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SHABBAT SCHEDULE Candle Lighting: 6:02pm

Minha 6:10pm

Shir Hashirim: 6:25pm

Shaharit Netz Minyan: 5:45am

Shaharit: 8:30am

Zeman Keriat Shema 9:05am

2nd Zeman Keriat Shema 9:39am

Seudat Shelishit should be done at

home prior to coming to the Bet

Hakenesset.

Shiur 5:10pm

Minha: 6:00pm

Followed by Devar Torah & Arvit

Shabbat Ends: 7:02pm

Rabbenu Tam 7:34pm

Avot Ubanim 8:00pm

We would like to remind our Kahal Kadosh to please Donate wholeheartedly towards our Beautiful Kehila. Anyone

interested in donating for any occasion, Avot Ubanim $120, Kiddush $350, Seudat Shelishit $275, Weekly Bulletin

$150, Weekly Daf Yomi $180, Daf Yomi Masechet $2500, Yearly Daf Yomi $5000, Weekly Breakfast $150, Daily

Learning $180, Weekly Learning $613, Monthly Rent $3500, & Monthly Learning $2000, Please contact the Board

Thanking you in advance for your generous support. Tizke Lemitzvot!

We would like to Thank Karne

Restaurant for hosting this Year’s

Purim Seudah. Thanks to all those

who participated! We should always

be united for Joyous Occasions!

Next Shabbat Parashat Ki Tisa is

Parashat Parah & the Following

Shabbat is Shabbat Hahodesh &

Shabbat Mebarechim.

WEEKLY SCHEDULE SUNDAY

Shaharit: 6:05am

Hodu approx.: 6:20am

Shaharit #2 Hodu 8:30am

Minha 6:10pm

Followed by Arvit.

MONDAY TO

FRIDAY

Shaharit 6:05am

Daf Yomi 7:30am

Shaharit #2 Hodu 8:00am

Minha 6:10pm

Followed by Arvit &

Shiurim

Shiur in Spanish Recess

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If anyone would like to contact our Synagogue, please feel free to email info@hechalshalom.org

Torah Teasers (AISH)

1. Whose name appears in almost every parsha in the books of Shemot, Vayikra & Bamidbar- but not in this parsha? 2. In this parsha, which priestly garment is "braided" (avot)? What other item in the Torah is described as "braided"? 3. What unit of measurement is applied to only one object in the entire Torah? 4. Which stone of the High Priest's breastplate is a name of a country found in the Prophets? 5. What do both the High Priest's head-plate and the breastplate have in common with tzitzis? 6. Which term is used for the first time in this parsha to distinguish segments of the Jewish people? 7. Of the seven species special to the Land of Israel, which two are mentioned in this parsha? 8. What acts are done "constantly" (tamid)? (5 answers) 9. Which item described in Parshat Terumah has to be "constantly present"? 10. In this parsha, which three actions are performed "in the afternoon"? 11. In what context is the Day of Atonement mentioned in this parsha?

Answers 1) Moshe's name does not appear in this parsha. Parshat Tetzaveh is the only parsha in the book of Exodus, Leviticus, and Numbers where his name

does not appear. One reason found in the Zohar (Parshat Pinchas) is that Moshe told Hashem: "If You do not [forgive the Jews after the sin of the

Golden Calf], erase my name from Your book" (Exodus 32:32). The words of a righteous person are fulfilled even if the conditional statement is not.

Thus, even though Hashem forgave the Jews, Moshe was "erased" from Parshat Tetzaveh.

2) In this parsha, the chains attaching the breastplate to the vest (ephod) are "of braided craftsmanship" (Exodus 28:22). Elsewhere, myrtle branches

taken on the festival of Sukkot are called "twigs of the braided tree" (anaf eitz avot) (Leviticus 23:40), since the 3-fold leaf pattern appears to be braided.

3) A zeret, which measures a half-cubit, is the length and width of the breastplate of the High Priest (Exodus 28:17). This measurement is not used

for any other object in the Torah.

4) The first stone on the fourth row is called tarshish (Exodus 28:20). The country of Tarshish is referenced many times in the Bible, most notably

when the prophet Jonah attempts to evade prophecy by traveling on a ship headed to Tarshish (Jonah 1:3).

5) The High Priest's head-plate, breastplate, and tzitzis each have a string of techeiles (blue) wool. The breastplate is attached to the vest (ephod)

with a string of techeiles (Exodus 28:28). The head-plate is attached to the High Priest's forehead with a string of techeiles (28:37). The tzitizis are to be

wound with a string of techeiles (Numbers 15:38).

6) In this parsha, the word shevet ("tribe") is used for the first to describe segments of the Jewish people (Exodus 28:21).

7) Olives and pomegranates are mentioned in the parsha. Olive oil is used to light the Menorah (Exodus 27:20), and woolen pomegranates are attached

to the bottom of the High Priest's robe (28:34).

8) The following five processes are done "constantly" (tamid): (1) The Menorah has one of its lamps constantly lit (Exodus 27:20). (2) The breastplate (choshen)

of the High Priest is always on the chest of Aharon (28:29). (3) The head-plate (tzitz) is constantly on the forehead of the High Priest (28:38). (4) The daily

offering is brought twice each day - morning and afternoon - on behalf of the entire congregation (29:38). (5) The incense is brought every day (30:8).

9) The showbread is always on the golden table in the Tabernacle (Exodus 25:30).

10) Three services have to be performed "in the afternoon": (1) The second daily "Tamid" offering (Exodus 29:38), (2) the lighting of the Menorah, (3)

and the burning of the incense (30:8).

11) The last verse of the parsha states that once a year, on the Day of Atonement, Aharon should bring incense into the Holy of Holies.

Donors Column We Sincerely Thank you for your generous contributions this Week! We truly appreciate it!

Hashem should Bless you all with Health, Happiness, Parnasah Tova, Success, & All the

Berachot of the Torah Amen!

• Mr. Rafael Levy

• Mr. Isaac Castiel

• Mr. Yochai Sheli

• Mr. Issachar Pichkhadze

• Mr. David Abisidan

• Mr. Yaacob Rabi

• Mr. Gabriel Amos

• Mr. Charles Sayegh

• Dr. Ronny Aquinin

• Mr. Marcelo Romano

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Community Announcements (It is YOUR Community, make the most of it!)

Miscellaneous Announcements:

• This Week’s Congregational Kiddush/Seudat Shelishit & Breakfast is in Recess.

• This Week’s Daf Yomi has been Kindly Sponsored by Mr. & Mrs. Jacky Werta in memory of his Dear

Father Haim Werta Ben Aicha z”l the 21st of Adar. Tihye Nishmato Tzerura Bitzror Hahayim Amen!

• This Week’s Learning has been Kindly Sponsored by Mr. & Mrs. Salomon Cohen in memory of his Dear

Grandparents Mesoda Bat Orduena z”l the 16th of Adar, Joseph Shaul Belilty z”l Bar Mesouda the 23rd of

Adar, & Salomon Cohen Scali Bar Shemuel z”l the 27th of Adar. Tihye Nishmatam Tzerura Bitzror Hahayim

Began Eden Amen!

• We are trying to update our Congregant’s contact information. We would like to start sending texts about different Events and

Shiurim. We would also like to start emailing the weekly bulletin. We would like to start a list of Nahalot/Azkarot/Yahrzeits.

We would also like to make a Refuah Shelema list. Please send your contact information to the Board at info@hechalshalom.org

Important Message!!!

Eruv Update: Surfside: The Eruv in Surfside now includes the walking paths along the beach. Pushing strollers and carrying is

permitted on the paths, but not beyond the path or onto the beach. Bal Harbour: The Eruv in Bal Harbour included the inner (western) walking path only. The pier at Haulover Cut is not included.

• Before hanging up anything anywhere in the Bet Hakenesset, please seek authorization from the Board. This includes flyers etc.

• Please be advised that prior to bringing any food or drinks for any occasion, you must first seek the authorization from the Board.

Special Announcements

• We are pleased to announce that Ness 26 is part of the Amazon Charity Program, which would allow our community to collect 0.5% of

all the orders made by any of you on Amazon.com. In order to register you need to log on smile.amazon.com and select Ness 26, Inc as

the Charitable Organization you want to support, and from then shop on smile.amazon.com instead of www.amazon.com. It won’t cost

anything more, and is an easy way to contribute to our budget needs.

• Anyone wishing to receive the Daily Halacha please send a whatsapp message to Simon Chocron 786-351-1573

Community Calendar:

• The program for Teenaged Boys ages 13-18 Started again with Great Succes with Shiur & Supper on Sunday Evenings After Arvit at around at

6:30 pm With Supper. New Participants Welcome! Anyone wishing to sponsor this Shiur Please contact the Board. Tizke Lemitzvot! In Recess

• We have started the Mishmar Program Every other Thursday evening at 8:00 pm with Chulent, Beer, & Snacks. Everyone is welcome!

Avot Ubanim: This Mosae Shabbat at 7:50pm

Youth Minyan

• We are very proud of our YOUTH/TEEN MINYAN lead by our Dear Dr. Ari Benmergui geared to train and teach our future generations on the

different Tefillot and Parashiyot. Please encourage your children to come early & participate. Looking forward to seeing lots of Nahat from them!

Refuah Shelema List

Men Women

• Yosef Zvi Ben Sara Yosefia,

• Yosef Haim Ben Mesouda

• Mordechai Ben Brucha Malka Shmalo

• Yizhak Abraham Ben Sheli,

• Yosef Yizhak Ben Sara Hana,

• Mordechai Ben Miriam,

• Meir Raymond Ben Mathilde

• Nathan Moshe Hai Ben Miryam

Jaqueline Sandy

• Yaakov Ben Simha Alegria

• Aviv Ben Luba Miriam

• Mordechai Ben Mercedes

• Yaacov Refael Ben Alegria

• Shalom Gibly Ben Fortuna

• Isaac Ben Mesoda,

• Haim Ben Marcelle,

• Yizhak Ben Simja

• Reuben Ben Eta,

• Michael Ben Aliza,

• Avraham Ben Leah

• Ruben Leib Ben Eta

• David Benichu Bar

Aicha

• Menahem Ben Shira

• Moshe Ben Rahel

• David Ben Freha Rina

• Haim Ben Mahlouf

• Simja Bat Esther,

• Rachel Bat Sarah,

• Nina Bat Rachel,

• Gitel Rina Bat Yael,

• Miriam Bat Sofy,

• Rahma Bat Simha

• Esther Bat Fortuna

• Malka Bat Dina

• Raizel Bat Miriam

• Leah Bat Rivka

• Sol Bat Perla

• Chana Bat Bilha

• Sara Ledicia Bat Mesoda,

• Alegria Simha Bat Esther,

• Naomie Bat Rarel Adda,

• Malka Bat Joyce Simja,

• Sivan Simha Bat Yehudit,

• Natalie Rachel Bat Nancy,

• Abigael Haya Bat Esther

• Madeleine Bat Esther

• Nurit Jacqueline Bat

Rahel

• Marcelle Mesoda Bat

Alegria

• Eva Bat Yael Khayat

• Camouna Bat Fortuna

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We would like to Wholeheartedly Thank our Dear Friends,

Mr. Albert Gad for generously Donating the TORAH LEARNING of

Adar 5781 In Memory of his Dear Father

David Gad Bar Nissan z”l the 4th of Adar.

