Preparing for Pesach

PREPARING FOR PESACH 5770 - 2010

 INTRODUCTION

Chometz results when one of the five type of grains (wheat, barley, rye, oats or spelt) comes in contact with water and is al­lowed to stand for a brief period of time without being baked.  We are forbidden during Pesach to eat, own or derive any benefit from such a mixture that has been allowed the time to rise.  Therefore all grain products, their derivatives or mixtures are forbidden.

Compliance with the prohibitions of eating, owning or possessing chometz, or deriving any benefit from chometz takes three forms.  The first is the actual removal of chometz from our homes, either through consuming it or disposing of it. This culminates in a search for chometz on the evening before Pesach (bedikat chometz), and in the symbolic burning of the chometz (biur chometz) on Erev Pesach morning.  The second is the recitation of a formula of nullification of ownership (found in the hagadah or siddur) over any chometz which we might still inadvertently have in our pos­session (bitul chometz).  This nullification is recited twice, once after bedikat chometz and then a final time after biur chometz. Finally any chometz which can neither be consumed nor disposed of before Passover may be sold to a non‑Jew (mechirat chometz). The form for mechirat chometz is found elsewhere in this publication, and is available on line as well.

KITNIYOT

Jews of ashkenazic descent also avoid legumes  (kitniyot) such as beans, peas, rice, corn, or other such foods. There are two traditional reasons given for the institution of this rabbinic prohibition. Some of the foods could be ground into flour and confused with chometz flour, whereas others normally grow in close proximity to chometz products and might not be free of mixed in grains.  This prohibition applies only to the eating of such products; their posses­sion is permissible, as is using them for other (non-eating) purposes. Whereas the rabbis of the sephardic community never instituted such a prohibition, Jews of sephardic descent who eat kitniyot also need to be sure that they are free from any chometz mixtures. (A reliable list of kitniyot items permitted for sephardim may be obtained from JSOR 732-531-4872)

Those who avoid eating kitniyot need to be particularly diligent in purchasing products for Pesach. Often products bear kosher for Pesach labels even though they contain kitniyot, and sometimes stores are not careful to separate between the kitniyot and non-kitniyot products. The OU, Star-K and OK do not certify kitniyot containing products as kosher for Pesach for consumer use.

Following is a list from the Star-K of products that are usually considered as kitniyot. As with all other Pesach matters, please feel free to contact our rabbinic staff with any questions.

Anise
Ascorbic Acid
Aspartame
Beans
Bean Sprouts

Black Eyed Peas
BHA (in corn oil)
BHT (in corn oil)
Buckwheat
Calcium Ascorbate
Canola Oil (Rapeseed)
Caraway Seeds
Chickpeas
Citric Acid
(possibly chometz)
Confectioners Sugar (possibly chometz, possibly KFP - look for KFP symbol)
Coriander
Corn

Corn Oil

Corn Syrup

Cumin
Dextrose
Emulsifiers
Fennel
Fenugreek
Glucose
Green Beans
Guar Gum
H.V.P*. (possibly chometz)
Isolated Soy Protein
Kasha (Buckwheat)

Kimmel

Licorice
Lecithin
Lentils

Malto-Dextrin(possibly chometz)
Millet
MSG (possibly chometz)

Mustard Flour
NutraSweet
Peanuts
Peas

Popcorn
Poppy Seeds
Rice

Saffron
Sesame Seeds
Sodium Erythorbate
Sorbitan
Sorbitol
Soy Beans

Soy Oil
Stabilizers
Starch

String Beans

Sunflower Seeds

Tofu

*hydrolyzed vegetable protein

Dishes and utensils used for chometz year round should be packed away in preparation for Pesach. Certain dishes and utensils normally used may also be used for Pesach once they are properly kashered and any chometz they have absorbed has been removed. The following section provides a brief summary of the laws involved in kashering utensils and appliances for use on Pesach. Please contact any of our rabbis if you have additional questions.

KASHERING - A SUMMARY

1.       METAL

Silverware (only with all metal pieces and no parts glued together), pots used on top of the stove (no baking utensils or frying pans) and other metal utensils may be kashered for Passover use.  They must first be cleaned thoroughly (if they are silver they should be polished) and then allowed to stand unused for 24 hours.  They are then completely immersed in a large pot (kosher for Passover) of boiling water, and rinsed in cold water after being removed from the pot.  The boiling water must touch each part of the utensil.  Large pots may be kashered by first cleaning them as above, allowing them to stand for 24 hours and then filling them with water to the very top, allowing the water to boil.  A heated stone or some other non‑combustible material is then placed inside the pot so that the boiling water overflows the top lip of the pot.

