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F e b r u a r y 2 6 - M a r c h 1 2 , 2 0 1 0 V o l . 6 I s s u e 1 5 0 g”a, ta, hf - vum, ,arp
T H E S M I L O W FA M I LY P R E S E N T S
Glatt Kosher I Cholov Yisroel I Non-Gebrokt
Beautiful Yom Tov Atmosphere
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Located 35 minutes from Los Angeles
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Spectacular Gardens and Walking Trails on 23 Acres
Indoor and Outdoor Pools
RABBI YOSEF VIENERScholar-in-Residence
LIPA SHMELTZERwill be Joining us for Yom Tov
AVI & RIVKY DEVORDay Camp & Art Director
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FeaturesFebruary 26, 2010
The Holiday When WeBecame JEWISH.Judah is the embodiment of theexiled Israelite who must walk athin line. Leading by example,Mordechai succeeded in implant-ing this sense of pride in thehearts of the masses.Naftali Silberberg
Consumer OrientedGeorge de Mestral didnot look at the cockle-
burs that had snagged his sweateras a nuisance. In fact, he realizedthat Divine genius played a vitalrole in their physiology.
Parshas Ki-SisaRabbi Mordechai Kaminetsky
community links • Volume 6 Issue 150
Purim PaparazziI will thus stop rightnow, and leave my im-
pressive PR portfolio to the profes-sionals. For a simple paparazzilike myself, this is enough, period.May the inspiration of Purimpurimeate our whole year!Israel Rubin
PURIM GUIDEParticipate in a festive meal onPurim afternoon. Sit together withyour family and friends, sing Jewishsongs, tell the story of Purim, and bemerry!
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This month, Dr. BernardLander (of blessed mem-ory) passed away.
Though well known in some cir-cles, many in the Jewish communitywere unaware of his outstandingcontributions, although they knowof the institutions he founded oraided. A lifetime honorary officerof the Orthodox Union, his workhelped to strengthen this importantgroup in their work on Kashruthand other important issues impact-ing on the Jewish community. Hismost famousachievementwas hisfounding ofTouro Col-lege. From acouple ofdozen stu-dents in 1970to over20,000 today,Dr. Landerestablished a major institution im-pacting on Jews and on post-sec-ondary education.
In forty years of existence, Lan-der made sure that each division ofthe school met the highest stan-dards with both regional accredita-tion and highest accreditation inthe field. The Psychology Depart-ment and its doctorate has thehighest accreditation of the Amer-ican Psychological Association, asjust one example. Touro Collegestarted as an undergraduate college.It now boasts a top law school, ahighly rated medical school, qualitynursing programs, and a top Schoolof Pharmacy, among other recog-nized programs. Touro College hasnot only branches in New York,but also branches in Israel, Florida,Russia, and Italy, and multiplebranches and schools in California,
including the local Touro CollegeLos Angeles.
All of these would be worthy ac-complishments. But there areother unique accomplishments thatDr. Lander achieved that are lessknown.
Dr. Lander established in NewYork City a vocational school forthe general community offering anA.A. degree in such areas as officemanagement. With tuition for thisprogram benefitting the vitality of
Touro Col-lege, the un-derg raduateprograms forJewish stu-dents in Jew-ish studies, thehuman i t i e s,and the liberalarts couldkeep tuitiondown. Whiletuition and
other costs at Yeshiva Universitynow are close to $50,000, tuitionand dormitory at Touro is approx-imately $20,000 cheaper at about$30,000. This enables more andmore Orthodox students to pursuea quality education in a Jewish set-ting. And these students give upnothing. I myself have two daugh-ters who are pursuing graduatestudies in top notch professionalprograms after graduating fromTouro.
Dr. Lander personally created aprogram for Jewish students fromthe Hasidic community, studentswho otherwise would not havebeen able to graduate from a uni-versity. With personal guidanceand counseling and a combinationof online studies and other typesof courses, Hasidic men and
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women have pursued their degrees. These graduates now lead Orthodox schools and other institutions in theircommunities.
Right here in Los Angeles, Dr. Lander supported setting the level of undergraduate tuition at Touro College LosAngeles at the level of grant support for those students who qualify for state and federal grants. If students whoqualify for these grants attend Touro L.A., they pay nothing for their four year education. Because of what Dr.Lander established, it is actually cheaper for Jewish students to attend the quality private college Touro campusthan to attend Santa Monica College or Valley College. Our students in Los Angeles never benefitted financiallyfrom attending school in New York as only students from New York got New York state grants. With a campusright here in L.A., students can remain in our community to help keep Los Angeles vital as a Jewish community.