Tihye Nishmato Tzerura Bitzror Hahayim Amen!

We truly appreciate it. In this merit may Hashem Bless you &

your wonderful family with all the Berachot of the Torah. Amen.

We would like to Wholeheartedly Thank our Dear Friends,

The Pinto Family

for generously Donating the TORAH LEARNING of

Shebat 5781 In Memory of their Dear Father Shalom Ben Licita z”l

Tihye Nishmato Tzerura Bitzror Hahayim Amen!

We truly appreciate it. In this merit may Hashem Bless you &

your wonderful family with all the Berachot of the Torah. Amen.

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Happy Birthday To • Mrs. Perla Edderai – Shabb. Feb. 27th.

• Yosef David Allouche – Mon. Mar. 1st,

• Mr. David Guenoun – Mon. Mar. 1st,

• Eli Sitbon – Tues. Mar. 2nd,

• Mr. Max Aquinin – Wed. Mar. 3rd,

• Norman Cohen – Wed. Mar. 3rd,

• Mrs. Efrat Moran Lahmi – Wed. Mar. 3rd,

• Esther Benmergui – Thurs. Mar. 4th,

• Mrs. Muriel Zonana – Thurs. Mar. 4th,

• Mr. Alberto Belecen – Fri. Mar. 5th,

• Mrs. Esther Farache Lowensen – Shab. Mar. 6th,

• Hannah Perla Tapiero – Tue. Mar. 9th,

• Mrs. Sharon Edderai – Thurs. Mar. 11th,

• Mrs. Eny Aquinin – Fri. Mar. 12th,

• Sammy Allouche – Shabb. Mar. 13th,

• Aliyah Chocron – Shabb. Mar. 13th

• Mrs. Anat Michael – Tue. Mar. 16th,

• Rachel Aquinin – Wed. Mar. 17th,

• Emanuel Courchia – Wed. Mar. 17th,

• Saadia Aquinin – Mon. Mar. 29th,

• Mr. Irving Levine – Mon. Mar. 29th,

• Mrs. Evelyn Belecen – Wed. Mar. 31st.

Happy Anniversary To • Ronen & Yael Cohen March 11th

Nahalot • Mesoda Bat Orduena z”l the 16th of Adar

(Grandmother of Mr. Salomon Cohen)

• Salomon Guenoun Bar David z”l the 16th of Adar

(Brother of Mr. Abraham Guenoun)

• Gabriel Bitton Ben Mesoda z”l the 19th of Adar

(Brother of Mr. David Bitton z”l)

• Haim Werta Ben Aicha z”l the 21st of Adar

(Father of Mr. Jacky Werta)

Next Shabbat: • Myriam Bsiri Bat Marcelle z”l the 22nd of Adar

(Grandmother of Mr. Stephane Bsiri)

• Joseph Shaul Belilty z”l Bar Mesouda the 23rd of Adar

(Grandfather of Mr. Salomon Cohen)

• Solly Mamane Ben Habib z”l the 23rd of Adar

(Son of Mr. Habib Mamane)

• Salomon Cohen Scali Bar Shemuel z”l the 27th of Adar

(Grandfather of Mr. Salomon Cohen)

Laws and Customs of the Month of Nissan

The Shulhan Aruch, in the beginning of the laws of Pesach (Orah Haim 429), cites the Gemara’s instruction that we are to "learn and teach the laws of the holiday thirty days before the holiday." At first glance, this appears to require us all to study the laws of every Yom Tob thirty days before the Yom Tob. However, the Ran (Rabbenu

Nissim of Gerona, 1320-1376) explains this Halacha as applying to a Rabbi who is approached with a question relevant to the upcoming holiday and a question on a different topic. If this occurs within thirty days before the Yom Tob, the Rabbi should give precedence to the question relevant to the Yom Tob, due to the imminent practical application of the question.

As for a requirement to study the laws of Yom Tob, the Ran notes the Gemara’s comment at the end of Masechet Megilla that Moshe Rabbenu established a requirement to study the laws of each Yom Tob on the Yom Tob. It is thus only on the Yom Tob itself that one must study the laws of the Yom Tob. Thirty days prior, there is no requirement to study the laws, but a Rabbi should give precedence to these laws over other material. This is the view accepted by the Shulhan Aruch, and Hacham Ovadia Yosef (Yabia Omer, vol. 2) notes that this is also the view of the Rashba, the Ramban, and numerous other earlier authorities. Therefore, there is no strict halachic requirement to study the laws of Pesach in the weeks before Pesach, though there is a requirement to spend some time learning the laws of Pesach on Pesach itself. Of course, Rabbis must review the laws of each holiday in advance of the holiday as they will be fielding practical questions as people prepare for Yom Tob.

Tahanunim are omitted from the prayer service throughout the entire month of Nissan. On the day after Pesach ("Isru Hag"), one should eat fine food and wine, as it is a quasi-holiday. This is noted by the Rama, in Siman 429. Although public fasts are not declared during the month of Nissan, the Shulhan Aruch rules that one may observe a private fast – such as for a Yahrtzeit – during this month. The Rama brings a custom to omit "Mizmor Le’toda" from the prayer service on Ereb Pesach.

Summary: There is a requirement to spend time every holiday studying the laws of that holiday. Within thirty days before the holiday, a Rabbi who is asked several questions should give priority to questions related to the upcoming holiday. Tahanunim are omitted from the prayer service throughout the month of Nissan, and public fasts are not proclaimed during this month.

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Jealousy and Lashon Ha’ra (Rabbi Eli Mansour itorah)

Parashat Tesaveh describes the Bigdeh Kehuna – the priestly garments, which include the four special garments worn by the Kohen Gadol, and the four other garments worn by all Kohanim. Our Sages tell us that these garments were laden with special spiritual power, and had the capacity to atone for various sins. Thus, for example, the Kohen Gadol’s Misnefet (turban), which sat on top of the head, atoned for sins involving arrogance and feelings of superiority. The Sitz, which the Kohen Gadol wore on his forehead, atoned for gall and brazenness.

Another garment worn by the Kohen Gadol was the Me’il, or robe, which atoned for the sin of Lashon Ha’ra – negative speech about other people. The robe was lined on the bottom with bells that rang as the Kohen Gadol walked, and the Gemara comments that this “noise” produced by the Me’il atoned for the “noise” of gossip and other forms of inappropriate speech.

Rav Avraham Pam (1913-2001) noted an additional dimension of this function of the Me’il. The atonement for Lashon Ha’ra was achieved not only because of the bells, but also because of the first person who wore the Me’il – Aharon, the first Kohen Gadol. Aharon had numerous outstanding qualities, but perhaps foremost among them was the absence of jealousy. When his younger brother, Moshe, was chosen by G-d to become the leader of Beneh Yisrael, Aharon did not feel any jealousy, and to the contrary, he rejoiced over Moshe’s good fortune (as indicated by the Torah, Shemot 4:14). He felt no resentment whatsoever, despite the fact that throughout the years Moshe spent in Midyan, Aharon had been working selflessly leading the people who were suffering as slaves in Egypt. Aharon is the prime example of how to avoid jealousy, of accepting G-d’s decisions and one’s lot without envying other people.

This is how the Kohen Gadol’s robe atoned for Lashon Ha’ra – because it was first worn by Aharon, who embodied this vital quality of

avoiding jealousy. People generally speak negatively about others because of jealousy. Another person’s success makes us feel uncomfortable and insecure, and so we feel the need to knock him down, to find something critical to say about him. This way, we ease the discomfort we feel over his success or good fortune. In order to avoid Lashon Ha’ra, we need to get to the root of the problem, which is, in many cases, jealousy. We need to look to the inspiring example of Aharon Ha’kohen, who teaches us to accept whatever role and position G-d gives us and gives others. We are to feel content with what we have, knowing that G-d knows best and decided that this is what we need. When we live with this awareness, we will feel content and at ease even if we see others with more, and we will then be able to speak only positively and admiringly about our peers, without the destructive negativity that currently plagues so many of us.

Moshe, Noah, and Us (Rabbi Eli Mansour)

One of the intriguing features of Parashat Tesaveh is the fact noted by our Sages that Moshe’s name appears nowhere in the Parasha – making this the first Parasha since Parashat Shemot (which tells of Moshe’s birth) not to mention Moshe Rabbenu. The Sages teach us that Moshe’s name was “removed” from this Parasha in response to his plea to G-d after the sin of the golden calf, “And now, if You will, please pardon their sin, and if not, then please erase me from the book that You have written!” (Shemot 32:32). G-d had decided to annihilate Beneh Yisrael because of the golden calf, and to produce a new nation from Moshe. However, Moshe refused, and told G-d that if Beneh Yisrael are “erased,” then he wants to be “erased” with them. Hashem, of course, forgave Beneh Yisrael, but given the extraordinary power of a Sadik’s words, Moshe’s proclamation, “erase me from the book” had to be fulfilled in some fashion. Therefore, his name does not appear from Parashat Tesaveh. Different reasons have been given for why Parashat Tesaveh in particular was chosen for this purpose.

WEEKLY INSPIRATION

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Moshe’s response to G-d’s decree to annihilate Beneh Yisrael stands in stark contrast to the response of another righteous figure who failed to pray or help the people of his generation who were condemned due to their wrongdoing. The prophet Yeshayahu refers to the flood that destroyed the world in Noah’s time as “Meh Noah” – “the waters of Noah” – as if to blame Noah for the devastating deluge. The Zohar explains that the flood is blamed on Noah because when he heard about the impending catastrophe, he did not pray to G-d for mercy or try to inspire the people of his time to change. He instead simply complied with G-d’s instructions to build an ark to save himself, his family and the animals. He rescued himself without trying to rescue the people.

The Arizal teaches us that Moshe Rabbenu was a Gilgul (reincarnation) of Noah’s soul, which returned to this world for the purpose of correcting this grave mistake which it had made. By sacrificing his own future for the sake of Am Yisrael, refusing to be rescued as the people are destroyed, Moshe rectified the mistake of Noah. The Hid”a (Rav Haim Yosef David Azulai, 1724-1807) comments that the letters of the word “Meheni” (“erase me”) also spell the words “Meh Noah,” alluding to Moshe’s role in rectifying Noah’s mistake. In truth, G-d had already foretold that Noah’s mistake would be rectified by Moshe, when He commanded Noah to enter the ark just before the onset of the flood. He said, “Go into the ark…because I have seen you as a righteous person before Me in this generation” (Bereshit 7:1). The word “Ha’zeh” (“this”) has the numerical value of 17, alluding the 17th generation after Noah, when Moshe would emerge to correct his mistake. And thus when Moshe was born, the Torah writes, his mother saw that “he was good” (“Ki Tob Hu” – Shemot 2:2). The word “Tob” has the numerical value of 17, and indicates that Moshe’s mother sensed that he would be the one to rectify the mistake of Noah and be a selfless leader prepared to sacrifice everything for the sake of his nation. The omission of Moshe’s name from Parashat Tesaveh thus reminds us of the extent of Moshe’s selfless devotion to his people, how he corrected Noah’s mistake by refusing to rescue

himself on an “ark” while the rest of the people perished.