China, pottery, earthenware, utensils that have dif­ferent parts glued together and items that cannot be thoroughly cleaned (such as a sieve) cannot be kashered for Passover use.

2.       GLASSWARE

Glasses which have been used primarily for cold liquids during the year may be “kashered” for Passover by immersing them in cold water for a period of 72 hours.  The water must be changed every 24 hours, and with the exception of the time when the water is being changed, the glasses must be continually­ submerged. Glasses, pyrex, corningware, and the like which are used with heat must be treated as china and cannot be kashered for Passover.

3.       OVEN

A self‑cleaning oven is kashered for Passover use by simply running it through the self‑clean cycle. Spe­cial care must be taken to insure that the area around the inside seal of the door is thoroughly cleaned.  As with all kashering procedures the oven should remain unused for 24 hours before kashering it.

A conventional oven, either gas or electric, may be kashered by cleaning it twice with a caustic oven cleaner and then, after waiting for 24 hours, turning it to its highest temperature for one hour.  The broiler pan and tray  may not be kashered in this manner. They should be removed from the oven and not used.

Oven Racks - assuming that food is not cooked directly on the oven racks, they may be kashered by first cleaning them, allowing them to stand unused for 24 hours, and then placing them in the oven while the oven is being kashered. If food is cooked directly on the racks, a new set of racks should be used for Pesach. Occasional spillovers on the racks do not qualify as food being cooked directly on them.

A microwave oven may be kashered by cleaning it, and after not using it for 24 hours, placing a styrofoam cup of water in the oven and boiling it until the oven fills with steam.  If a glass tray is used in the oven, it should be replaced for Pesach. Microwave ‑Convection ovens are kashered in the same way as a regular oven. 

4.       STOVE TOP

Conventional Gas Burners may be kashered by placing the racks (or grates) upon which the pots rest into the oven while it is being kashered. The burner itself does not need to be kashered. The drip pans should be covered.

Electric Burners (either metal or glass) may be kashered by turning them on until the element glows red.

The other areas of the stove top surrounding the burners should be covered with aluminum foil. Glass stove tops present significant difficulty on Pesach because covering them often results in cracking. Please speak to Rabbi Polakoff for further information.

5.       DISHWASHER

Difficulties in kashering a dishwasher are primarily due to the difficulties in thoroughly cleaning it.  Assuming that all corners, edges and rubber gaskets and food traps can be properly cleaned, a stainless steel dishwasher may be kashered by running it through two soapy cycles with hotter water than is usually used (such as a sani‑steam), after allowing it to sit unused for 24 hours. It is preferable to stop the dishwasher mid cycle and to pour in a pot full of boiling water, raising the temperature of the water inside. The cycle should then be allowed to finish. A new set of racks should be purchased for Passover use. Dishwashers of porcelain or plastic may not be kashered for Passover use.

6.       SINK AND COUNTERS

A stainless steel sink may be kashered by cleaning it and allowing it to sit unused for 24 hours.  Boiling water may then be poured over the entire surface of the sink, including the faucets.  Enamel or porcelain sinks cannot be kashered for Passover and require a covering or plastic sink insert.

There are many different materials used for countertops today, which makes the question of kashering them very complex. Most poskim agree that countertops made of glass tile, ceramic, porcelain or concrete cannot be kashered. Countertops made of these materials should be thoroughly cleaned and then covered with a non-absorbent material (cardboard, contact paper, aluminum foil, etc). Most poskim agree that countertops made of granite, marble, stainless steel or metal can be kashered through the use of boiling water. Nothing hot should be placed on these countertops for 24 hours prior to kashering them. They should then be thoroughly cleaned and boiling water should be poured over them. The question becomes more complex when we talk about countertops that are made of plastic or acrylic, such as formica or corian. Also countertops made of ground stone which is bound with an acrylic resin, such as silestone or caeserstone, fall into this category. The psak of Rav Moshe Feinstein, zt”l, is to prohibit these materials, whereas the psak of Rav Gedalyah Dov Schwartz, shlita, of the Chicago Rabbinical Council (CRC) permits them to be kashered. If one is stringent and doesn’t kasher these countertops, they should be cleaned and covered with a double layer of covering, and one should avoid placing hot food directly on them.  Tabletops should also be covered for use during Passover.