I could go on and on about the difference the work of Dr. Lander made. Baruch Hashem that Dr. Lander livedand worked well into his nineties on behalf of education and the Jewish community.
Can one person make a difference? Dr. Bernard Lander definitely did.
Many good people in our community come to feel that they cannot make a difference. They care greatly abouta certain cause, yet often do not try to change the world as they don’t appreciate what they could accomplish ifonly they tried.
In the community, I can point to countless programs and causes on behalf of children with blindness, Autism,Cerebral Palsy, and even ADHD where one person helped to found an organization to help a specific cause orchildren with a certain disorder. The lives of children impacted by these hard-working creative adults have oftendramatically changed for the better because of the impact of the groups founded by these individuals and theirprograms.
One person can make a profound difference, greatly and positively impacting others.
Dr. Lander Z’L had an outstanding influence and effect on the Jewish Community, not only in the United Statesand Canada, but with campuses in Russia, Italy, and Israel, among other places, on Jewish communities throughoutthe world.
Jewish students now have places to study law, medicine, psychology, speech and language pathology, nursing,pharmacy, accounting and business, education, Jewish studies, and dozens of other fields in schools where theJewish calendar is maintained and Jewish values are highlighted. Tens of thousands of students have graduatedTouro and impacted their local cities as a result of what they learned and experienced at Touro.
To the late Dr. Lander, we owe much thanks. To Hashem, we thank You for giving us this special person whomade a difference.
Robert J. Rome, Ph.D., is a licensed psychologist in clinical practice in Encino, California. He can be reached at [email protected].
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A fundamental idea of Chas sidus isthat the name of something expressesits true essence. Something amazing
and very strange about Purim is that the name of the holi-day is not a Jewish name, it's not even a Hebrew word,rather a Persian word. In fact, when the Megilla first men-tions the word Pur it even clarifies it by saying "hipil pur,hu ha-gorel / he cast a pur, that is, the lot."
Why is it that a Jewish holiday would have a non-Jewishname? Pesach, Shavuous, Succot, Rosh Hashana, these areall names in Lashon HaKodesh. Even Chanukah, the othermajor rabbinical holiday, has a Hebrew name. Furthermore,this name, Purim, doesn’t seem to indicate the content ofthe holiday in any way. Why would we choose a name thatnot only seems to ignore the great miracle of the holiday,that we were saved, but instead appears to focus on the neg-ative part of the holiday - that Haman cast a lot to deter-mine the day he would try and destroy us?
Another interesting thing about the Yom Tov of Purim isthat one of the primary ways we celebrate is through themitzvah of reading the megilla. We know that the megilladoes not have Hashem's name written in it. How can wehave such a holy book, perhaps one of the most belovedof the scriptures, containing the details of such a great mir-acle, which was so clearly orchestrated by Hashem, yet nothave G-d's name mentioned, even once?
Halacha tells us "Hakoreh es hamegilla limafreah..." that"One who reads the Megilla in reverse, does not fulfill themitzvah." Simply, this means that one who reads the Megillabackwards, starting with the last chapter, does not fulfill theobligation. The Megilla must be read from the beginning tothe end.
The Baal Shem Tov, founder of Chassidus, and one ofthe greatest teachers in our history, explains that this rulehas a deeper meaning. One who reads the Megilla in re-verse, feeling and experiencing the Megilla as an ancientstory of people long ago, without sensing any of its rele-vance and significance to contemporary life, does not fulfillthe mitzvah. When we read the Megilla, we need to connectto it, and see ourselves and our lives within the Megilla. Wemust read it as something of the present, and draw strength,vitality and energy from it to find a deeper connection withHashem.
We know that everything is hinted to in the Torah. TheTalmud asks "Where do we find Esther in the Torah?" andanswers "I will surely conceal (hastir astir) my face fromyou..." (Devarim 31:18). This verse of the Torah talks abouta time when the Jews will have sinned, and Hashem will hide
His face - meaning that the Jewish people will be scatteredin exile. The Talmud is connecting the story of Purim, andspecifically Esther, to circumstances of Divine concealment,a time when Hashem is completely hidden from us. TheTalmud isn't asking where we find Achashverosh or Hamanin the Torah, it is relating the concealment specifically toEsther, the agent of the miracle, indicating that the entireredemption that came about on Purim was part of the initialconcealment.