In our times, we – the Torah observant community – live on an “ark” seeking to protect ourselves from the “flood” of immorality and decadence that is ravaging the world around us. As part of this effort, we must learn from the example set for us by Moshe Rabbenu, and not forget the others in our generation. We cannot feel content rescuing ourselves without any concern for what happens to the others. Our obligation is to do what we can to bring them with us onto the “ark” and help them pull themselves out of the “flood.” And the most effective way of doing this is through personal example. If we conduct ourselves in a kind, courteous, dignified manner, the people around us will take notice. We cannot imagine how profound an effect we have on others by speaking politely, dealing with people honestly, avoiding anger, and being patient and kind. If the people around us see Orthodox Jews acting in an especially respectful and courteous manner, they will begin to realize the benefits of Torah study and observance, and this, in turn, is the greatest catalyst to change.

It does not suffice to maintain our own level of observance. It is our duty to raise the level of those around us, and the primary way we achieve this goal is through personal example, by conducting our day-to-day affairs the way Torah Jews are supposed and expected to act.

No One Runs for the Office of Gadol HaDor

(Rabbi Frand from Torah.org)

In speaking of the service to inaugurate the Mishkan, its vessels, and the bigde kehunah (the priestly garments), the Torah says that Hashem commands Moshe, “You shall dress Aharon, your brother, and his sons with him…” [Shemot 28:41] This means that although as a matter of routine in carrying out their priestly duties, the Kohanim dressed themselves, the first time they put on the newly created bigde kehunah, Hashem commanded

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Moshe Rabbenu to personally put these garments upon them.

The truth of the matter is that we find this same type of practice in the end of Sefer Bamidbar. When (in Parashat Chukat) Aharon HaKohen dies, and Elazar, his son, takes over in the role of Kohen Gadol (High Priest), the Torah says the same thing: “And Moshe removed from Aharon his clothes and he put them upon Elazar, his son…” [Bamidbar 20:28] Thus, we see that when Aharon and his sons became Kohanim for the first time, Moshe had to put the bigde kehunah upon them, and when Aharon died and Elazar became the Kohen Gadol for the first time, Moshe had to put Aharon’s bigde kehunah upon Elazar.

I saw in the sefer Milhamot Yehudah that this teaches us a lesson about Jewish leadership which differs from the way the nations of the world do things. When anybody runs for elected office, he calls a press conference or he stands in front of his old high school building and proclaims for everyone to hear, “I am the best and most qualified person in the country to become let’s say mayor, governor, or president.” This is the way it always works.

Has anyone ever run for the position of “Gadol haDor” (the greatest sage of the generation)? Did Rav Moshe Feinstein go to FDR drive and stand in front of his little apartment and say, “I am the Gadol haDor” or “Please, elect me for Gadol haDor because I am the biggest talmid chacham in the country”? It just does not happen like that. Who elects the “Gadol haDor? Nobody! The people coalesce around the person by acclamation. People see him fit to be the Gadol haDor.

This process started over here, in this week’s parsha — Parashat Tezaveh. The fact that Moshe Rabbenu dressed Aharon with these garments and made him the Kohen Gadol is setting the stage and setting the tone that this is how we inaugurate our leaders. Somebody else must appoint you.

Before his passing, Rav Elazar Schach let it be known that Rav Aharon Leib Shteinman should be the posek for the Yeshivot after he passed on. Rav Aharon Leib Shteinman did not get up and run for the office. He was appointed. Who

appointed him? Someone bigger than him —Rav Schach. That is the way it has always been. Do you know where that started? It started over here in Parashat Tezaveh, and continued in Parashat Chukat (when Moshe dressed Elazar in the bigde kehunah). Moshe Rabbenu had to put the garments on them. Taking the mantle of leadership for oneself is not the Jewish way.

War is Not the Norm

(Rabbi Frand from Torah.org)

The pasuk says, “For a seven-day period he shall don them — he who serves in his stead from among his sons, who shall enter the Tent of Meeting to serve in the Sanctuary.” [Shemot 29:30] Rashi explains this pasuk to mean that the son of the previous Kohen Gadol has the right to become Kohen Gadol after his father (provided he is worthy of serving in the position). The pasuk concludes with the words “Asher yavo el Ohel Moed, l’sharet b’Kodesh” (who shall enter the Tent of Meeting to serve in the Sanctuary).

The Talmud [Yoma 72b] says, “I might think that the son of the Kohen Anointed for War (Mashuach Milchama) shall succeed his father in the same way that the son of a Kohen Gadol succeeds his father…” The Gemara teaches however that this is not the case. The Gemara learns this exclusion from the very pasuk we just quoted: Only one who is “fit to enter the Tent of Meeting to serve in the Sanctuary” succeeds his father, but one who does not enter into the Tent of Meeting (because he is out on the battlefield) is not fit to serve in place of his father.

Why is this so? If the High Priesthood passes from father to son, why shouldn’t the office of Mashuach Milchama also pass from father to son? It is true that the Gemara learns it out from a pasuk, but what is the rationale?

I heard an explanation in the name of Rav Avraham Yitzchak HaKohen Kook, zt”l, regarding why we do not pass down the office of the Kohen Anointed for War through

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inheritance. Rav Kook explains that inheritance is all about continuity. It passes from father to son, from son to grandson, from grandson to great-grandson. It is about “hemshech” (continuity). This is appropriate for Kehuna Gedola. The Gemara says it is also appropriate for rabbinic leadership. Ideally, Rabanut should go from father to son. Ideally, the position of being head of a Talmudic Academy (Rosh Yeshiva) should go from father to son, if the son is worthy of the position. Continuity.

However, there is one area of Jewish life where continuity is not appropriate. On the contrary, we do not want to emphasize continuity. That area is the area of war. War is not supposed to be a permanent function of Jewish life. War is an exception to the rule. It is an anomaly. We do not want it to happen. There should not be a need for a Kohen Anointed for War. Linking inheritance with the role of Kohen Mashuach Milchama is saying that we view war as part of the eternal continuity of Jewish existence. We do not want that.

The Mishna states, “A man should not go out on Shabbat (into the public domain) with his sword. Rav Eliezer says that it is considered an ornament (and he may go out into the public domain wearing it). The Rabbis (disagree with Rav Eliezer and say it is not an ornament) but rather it is something that is unseemly (a g’nai) as it is written: ‘They shall beat their swords into plowshares and their spears into pruning hooks; nation will not lift sword against nation and they will no longer study warfare’ [Yeshaya 2:4].” [Shabbat 63a]

The Rabbis reject the idea that a sword should be considered an ornament. A weapon should be an ornament? This is not what we live for! This is not supposed to be a function of our lives! It is true that when war occurs, we need to fight the war and be successful in our battles. However, to make it a permanent institution — to say the position of Mashuach Milchama should pass down to son and grandson — that would send the wrong message. That would send the message that war needs to be a part of our lives. That is not the case. Our goal is that nation should not lift sword against nation and that they should no longer study warfare.

Love and Fear G-d (Rabbi Zev Leff)

Now, if you would, please forgive their sin. If not, You can blot me out from the book that you have written. (Shemot 32:32)

Moshe's name is not mentioned explicitily in Tetzaveh. He is referred to only with the pronoun "you". After the sin of the Golden Calf, when Klal Yisrael was in danger of being destroyed, Moshe begged Hashem to forgive Klal Yisrael's sins and if not, to blot his name out of the Torah. Even though Hashem forgave them, still Moshe's words were fulfilled and his name was erased from one sedrah in the Torah.

It is difficult to understand why Moshe should have been punished for exhibiting mesirat nefesh for Klal Yisrael. In addition, why was Tetzaveh specifically chosen as the place to delete his name?

When Hashem first approached Moshe at the Burning Bush, Moshe questioned his worthiness to lead Klal Yisrael out of Egypt. Even after Hashem had answered all his doubts, Moshe still replied, "Send this mission with the one you usually send" (Shemot 4:13). Here Moshe revealed the real reason behind his unwillingness to accept this mission.He was afraid of slighting his older brother Aharon, who had suffered together with Bnei Yisrael and had been, until then, G-d's emissary to them. Moshe was afraid that Aharon would be hurt if his younger brother was chosen over him.

Hashem responded in anger. According to R' Yossi (Zevachim 102a) Moshe was actually punished for his reticence. He had been destined to be the progenitor of the line of Kohanim and Aharon an ordinary Levi. Now this designation was reversed.

On the surface, it seems incongruous that Moshe should have been punished so severely for refusing the mission out of sensitivity to his brother's feelings. To appreciate the subtle deficiency that Hashem found in Moshe, we must first discuss two divergent approaches to avodas Hashem.

The first approach is reflected in the words of Chazal, "Our will is to do your will." This implies that our service to Hashem starts with our

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subjective will. We wish to do that which is good for us, and we conclude that fulfilling the will of Hashem is what is best for us in theis world and the next.1 The second approach is reflected in the words of Chazal in Pirke Avot (2:4) "Make His will as your own." In this approach, Hashem's will is the starting point and one subjugates his own personal desire to Hashem's will, disregarding any subjective preferences.

The latter approach is reserved for special individuals - lovers of Hashem (see Ramban to Shemot 20:6) Ahava is serving Hashem with no thought of personal reward; yirah is with one's own personal reward in mind.

We can better understand the following exchange between Moshe and Hashem. After the first two of the Ten Commandments were given, the people approached Moshe and said they were afraid that if they continued to hear Hashem speak directly, their neshamos would leave their bodies forever. They begged Moshe to be an intermediary between themselves and Hashem.

Moshe was devastated that the people did not want to approach Hashem directly out of love and would rather hear the Torah indirectly. But Hashem responded to Moshe's disappointment that the people had spoken well: this great fear of His and desire to observe all His Mitzvot should remain with them and their children forever.

Moshe was agitated that the people considered their own welfare and were not selflessly dedicated to relating tho Hashem directly, even at the possible cost of their lives. That is the level of selfless love. Their fear of dying while listening to Hashem's words reflected that lack of complete selflessness. Hashem responded, halevai that they should remain on the level of Fear of G-d, where service to Hashem is measured by the subjective understanding that doing Hashem's will is the best course for a person. This level is not yet that of selfless love, but it is nevertheless an admirable one for the masses.

Rebbe Zusya was once asked if he would be happy to change places with Avraham Avinu. He replied: "What would Hashem gain - there

would be still one Avraham Avinu and one Reb Zusya?" That is the attitude of ahavas Hashem in which one's personal reward is absolutely irrelevant.

Chazal tell us that one who suspects another wrongly is smitten in his own body (Shabbat 97a) If there are not grounds to suspect another, then the suspicion reflects the one who is suspicious. He knows that if he were in a similar position himself, he probably would have acted as he suspects his friend of acting. Therefore, his suspicion is based on a personal blemish, and this is the personal impairment which Chazal refer to as being smitten bodily.