Shabbat and Pesach Schedule

SHABBAT AND PASSOVER SCHEDULE

5770 - 2010

Sunday, March 28th

Bedikat Chometz this evening

EREV PESACH
Monday, March 29th

• 1st shacharit with siyum for first born      6:30 am
• 2nd shacharit with siyum for first born      7:45 am

 Chometz may not be eaten after:

• Magen Avraham   10:30 am
• Vilna Gaon     10:54 am

Chometz must be destroyed by:

• Magen Avraham  11:45 am
• Vilna Gaon  11:57 am

 

• Candle lighting    6:58 pm
• Mincha  7:00 pm

PESACH I
Monday night, March 29th

• Kiddush after (first Seder)                 7:57 pm

Tuesday, March 30th

• Main Shul  9:00 am
• Beit Midrash   9:15 am
• Mincha   7:00 pm

 PESACH II
Tuesday night, March 30th

• Candle lighting after   7:59 pm
• Preparations for the second Seder should not begin before                7:59 pm

Wednesday, March 31st

• Main Shul   9:00 am
• Beit Midrash   9:15 pm
• Mincha  7:00 pm
• Yom Tov ends after  8:08 pm

 CHOL HAMOED

• Thursday, Friday  6:30 am/7:45 am
• Mincha  7:05am

 SHABBAT CHOL HAMOED

• Candle lighting  7:02 pm
• Mincha  7:05 pm
• Main Shul   8:45 am
• Beit Midrash  9:00 am
• Shir HaShirim is read this morning
• Shiur  5:55 pm
• Mincha  6:55 pm
• Shabbat ends  8:11 pm

• Sunday, April 4th  7:30 am/8:30 am
• Mincha  7:10 pm

PESACH VII
Sunday night, April 4th                

• Candle lighting   7:04 pm

Monday, April 5th

• Main Shul  9:00 am
• Beit Midrash  9:15 am
• Mincha  7:10 pm

 PESACH VIII
Monday night, April 5th

• Candle lighting after   8:05 pm

Tuesday, April 6th

• Main Shul  9:00 am
•  Beit Midrash  9:15 am
• Yizkor is part of this service
• Mincha  7:10 pm
• Yom Tov ends  8:14 pm
• Your Chometz can be eaten after  8:45 pm

Magen Avraham (Rabbi Avraham Gombiner 1633-1683) and Gra (Vilna Gaon, 1720-1797)

There is a major dispute among the Aharonim as to how to figure Sha’ot Z’maniot - the “halachic” hours (1/12 of the day) upon which these times are based. According to the Magen Avraham, the day is reckoned from amud hashahar (dawn) until nightfall. According to the Gra, the day begins at sunrise and ends at sunset. Therefore, the Magen Avraham’s times will always be earlier than that of the Gra. For example, if sunrise is at 6:00 a.m. and sunset is at 6:00 p.m., the Gra’s ending time for K’riat Sh’ma will be 9:00 a.m., whereas the Magen Avraham’s ending time will be 8:24. Our shul policy is to follow the Gra.

Parsha Ki Sisa : Dr. Laura Danoff

Peace of Parsha

In the beginning of this week’s parsha, Ki Sisa Hashem commands Moshe to count the Children of Israel.  This was actually the third time a census was done. The first time was when the Jews traveled to Egypt (Ya’acov’s family numbered seventy), the second time was when they left Egypt (600,000 men) and the third time was the day after Yom Kippur since many Jews had died following the sin of the Golden Calf and the census was done to count the number of male survivors over the age of twenty. According to Rashi, Hashem repeatedly counted the Children of Israel because of his deep love for them.

When a census was done, each man was required to contribute a silver coin of a half -shekel. The words Ki Sisa does not actually mean, “counting”, but instead “the elevation of one’s head”. The method of counting by means of coins is significant to prove that every single person has his own individual worth and potential. By donating a half shekel and not a whole emphasizes that no one is complete without another. When we realize that we count, our heads are lifted up and we are elevated.

According to Rav Hirsch “the mission of Israel is dependent on the unity of the whole”. When a nation becomes one, it is elevated to a higher plane. The nation is judged more benevolently as a whole than on an individual basis. Kuzari says this is also one of the reasons why praying with a minyan is better than davening alone and is more effective. The union of prayer has a force and a power all its own.

Rabbi Zweig said that the half-shekel represented the soul of each person. Therefore by giving the half-shekel the Jews were giving themselves over to Hashem with the understanding that G-d held their other half. This is the reason each person had to give individually and everyone had to give equally and no one could give for another person.

