Congregation Beth Israel of the Palisades שבת וחג הפסח יום א׳

Shabbat and the First Day of PesachMarch 31, 2018 | Nisan 15, 5778

TORAH STUDY

For haftarot, we follow S’fardi custom.

CBIOTP STANDARDS & PRACTICES

1. Men must keep their heads covered in the building and must wear a talit when appropriate. Women may choose to do either or both, but it is not mandatory.2. Anyone accepting a Torah-related honor must wear a talit, regardless of gender.3. Only one person at a time may take an aliyah.4. No one should enter or leave the sanctuary during a K’dushah.One should not leave the sanctuary when the Torah scroll is being carried from or to the ark.5. No conversations may be held in the hallway outside the sanctuary, or while standing in an aisle alongside a pew.

6. The use of recording equipment of any kind is forbidden on sacred days.7. Also forbidden are cell phones, beepers and PDAs, except for physicians on call and emergency aid workers (please use vibrating option).8. No smoking at any time in the building, or on synagogue grounds on Shabbatot and Yom Kippur.9. No non-kosher food allowed in the building at any time.10. No one may remove food or utensils from the shul on Shabbatot. An exception is made for food being brought to someone who is ailing and/or homebound.

BRINGING BACK THE FIFTH CUPWe all know that there four cups of wine at the Seder. The most likely explanation for why is that each cup symbolizes an aspect of

what God promised Moshe in Sh’mot 6 regarding the Exodus: “And I will bring you out...; And I will save you...; And I will redeem you...; And I will take you.”

Once upon a time, however, there were five cups of wine, not four, because the Torah actually lists five aspects in Sh’mot 6, not four. The fifth is, “And I will bring you into the land,” meaning into Eretz Yisrael. The fifth cup thus represents Israel in its land. While the Jewish people was in exile, the fifth cup made no sense. With Israel reborn, with all of us free to live there if we so choose, the exile has ended. The fifth cup is thus restored, at least symbolically. Rav Huna taught this: “We learn from the Torah, from the Prophets, and from the Writings that a man should give praise and thanks to God for any miraculous event.”

What follows is the explanation given by Harav Menachem Kasher, ז״ל for restoring the custom, at least symbolically:

Where do we find this in the Tanach? In the Torah it is written, “that you may recount to your son, and your son’s son, what I have wrought upon Egypt.” Also, it is said, “that My Name may be declared throughout the earth.” From the Prophets, “Make mention of the mercies of God and the praises of God.” It is also said, “And you shall say on that day, give thanks unto God, proclaim His Name, and declare His doings among the peoples, make mention that His Name is exalted.” From the Writings, it is written, “That which we have heard and known, and our fathers have told us—we will not hide it from their children, telling to the future generations the praise of God and of His strength, and of His wondrous works that He has done.” Also, it is said, “Let them give thanks unto God for His mercy, and for His wondrous works for the children of men.”

And now, in our own time, when we have been privileged to behold the mercies of the Holy Name, Blessed is He, and His salvation over us in the establishment of the State of Israel…—as it is written, “I shall bring you into the land the same which I have lifted my hand to give unto Avraham, Yitzchak, and Yaakov, and I have given it unto you as an inheritance, I am God”—it is fitting and proper that we observe this pious act, the drinking of the Fifth Cup, as a form of Thanksgiving.

READINGS FOR THE FIRST TWO DAYS OF PESACH:Day 1 (Shabbat): Sh’mot 12.21-51, pages 385-390

Added Reading: B’midbar 28.16.25, pages 931-932The haftarah, Y’hoshua 5.2-6.1, begins on Page 1300

SEVENTH ALIYAH: Beyond Pesach what are the implications of the laws of the slave and the stranger?

NOTE: REGULAR TORAH STUDY WILL RESUME,GOD-WILLING, ON SHABBAT M’VARCHIM,PARASHAT SH’MINI, APRIL 14 (NISAN 29)

READINGS FOR THE LAST TWO DAYS OF PESACH:Day 7 (Friday): Sh’mot 13.17-15.26, pages 399-414

Added Reading: B’midbar 28.19.25, page 932The haftarah, Sh’muel Bet 22.1-51, begins on Page 1311

Day 8 (Shabbat): D’varim 14.22-16.17, pages 1074-1084Added Reading: B’midbar 28.19.25, page 932

The haftarah, Yishayahu 10.32-12.6, begins on Page 1316

NOTE: REGULAR TORAH STUDY WILL RESUME,GOD-WILLING, ON SHABBAT M’VARCHIM,PARASHAT SH’MINI, APRIL 14 (NISAN 29)

When to bow—and how to bowBowing at Bar’chu, although halachically controversial, is so ingrained an Ashkenazi custom that to eliminate it also is questionable. That being said, the procedure is:

1. At Bar’chu, bow from the waist (not from the knees).

2. Before saying Hashem’s Name, stand erect.

3. At Baruch shem, bow again from the waist.

4. Again, before saying Hashem’s Name, stand erect.

During the Amidah, we bow at various points. Bowing at other times actually may be a violation of halachah. The method is:

1. At the opening of the Avot blessing, at Baruch, and again at the end of Avot (Magen Avraham), bend the knees.

At the second word (Ata), bow from the waist.

At Hashem’s Name, stand erect.

2. At Modim, we have an exception to the bowing procedure. We do not bend our knees. Instead, we simply bow from the waist. At Hashem’s Name, we stand erect.