Moshe's suspicion that Aharon would feel slighted was groundless. Hashem told Moshe that Aharon would have nothing but joy in his heart upon hearing that Moshe had been chosen. Therefore the basis for Moshe's susbicion must have been within himself. And it was this slight blemish that Hashem responded to by punishing Moshe.

A kohen becomes G-d's agent and representative, and therefore must be a selfless servant, totally negating his own self. If Moshe could not free himself of the self-concern he projected onto Aharon, he was found unfit to be the kohen. Aharon's selflessness was beyond question - it made no difference to him who the redeemer was as long as Hashem's mission was fulfilled - and he was thereore found fit to be the Kohen Gadol.

Moshe recitfied this slight blemish of self-interest when he asked that his named be erased from the Torah if Hashem did not forgive the Jewish people. To publicize Moshe's rectification of his original blemish, his name was deleted from Tetzaveh, in which the installation of kohanim is discussed. Moshe might have been jealous of Aaron's status as Kohen Gadol. To show that he was not, the Torah alludes to his earlier willingness to have his name removed entirely from the Torah. The Torah therefore deletes his name and refers to him as "you". It made no difference to Moshe who was the Kohen Gadol, as long as there was a Kohen Gadol to fulfill G-d's plan for Klal Yisrael.

Reprinted with permission from Artscroll Mesorah Publications, ltd. This article is provided as part of Shema Yisrael Torah Network Permission is

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granted to redistribute electronically or on paper, provided that this notice is

included intact. For information on subscriptions, archives, and other Shema

Yisrael Classes, send mail to parsha@shemayisrael.co.il

Queen Esther's 6 Lessons for Today

Timeless messages that Esther wanted every man, woman and child to hear. (By Slovie Jungreis-Wolff)

Queen Esther asked that the scroll relaying her story, Megillat Esther, be written and shared for generations to come. She wanted every man, woman and child in every land for eternity to hear her timeless message. Queen Esther lived a legacy that speaks to us until today.

Here are six life lessons from Queen Esther:

1. Master Silence

The key to Esther remaining in the palace of Achashverosh was her keeping a secret. Mordechai told Esther not to reveal her origins, that she was a Jew. The time was not yet ripe; Esther was required to master the quality of silence.

There are times in life that we must guard our privacy or someone’s confidence. How many relationships have been harmed and friendships broken because we could not keep silent? We were given a trust to keep and couldn’t contain ourselves. Or we overshared and exposed intimate details of our life. In our world of social media, we are privy to many photos and conversations that should really be kept hidden. Modesty isn’t just about dress. It's about living with dignity and sensitivity, knowing what and when to share, and what and when to keep private.

2. You Have a Unique Life Mission

Esther is told by Mordechai that she must speak to the king and plead for her people. She replies: That’s impossible. Everyone knows the rule of the kingdom: If you enter the king’s chambers without his beckoning, you will be killed unless he extends his golden scepter. “I

haven’t been called for 30 days!” she relays to Mordechai.

Mordechai’s reply gives Esther direction. “You cannot remain silent. Who knows? It might be that you were chosen to be queen just for this moment!”

Every encounter, talent and strength that we have been given is for a purpose. Each of us has our own unique spiritual fingerprints to leave in this world. G-d places us exactly where we need to be to accomplish our mission. Esther is asking us to discover the meaning of our existence.

3. Live with Courage and Compassion

After accepting her mission, Esther says, “I will go to the king. And if I die, I die.”

I will give it my all. I will muster the courage to do my best.

As seasons of life pass, many people are left with their regrets, If only… but the moment is lost.

Esther is telling us to seize courage, step up to the plate and at least know forever that you tried to make a difference.

In one of my mother’s final interviews she was asked “What do you want it to say on your gravestone?”

She replied “I want it to say two words: I cared.”

4. Look for G-d’s Hidden Hand

In the entire Scroll of Esther there is no clear mention of G-d. The name ‘Esther’ means hidden in Hebrew, ‘Megillah’ means revelation. Esther is revealing a powerful hidden truth.

How easy it is to think that life is a series of random events. The story of Purim could seem to be a natural story that took place over the course of many years. The king just happened to choose this sweet innocent young Jewish woman, Mordechai just happened to hear a plot against the king, the king just happened to suffer from a bout of insomnia, and all the pieces just fell into place.

Esther is urging us to wake up; see G-d’s hidden hand in your every day. It’s not only about the big miracles, like the splitting of the sea. It's about the little moments. G-d is in every

Food for thought

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sunrise, every soul, every success or disappointment life brings. We won't always understand G-d’s ways but His presence is here, even now amidst this most challenging time our world is facing.

Esther refused to lose hope when it seemed as if G-d’s protective presence was lost in a dark fog. She knew that ultimately, even if it feels as if G-d’s hand is hidden, He is directing and watching over us. He will never abandon us.

5. Don’t Bow to Haman

Mordechai refused to kneel or bow down to Haman.

Every generation has its Haman. Any force that threatens your ability to connect to your soul or tries to cool your passion for what is right and truth is ‘Haman’. Haman descends from Amalek, the first nation that tried to destroy the Jewish People after leaving Egypt. We were on a high, connected to G-d, inspired to become a blessing in this world. They tried to squash our spirit.

There will always be people who belittle your desire to be better and live higher. There will be those who mock your standing for truth, for your people, and the land of Israel. Don’t crumble. Don’t bow. Never lose your passion for goodness. Stay strong as Mordechai did.

6. Unity brings Strength

Haman describes the Jewish people as a nation “dispersed and divided” to the king. His words are jolting. "They are constantly bickering and quarreling with each other. Don’t worry about them joining together and mounting a united offensive, they can’t agree on anything. No one will come to their defense because they are hated. Get rid of them."

Esther succeeds in her mission to save her people by uniting the Jews and bringing them together in prayer and fasting. And she leaves a wish for us, her children. Esther asks that we celebrate this day together with joy, parties, charity, and sending food portions to one another. Esther is telling us to create a feeling of unity and peace. The antidote to all the bickering and hatred is reaching out to one another with friendship. Unity brings strength.

Our enemies never asked, "What type of Jew are you?" No one was spared the gas chamber based on their observance or head covering.

We don’t have to be the same. We must only know that we are brothers and sisters, one family.

Stop judging. Start loving.

May you have a joyful Purim.

How to Inject Happiness in Your Home

We can increase the happiness in our home, especially in the happy month of Adar. (By Dini Harris)

If a tablespoon of salt is placed in a half a cup of water, then the water will be salty. How can you make the water taste less salty if there's no way to remove the salt? Add water.

Salt represents the bitter challenges we encounter in life, and water represents happiness. Every life has its share of challenges; there is no way to remove the salt. But we can add activities that generate happiness so that saltiness is diluted; the pain and grief we feel is mitigated by the happiness we feel.

This sounds so simple, but when we tend to do the opposite. When we’re unhappy, we like to curl up in our beds and focus on our troubles, which just makes us unhappier.

The same is true when we feel negative vibes in our home. When our kids are arguing with each other non-stop and only take a break to whine that they’re hungry and bored, our instinctive reaction is to join the fray.

We run in and start barking orders, shouting at whoever made the mess to clean up right now – or else, or scream at whoever dares fight with a sibling and we tell them all that they’re driving us crazy.

We react by throwing more salt into the water. We enter a negative situation and throw in even more negativity.

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Our attempts at straightening out the situation would be more successful if we cut out the salt and throw in “water” to dilute the situation. We should inject positivity into the situation and thereby dilute the negative vibes.

Here are few ways we can inject happiness in our homes, even when the atmosphere may be tense and negative.

• Music. Put on happy music, turn up the volume and start a funny dance, and get the kids to join you. Studies show that bright, happy music make a person feel happier, more energetic and alert and reduces stress. Playing music in your house will put everybody at home in a happier mood.

• Humor. Instead of being pulled downhill with all the sad, depressed children in your home, make a joke. Do something strange that will make the kids stop and laugh. Answer the nudgy child in a funny voice, respond to the one who tried out an insult by pretending to cry, lie down on the floor and mimic the two-year-old in middle of a tantrum, or dance a funny jig for everyone to see.

• Laugh. There are people all over the world who engage in Laughter Yoga, which encourages people to laugh spontaneously because laughter relieves stress, boosts immunity, fights depression and make people more positive.

Tell your kids to follow your lead. Start to laugh real loud. They’ll start laughing soon after. Have them try laughing quietly, laughing while standing, sitting, walking – and whatever other type of laugh your mind can conjure. Laughing is guaranteed to put the whole family in a good mood.

• Inject positivity. Make positive statements. Ask for help in a positive way. Tell your children how much you love them. Tell them that they are the most wonderful children in the world. Sit down and read them a book. Give them compliments: Tell them how much you enjoy watching them play together, what

great cleaner-uppers they are, and that there’s no other family in the world that could be better than yours.

Try these tips to make your home happier during this time leading up to Purim – and use them all year round so that the happiness in your home never goes out of season.

5 Signs of a Healthy Marriage

Does your marriage get a clean bill of health? (By Rabbi Shlomo Slatkin, MS, LCPC)

Sometimes it's helpful to take stock of your marriage and see where there is room for improvement and/or to give yourself a pat on the back. Here are five signs that your marriage is a healthy one:

1. Healthy couples speak respectfully to each other. Healthy couples honor each other with their words by avoiding putdowns, yelling, and snide tones. When hurt, they share with each other without blame or shame, taking ownership for their feelings and making sure their spouse is available to talk. They also don't “trash talk” each other to their friends or family, realizing that doing so is a breach of trust.

2. Healthy couples put their marriage first. There are a lot of forces competing for our attention and it's often tempting to place those things before our marriage. Whether it's work, a hobby, or even our kids, healthy couples put their marriage first. Your marriage is your most important relationship. When it thrives, everything else in your life shines. Your home will be happier, your kids will be more balanced, and you will model for them a successful relationship.

3. Healthy couples think about each other. Healthy couples always have their spouse on their mind. When they go grocery shopping, they think about what their spouse would like. They'll call in the middle of the day to check-in. They will think about what he/she will want for dinner. It is this element of

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consideration and giving that helps each other feel cared for and connected.

4. Healthy couples don't keep score. Unconditional love is the hallmark of a healthy marriage. Healthy couples don't play games or keep score about who has done more or less. They give because they want to, not expecting anything in return. They are also quick to forgive their partners' mistakes by working through the issues together and don't hold these wrongdoings against them indefinitely.

5. Healthy couples make their relationship their safe space. After a long hard day, healthy couples can always turn to their spouse for nurturing and support. They know that no matter the challenges they face, their relationship is their safe space where they can turn towards to open up and share. The relationship is the place where they can feel heard in a non-judgmental and compassionate way.

When is the last time you had a check-up for your relationship? If you feel your marriage could be healthier, keep these five signs in mind as goals to strive towards and begin to experience a new vibrancy to your marriage.

Halachot of Pesah

(Daily Halacha)

Do Tablets, Cosmetics, Soaps, Shampoos

and Detergents Require “Kosher for

Pesah” Certification?