The half shekel was not a one time mitzvah brought about because of the sin of the Golden Calf. It was a permanent contribution done one time a year and from this the animals for the communal sacrifices could be bought. These offerings were intended as an atonement for the people. Since the Mishkan was inaugurated on the 1st of Nissan, it became the practice to begin collecting the half-shekels from the 1st of Adar.

Today, we read the beginning of Parsha Ki Sisa called Parsha Shekalim after the torah reading on the Shabbat preceding Rosh Chodesh Adar to remind us of the contribution made yearly for the Bais Hamikdash.

In the opening of the parsha it says,  “Every man shall give Hashem an atonement for his soul when counting them, so that there will not be a plague among them when counting them”. The Hebrew word v’nasnu meaning “and they shall give” can be read the same backward and forward. This
reminds us that when we give- it will come back to us and enrich us.
The phrase “when counting them ” is repeated twice to remind us that no one is allowed to count Jews like we count objects - not just during Moshe’s time but forever. Rashi explains that when people are counted ordinarily they become subject to an evil eye.

Hashem showed Moshe an image of a coin made of fire and said “this, they shall give”(Exodus 30:13). According to Rashi, this tells us that money is like fire. Both money and fire can be either beneficial or destructive, depending on how they are used. Giving tzedakah should always be done with enthusiasm and a good heart. Fourteen out of the fifteen materials used for the Mishkan’s construction were received “from every man whose heart impels him to give”. (Exodus 25:2). Silver was the only material according to Hashem that was to be contributed equally by each Jew -the rich were not to give more and the poor were not allowed to give less.

This parsha impresses upon us that each one of us can make a difference in our own families, in our communities, and in the world!
Our words, actions and our mitzvot have tremendous significance. It is our responsibility to grow and become better people. There is a unique strength in unity, which makes the Jewish people even greater and stronger. So, count and make a difference!

Shabbat Shalom! This d’var torah is in honor of the birthday of my husband, Scott whose actions and mitzvot serve as a role model for our family and shul.

Shmurah Matzah

GREAT NECK SYNAGOGUE

is again pleased to serve its membership with

the sale of Hand Baked SHMURAH MATZAH

Pick-up for Matzah will be on

THURSDAY, MARCH 25, 2010

Between 6:30 pm & 8:30 pm

All orders must be prepaid

Please make checks payable to

GREAT NECK SYNAGOGUE

All orders must be received before MARCH 23, 2010

Limited Supply.  Please order early

—————————————————————————————— —————————————————————

Order Form

Name_________________________________________

Address_______________________________________

Telephone (Home)__________(Bus.)_______________

_____lb. Shmurah Matzah @ $18.50 per lb.________

Check Enclosed for Total Cost______

Send to Great Neck Synagogue

26 Old Mill Road

Great Neck, NY 11023

or Fax to 516-487-6149

Thank You Purim Sponsors 2010

Great Neck Synagogue

Thanks the following for

sponsoring Purim 2010

Alan & Lisa Adler

Dan & Marcy Aharon

Nathaniel Aryeh

Bart & Emma Baum

Jeff & Pam Bilfeld

Hal & Debbie Chadow

Elie & Laura Cohen

Tom & Debbie Furst

Mark & Beth Goldman

Ben & Sarita Greszes

Isaac & Ina Greszes

Emanuel Haghighat

Joey & Donna Hecht

Eliot & Erica Heisler

Michael & Alisa Hoenig

Dan & Marcia Horowitz

Adam & Didi Hutt

Henry & Erein Justin

Ivan & Lisa Kaufman

Jeff & Carol Kaufman

Gregory & Tami Kramer

Jonathan & Ilana Kroll

Michael & Mindy Leventhal

Arthur & Randi Luxenberg

Myles & Rona Mittleman

Zachary & Yifat Mittleman

Avery & Ellen Modlin

Jonathan & Daniella Muller

Jon & Dina Ohebshalom

Jared & Liz Ort

Murray & Marci Rabinowitz

Nathan & Debbie Rosenblatt

Dov & Aliza Sassoon

Evan & Jessica Shusterman

Ron & Cheryl Silverman

Alan & Orly Steinberg

Baruch & Pam Toledano

Sam & Melissa Toledano

Nathaniel & Rebecca Weisel

Adam & Karen Zalta

Brett & Robin Zuckerman

Glenn & Heidi Zuckerman

Ross Zuckerman

Steven & Shellie Zuckerman

Special thanks to Lisa & Michael Aryeh for all of the candy and ice cream that was donated by them for our Purim Celebration.

Thanks also to all the readers of the Megillah:

Paul Brody, Ethan Heisler, Avi Goldberg, Richard Mayer, Craig Resmovits, Russel Mendelson and Eli Flatow.