How can such a great miracle be considered concealment?If we examine the story of Purim, it becomes clear thatthere was not a single miracle that defied any laws of nature.The miracle was actually within the sequence and patternsof the events. Individually, each part of the story can be dis-missed as political action or a natural phenomenon, but onlywhen we examine the entire story can we clearly see howHashem pulled all of the strings.
Even after the great miracle of Purim, the Jewish peoplewere still in exile. It's not like Yetzias Mitzrayim - after allof the great miracles and we left Egypt, we became a freepeople. On Chanukah, after defeating the Greeks, theChashmoanim established their own kingdom and ruledfor many years. After the story of Purim, the Jewish peoplewere still servants of Achashverosh! We don't say Hallel onPurim for this reason.
On Purim, our salvation occurred through Esther becauseGolus is a time of concealment, a time of hestir panim. Themiracle and celebration of Purim is the survival of the Jew-ish people in exile. We are not celebrating the redemptionfrom exile, we are celebrating the exile itself. The Jewishpeople discover the presence of the light within the dark-ness, the presence of Hashem within the exile, and theunique relationship we have with him during this time.Hashem may be hiding himself, but its "Anochi hastir astirpanai/ I will surely hide my face." Hashem is always there,even during his concealment.
"BaLailah hahu/On that night, the sleep of the king wasdisturbed... “ The Talmud (Megilla 15b) explains that thisdoesn't only mean that Achasverosh's sleep was disturbed,but rather, "The King of the Universe was unable to sleep."This is well known as the turning point of the Megilla, whenHashem began to waken, so to speak, and miraculously re-deem the Jewish people.
Today, it appears, G-d forbid, that Hashem allows for theforces of nature; He allows governments to rule over andharm the Jewish people. How can we reveal Hashem's hand,and wake him up from this so-called sleep?
During the story of Esther, the Jews were very well-con-
nected. When Haman's decree came into force, Esther wasthe beloved Queen, and Mordecai, a minister, sat at the en-trance to the king's palace. He had just recently saved theking's life! Yet, when they heard about Haman's plot, theydidn’t rely on their political prowess or connections. FirstMordechai put on sackcloth and ashes and went into thecity to awaken the Jewish people to do Teshuva. As a gov-ernment leader and minister, had Mordechai come with adelegation to ask the king to annul the decree, he wouldhave carried serious clout!
Later, when he went to Esther to ask her to appeal to theking, she requested that he gather the Jews and have themfast for three consecutive days. Even stranger, she statedthat she and her maidens would also fast three days. Whatwas Esther's main advantage in this situation? Achashveroshfeared assassination and the entire castle was at maximumsecurity; even Queen Esther feared execution if she ap-proached the King. Her only chance was a single momentwhen she walked by, when the king might catch a glimpseof her graceful beauty and spare her life. What should Es-ther have been doing for the three days of preparation? Es-pecially, when not too long before, every girl in the kingdomspent an entire year preparing and beautifying herself inpreparation to meet the king! What would Esther look likeafter three consecutive days of fasting? The entire Jewishnation was at stake, how could she personally have fasted?She should have done everything in her power to makethings easier.
The survival of the Jewish people is unrelated to naturalcauses. We are not under the forces of nature. We belongto Hashem at all times and our existence is a supernatural.Mordechai and Esther understood that the decree did notcome about because Haman was having a bad day. The de-cree came from Hashem because He was unhappy with us.Therefore, the only way to correct it is for the Jews to findfavor in G-d eyes. For that, our only hope is a completeTeshuva. Once we have achieved that, we only need a sim-ple vessel for Hashem to carry out his will through naturalmeans. Mordechai and Esther understood this perfectly, andthat's how they went about it. Primarily they worked on
Teshuva and secondarily they went to the king. Even if thevessel wasn't perfect, even if she wasn't as beautiful as pos-sible, with the proper Teshuvah, the king was going to beattracted to her anyway.
