Clothing Drive
March 17, 2010
ATTENTION
KIDS IN
TIBERIAS ISRAEL
NEED OUR HELP
WE COLLECT ALL LIGHTLY USED OR NEW
* BABY CLOTHING 0-24M
* ANY KIDS CLOTHING
* ANY SHOES FOR CHILDREN *ANY ADULT CLOTHING
SHIPPING RIGHT AFTER PASSOVER
-
KINDLY DROP-OFF ANYTIME BY SUNDAY MARCH 28TH
NO FOOD PLEASE
PICK UP AVAILABLE BY REQUEST
AT: AHS LASER
9 BOND ST
GREAT NECK NY
CONTACT ETI: 516-983-0533
SHIRIN SOUFIAN: 516-993-3207
*RABBI YAMIN LEVY *SHIFI YEHOSHUA*
Women’s Tefila: Saturday, March 20, 2010
March 17, 2010
Women’s Tefila meets this Shabbos afternoon at 5:30 pm for mincha. There will also be a discussion of the JOFA conference which took place this past week-end, led by Dassie Barth. Lots of exciting new issues will be discussed. Refreshments are sponsored by the Gordonson family in honor of Rita’s and Lynne’s birthdays.
Sisterhood Upcoming Events
March 16, 2010
April 14th, Sisterhood meeting at GNS.
April 28, Sisterhood presents an evening with Magen David Adom at the home of Rita & Lewis Gordonson.
May 12th, Sisterhood Gold Buying Event.
Upcoming Men’s Club Events
March 16, 2010
Sunday, April 11, the Annual Rabbinic Dialogue between Rabbi Polakoff, Rabbi Stecker of Temple Israel and Rabbi Feldman of Bet El, will be held at Great Neck Synagogue.
Thursday, May 20, the Men’s Club presents an End of Life Symposium, with speakers from Sinai Chapel, an elder care Attorney and Rabbi Polakoff.
Sunday, June 6th, will be the semi annual Blood Drive.
June 9th and 10th a Defensive Driving Course will be held. Reservations are necessary. Price will be $12 for anyone over 50 and $15 for all others.
Within Our Family: March 20, 2010
March 16, 2010
Mazal Tov to Mark Gersten on the birth of a grandson, born to his children Lisa & Shimmy Sigal.
Kasher-In Sunday, March 21
March 16, 2010
ANNUAL KASHER-IN
Sunday, March 21st
10:30 am - 12:30 pm
in the Synagogue kitchen
REMEMBER…
1. Only certain items can be
koshered.
2. Items have to be thoroughly cleaned
(silver should be polished)
3. Items should not be used
for 24 hours
4. First come, first served
Parshas VaYikra: When the King Sins :S. Rabinowitz, MD
March 16, 2010
Our parsha, in chapter four, contains procedures for the atonement of unintentional sins by an individual, by a high priest, and by an entire community. Special rules are then given regarding the sin of a leader (trans. after R. Chaim Miller):
The Gemara Shabbos 69a shows that this passage refers to an act which would have been punishable by koreis (a spiritual cutting-off from the nation) if done intentionally, and would have incurred an obligation for a chatas sacrifice if done inadvertently. The rule pertains only to a person who would have refrained from the act, had he known it was forbidden. Gemara Chullin 5a makes the same point. The sacrificial female sheep or goat that would have been offered by a commoner is replaced by a male goat in the case of a ruler, and is called “se’ir Nasi (the prince’s goat).” This is discussed in Gemara Horayos 3a, along with rules for sins committed before or after holding office, the timing of the sin and of the discovery of the sin. Daf 11a states that the ruler must be a person who answers only to HaShem; those subordinate to another person must follow the rules for commoners. Rabbi Elie Munk says that the rule only pertained to a king, but the Torah used the word Nasi because Israel was not compelled to have a king. Gemara Kereisos 26a adds that the ruler did bring a female goat offering if the transgression was an act of idolatry. R. Z’eira says that one must bring the chatas even if the act was committed before Yom Kippur, and recognized after Yom Kippur. In Gemara Kereisos 19a, R. Yochanan says that a person must become aware that he definitely sinned, not just may have sinned, before incurring liability to bring a chatas. Or HaChaim says that in case of doubt whether the ruler sinned, he must bring another kind of offering, known as an “asham tolui.” If he later finds he was definitely wrong, he then brings a se’ir Nasi. Rambam says that the person must know the specific prohibition he violated before being obligated in a chatas. Knowing, for example, that he ate forbidden food is not enough. He must know the specific reason the food was forbidden. Awareness that one has transgressed separates the act from subsequent acts, which require separate atonement.