Also thanks to our custodial staff for getting the building ready and then cleaned up for the next day.

Laws of Purim 2010

THE FAST OF ESTHER

Each year on the day before Purim we observe the Fast of Esther.  In a year when Purim falls out on Sunday, we observe the fast on the previous Thursday. The fast commemorates the fact that it was the 13th day of Adar, the day before the battles against Haman and his supporters, and that the Jews fasted and prayed for success.  This year the fast falls on Thursday, February 25th. The fast begins at 5:14 am and concludes at 6:16 pm.

THE HALF SHEKEL

Beginning with mincha on Taanit Esther (and through Purim morning) it is customary to give charitable contributions as a symbolic remembrance of the money that was collected from each Jew for the Beit HaMikdash.  That money is given in the form of a half dollar in commemoration of the half shekel collected during Temple times.  Since the word “terumah” is mentioned three times in connection with this donation, our minhag is to give three half dollars. These coins will be available for you, to be exchanged for a contribution of an amount that you feel appropriate.  The money which we will collect will be distributed to worthy causes.

THE MITZVOT OF PURIM

1.  The Reading of the Megilah

The Megilah, which describes the Purim story, is read twice on Purim.  The first reading occurs at night after the stars are visible and the second reading during the day.  It is obligatory upon all men and women above Bar and Bat Mitzvah age to hear the reading of the Megilah both of these times.  Accordingly, there are several readings in order to accommodate everyone. It is our custom that one person serves as the reader of the Megilah and all others in the congregation fulfill their obligation through him.  Therefore it is essential for each and every word of the Megilah to be properly heard by those listening to the reading.  It is for that reason that idle conversation is not permitted during the reading of the Megilah and an atmosphere of quiet attentiveness is encouraged.  The reading of the Megilah at night is preceded by three blessings.  Both the reader and the congregation stand for the recitation of those blessings.  However, the congregation is seated for the actual reading of the Megilah.  These same blessings are recited before the reading of the Megilah during the day. When listening to the third blessing during the day, the blessing of shehechiyanu, we keep in mind that the blessing should apply to the other commandments appropriate for the day of Purim as well.  Although the custom is to bang and make noise during the time when Haman’s name is read, the commotion should be restrained so that everyone has a chance to hear every word of the Megilah.

2.  The sending of Gifts - Mishloach Manot

During the day of Purim, each and every Jew is obligated to send to at least one friend two varieties of food needing no further preparation.  There are many who practice this custom through the use of a messenger who delivers their packages and thus meticulously fulfill the mitzvah of “sending” rather than just giving.  The sending of such packages is a wonderful way in which to celebrate the happiness and joy of Purim together with others in the community. Although a mourner is obligated to send these packages in fulfillment of the mitzvah, it is inappropriate to send to a mourner. The package may be sent to other members of the mourner’s family though.

3.  Gifts to the Poor - Matanot La Evyonim

On Purim day each and every Jew is obligated to give a charitable contribution to at least two poor people.  Such contributions should be in accordance with our ability to give.  If there are no poor people available on Purim day, the money should be set aside and specifically designated to be given to poor people as soon as possible. Our Synagogue participates in a campaign on Purim Day with several organizations that distribute money to the poor in Israel. You can fulfill the mitzvah of Matanot LaEvyonim through the Jack Hershkowitz Emergency Fund on Purim day.

4.  The Purim Meal - Seudat Purim

Customarily begun before sundown and continuing into the night following Purim there is an obligation to partake in a festive meal.  Perhaps the best known component of this obligation is to celebrate the holiday until the point is reached when one can no longer distinguish between “Blessed is Mordechai” and “Cursed is Haman”.  If however this state of slight intoxication will lead to a neglecting of commandments and inappropriate behavior than one should certainly restrain oneself in that manner of celebration.  It goes without saying that the obligation of personal safety overrides all else and therefore it is prohibited to drink in honor of Purim if one will be driving afterwards.

Purim Extravaganza

PURIM EXTRAVAGANZA

Black Eyed Peas!!!!

“I Gotta Feelin….”

Flash Mob!

Next rehearsal @ 6:15 pm Tuesday

in Youth Center

All ages can participate.

Boys & Girls!

_____________________

Review of steps learned in last rehearsal.

You can still join the group.