That is why this holiday is called Purim. It's a Persianword. We aren't celebrating open revelation. We are cele-brating our connection to Hashem even in the darkest mo-ments, even when we're living under the rule of a gentilekingdom. G-d is speaking their own Persian languagethrough them. Even the Pur, the instrument of the decreeitself, was not Haman's lot, it was Hashem's lot.
This is remarkably relevant to us, especially in our presentexile. We are so influenced by our surroundings and bom-barded by news and other media that it's easy to forget andfeel as if we are in the hands of an economy, political party,president, or prime minister. Of course, we need to do whatwe can in a practical sense, to create a vessel for G-d’s light.Yet, we need to understand that this secondary. Our heartand soul has to be in knowing that our survival is connectedto Hashem.
If, G-d forbid, someone is diagnosed with an illness, thefirst thing ithat we need to do is check our mezuzos, ortefillin; perhaps we need to increase our observance ofShabbos or kashrus, or family purity. What business isn'tgoing well? Should we start saving money by cutting downon Tzedakah? We must always know that our lives are in thehands of Hashem even in the times that seem like we are atthe mercy of nature. When business isn't doing well, we in-crease our Tzedaka! We have a guarantee from G-d! "AserBishvil ShtisAsher / Give a tenth and you will becomerich!" We must view business as an instrument for liveli-hood, which only comes from Hashem.
When we read Megillas Esther we can truly experience theholiday of Purim. Esther means concealment, and Megillameans to reveal. When we read Megillas Esther on Purim,we are stripping the concealment and peeling away the veilsand outer layers of our exile. Purim gives us the strength tounmask the truth and to reveal that only Hashem governsour lives. •
Excerpt from "The Parsha In My Life" class by Rabbi Reuven WolfMaayon Yisroel was founded by Rabbi Reuven Wolf, a renowned educator and inspiring lecturer who has devoted
his life to reaching out and rekindling the spirit of Yiddishkeit in his fellow Jew. To this end, he has taught children andadults in the greater Los Angeles area for the past 13 years. Over the past five years Rabbi Wolf has been teaching a2-4 hour class on the weekly Parsha, named affectionately "The Thursday Night Shiur", which is infused with spirituallynurturing words from the great Chassidic masters. In addition, the popular Tuesday night shiur named "The Parsha In
My Life" averages 60 people from all walks in Judaism.
It takes a lot to build a Sanctuary in the desert. And it takes perhaps, even more to adorn the Kohanim who serve,in beautiful vestments that both symbolize deep spirituality while depicting splendor and glory. You need morethan golden threads and fine tapestry. You need more than the ability to weave and design ornate garments. You
need devotion, and you need heart. Not ordinary heart. Not the heart that pennant winners have or athletic coachescall for. You need a special type of heart. You need a heart filled with wisdom -- Divine wisdom. That is why Hashemcommands Moshe to gather "all the wise-hearted people whom I have invested with a spirit of wisdom" to make the priestly gar-ments (Exodus 28:1).
But the Torah is unclear. Were these select people Divinely ordained with a spirit of wisdom for this particular mis-sion, or were intrinsic "wise-hearted" people imbued with an extra "spirit of wisdom"?
If the former is correct, then what did Hashem add? And if all their wisdom was divinely-gifted, then why didn'tHashem simply ask Moshe to "gather all the people in whom I have invested a spirit of wisdom"?
Rav Sholom Shwadron, the Magid of Jerusalem, of blessed memory, once told a story about the famed DubnoMagid, Rabbi Yaakov Kranz.
The Dubno Magid once spoke in a town and a few maskilim (members of the enlightenment movement) attended.After the talk one of the cynics, who was totally unaffected by the warm and inspiring message, approached the famedMagid. "The sages tell us," began the skeptic, "'that words from the heart, penetrate the heart.' Rabbi," he snickered,
"I assume that you spoke from your heart. Your words, however, havehad no impact on me whatsoever! How can that be? Why didn't yourwords penetrate my heart?
Rabbi Kranz smiled. In his usual fashion, he began with a parable. "A simpleton once went by the workplace of ablacksmith, who was holding a large bellows. After a few squeezes, the flames of the smith's fire danced with a rage.The man, who always found it difficult to start a fire in his own fireplace, marveled at the contraption. He immediatelywent and purchased the amazing invention. Entering his home, he smugly announced, "I just discovered how to makea raging fire with the simple squeeze of a lever!"