Pills, such as pain relievers, may be swallowed in Pesah. Even if they have Hametz ingredients, these ingredients do not impart a taste, and the pills are swallowed, not chewed or sucked, and they are therefore permissible on Pesah. Moreover, the vast majority of medications nowadays do not contain Hametz. Therefore, even if one does not have a serious medical condition, he may swallow pills which he requires during Pesah. One who is prescribed

such medication by a doctor must take the medication during Pesah and should not refrain from doing so out of the concern of Hametz. It goes without saying that one must continue taking medication if his health would otherwise be endangered.

However, medications that have a flavor, which the patient drinks, chews or sucks, require certification for use on Pesah.

Some cosmetics include ingredients made from Hametz. However, these ingredients are inedible, and are not even "Ra’ui La’achilat Keleb" – suitable as food for dogs. The Shulhan Aruch (Orah Haim 442) rules that any Hametz product which is not suitable as food for a dog already before Pesah is entirely permissible, and may be kept and used on Pesah. Therefore, all cosmetic products may be used on Pesah.

Hacham Yitzhak Yosef (contemporary) writes in Yalkut Yosef that all housecleaning products, soaps and shampoos may be used on Pesah, and do not require certification for use on Pesah, since these products are not "Ra’ui La’achilat Keleb." Although some required these products to be certified kosher for Pesah, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) considered it a "joke" to certify such products kosher for Pesah, since they are inedible even for dogs, and thus are entirely permissible for use on Pesah.

Summary: All pills and tablets which have no taste, and are swallowed whole, may be used on Pesah, even if one’s condition is not serious, and they do not require certification for use on Pesah. Medications that have a flavor, which the patient drinks, chews or sucks, require certification for use on Pesah. All cosmetic products, soaps, shampoos, detergents and housecleaning products may be used on Pesah, and do not require "kosher for Pesah" certification.

Daf Yomi Masechet Pesahim (Daf Notes)

Insights into Hallel on Pesach Night

Daily halacha

Daf yomi

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When our Sages made the order of the Pesach Seder, they placed the meal in between two halves of Hallel. This was in order to teach us that we must eat like we pray, with holy thoughts and joyous thanksgiving to Hashem (Imre Emet of Ger, Likute Yehuda, Haggada shel Pesach 110). Just as the food we eat gives strength and life to our bodies, our prayers and mitzvot give strength to our souls. For this reason, we eat the Korban Pesach in the middle of Hallel (R’ Tzadok HaKohen of Lublin, Resisei Layla 34).

The Chiddushe HaRim would say a parable in the name of the Baal Shem Tov, to explain why we eat a festive meal on Seder night. Once there was a prince who was captured and sent into exile to a city far away from his home. Years later, he received a secret message from his father the king that a rescue attempt was underway and if all went well he would soon be redeemed. The prince’s joy knew no bounds. He wanted to dance and sing over the good news, but was afraid that his captors would see and be suspicious, and his rescue would be jeopardized. Instead, he invited all the other people in the work camp to join him for a round of drinks. After they had all drunk, they began to laugh and sing. The prince sang too, but his song was of entirely different nature. He sang for joy over his impending liberation, while they sang with drunken delirium. The guards could not tell the difference, so they let the prince sing and dance as he liked, until finally the king came to redeem him.

The same is true on Pesach night. We want to rejoice with the knowledge that Hashem will redeem us from Galut, but the coarse physicality of our bodies restricts us. Therefore, we give our bodies a good meal of meat and wine in order that it may also rejoice, and let the neshamah rejoice with Hashem.

Do Everything Your Host Asks - Except for “Leave”

This well-known saying finds its source in our Gemara, but what does it really mean? Should we interpret it at face value, that a guest should be so audacious as to refuse to leave? In our version of the Gemara the words “except for leave” are written in parentheses, implying that

they are not accurate to the original text of the Gemara. The Meiri writes that they were inserted by a prankster who sought to mock the Gemara’s words.

The version cited in Ein Yaakov includes :צ''א the words “except for leave.” The Zohar (Pinchas, p. 244) also quotes this saying, including these puzzling words. Therefore, various explanations have been offered to make sense of them.

One explanation is that “leave” in Hebrew is צא

.Here, an apostrophe should be added between the letters, implying that it is an acronym for צד which means “element of the ,איסור forbidden.” That is to say, good manners requires us to fulfill all our host’s requests, unless he asks us to violate halacha (see Gan Yosef p. 104; Ben Yehoyada here).

Leave on an errand: Other commentaries explain the word צא according to its simple meaning, and offer various interpretations. The Bach (O.C. 170) explains that a guest is expected to help his host by performing various chores around the house. However, he need not leave the house to run an errand for his host. Since he is a stranger in the area, it is not fair to expect him to find his way among unfamiliar streets. The Maharsham (Daat Torah on Shulchan Aruch ibid) cites his father’s explanation based on a subsequent sugya (99b), where we find that when a group has joined together to share a Korban Pesach, they cannot always tell one member to take his portion of the korban and eat it elsewhere. A guest who had already agreed to take part in his host’s Korban Pesach should not leave the group after the Pesach has been shechted. The Sefat Emet (here) explains based on the incident of Kamtza and Bar Kamtza, wherein a host embarrassed his guest by forcing him to leave. The offended guest then slandered the Jews to the Roman authorities, and this eventually led to the destruction of the Bet HaMikdash. As a response to this terrible event, the Sages instituted a ruling that once a guest has entered someone’s home, one may not force him to leave.

Fights with the landlord: Perhaps most surprisingly, some interpret this Gemara according to face value that one should not

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leave at his host’s command. Elsewhere, (Erchin 16b) the Gemara tells us that a tenant should not leave until his landlord hits him or throws out his belongings. Tenants and landlords can enter into heated disputes, and a landlord may get so upset that he threatens to evict his tenant. However, a tenant should not be so quick to take the landlord’s threats seriously. When a person is forced to leave his apartment, both the tenant and his landlord could get a bad reputation. People will think that they do not know how to interact peacefully. Until the landlord gets physically violent, a tenant should choose to stay. The Drisha (O.C. 170:3) and Mateh Moshe (290) apply this explanation to our sugya, and their opinion is cited as halacha by the Magen Avraham (O.C. 170 s.k. 10) and Aruch HaShulchan (ibid, 8).

Teshuva is always accepted: We conclude with the explanation of the Reshit Chochma (Shaar HaKedusha ch. 16), cited by the Shlah and others. A person may feel so depressed over his many sins that he is doubtful whether Hashem will ever accept his teshuva. After the Sage Elisha ben Avuya left the path of Torah observance, a Bat Kol emanated from the Heavens proclaiming, “Return, wayward children – except for Acher [Elisha]” (Chagiga 15a). Elisha was told that his teshuva would not be accepted. However, this was only a test from Heaven. Elisha was meant to ignore the Bat Kol, and return nonetheless. We are all guests in Hashem’s world. Even if our Host tells us to leave His service, we must not listen. Teshuva is always effective, even for the most terrible sins.

Interesting Midrash (from Torah Tots)

The Jewels of the Midbar

The Kohen Gadol communicated with Hashem through a secret device called the Urim V'tumim. The Urim V'tumim, a parchment enscribed with the 72-letter holy name of Hashem, was placed in the pocket of the fold of

the Chosen. This breast plate contained twelve stones, one for each shevet (tribe) of Bne Yisrael. Each stone was carefully chosen to represent the essence of that particular shevet.

Reuven - It's a ruby for the shevet of Reuven. The ruby, or "odem", as it is called in Hebrew, has a special power. When a woman who has no children swallows the powder of a ruby (don't try this at home, kids!), she will have a child. It's the same idea as the mandrake, the flower that Reuven brought his mother from the field. Thanks to Reuven, Yissaschar was born. Yissaschar became a great tzadik. To remember the great act of kindness that produced a tzadik, rubies became Reuven's jewel.

Shimon - The pitdah, or emerald, is the jewel of the shevet of Shimon. An emerald has special powers to protect people from immorality. What's the connection between Shimon and immorality? There is none, that's why Hashem chose the emerald for Shimon. Don't understand? Okay, here's the scoop: During Bne Yisrael's travels through the midbar, a man named Zimri caused Bne Yisrael to sin with the immoral daughters of Midyan. Everybody knew that Zimri was from the shevet of Shimon so, naturally, they would assume that Shimon, himself, had been an immoral man. In fact, Shimon was a very moral person! So Hashem assigned the emerald to Shimon as a sign that Zimri's immorality was a one-shot deal and not the result of bad genes.

Levi - The shevet of Levi was a shevet of teachers. When it came to settling in Eretz Yisrael, Levi had no portion. They settled among the rest of the tribes and taught Torah. Their job was to "enlighten" Bne Yisrael. What better jewel to represent this teaching shevet than a crystal, or "bareket". Bareket means lightning. Believe it or not, a crystal can make you more intelligent. With all that Torah teaching going on, the shevet of Levi needed all the boosts of intelligence it could get!

Yehuda - The nofech or carbuncle is the jewel that represents the shevet of Yehuda. The nofech has special powers that come in handy during war. Whoever wears this nofech around his neck during a war is guaranteed to defeat all his enemies. Since the shevet of Yehuda

Kidz Corner

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produced the kings of Bne Yisrael who would fight for their people, Hashem blessed Yehuda with this powerful jewel.

Yissachar - The shevet of Yissachar was most worthy to receive the Torah. They became great scholars and teachers. Their stone is the safir or sapphire. The sapphire has the color of a clear blue sky. It represents peace and protects the eyes. This shevet of Yissachar was known for their peace and harmony that goes hand-in-hand with Torah scholarship.

Zevulun - The shevet of Zevulun was very successful in business. They had to be because they were supporting two shevatim, themselves and Yissachar. Their jewel is a pearl, a Yahalom. Pearls have the power of success in business. This round jewel reminds Zevulun that money comes and goes in cycles. While you've got it, use it for a good purpose. This could only help to preserve the deal between Yissachar and Zevulun.

Dan - The Topaz or "leshem" is the gem of the shevet of Dan. The Topaz has an unusual feature that looks like the upsidown face of a man. The shevet of Dan was known for turning out judges. As the "judging shevet", Dan had to look away from the face of those being judged. Rich, poor, ugly, bad fashion sense - none of it mattered to Dan. The judge just turned these features upside down and judged everyone alike. This is the bracha of the Topaz gem.

Naftali - The turquoise, or shevo, is the gem of the shevet of Naftali. This jewel brings success to those who travel on the back of an animal. This stone is a hint of the greatness of Naftali. When the brothers brought Yaakov to be buried in the machpelah cave, the descendants of Esav claimed the right of burial for their own. Naftali ran back to Mitzrayim using his own two feet to retreive the bill of sale.

Gad - Crystal, or ach'lama, is the jewel of the shevet of Gad. This gem has the power of courage. In war it dispels fear and anxiety. The warriors of Gad were known to have a complete faith in Hashem while waging war. This stone was a tribute to this trust.

Asher - The tarshish, a gem that resembles perfectly clear oil, is the stone of the shevet of Asher. Shevet Asher planted olive trees

throughout their portion of land in Eretz Yisrael. Their olives were pressed into the finest olive oil used in the Bait Hamikdosh and in the menorah.