Starting point:

(When man in video has his back to you)

Bounce-8x ,Bounce -8x

Turn around with right hand in air & jump - 8x

Bow & Arrow 2x, swim right, swim left-Macarena

Monkey 4x then 2x

Boogie 3x and clap 2x

Lean 4x

Slide /Down/up/clap

Down and up/clap

Repeat the whole sequence

Parshat Tizaveh by Mark Gersten

THE VALUE OF EVERY JEW, THE POTENTIAL OF EVERY JEW.

The end of our sedrah,Ex 30:7,8 describes twice each day how the Cohen Gadol would offer the incense on the alter. The incense was made of eleven spices one of which had a foul odor itself but became nullified when mixed with the rest. If this “helbona” was omitted the entire mixture was invalid and the compounder of the mixture was worthy of death. These facts highlight a very special message to us by  HASHEM. The Jewish People are looked at by HASHEM like a mixture of incense, even the most evil (represented by the ill smelling helbona) are important to HASHEM. The Jewish people are lacking and incomplete without them. Each and every Jew is important to HASHEM.

No Jew has the right to minimize or degrade the value of any Jew or group of Jews.

On Succot this becomes perfectly clear. If any of the four species is missing the Mitzvah is null and void. Even the absence of the “aravot”, the willow, with neither smell or taste (neither Torah learning or mitzvoth) renders the Mitzvah invalid. Just as the four species must be held together for the Mitzvah, the unity of the Jewish people is paramount before any final redemption can take place.

When we finish the book of Exodus , Moses calculation of all the silver used falls short of the amount donated. ,HASHEM tells him to look up at the silver hooks for the pillars, that is where the 1775 shekels of silver went that Moses couldn’t account for. One might consider that there was a reason Moses overlooked the hooks. Betzalel  who designed the tabernacle had RUACH HAKODESH. He assigned a use to each donation based on the intention of the donor. Hence the silver that was donated with tainted intention was relegated for less holy use such as for the hooks. Moshe overlooked this silver in the count because it represented less than pure motivation of the donor. When HASHEM told Moses to look up at the hooks he was reiterating that where Jews interface with HASHEM the contribution of even the most unsavory person is still necessary. The tabernacle would not be erected correctly without the silver hooks. Both the hooks and their donors are important in HASHEM’s eyes.

Not only does every Jew have value but he also possesses potential, even if not for himself, certainly at least through future generations. The olive oil  for lighting the Menorah we read about in this weeks sedrah was also used for the grain sacrifices, wine was used for the libations, It is interesting that the wood and stubble of the grape vine and the olive tree could not be used as wood to stoke the fire of the alter, This is because the offspring of these vegetations the oil and wine are worth much more than  wood as they are directly used in the service of HASHEM .Therefore their tree and vine must be saved and protected for the sake of the offspring

We are meant to imply  from this that the potential of a simple Jew to have his son become a great sage is not only plausible but has occurred many times in our history.

Never discount the potential of any Jew.

Parshas Trumah 5770 The Menorah Stephen Rabinowitz, MD B”H

Our parsha tells us (Shmos 25:31):

Make a Menorah of pure gold. Hammer the Menorah (from a single piece of gold). Its base, stem, cups, knobs, and flowers, should all come from (the same one piece of gold).

The Torah specifies details of the Menorah’s design. The base and central stem constitute the Menorah proper, with three branches on each side of the stem. Each branch has three decorative cups, an apple-like knob, and an almond-blossom flower, topped by an oil lamp. The stem has one cup with a knob and a flower below the branches and three cups at the top with a knob, a flower, and a lamp. Each of the three points where branches emerge from the stem is decorated with a knob. The three lamps on each side must face the center. The wick tongs and ash scoops should be of pure gold. The gold should total exactly one kikar, about 95 pounds, or well over 1.3 million dollars worth of gold at current prices. This much gold would more than fill a 2-liter soda bottle (gold is more than 19 times as dense as water, nearly twice as dense as lead). The exact design was shown to Moshe on the mountain.

Gemara Menachos daf 28a tells us that the seven branches of the Menorah are essential; if any one of them is missing, the entire Menorah is invalid. The pure gold specified by the Torah is preferable when available, but we learn from the logical construct known as “klal-ufrat-uklal” that other metals can be used, in which case cups, knobs and flowers are not required, and the weight could differ from the kikar. If the Menorah is not made of gold, it can be made of separate pieces joined together. The Maccabees used iron barbecue spits to form a Menorah when they rededicated the Temple. We are forbidden to use the seven-branch design for any candlestick outside the Mishkan or Beis haMikdosh. The Menorah was 18 fists high (between four-and-a-half and six feet tall), including the base that stood on three short legs. All seven lamps were positioned on a straight horizontal line.