He set a few logs in the cold fireplace and began to push the two ends of the bellows together. Nothing happened.The logs lay cold and lifeless. Embarrassed, the man returned to the blacksmith and explained his predicament. "Iwant a refund!" he shouted. This blower doesn't work!"
"You yokel," laughed the experienced blacksmith. "You were blowing on cold logs! You must start a small fire onyour own! If you don't start with a spark, a fire will never erupt!"
The Magid turned toward the maskil and sadly shook his head sadly. "If there is no spark, the largest bellows willnot make a fire."
In telling Moshe whom to choose for the sacred task of designing the Mishkan, the Torah tells us how G-d invests.He wants people that were imbued with a ruach chachmah - a sprirt of wisdom. But he prefaces the statement bytelling us how one receives spiritual wisdom. The gift of spiritual wisdom does not go to just anyone. Hashem looksfor those who have wisdom of heart. Those who understand what it means to be kind, compassionate, and loyal.Those who have the devotion to His will and the desire for more enlightenment get His ordination. The people whowere imbued with Hashem's Divine spirit previously had a spark. And from that spark grew a force - a Divine force- that propelled wise hearts into a Divine spirit of wisdom.
Hashem tells us that we must begin the process on our own. If we supply the heart, He will supply the power tohave deep, spiritual, even holy insight. He will supply the force. We must make sure, however, that we put the heartbefore the force. •
Alex Kaliniecki and Dalia Frank (Kol HaNearim)Integrating a Behavioral Plan and Aide into the Classroom: A Model
Janice Loggins (Senior Audiologist at House Ear Institute)Hearing in the Developing Child
Lois Provda, Ph.D.Getting a Child Ready for Kindergarten
Robert Rome, Ph.D. (Touro College and Kol HaNearim)The 3 A’s of the Developing Child: ADHD, Autism, and Asperger’s
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Where does the word come from and what does itmean?
The word Jew (Yehudi in the Hebrew) is a derivative ofthe name Judah (Yehudah), Jacob's fourth son; hence call-ing someone by this name would seemingly imply that theperson is a descendant of that particular tribe. However,as is well known, Jacob had twelve sons, progenitors ofthe Twelve Tribes of Israel, all of whom comprise ourgreat nation. Why, then, is the entire Israelite nationknown as "Jews"?
(The conventional answer to this question is that the ma-jority of Jews today are descendant from the tribes ofJudah and Benjamin-—the two tribes which comprisedthe "Kingdom of Judea." The other ten tribes, the mem-bers of the "Northern Kingdom," were exiled to un-known lands. There must, however, be a deeper reasonfor the fact that the Chosen Nation has been called by thisname for close to 2500 years!)
Perhaps this question can be cleared up by analyzing thevery first individual to be dubbed "Jew." The first instanceof this word appears in the biblical Book of Esther, whichchronicles the story of Purim: "There was a Jewish man inShushan the capital, whose name was Mordechai the son of Yair...a Benjaminite" (Esther 2:5).
That's right: the first "Jew" was actually from the tribeof Benjamin!
An objective study of the Purim story reveals that thewhole frightening episode was plainly avoidable. An ob-jective study of the Purim story reveals that the wholefrightening episode was plainly avoidable. The entire inci-dent was a result of Mordechai's obstinate adherence to acode of behavior which was clearly outdated and inappro-priate for the times. Mordechai was an elderly rabbi whoyet recalled days – more than half a century beforehand– when the Holy Temple stood in Jerusalem and TorahLaw was supreme. His snubbing of Haman might havebeen condign during that generation. But things hadchanged dramatically. The people of Israel were in exile.How did Mordechai dare put his entire nation in dangerof extinction by slighting the king's favorite minister? Ap-parently someone neglected to inform this sage that theability to conform is the key to survival...
Mordechai, however, thought otherwise; and he had afamous precedent supporting his "foolish" actions. Many
years earlier, a powerful Egyptian ruler wished to take hisancestor, Benjamin, as a slave. Benjamin's brother Judahwouldn't hear of such a possibility. In what would be hisproudest and most defining moment, Judah completelyignored all royal protocol, angrily approached the power-ful ruler – who, unbeknownst to him, was actually theirbrother Joseph – and threateningly demanded Benjamin'srelease.