Yosef - The onyx or shoham is the stone of the shvatim (tribes) of Efrayim and Menashe, the sons of Yosef. The onyx causes everyone to like its wearer. This stone was chosen to represent Yosef to remind us of his greatness: In Mitzrayim, Yosef was all alone. He was liked by everyone he met and this could have led him to mischeivous and sinful behavior. He remained strong and ignored the influences of Potifar's wife and others.

Binyamin - Jasper or Yashpheh, is the stone of the shevet of Binyamin. Yeshpeh can be interpreted to mean "there is a mouth" (yesh peh). Binyamin was aware that his brothers had sold Yosef. But he remained silent about the incident. Even after Yosef revealed himself, Binyamin preserved the kinship of the brothers by never telling this secret to Yaakov.

Kid’z Korner (Revach)

Spared From The Fire

One day, a fire began on the street where the home of the Chafetz Chaim was located. The fire was spreading quickly, and all the houses in its path were in danger of being burned down. All of the houses' residents began frantically gathering their most valuable possessions, and prepared to vacate their houses. The Chafetz Chaim, who was already an elderly man, sat in his chair amidst the turmoil, deep in thought. His family was puzzled by his behavior, but the Chafetz Chaim continued to sit and think with an anxious expression on his face, ignoring the tumult around him.

Fifteen minutes passed, and the Chafetz Chaim suddenly breathed a sigh of relief. He quickly arose from his chair, and walked toward the corner of his house, where a high shelf was situated. He stood on a chair to reach it, and took down a small watch. He then gathered his other possessions, and joined his family in vacating the house.

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When his family questioned him, he clarified the reason for his mysterious behavior. "A yeshivah bochur had asked me to keep his watch in my house. Baruch Hashem, I found it; there's a specific mitzvah to guard anything given to one for safekeeping.”

His family and students were astounded at his answer. During a time of crisis, when most people react with fear and panic, the Chafetz Chaim's first instinct was to save a yeshivah bochur's watch

Purim: Meshech Chochma - Klal Yisrael Rejoices In A Different Kind Of Victory

The days we celebrate Purim seem to be an odd choice. A more logical choice would be to celebrate on the 13th, the day we defeated our enemies or on the day that Haman was hung. Why do we celebrate on the day after Purim the day after the war?

The Meshech Chochma in Parshat Bo answers that this teaches a great lesson about the goals and the victories of Am Yisrael. We don't fight wars to take revenge and we don't rejoice in our enemy's downfall. Our simcha is that we are free from the things that constrain our Avodas Hashem and harmful to our existence.

There is no great joy for us on the day of the war. We do not commemorate the great victory in battle. We celebrate the day the war was over and we were Mikabel the Torah with renewed vigor. Am Yisrael Chai. Am Yisrael lives on by the grace of our Father in Heaven who we can serve with joy. That is true cause for celebration.

Purim: Rav Elyashiv - Haman's Dead, But You Cannot Assassinate Your Way To Security

After Haman and his children were dead and no longer a threat, Esther comes to Achashverosh and pleads with him, L'Haavir Et Ra'at Haman HaAgagi V'Et Machshavto", to rid the world of the evil of Haman and his ideas (Esther 8:3). Why was Esther still pleading and crying?

Rav Elyashiv answers that we think after we eliminate one threat, we are free and are security is now guaranteed. And then behold yet again we find our existence threatened. It makes no difference if it is from the east or the west. Names are not important either. For everyone killed there are many more to take his

place. Hitler Yimach Shemo was not the last of the anti-semites.

Rebbi Shimon Bar Yochai said, "Halacha! BiYadua SheEsav Sone LeYaakov". It is written in stone that Esav hates Yaakov, and it is a Halacha for all generations. Haman may be dead, but Machsehves Haman still lives on whether we see it or not. No matter what dark clouds passed, we must never stop to plead and throw ourselves at the feet of our King and beg him to rid the world of Sinat HaYehudim and reveal His glory to the world.

Rav Shimshoin Pincus - Esther's Betrayal of The Jewish People?

Haman's decree is sealed and becomes law. The Jews are doomed. All over the world Jews are despondent. But then comes a glimmer of hope. Esther the Jewish Queen sends word that she will make a heroic effort and sacrifice her life by going uninvited to the King to plead for her people. She asks that all Yehudim, men women and children fast for three days and nights so that with their tefilos her impossible mission can succeed.

With the entire nation starving and crying all eyes are turned to the royal palace waiting to hear the outcome of the meeting that can give the Jews a new lease on life. What happens? Word comes out from the royal court that Esther invited Haman and Achashveirosh to a party. Betrayal at its worst! The Queen chooses to save her own life and switch over to the enemy side rather that save her people. It's all over now. The Yehudim have no hope.

Could you imagine how one feels when the Gadol HaDor converts to the enemy side? What do they do now? Despite this they continue fasting and crying to Hashem only this time with 100% dedication knowing that there isn't a person in the world they can count on after even their Tzadiekes and savior has betrayed them.

Only this pure bitachon in Hashem was able to save Klal Yisrael from a Gezeira that was already sealed. This says Rav Shimshon Pincus (Sichot Purim: V'Nichtav BaSefer) was all part of Esther's plan to save the Yehudim. Only by removing herself as their savior would their true emunah shine through. "En Lanu Al Mi L'Hishaein Elah Al Avinu ShebaShamayim."

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Chazal tell us that the final geula will only come when we truly have nothing and nobody to rely on except our father in Heaven!

(Rav Itshak Nabet)

La Recette du Miracle La Torah décrit dans la paracha Tetsavé les vêtements des cohanim, leur inauguration à la prêtrise et le sacrifice quotidien appelé le Tamid. Cependant, les deux premiers versets semblent être un prolongement de la paracha Terouma et traitent des outils du Temple, en particulier de la Ménora, le chandelier à sept branches. Comme il est écrit "Et toi, tu ordonneras aux bné Israël de prendre pour toi de l'huile d'olive pure pour le chandelier afin d'allumer la bougie perpétuelle. Dans la tente d'assignation, à l'extérieur du rideau qui est pour le témoignage, Aharon et ses fils placeront la Ménora du soir au matin devant Hachem. Ceci est un décret éternel pour les enfants d'Israël." Le Baal Beer Mayim Hayim zrouto yagen alénou dans son livre Sidouro chel chabat (3,1) pose de nombreuses questions sur ce passage, dont celles-ci: Pourquoi Hachem demanda: "tu ordonneras de prendre pour toi", était-ce pour Moché qu'ils allumaient la Ménora? "Tu ordonneras de prendre pour moi" aurait-il été plus précis? Ensuite, il est dit "pour allumer la bougie perpétuelle" au singulier, pourtant la Ménora était composée de sept bougies? De plus, comment la qualifier de perpétuelle alors qu'elle ne brillait que la nuit: " du soir au matin"? Enfin, ce passage témoigne que cette loi est immuable pour les générations, alors qu'elle ne paraît s'appliquer qu'à l'époque du Temple, alors comment expliquer cela?

Il y a écrit dans la masseret Sota (8, b) " De la manière dont une personne se comporte, on se comporte avec elle". C'est-à-dire qu'Hachem déverse ses bienfaits sur un juif selon son investissement dans le service divin. Certains, par exemple, se limitent dans l'accomplissement des mitsvot à leurs capacités matérielles et physiques: ils étudient

sérieusement mais sont prêts à annuler leur étude devant un rendez-vous important. Ils donnent à la tsedaka en fonction de leurs moyens. Si une mitsva demande beaucoup d'efforts ou s'ils se sentent fatigués, ils ne dépassent pas leurs limites afin d'accomplir la volonté de notre créateur. De même, Hachem les aide de ses bienfaits selon les limites de la nature. Ils seront en bonne santé et verront la bénédiction dans leurs entreprises. Mais si un jour une situation difficile se présente à eux, Hachem ne changera pas les lois de la nature afin de leur prodiguer des miracles. D'autres servent le Tout Puissant en-dessous de leurs possibilités: ils ne font que les mitsvot faciles qui ne demandent ni effort, ni argent…Alors Hachem, pour les réveiller, leur donne moins au regard des lois naturelles. Même lorsque les conditions économiques sont favorables, ils ne réussissent pas, ou souffrent de nombreux maux physiques… A l'inverse, ceux qui veulent vraiment faire la volonté de leur créateur et se surpassent pour accomplir les mitsvot, donnent aux pauvres sans compter et étudient lorsqu'ils sont fatigués ou malades…Pour eux, Hachem change la nature et effectue des miracles. Ces juifs qui mettent leur vie au service de leur judaïsme entraînent ainsi un dévoilement de Di-u sur Terre. Car à la vue des miracles et de leur réussite surnaturelle, les gens témoignent qu'il y un Créateur qui dirige le monde et que c'est grâce à leurs mitsvot qu'ils méritent tout cela.

Revenons à notre paracha. Rava nous enseigne dans la masseret Ménahot (86, b) qu'Hachem faisait un miracle perpétuel à travers la ménora. En effet, la bougie centrale ne s'éteignait jamais. Les cohanim, tous les soirs, versaient une quantité identique d'huile dans les sept fioles, et tous les jours la bougie du milieu brillait par miracle. Ainsi tous voyaient que la présence divine résidait parmi les bné Israël et qu'Hachem se comportait avec nous au- delà des lois de la nature. Mais pour cela, il fallait que les juifs servent leur Di-u au-delà de leurs limites. A l'image de Moché Rabénou qui donna corps et âme afin d'accomplir la volonté divine...Voilà ce que dit Hachem à Moché dans notre paracha:" Puisque je veux faire ce miracle pour mon peuple, pour témoigner mon amour pour eux, dis- leur de prendre pour toi", c'est-à-dire qu'ils se comportent comme toi, avec la

PAR LA FRANCOPHONE

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même pureté et le même investissement. Car c'est ainsi que Je pourrai allumer par miracle la bougie centrale de manière permanente. Et sachez que Je ferai des miracles à chaque génération à la condition qu'ils me servent au-delà de leurs limites.

A la lumière de cet enseignement, mes très chers amis, nous pouvons percevoir la responsabilité individuelle qui repose sur nous. En effet, chaque jour la liste des malades s'allonge, l'économie s'effondre, les ennemis d'Israël se multiplient autour de nous…Nous constatons tristement qu’aucune solution n'existe à nos problèmes. Seuls les miracles peuvent nous sauver individuellement et collectivement. Pour cela, nous savons ce que nous devons faire. Chacun doit se renforcer dans l'accomplissement des mitsvot, dans notre aide aux pauvres, dans nos prières et notre étude de la Torah…Car Hachem nous a promis qu'en faisant ainsi, Il multiplierait les miracles et prouverait au monde entier qu'Il réside avec nous et combien Il nous aime, amen ken yéhi ratson.