Ibn Ezra and Abarbanel highlight the differences in the offerings of the Kohen Gadol who errs, the Sanhedrin that errs, and the Nasi. The Kohen Gadol and the Sanhedrin must offer a young bull, and some of its blood must be brought into the inner sanctuary to be sprinkled toward the curtain. The Nasi brings only a male goat and the blood is not brought into the inner sanctuary, probably because his error is considered more commonplace and less serious than theirs. Another indication that the Nasi’s offence was less serious is that part of his offering was eaten by the kohanim to obtain forgiveness for him, in contrast to the complete burning of the sacrifices of the Kohen Gadol and the Sanhedrin. Rav Hirsch says that the Nasi’s error was less serious because he had no authority to interpret the Torah, despite his high office. He had to ask the rabbis when he had a question about the law, and was therefore not in a position to mislead the nation as to halacha.
The Zohar quotes R. Yitzchok, who points out that the rules for an individual begin with the statement “nefesh ki sechetoh (when a person unintentionally sins), and the rules for a high priest and an entire community begin with the statements “im ha-kohen ha-moshiach yechetoh (if the anointed priest unintentionally sins) and “v’im kol adas Yisroel yishgu (if the entire assembly of Jewish (judges, the Sanhedrin,) make a mistake (and rule that an act punishable by koreis is permitted, thus leading the people unintentionally to sin). This tells us that it was unusual for a High Priest or for a whole Sanhedrin to err. But a prince’s power breeds arrogance, so that he is almost certain to err. For that reason, our verse begins “asher Nasi yechetoh,” and he understands the word “asher” in this context to mean “when the prince sins,” not “if he sins.” The Vilna Gaon echoes this sentiment: a leader’s stature and pride leaves him prone to arrogance and unprepared for atonement. In the Zohar, R. Yitzchok relates this to the fact that everyone of willing heart was asked to bring contributions for the Tabernacle and its furnishings, yet the heads of the tribes specifically brought onyx stones and the stones for the ephod and the breastplate. Since these items were carried on the heart of the High Priest, they atoned appropriately for those whose powerful positions tended to lift up their hearts with arrogance. Rabbeinu Bachya and Sforno concur that powerful people are prone to err through hubris. Remorse and acknowledgment are crucial to prevent repetition of sin.
Rashi relates the word “asher” to the word “ashrei” meaning “happy or fortunate.” He says a generation is fortunate to have a ruler who atones for an error, even when it was unintentionally committed. All the more so when he regrets intentional sins. This follows the Sifra and the opinion of R. Yochanan ben Zakkai in Gemara Horayos 10b. Rabbi Sorotzkin says that a king who attempts new initiatives is more likely to go astray than one who plays it safe. Even though this sometimes leads him to err, it is better for the people that he makes the effort. The Meshech Chochmoh says that the Kohen Godol and the Sanhedrin are not much exposed to the pressure of popular opinion, but the King is highly exposed. The King may therefore err in the course of trying to please the people. His examples are Dovid haMelech’s census of the people (Shmuel 2:24) and Tzidkiyoh haMelech ignoring Yirmiyoh’s advice. A generation is fortunate when the king avoids the over-confidence of pride, and the under-confidence of succumbing to inappropriate demands.