Judah is the embodiment of the exiled Israelite whomust walk a thin line: While he must live at peace with hisneighbors, follow the laws and customs of the land, and"pray for the peace of the regime," he has the courage ofhis convictions to stand up against all the powers that bein order to defend his ideals. In the words of RabbiSholom DovBer of Lubavitch, "Only our bodies were sent intoexile; not our souls!"
Mordechai "the Jew" was a proud student of his great-uncle Judah. He knew that Torah law forbids a Jew frombowing to Haman (and the statuette which dangled froma chain around his neck), and for him that was the finalword. Indeed, Judah's and Mordechai's actions were vin-dicated as events unfolded--no harm came to either ofthem as a result of their brave conduct.
Judah is the embodiment of the exiled Israelite whomust walk a thin line. Leading by example, Mordechai suc-ceeded in implanting this sense of pride in the hearts ofthe masses. When Haman issued his decree of annihila-tion, not one Israelite even considered abandoning his re-ligion in order to be spared death. At that moment, we allbecame "Jews." Accordingly, the Book of Esther is thefirst place where our nation as a whole is referred to asJews.
The name stuck. Because the next 2,500 years would re-peatedly test our "Jewishness." Under countless regimes– both friendly and, as was usually the case, hostile – westruggled against friends and enemies who wished to im-pose their will upon us at the expense of our relationshipwith G-d. Again and again we proved ourselves true to G-d, earning the name Jew through oceans of blood andtears.
The grand story of history concludes in similar fashionas the Purim story: we are here to tell the tale and our en-emies aren't... The joy of Purim is greater than any otherholiday because it tells the story of the nation who neverallowed its soul to be shackled--the story of the Jew. •
It wasn't that long ago that my partners and I wereapprehended, imprisoned and reprimanded on theprejudiced, presumptuous, preposterous pretext
that we jolted the proper protocol of the proud PritishEmpire! This prompted me to abandon my previous pre-occupation, and to make Purim my priority.
Instead of joining an exasperated press probing intoprominent people's privacies, I would pursue celebritieslike King Ahasuerus, Queen Esther and Vashti of Persia.I will serve a much greater purpose by getting a better pic-ture, or portrait, of the Megillah's principal personalities.It gives me the opportunity to report on the grand pro-cession of Mordechai, Haman and his sons Parshandatha,Parmashta and Poratha, to name only three. Now, withthe approach of Purim, I prefer to devote my expertise topromote the proper performance of the Purim proce-dures and its prerequisites.
Perhaps you are perplexed andperturbed why a prestigious publi-cation such as this should make sucha big production out of Purim, ex-aggerating it out of proportion toother projects or programs. Whymust we twist ourselves into a pret-zel with all this perennial Purimpropaganda? I propose that this isprecisely Purim's Problem. If Purimis not paramount in your mind, itprobably needs more and better PR.
Purim represents the promise of Jewish perseveranceunder pressure and persecution. Although it transpired inPersia approximately 2,300 years ago, Purim is not an an-cient anachronism, but part and parcel of the present. Asthe Baal Shem Tov paraphrased the Talmud: "One whoreads the Megillah backwards has not fulfilled his obliga-tion," for Purim is as current and contemporary as today'snewspaper.
Purim is pervaded by Divine Providence, as the Megillahprefaces with the Royal parties and profaning of the purepriestly vessels, the priceless perfumes, progressing withMordechai's premonition of peril, and the evil oppressionand persecution perpetrated by Persia's prejudiced pre-mier, Haman, may he and all his conspirators perish. Es-ther and the Jews prepare to preempt Haman's evil plot,while Mordechai is promoted to prominence, protectedby purple and imperial paraphernalia. Purim's profoundprinciples may appear to be compromised by the periph-eral pranks, silly improvisos, superficial pretenses, parodies
and parades. Yet paradoxically, scriptural interpretationcompares Purim to Yom Kippur, the holiest day of theyear!
Purim pertains to each and every one of us. It speaks toevery person of every profile and persuasion, from thelowest to the uppermost; from a protesting preppie to apresiding provost; from the poorest, perspiring paparazzito the prim & proper president of Purdue U., or the par-adigm of any other prosperous corporation.
Please permit me now to express my paranoia. If thisprattling will continue to prevail, I may develop a perma-nent and perpetual purring like a cat, that will stray afarinto perpendicular perspectives way beyond the parame-ters of this precious piece of PR. But without Purim, allthese permutations are nothing but parenthetical presup-positions and superfluous superlatives that serve no pur-pose.