La Voix de la Tunique

Dans la paracha de la semaine, Tétsavé, Hachem demande à Moché rabénou de fabriquer les vêtements des Cohanim et du Cohen gadol, du grand prêtre. Puis Il lui expliqua le nombre de sacrifices à apporter pour la semaine d'inauguration du Michkan, du temple portatif. La guémara, dans le traité Arkhin (16, a) enseigne au nom de Anané barSasson, pourquoi la Torah juxtapose les vêtements des Cohanim avec les sacrifices... Pour nous apprendre que, de même que les sacrifices expient les fautes, les vêtements du Cohen Gadol effacent les pêchés des bné Israël. Puis la guémara enseigne que sa tunique (le Méïle), qui possédait de petites cloches et faisait du bruit, servait à expier les fautes causées par la bouche qui est le membre qui fait du bruit. Si la gémara fit cette corrélation entre les vêtements du Cohen gadol et des fautes des bné Israël, il est certain qu'il existe un message pour les générations. Alors

essayons d'écouter la morale que nous enseigne cette tunique.

Avant d'expliquer la profondeur de cet enseignement, le Rav Moché Alcherzal enseigne la gravité des fautes liées à la bouche. Comme nous le savons, tout au long de la journée, nous servons Hachem avec nos lèvres : on se lève, nous remercions Hachem pour tous les biens qu'Il nous procure. Puis nous chantons ses louanges avant et après la lecture du Chéma et de la Téfila. De retour à la maison pour le petit déjeuner, nous faisons des bénédictions avant et après manger. Ensuite nous étudions un peu. Après le travail, la prière de l'après-midi et du soir. Encore un peu d'étude avant de dormir... Nous constatons que la bouche représente l'outil le plus utilisé pour le service divin. C'est pour cette raison qu'il est très important de faire attention à ne pas la salir avec des paroles interdites. Car la plus belle des prières ou des études est hélas obligatoirement entachée si les lèvres ne sont pas propres.C'est pourquoi il est tellement nécessaire de se protéger de la flatterie, de la diffamation, des moqueries, des disputes, des colportages et des insultes. Pour nous aider à lutter contre ce véritable fléau, la Torah nous livra quelques conseils. Voilà les secrets de cette tunique.

Il est écrit dans le livre de Chémot, paragraphe (28, 32-35) :« Et tu feras une tunique toute bleu azur sur laquelle tu placeras le pectoral. Son col sera plié à l'intérieur et cousu tout autour avec des points doubles pour qu'il ne se déchire pas. En bas de cette tunique pendront des petites grenades faites de fils bleu clair, bleu foncé et rouges, ainsi que des petites cloches en or entre deux grenades. Une grenade, une cloche, une grenade orneront le pan de cette tunique. Aaron devra la porter pendant son service, le son des clochettes sera entendu lorsqu'il pénétrera dans le sanctuaire devant Hachem, et il sortira vivant.»

A l'aide du commentaire du rav Alcher zal, essayons de comprendre le sens de ces versets. Cette tunique bleue recouvrait presque tout le corps du Cohen Gadol. Comme nous l'avons dit, ce vêtement représente la parole. Celle-ci doit être « bleu azur » nous dit la Torah. Or, la guemara enseigne que l'un des fils du

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tsitsit était bleu azur, car cette couleur rappelle le ciel et le trône céleste. Ainsi, celui qui arrive à ne parler que de paroles de Torah se protège de tout mal et sanctifie l'ensemble de son corps. Car il arrive souvent que de simples discussions dévient très vite sur des paroles interdites. Le meilleur remède est de ne parler que d'Hachem et de ses Mitsvot. Cependant, comme il est très difficile d'atteindre ce niveau, la Torah poursuit avec la description du col plié vers l'intérieur. Lorsque l'on parle avec une personne, en particulier lorsqu'il s'agit de son patron ou d'un client, il est très difficile de se protéger de la flatterie ou du mensonge. Ce col, qui ressemble à une bouche, devait être plié à l'intérieur du vêtement afin de nous rappeler l'importance de l'honnêteté. Notre parole doit être le reflet de notre cœur. De plus, ce col devait être cousu avec des points doubles pour éviter de se déchirer. Il arrive parfois de dire du mal d'une personne. Ces paroles néfastes peuvent provoquer la haine et la séparation de deux individus. C'est pourquoi la Torah nous demande de fermer la bouche lorsque l'envie nous prend de médire. Nous devons nous coudre les lèvres afin de ne pas déchirer une amitié ou une relation. Ensuite, nous trouvons en bas de ce vêtement de petites grenades et des petites cloches en or. « Une grenade, une cloche, une grenade » nous dit la Torah. Ces petites grenades en fil ne faisaient pas de bruit, à l'inverse des cloches. Pour nous dire qu'il est préférable de ne pas parler trop, il faut plus de grenades que de cloches. Et le peu de ces paroles doit être pesé comme de l'or. De plus, comme cette grenade qui garde ses grains à l'intérieur, nous devons faire attention à ne pas dévoiler tout ce qui nous concerne.

« Aaron devait porter cette tunique pour le service » nous dit la Torah. Comme nous l'avons dit, c’est avec la parole que nous faisons la majorité de notre service divin. C'est pourquoi nous devons faire attention à ne pas salir notre si importante tunique par des paroles sales et des vulgarités. Ainsi, celui qui préserve sa bouche des propos interdits est entendu par Hachem.

Alors essayons d'appliquer ces précieux conseils afin de servir Hachem dans la pureté et la sainteté et pour que nos paroles donnent de nombreux fruits, amen ken yéhi ratson.

(Rav Yonatan Gefen)

Las Raíces del Chisme El Talmud relata que las diferentes prendas del Kohén Gadol (Sumo Sacerdote) servían como expiación por los pecados del pueblo judío. El meil (bata) expiaba por el lashón hará (habla perniciosa). Una de las características llamativas del meil es que estaba hecho completamente de tejélet (turquesa) el color que se asemeja al Kisé HaKavod o ‘Trono de Gloria’ (1). ¿Cuál es la conexión entre el tejélet del meil con el pecado de lashón hará? El Jafetz Jaim explica citando al Tana deBei Eliahu, que comenta que, el lashón hará se eleva hasta el Trono de Gloria, implicando que quien habla lashón hará tendrá que enfrentar el juicio frente a Di-s. El tejélet en el meil del Kohén Gadol servía como recordatorio de que nuestras palabras tienen un gran poder espiritual (2).

Gracias al estudio sobre el lashón hará, hay mucha más conciencia sobre las leyes que resguardan el habla. Sin embargo, el lashón hará continúa siendo uno de los pecados más difíciles de evitar. Una de las razones de esto es el hecho de que hablamos mucho y que hay una fuerte presión social que dificulta mucho cuidar el habla.

Sin embargo, quizás hay una razón aún más profunda en la raíz del pecado de lashón hará. La ley judía reconoce que las personas derivan placer de hablar negativamente sobre los demás, algo que vemos en las leyes de habla positiva: hay ocasiones en que está permitido —y es incluso necesario— hablar lashón hará para evitar daños, pero incluso esto está prohibido si el narrador disfruta en su corazón al poner al perpetrador en una mala posición. Este placer de hablar lashón hará es difícil de entender; hay muchos pecados en los que el deseo es obvio, como el comportamiento inmoral, pero no hay un placer físico evidente derivado de hablar lashón hará. ¿Por qué hay tanta motivación para hablar negativamente sobre los demás?

Reflexion semanal

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Pareciera que la raíz del placer de hablar lashón hará es que aumenta, artificialmente, la autoestima de la persona. Si una persona no tiene buena autoestima, tiene dos formas para mejorarla. Una es involucrarse en actividades constructivas y mejorar su carácter, consiguiendo así sentirse más realizada y positiva sobre sí misma. Sin embargo, hay otra opción más fácil: las personas, a menudo, tienden a evaluarse en relación a los demás, haciendo que su autoimagen dependa de su valoración de quienes las rodean. Al criticar a una persona, se la denigra, viéndose el ofensor ahora en una posición comparativa más favorable. Por ejemplo: si una persona siente que no es inteligente, criticar a otra en esa área puede hacerla sentir mejor al respecto.

Esto pareciera ser la explicación de la observación de los rabinos, de que una persona sólo critica a los demás en defectos que ella misma posee. Los rabinos entendieron las necesidades psicológicas de la persona de sentirse bien sobre sí misma, siendo una forma importante para hacerlo denigrar a los demás en las áreas que uno siente debilidad.

Por supuesto, el aumento de autoestima derivado de hablar lashón hará es artificial y dura poco. Poco después, la sensación de ineptitud vuelve a quien habló, generándole la necesidad de criticar nuevamente para poder elevarse. Toda persona que ha intentado evitar lashón hará puede atestiguar que, en las ocasiones en que se contuvo, no sintió ninguna carencia; por el contrario, se sintió mejor consigo misma por haber hecho lo correcto.

Hay dos enseñanzas importantes en este entendimiento de lashón hará. Primero, debemos ser muy cuidadosos de nuestras intenciones al hablar negativamente por un propósito constructivo. Esto es particularmente cierto en la delicada área de criticar a otros grupos o ideologías dentro del judaísmo. De hecho, el Rosh Ieshivá de Manchester, Rav Yehudá Zev Segal, dijo que sólo los hombres grandiosos pueden criticar a otros grupos, ya que su intención al hacerlo es pura. Una razón para esto puede ser que la gente grandiosa se siente segura de sí misma y no tiene una necesidad psicológica de criticar. Sin embargo, todos los demás están expuestos a sentimientos de falta de valor propio y pueden

expresar una condena recta a quienes desaprueban, pero por razones que no son leshem Shamáim (por el bien del Cielo). Esto constituye un claro lashón hará y, con seguridad, es sabio escuchar las palabras de Rav Segal y jamás arriesgarse a transgredir un pecado tan serio.

La segunda enseñanza es que, si vemos en nosotros el deseo de desacreditar a otros, debemos hacer jeshbón hanéfesh (introspección) para descubrir la fuente. Muy a menudo, esto puede surgir a causa de una falta de autoestima. Pero, en lugar de denigrar a otros, podemos sentirnos mejor con nosotros mismos al mejorar nuestros rasgos personales y esforzarnos para ser miembros activos y productivos de la sociedad.

Que todos ameritemos purificar nuestra habla y aprender la enseñanza del meil.

Notas: 1. Arajín, 16a. 2. Jafetz Jaim Al HaTorá

La Bata y el Incienso

"Harás la bata del Efod completamente de lana turquesa… En la parte inferior harás granadas de lana turquesa, lana púrpura y lana carmesí, alrededor de todo el borde inferior; y entre ellas [harás] campanillas de oro alrededor" (1).

Una de las vestimentas del Kohén Gadol (Sumo Sacerdote) era el Meil, una bata adornada con campanas que sonaba por donde fuera que el Kohén Gadol caminara. La Guemará en Arajin explica cómo cada una de las vestimentas del Kohén Gadol expiaba por un pecado en particular; el Meilexpiaba por el pecado de lashón hará (difamación). La Guemará explica que el Meil, que hacia un kol(sonido) alto, servía de expiación por el pecado de lashón hará que también hace un kol alto.

Sin embargo, la Guemará trae una baraita que aparentemente contradeciría esta idea (2), la cual dice que el Ketóret (incienso) que era usado en el Tabernáculo servía de expiación por el pecado de lashón hará, y responde que hay dos tipos diferentes de lashón hará; el Ketóret expía por una forma más silenciosa de lashón hara, cuando quien habla esconde

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sus sentimientos, y por lo tanto, la víctima del lashón hará no sabe que hay alguien que lo está criticando. Por otro lado, el Meil expía por el lashón hará que hace una persona cuando no oculta sus sentimientos hacia la víctima, en cuyo caso es muy probable que la víctima esté consciente de lo que se dice de ella (3).