Talelei Oros quotes R. Yisroel Salanter, who asks why a generation would be fortunate to have a leader who sinned. He says that most people find excuses for misdeeds and need a real friend to point out the truth. A leader often is surrounded by sycophants who curry favor, and do not remonstrate with him. It would be a fortunate generation in which a ruler’s subordinates could be truthful with him, and in which the king would be sufficiently self-confident to admit his errors. The Imrei Emes, Rav Avrohom Mordechai Alter of Ger, suggested that a generation would be still more fortunate if its leaders had not sinned. He therefore relates the Gemara’s reference to Dovid haMelech, who was forced, in a manner of speaking, to sin, so that he could provide the nation with an example of repentance for them to emulate. Alshich says that the translation of ashrei to mean fortunate is merely homiletical. The true translation is “when he sins.” He adds that unintentional transgressions only occur when one’s soul is already defective or impure in some way. The Shem miShmuel explains that the urge to sin is already present in this person, but suppressed. At a weak moment, the suppression fails, and the sin emerges. The sin of a political leader is not related to the people he serves, but to his high office, his own person, and his lack of foresight.
Baal haTurim says that the inclusionary word “es” before “his offering” in posuk 23 implies that the ruler should bring a large, well-fattened animal, commensurate with the food on his own table. He connects the end of the verse 21 “it is a sin-offering of the congregation” to the opening of our verse “a ruler who sins.” This indicates, he says, that one who has the ability, such as a ruler, to rebuke others and prevent them from sinning, yet fails to do so, is considered as if he is a sinner. The Chida expands on this, by saying that the ruler must not display shortcomings in his own conduct. He will no longer be able to reprimand the people. A decline in his public image will lead people to lose fear and respect for him. They will do as they wish, so that his sin will be responsible for the sins of all the people.
Nominating Committee
March 16, 2010
NOMINATING COMMITTEE
The nominating committee for Great Neck Synagogue has been announced. If you would like to speak to them about any candidates that you feel would benefit the Synagogue, please feel free to contact them: Michael Leventhal, chairperson, Isaac Greszes, Janet Lenchner, Natan Hamerman, Harvey Brenner, Jolanta Rosenstein and Susan Sheena.
Sponsorships: March 20, 2010
March 16, 2010
Kiddush is in honor of David Golpanian
Seudah Shlishit Is sponsored by Michele & Howard Wolf in memory of her mother Ruth Berman, z”l and his father Julius Wolf, z”l and by Mark Gersten in memory of his Father Richard Gersten, z”l and by Carol & Jeff Kaufman in memory of his father Martin Kaufman, z”l
Women’s Tefila this Shabbat afternoon for Mincha at 5:30pm sponsored by the Gordonson family in honor of Rita and Lynn’s birthdays.
The Scholars Kollel monthly lecture on Wednesday night, March 17.is sponsored by Shellie & Steve Zuckerman in memory of his father Phillip Zuckerman.
Sunday Breakfast is sponsored by Dr. Paul & Drora Brody and family, in memory of his father Tzvi Elimelech ben Yosef’s 10th Yarzheit.
Global Hunger Shabbat
March 16, 2010
This Shabbat the American Jewish World Service has initiated a Global Hunger Shabbat which can be an opportunity for Jews nationwide to unite for this common cause and to raise our collective voices against the injustice that is claiming lives around the world. As Jews, social justice has always been in our prayers and our actions, and this day of solidarity is designed to bring about our deepest impulse for effecting change.
One of the ways we can employ change is by purchasing products bearing a label stating “Fair Trade Certified,” which guarantees that the farmers who grew the produce, such as coffee, tea and sugar are paid a fair price, and practice ethical business practices using sustainable techniques.
You may be surprised to learn that your daily choice of coffee, tea, chocolate, sugar, rice, vanilla, flowers or even bananas has a global impact.
Fair Trade’s strategic intent is to work with marginalized producers and workers in order to help them move towards economic self-sufficiency and stability. It also aims to allow them to become greater stakeholders in their own organizations, as well as play a wider role in international trade. It focuses in particular on exports from developing countries to developed countries.
You can purchase “Fair Trade Certified” products in the following stores; Costco, Sam’s Club, Trader Joes, Walmart, Target and Whole Foods. Please encourage our kosher supermarkets to carry “Fair Trade Certified” products by asking them to stock it. By empowering those fair trade farmers, we ultimately enable communities to help themselves achieve sovereignty, which is the highest form of tzedakah.
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