I will thus stop right now, and leave myimpressive PR portfolio to the profes-sionals. For a simple paparazzi like my-self, this is enough, period. May theinspiration of Purim purimeate ourwhole year!
Rather than preach Purim principles inthe abstract, we should be particular andspecific, for proverbially, practice makesperfect. So here is a paragraph onPurim's Five important precepts:
1) The Megillah parchment is proclaimed on Purim day,and the preceding night.
2) We send our friends and peers, by proxy, a pair ofprovisions: Hamantashen (poppy or prune), Perrier,Pringles, pirogen, pears, apricots, peppermint candy, orother appropriate foods portions, whether or not theyhave that persistent PR pronunciation, as long as they areedible.
3) It is imperative that we open our purse, and provideto the deprived on Poorim. We should proffer a coin (aleast a quarter) each, to two poor persons. It is your pre-rogative how much to give, but the more the merrier. Ifyou can't personally locate poor persons, participate byplacing the proceeds into a pushka/charity can.
4) On Purim we partake of a Party, and pour a L'chaim!
5) We say the appropriate prayers, express appreciationand sing G-d's praises.
In one of the most difficult portions of the Torah, and chapters in our history, this week the Children of Israelmake a Golden Calf and serve it. The act warrants their annihilation, and Hashem threatens Moshe with justthat, adding that He is ready to build a nation from Moshe himself. "Hashem said to Moses, ‘I have seen this people,
and behold! it is a stiff-necked people: And now, desist from Me. Let My anger flare up against them, and I shall annihilate them, andI shall make you a great nation.’" (Exodus 32:9-10) But Moshe beseeches Hashem to forgive the nation for the calami-tous sin of the Golden Calf, and Hashem acquiesces, offering an historic formula which is the precursor to everyprayer of penitence. Hashem entails the supplication that is known as "the thirteen attributes of Hashem."
They include the words "Hashem, Hashem, G-d, Compassionate and Gracious, Slow to Anger, and Abundant in Kindnessand Truth…" (Exodus 34:6-7).
Those powerful, deep, and concise statements that embody anthropomorphic qualities to an Omnipotent Creatorcontain significant meaning far beyond mortal comprehension.
What is astonishing is that almost immediately after Hashem forgives the people, Moshe beseeches Hashem toaccompany them for the precise reason that Hashem was angered by them!
"If I have now found favor in Your eyes, my L-rd, let my L-rd go among us -- for it is a stiff-necked people, and You shall forgiveour iniquity and error, and make us Your heritage." (Exodus 34:9) Was it not stiff-neckedness that caused Hashem towant to annihilate them?
It had become a nuisance for most of those who strolled in the Swiss forest in the early 1950s. Hikers wouldcome home and spend time removing the sticky cockleburs that had fastened to their clothing. But it was somethingthat their forebears had lived with for years and another hindrance that nature had put in their way.
But George de Mestral did not look at the cockleburs that had snagged his sweater as a nuisance. In fact, herealized that Divine genius played a vital role in their physiology.
Returning home after a walk one afternoon, he took out a microscope to get a better look at Hashem's prodigy.When he realized that the burs were actually comprised of thousands of natural hooks that would engage countlessloops he realized that this was no nuisance of nature. Their sticky nature was actually the way that these seed podswere transported to find new breeding grounds. They would latch themselves to the fur of animals and be trans-ported.
De Mestral realized that he could carry this wisdom to the more mundane world. And so with a system of a fuzzyfelt and crocheted hooks, he combined more than just two divergent materials. He also combined two words, velvetand crochet, now employed in the lexicon and inventory of both schoolchildren and rocket-scientists. He invented,or perhaps introduced us to, Velcro®.
The Dubno Maggid explains that after Moshe heard the wondrous quality of Unrestricted Compassion, he realizedthat Hashem was actually offering a product that was well-tailored to our mortal needs. It was in fact Moshe'sbiggest argument for Hashem to accompany His nation.
"Angels don't need those attributes! It is the fallible human who needs that ever-lasting, unceasing mercy! It isonly because we are stiff-necked that we need Your unending kindness!"