Sin embargo, esta explicación de la Guemará pareciera presentarnos otra dificultad: ¿Por qué es necesario que hayan dos funciones separadas en el Mishkán para expiar por el pecado de lashón hará? ¿Por qué no puede el Meil o el Ketóret expiar tanto el lashón hará ‘en voz alta’ como el ‘silencioso’? Es más, pareciera ser que el lashón hará ‘en voz alta’ es mucho más nocivo que el ‘silencioso’ y por lo tanto, si el Meil tiene el poder para expiar el primero, entonces también debería tener el poder para expiar el segundo.

Para responder esta pregunta es necesario entender más en profundidad los aspectos negativos de estas dos formas de lashón hará: el lashón hará ‘en voz alta’ es muy dañino porque la víctima está consciente de que hay alguien que habla mal de él y, naturalmente, eso le causa un gran dolor. En este aspecto, el lashón hará ‘en voz alta’ se considera más destructivo que su contraparte silenciosa.

Sin embargo, hay un aspecto en el cual el lashón hará ‘silencioso’ es más pernicioso: este tipo de lashón hara está caraceterizado por el hecho de que el perpetrador de esta grave transgresión es hipócrita con la víctima; frente a ella es muy amigable pero, por detrás, la difama sin piedad y le pide al oyente que no revele sus sentimientos verdaderos hacia la víctima. Dado que la víctima es completamente ignorante del lashón hará con el que está siendo mancillada, no se esfuerza para protegerse de esos ataques, los cuales continúan sin descanso. En contraste, la víctima de lashón hará ‘en voz alta’ tiene grandes posibilidades de enterarse que alguien está diciendo lashón hará sobre él y, consecuentemente, tiene la opción de cambiar.

Con esta explicación podemos entender por qué hacen falta dos funciones separadas en el Mishkán para expiar el pecado de lashón hará: ambos tienen un aspecto en el que son más

nocivos que el otro. En consecuencia, mientras que el Meil tiene la capacidad para expiar el aspecto ‘en voz alta’ del lashón hará, no puede expiar los rasgos perniciosos del tipo ‘silencioso’. De la misma forma, el Ketóret puede expiar los rasgos perniciosos del lashón hará ‘silencioso’, pero no puede hacerlo en las áreas en las cuales el lashón hará ‘en voz alta’ es más nocivo.

Lo más sorprendente de esta explicación es que, en algunos aspectos, hablar lashón hará 'silencioso' es peor que hacerlo descaradamente. El Jafetz Jaim explica que hablar lashón hará 'silencioso' también puede involucrar una transgresión de la mitzvá "no odies a tu hermano en tu corazón" (lo tisné et ajija bilvaveja (4)). En su sentido simple, uno transgrede esta mitzvá sólo cuando alberga odio en su corazón y no se lo revela a nadie, ni siquiera al sujeto de su odio. Sin embargo, si uno expresa el odio incluso de manera negativa, entonces no estará transgrediendo 'lo tisné' ya que no albergó el odio en su corazón (5).

El Jafetz Jaim explica que esa no es la única manera de transgredir dicha prohibición; una persona puede odiar a su prójimo y contárselo a otros, pero actuar con él amistosamente. En este caso, escribe el Jafetz Jaim, también estará transgrediendo 'no albergar odio en el corazón', y explica que, en esencia, esta transgresión ocurre cuando el sujeto odiado no puede protegerse a sí mismo de la persona que lo odia. En consecuencia, si el que odia le oculta sus sentimientos al odiado entonces será culpable de 'lo tisné' incluso si les cuenta a otros sobre su odio.

Aprendemos del Jafetz Jaim que el lashón hará 'silencioso' tiene un aspecto particularmente insidioso, ya que la víctima es incapaz de protegerse de los bombardeos silenciosos que recibe.

Hay muchas ocasiones en la vida en las que una persona se puede sentir desagrada por alguien; obviamente esta aversión no justifica hablar lashón hará. Aprendemos también de la Guemará en Arajin que la hipocresía hace que el lashón hará sea más destructivo. Nuestros sabios nos enseñan que los hermanos de Iosef

בס''ד

se equivocaron al odiarlo, pero les dan crédito por no haber sido hipócritas con él.

La lección que aprendemos del comportamiento de los hermanos hacia Yosef es que, si bien odiar a alguien está mal, mucho peor es ocultar ese odio y hablar mal de él a sus espaldas; ese modo de actuar sólo causa enemistad y discordia. Lo ideal es intentar resolver la situación hablando con calma y razonablemente con el sujeto odiado y esforzarse para resolver el asunto con madurez.

Si uno actúa con honestidad y franqueza entonces podrá mejorar mucho sus relaciones con quienes lo rodean.

Notas:(1) Tetzavé 28:31-34. (2) Una fuente que data del tiempo de la Mishná. (3) Arajin 16a. Rav Itzjak Berkovits explicó a qué se refiere la Guemará en relación a lashón hará ‘en voz alta’ y ‘silencioso’. (4) Kedoshim 19:17. (5) Ver Rambam, Hiljot Deot Cap.6, Halajot 5-6; Rambán y Rashbam, Kedoshim 19:17. De más está decir que está prohibido expresar el odio de manera hostil, como gritándole o golpeando al prójimo

Nahala of R’ Shlomo Zalman Auerbach Thursday 20th of

Adar

Rav Shlomo Zalman Auerbach (1910-1995), born in the Shaarei Chesed neighborhood of Yerushalayim to Rav Chaim Yehuda Leib Auerbach, author of Chacham Lev and rosh yeshiva of Shaar Hashamayim. Rav Shlomo Zalman learned at Etz Chaim yeshiva. He married Chaya Rivka Ruchamkin on erev Purim 1930. During the next 19 years he wrote Meorei Eish on the laws of electricity, Maadeanei Haaretz on laws regarding agriculture in Eretz Yisrael, as well as a commentary on Shev Shmaatsa. In 1949, he left Etz Chaim to succeed Rav Yechiel Schlesinger as Rosh Yeshiva of Kol Torah Yeshiva in the Rechavia section of Yerushalayim. He was the author of Minchas Shlomo. His brother-in-law was Rav

Shalom Schwadron. His piskei halacha on Shabbat are found throughout the sefer Shmiras Shabbat Kehilchasa, written by his talmid Rav Yehoshua Neuwirth. Rav Raphael Blum, the Kashau Rav, who replanted his Chasidic community from Europe to Bedford Hills in Westchester County, NY (1910-2005)

When Someone Says, “Don’t Worry About It,” It Is Time to

Start Worrying (Rabbi Frand from Torah.org)

This week’s Parasha contains the mitzvah of lighting the Menorah in the Mishkan: “Now you shall command the Children of Israel that they shall take for you pure, pressed olive oil for illumination, to kindle the lamp continually…” [Shemot 27:20]

The Gemara [Shabbat 22] raises an obvious question: Why does the Almighty command us to have a Menorah in the Mishkan/Mikdash? Does He need its light? After all, throughout the 40 years of wandering in the Wilderness, the Jews were led by His Light. He certainly does not need our light. Rather, the Light of the Menorah is symbolic of the fact that G-d’s Presence dwells in the midst of the Jewish people. This is how the Gemara deals with this question.

However, the Medrash Rabbah has a different take on the matter. The Medrash is bothered by the same question. The Medrash, putting words, as it were, into the mouth of the Almighty, states: “I do not need the light, but let them provide a light for Me just as I provided a light for them. As it is written, ‘And Hashem walked before them in the day.’” The Medrash explains that when the Jewish people were given this mitzvah (to light the Menorah), they asked Moshe Rabbenu — ‘Why does HaKadosh Baruch Hu need our light?’ Moshe responded that it was to give them the opportunity to “pay back” Hashem, so to speak. “Let them provide light for Me like I provided light for them.”

Nahalot

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This Chazal teaches an insight into how people act. When Reuven does Shimon a favor, Shimon will say “Thank you so much.” Reuven’s response will be “Think nothing of it. It was nothing. You do not even need to say thank you. Don’t worry about it!” How do we view Reuven? We think, “He’s a great guy! A tzadik!

Rav Yeruchem Levoviz zt”l, the Mirrer Mashgiach, says that Reuven is not such a tzadik. He has an ulterior motive. As long as Shimon feels that he is unable to pay Reuven back for the favor he has performed, Shimon remains indebted to Reuven. As the expression goes, “You owe me — big time!” People like it when others owe them “big time”. Deep down, Reuven does not want Shimon to feel he is able to pay back the favor, regardless of what Shimon says to or does for Reuven.

The fact that the Ribono Shel Olam — who in fact Klal Yisrael did owe “big time” — allows them to do a favor for Him as “payback,” as it were, for the favor He did for them, shows that Hashem does not want us to feel helpless in this relationship. It was a tremendous Chessed [Divine Kindness] that after having provided them with Light for 40 years in the Wilderness, the Almighty was now giving them an opportunity to pay Him back.

This is the difference between the Master of the World and a flesh-and-blood person. He does us a favor and He lets us pay Him back. He does not want us to feel indebted to Him.

Shoftim Chapter 13 contains the story of the future parents of Shimshon, who were barren for many years. One fine day, an Angel came and told Manoach’s wife that she would conceive and have a child. The Angel instructed the mother not to drink wine during her pregnancy, and likewise commanded her that the child should be a nazir his entire life.

Manoach’s wife told her husband about the prophecy. He asked to meet the Angel. The Angel reappeared in the presence of both of them. They offered a sacrifice and then the Angel disappeared never to return again. The pasuk states that when the Angel failed to reappear, “Then Manoach knew that it was an Angel of G-d.” [Shoftim 13:21]

In other words, they had a child as the angel foretold, but the angel was never seen again. Then Manoach knew it was truly an Angel of G-d. From the flow of the pasuk, it sounds like the reason Manoach realized it was truly an Angel of G-d was specifically because he never returned. The reason this is so is because if this was a regular person, we could bet our bottom dollar that on the child’s birthday, the person would return and say “Nu, how’s my little child doing?” Then Manoach and his wife would need to say, “Oh, we cannot thank you enough. What can we ever do for you do show our appreciation?” And the person would say “Oh, think nothing of it” (but he would in fact want them to feel indebted to him.) However, the one who delivered the message of a child to Manoach and his wife was indeed an Angel… because he never came back to implicitly demand thanks and indebtedness.

The Brisker Rav zt”l had many children. He married them all off in the same Jerusalem wedding hall called Vagshal. The owner of the establishment was honored to have the Brisker Rav choose his wedding hall for the weddings and offered the hall at no charge. The Brisker Rav refused to accept the offer. He said something to the effect: “The highest price I ever pay for something is when it is free.”

When someone gives something for free, do not think that you are not paying anything. When it is free, you are in someone’s debt. That is what this pasuk is teaching us. Hashem gave us the opportunity to pay Him back by lighting a light for Him, as He did for us for so many years, in order that we not feel indebted to Him.