Rashi counts 22 cups, 11 knobs, and nine flowers. He says that the cup, knob, and flower groups were arranged with each of the three devices at one level, deployed around the circumference of the branch, but Tosfos says they were arranged vertically, one above another on the branch. If they were arranged vertically, it is unclear whether they were clustered together, or spaced apart as Rambam’s diagram suggests. Rambam says the cups were narrower at the base than at the mouth. The apple-knobs were somewhat elongated and egg-shaped. The flowers were like a dish with a rim turned back on the outside. The lack of any one of these 42 features, any of the seven branches, or any of the seven lamps, would render a gold Menorah unfit for use. The lamps were boat-shaped. We don’t know whether the lamps were an integral part of the Menorah, or were removable, or were included within the one kikar weight. The tongs, scoops, and oil vessels were not included in the weight total. Weight is irrelevant to any other material, and even a hollow non-gold Menorah could be used. The cups may have been arranged opening upward or they may have opened downward. We don’t know whether the branches were straight as in Rambam’s diagram and often seen in Chabad Menorahs, or curved as shown in the diagram of Gemara Menachos 98b. That daf also tells us that Shlomo haMelech made ten more Menorahs, and placed five of them on either side of Moshe’s Menorah on the south side of the sanctuary. The Western Lamp was the Eternal Flame. According to R. Elazar ben R. Shimon and the Rambam, the middle lamp faced the Holy of Holies, and was called the Western lamp. This presumes that the Menorah was positioned along the north-south axis. Rebbi and Rashi suggest that the Menorah may have been positioned east-to-west, in which case the westernmost lamp would have been called the Western lamp. A three-stepped stone stood in front of the Menorah. The priest stood on these steps to tend the lamps, because he was not permitted to raise his hands above the gold tzitz on his forehead.

Rabbeinu Bachya says that the purpose of the gold Menorah was to cause people to stand in awe of the Mishkan. The Menorah was therefore positioned outside the curtain, where people could see it, rather than inside, with the Ark. He adds that one’s soul derives pleasure and joy from light and that light increases intelligence. The 22 cups correspond to the 22 letters of the Hebrew alphabet. The cups, knobs, and flowers represent different aspects of the world. The 22 Hebrew letters therefore enable man to achieve greatness in all aspects. The exact weight of the Menorah reminds us that we are forbidden to add to or subtract from the laws of the Torah. Unitary construction is emblematic of the unity of HaShem and His Torah. The Chasam Sofer says that the ornamentation of cups, knobs, and flowers were all part of the same piece of gold to teach us that any explanation of the Torah must originate in sacred rather than in alien sources. The ShaCh says that the central stem represents the written Torah, and the six branches represent the six parts of the Oral Law. The Midrash Tanchuma on Parshas B’ha’alos’cha states that the construction of the Mishkan followed the sequence of the world’s creation. The first fixture built was the Ark symbolizing Torah, the blueprint for the universe. The Table for showbread, symbolizing the physical sustenance of plants and trees created on the third day, and built mostly of wood, was next. Then the Menorah came, to represent the spiritual aspects of the sun, moon, and five visible planets created on the fourth day. The central lamp symbolized the sun, with the branch lamps around it. The number seven also suggests the week, with Shabbos in the center, preceded by three days and followed by three days. Our lives on earth could not exist without light. The Torah is called light, so the Menorah also represents Torah. The final major furnishing of the Mishkan was the Altar, or mizbayach, where sacrifices were offered, representing prayer. Of the four pieces, the Ark, the Table, the Menorah, and the Altar, only the Menorah did not have a golden “zayr,” or crown, around it. Rabbi Uziel Milevsky quotes the Rambam’s commentary on Avos 4:13: the world offers three crowns - the crown of Torah, the crown of priesthood, and the crown of royalty. The crown of priesthood was claimed by Aharon and his descendants, who officiated at the Altar. The crown of royalty was claimed by Dovid haMelech and his descendants, and relates to the physical needs of the people and the bread Table. The crown of Torah is open to all who study it. Both the Ark and the Menorah symbolize aspects of Torah. The Ark, with its crown and behind the curtain, represents those who focus their minds and lives exclusively on Torah study. The Menorah, positioned near the Altar and the bread Table, lacks a crown, but represents those who integrate Torah study with worldly pursuits. The Shem miShmuel looks at the three crowns and at the remainder of the verse from Avos: the crown of a good name is greater than them all. He connects the word “zayr” with the idea of a “nazir,” who separates from worldly life. The King, the Cohen, and the Torah scholar all occupy special positions in the community, and must take care to avoid self-aggrandizement. The Menorah needs no rim, because it represents the good name (shem tov mi’shemen tov) attainable by every member of klal Yisroel who internalizes the Divine light.