That is why after Moshe heard Hashem's argument, followed by His attributes, he presented his plea for Divineaccompaniment. Often, we do not take advantage of the great goodness of Hashem. We leave His attributes inheaven, distancing our mundane needs from His all-powerful abilities. Moshe teaches us that it is distinctly ourcapriciousness and mortality that needs His omnipotence. We must realize that the attributes of Hashem are specif-ically assigned to sustain His nation. And all we have to do is utilize that unceasing, unyielding, and everlastingproduct to our advantage.•
Eat , Drink & Be Merry!Participate in a festive meal on Purim afternoon.
Sit together with your family and friends, sing Jewish songs,tell the story of Purim, and be merry!
Give Tzedakah (Charity)!Give some money to two poor people (or more) orput at least two coins in your favorite charity box.
Give Gifts of Food!Purim is a day we show extra special friendship to ourfriends. Send your friends gifts of food that include atleast two different types of food. For example: fruits
and candies; cookies and a bottle of juice, etc..
Hear the Megillah!Hear the complete story of how Mordechai and QueenEsther helped save the Jewish people from the hands of
the wicked Haman. Once at night and a second timePurim day.
It is a tradition to give three coins in "half " denominations -- e.g., three half-dollar coins -- to charity,
to commemorate the half-shekel that each Jew con-tributed as his share in the communal offerings in the
time of the Holy Temple.
Special Prayers (Al Hanissim, Torah reading)On Purim we include the Al HaNissim prayer, which describes
the Purim miracle, in the evening, morning and afternoonprayers, as well as in the Grace After Meals. In the morning
service there is a special reading from the Torah Scroll in thesynagogue (Exodus 17:8-16).
Torah Reading of "Zachor"On the Shabbat before Purim (this year, February 27, 2010)
a special reading is held in the synagogue of the Torah sec-tion called Zachor ("Remember"), in which we are enjoinedto remember the deeds of Amalek (Haman's ancestor) who
sought to destroy the Jewish people.
The Fast of EstherTo commemorate the prayer and fasting that the Jewish
people held during the Purim story, we fast on the day be-fore Purim. This year, because the day before Purim is Shab-bat, we fast the Thursday beforehand--on February 25. Thefast begins approximately an hour before sunrise and lasts
Equipment: 2 1/2 to 3-inch round cookie cutterTo make the Filling: Place the ingredients in a saucepan
and bring to a boil. Reduce heat and simmer for about 15minutes or until soft and the liquid is absorbed. Add water,if needed. Let cool.
To make the Dough: Combine the flour, baking powderand salt in a food processor. Add the butter and pulse. Ina small bowl, mix together the sugar, egg, egg white, andorange zest. Add it to the processor and pulse to mix,being careful not to over mix. Divide into 2 disks and chill30 minutes.
Preheat oven to 350 degrees F.Roll out the dough on a floured work surface to 1/4-inch
thick. Cut out 2 1/2 to 3-inch disks. (You can re-roll thescrapes to make more disks.) Place a disk of dough downand place 1 teaspoon of filling in the center. Pinch the diskin 3 places to form a triangular shape with the filling stillshowing in the center. They will look like 3 cornered hats.Place 2 inches apart on baking sheets. Continue until allthe disks are made.
Bake for 12 to 14 minutes.
Directions
Ingredients
FRIDAY, FEBRUARY 26, 2010 Light Candles at: 5:29 pm
DoubleTakeCan you spot the differences in these two pictures?
FANCY DRESSSIYUM3rd Grade Boys at EmekHebrew Academy Teich-man Family Torah cele-brated the completion ofParshas Chaye Sarah with a“Fancy Dress Siyum”. Eachboy dressed up, shared Di-vrei Torah and recited pe-sukim based on acharacter from the parsha.
For more information aboutEmek Hebrew AcademyTeichman Family TorahCenter or to schedule a VIPtour please contact RabbiLevi Solomon (818) 783-3663 ext. 3312 or email:[email protected]
Double Take your pictures!Please email us your eventpictures to [email protected]
10CHANGES
KEEP SCORE
1. The bucket’s color has been changed from green to blue. 2. The burgundy hat on the boy’s head has been
removed. 3. One of the florescent lights on the ceiling has been removed. 4. One of the boys in the back are
missing. 5. The letters on the wall on the right are missing. 6. The boy sitting in the fronts’ sleeves have been
lengthened. 7. The boy sitting in the front’ hair has been lengthened and darkened. 8. The pink scarf on the
boy sitting in the front has been shortened. 9. The triangles on the left have been changed from red to blue.
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