the 1st of Nissan. One month earlier, on the 1st of Adar, the courts began posting reminders about this Biblical obligation. In commemoration, the Shekalim is the first of four readings added during or immediately before the month of AdarTorah reading of the Shabbat that falls on or before Adar is supplemented with the verses (Exodus 30:11-16) that relate G‑d’s commandment to Moses regarding the first giving of the half-shekel.

The Shekalim haftarah (II Kings 11:17-12:17) continues on the same theme, discussing the efforts of King Jehoash (9th century BCE) to earmark communal funds for the upkeep of the first Holy Temple.

(We too give a commemorative half shekel to charity—on the Fast of Esther.)

"Parshat Shekalim" is the first of four special readings added during or immediately before the month of Adar (the other three being Zachor, Parah and Hachodesh).

The Shekalim reading is also related to the upcoming holiday of Purim. According to the Talmud, Haman’s decree was averted in merit of the mitzvah of machatzit hashekel.

Haftara

II Kings 11:17-12:17.

The Parshat Shekalim Torah reading discusses the annual obligation for every Jew to give half a shekel to the Temple coffers. The haftorah discusses the efforts of King Jehoash (9th century BCE) to earmark these communal funds for the upkeep of the first Holy Temple.

Background for this haftorah: Because of an alliance with the Northern Kingdom of Israel, idol worship had become rampant in the erstwhile righteous Davidic dynasty-controlled Southern Kingdom. When the king of the Southern Kingdom, Ahaziah, was killed, his mother Athaliah murdered the remainder of the royal family and seized the throne. During her brief reign, she actively promoted idolatry. Unbeknownst to her, one of Ahaziah’s sons, a small baby, was hidden and survived. When he became seven years of age, Jehoiada the High Priest led a successful revolt against Athaliah, and installed the child king, Jehoash, as the new King of Judea.

The haftorah begins with the new king renewing the people’s covenant with G-d. They destroyed all the pagan altars and statues and appointed officers to oversee the Holy Temple. Jehoash then instructed the priests regarding all the funds that were donated to the Temple. According to his plan, all the funds would be appropriated by the priests. In return, the priests would pay for the regular maintenance of the Temple. In the 23rd year of Jehoash’s reign, the priests neglected to properly maintain the Temple. Jehoash then ordered that all monies should be placed in a special box that was placed near the Temple altar, and these funds were given directly to the workers and craftsmen who maintained the Temple

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Q & A on Parashat Mishpatim

All references are to the verses and Rashi’s commentary, unless otherwise stated.

1. In what context is a mezuza mentioned in this week’s parsha?
   21:6 – If a Hebrew slave desires to remain enslaved, his owner brings him "to the doorpost mezuza" to pierce his ear.
2. What special mitzvah does the Torah give to the master of a Hebrew maidservant?
   21:8,9 – To marry her.
3. What is the penalty for wounding one’s father or mother?
   21:15 – Death by strangulation.
4. A intentionally hits B. As a result, B is close to death. Besides any monetary payments, what happens to A?
   21:19 – He is put in jail until B recovers or dies.
5. What is the penalty for someone who tries to murder a particular person, but accidentally kills another person instead? Give two opinions.
   21:23 –
   (a) The murderer deserves the death penalty.
   (b) The murderer is exempt from death but must compensate the heirs of his victim.
6. A slave goes free if his master knocks out one of the slave’s teeth. What teeth do not qualify for this rule and why?
   21:26 – Baby teeth, which grow back.
7. An ox gores another ox. What is the maximum the owner of the damaging ox must pay, provided his animal had gored no more than twice previously?
   21:35 – The full value of his own animal.
8. From where in this week’s parsha can the importance of work be demonstrated?
   21:37 – From the "five-times" penalty for stealing an ox and slaughtering it. This fine is seen as punishment for preventing the owner from plowing with his ox.
9. What is meant by the words "If the sun shone on him"?
   22:2 – If it’s as clear as the sun that the thief has no intent to kill.
10. A person is given an object for safe-keeping. Later, he swears it was stolen. Witnesses come and say that in fact he is the one who stole it. How much must he pay?
    22:8 – Double value of the object.
11. A person borrows his employee’s car. The car is struck by lightning. How much must he pay?
    22:14 – Nothing
12. Why is lending money at interest called "biting"?
    22:24 – Interest is like a snake bite. Just as the poison is not noticed at first but soon overwhelms the person, so too interest is barely noticeable until it accumulates to an overwhelming sum.
13. Non-kosher meat, "treifa," is preferentially fed to dogs. Why?
    22:30 – As "reward" for their silence during the plague of the first-born.
14. Which verse forbids listening to slander?
    23:1 – Targum Onkelos translates "Don’t bear a false report" as "Don’t receive a false report".
15. What constitutes a majority-ruling in a capital case?
    23:2 – A simple majority is needed for an acquittal. A majority of two is needed for a ruling of guilty.
16. How is Shavuot referred to in this week’s parsha?
    23:16 – Chag Hakatzir