HaShem repeatedly showed Moshe the design for the Menorah, but he could not grasp it. Finally, Hashem told Moshe to tell Betzalel to throw the gold ingot into the fire, where Hashem Himself made the Menorah. When the first Beis haMikdosh was destroyed, the Menorah made by HaShem Himself was hidden away for the future, along with the Ark and the Cheruvim. A Gerrer Rebbe said that Moshe’s awareness and awe of the deep significance of each detail of the Menorah paralyzed him. Artisans who saw the task as the simple construction of a candelabrum, had less difficulty in making it. The Sfas Emes asked why HaShem showed Moshe the design for the Menorah, when He knew that He would eventually make it Himself. He answers that no one can perform every mitzvah with perfection. HaShem does not expect it of us. Whoever does his or her sincere best will be helped by Heaven to complete a mitzvah. Rabbi Bogomilsky offers another explanation for Moshe’s inability to understand the construction of the Menorah. The Menorah is said by commentaries to B’ha’alos’cha, where the lighting of the Menorah is discussed, to symbolize klal Yisroel. Gemara Menachos 85b says that olive oil promotes wisdom. Wherever Yisroel went in their long exile, they brought wisdom, intellect, and creativity. Moshe couldn’t fathom the reason that those who contributed so much to each society should be persecuted.

Mishpatim - Jeroen Reuven Bours

Mishpatim - Jeroen Reuven Bours

The introduction of Rachmanut.

Why here? Why now? All of a sudden, in the middle of Shemot, we find this Parashat that’s hidden like a couple of forgotten law books. And, without any announcement, Mishpatim throws at us the most detailed and specific of codes and rules.

One reason can be that Bnei Israel continuous to develop into One People - Am Israel in Shemot, and thus is ready for a detailed set of rules. One could say that without this Parashat there would be no developed or compassionate legal system as we have today.

Why else does the Torah make such an effort as to write in details the difference

between stealing an ox versus a sheep? While the Babylonian answer to that is to treat stealing as just stealing, period - we on the other hand, are taught to reason.

Akedat Yitzhak puts it this way: “A thief who deliberately sets out to inflict loss on his fellow man deserves to have a taste of his own medicine…”

We are being taught many things in this Parashat and perhaps the most important lesson of all: that of Rachmanut - compassion. Repeatedly does the Torah bring up the most severe crimes first and lesser ones next, only to teach us reasoning.

Steal a cow or sheep and you will be punished by having to pay double back. But if the thievery includes slaughtering or disposing of the loot, the Torah fixes the punishment; a four or five-fold restitution. Sages point out that the Torah starts out by pointing towards the more severe crime of slaughtering or disposing, because a thief almost never keeps the stolen property on his land. He usually immediately will slaughter it or dispose of it. But we are reminded that if a thief who doesn’t, deserves a lesser punishment.

And why then the difference between stealing an ox and sheep? Why is stealing an ox worse? Philo comments in a practical way;

“The sheep has four benefits - milk, cheese, wool and offspring (lambs),

while the ox has five - milk, cheese, offspring (calves) and in addition, ploughing the land and pulling the wagon.” Other Sages did not count milk and cheese as two benefits, but Ibn Ezra agrees with the ploughing benefit.

This is fascinating. In Mishpatim we are taught to reason. We are taught to judge

situations carefully. We are being taught Rachmanut.

We are taught that when a thief enters a premise, the owner can take his life. “There’s no blood in him…” - Rashi explains the thief as a soulless and bloodless person with no value. That is pretty harsh for Rashi. While Rashbam also observes that the owner is guiltless and no “blood” payment is required. Again, the Torah starts out with the worst case scenario, only to follow with reason; “If the sun be risen upon him, there shall be blood guiltiness for him.” Rambam explains “…that a thief by day is usually just that; a thief. If it was obvious to the house owner that the thief had no homicidal intentions but merely came to steal, it is forbidden to kill him.”

Very carefully are we taught our behaviour towards the Ger - the stranger. In Bava Metzia 59b, our Sages point out that this mitzvah of respect is repeated thirty six times in the Torah. More than any other mitzvah even the mitzvah to love HaShem!

Mishpatim is not just a carefully assembled list of laws and regulations. This Parashat teaches us through careful judgement to “reason.” This Parashat sets the ultimate foundation for Rachmanut, no matter what the circumstances.

Shabbat Shalom

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