3. At the end of the Modim blessing (v’al kulam…hatov shimcha), we repeat the full procedure: Bend the knees at Baruch; at the second word (Ata), bow from the waist; at Hashem’s Name, stand erect.

There is, of course, yet another “bowing,” but it is not technically part of the Amidah. As we recite oseh shalom bimromav, we take three steps backward, as if we are taking leave of our King, bowing first to our left (oseh), then to our right (shalom), and then forward, as we take three steps back. The gemara credits the practice to Rava, who said we should bow first to Hashem’s right, which is our left.

THE IMAHOT:Following is the text adopted by the Ritual Committee for use by the Prayer Leader in reciting the Amidah, and those wishing to insert the Matriarchs in their Amidot:

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освящение и обедThis week’s abbreviated Yom Tov kiddush

is sponsored byCBIOTP

MAZAL TOV CORNER [If we don’t know about it, we can’t print it;

if we can’t print it, we can’t wish it.]

HAPPY BIRTHDAYToday Dr. Rene Chalom

MITZVAH MEMODo you have enough food to eat?

Too many people in our community do not.Bring non-perishable food items to the shul.

The vast majority of human beings who have ever lived have lived in poverty and oppression, their lives punctuated by sickness and suffer¬ing. Inescapable tragedies are built into human existence, and even the lives of the wealthy and powerful are marked by vulnerability and failure, separation and loss of loved ones, untimely life and untimely death. The oppressed and the poor accept the status quo as their de¬stined fate; the powerful and successful accept it as their due. It appears the world will forever remain unredeemed, and power rather than justice will always rule.

The ultimate logic of power is the kind of slavery the Jews ex¬perienced in Egypt. The slave there knew he was worth only what the master said he was worth, and the master was an overwhelming immovable force. In the case of Pharaoh, this earthly reign was reinforced by his acknowledged divine power and control of access to afterlife. Thus, there was no appeal from slavery.

The worthlessness of the human was carried to its extreme in the Egyptian policy of genocide, which began with the drowning of newborn Hebrew males. The failure of the slaves to revolt only proves they accepted as given and proper the situation in which they existed as passive objects of arbitrary power exercised by others.

The Egyptians used them at will, but did not care for them. Yet this reality was contradicted and overthrown by the Exodus—yetziat mitzra¬yim—the going out of Egypt.

By revelation and by human insight, the Exodus became the central orientation point of the Jewish tradition. It was acknowledged as a norm by which all life and all experiences could be judged; it be¬came the interpretive key by which all events are understood.

In a world where so much points to human worthlessness, and to the power of status quo, the Exodus testified that there is a God, that He is concerned for His created beings. It follows, then, that no human person can have absolute power over another. Pharaoh was mocked and humbled (Exodus 7.2) to teach the slaves and the masters that the day of human absolutism was over, that even the lowliest human being has tremendous value and importance. This is the revolutionary claim and hope unleashed by the Exodus—the hope by which the Jewish religion attempts to live. Indeed, because of the Exodus, Judaism lives continu¬ally the demanding tension of negotiating the gap between the existing world and the world envisioned by this dream.

Out of the Exodus event and reflection afterward came certain Jewish conceptions as to the primary meanings of the Exodus:

1. The freeing of the slaves testifies that human beings are meant to be free. History will not be redeemed until all are free. Exodus morality means treating people on the basis of freedom, value and love, rather than by power, manipulation and distrust—the usual standards of behavior. In time, the event became universalized and was applied to ever-widening circles of humanity and human ex¬perience. Thus, the Messianic age is the Exodus applied to the whole world.

2. The Exodus teaches that God is concerned. God heard the cries of Israel, saw their suffering and redeemed them (Exodus 3.7-8).

This symbolizes God’s love for all humans and concern that all oppression be ended. And so, the Exodus teaches us that God is concerned; that henceforth, all human power is conditional and tempo¬rary until reality coincides with God’s vision of a human being in His image living in a world of peace and plenty.

3. The redemption implies that the human being is worthy to be the object of infinite love; the human is the most precious creature in the world—the image of God. The Talmud’s interpretation of this image includes the infinite value, the equality and unique¬ness of each human being. (See the Jerusalem Talmud tractate Sanhedrin 37a ff.)

4. The Jewish people were singled out by the redemption. The Exodus is the beginning of Jewish existence as a holy (i.e. unique) people. For the Exodus remains anchored in history; the world goes on with slavery, oppression, injustice. The Exodus did not blot out evil or status quo; it set up an alternative conception of the world. Therefore, there is enormous tension between the Exodus’ claim and the operational norms of every day. This puts the Jews at odds with the world, out of step with reality. It makes Jewish faith a testimony which Jews must constantly give until the world is per¬suaded—and acts accordingly. So the Jews are outsiders, challengers, not infrequently the object of fear and anger. Jews and Judaism do compromise with the realities in an unredeemed world, but special ethical behavior is demanded nevertheless—to meet the standards of the Exodus. Thus, Jews partly live like other people and partly live differently. The difference often generates suspicion, jealousy, hatred. Yet until all people are redeemed and the

THE EXODUS: AT THE CENTER OF JEWISH FAITH,IT DEFINES THE JEWISH MISSION

Irving "Yitz" Greenberg

political/economic reality confirms the dignity and hope of humanity, no Jew can give up living this testimony without betraying the Exodus legacy.

There is a problem, however. The more humans know the human value and love which Exodus affirms, the greater is the pain of experiencing the exploitation and devaluation which is routine in human existence. The massive weight of the status quo which continues its existence as if there had been no Exodus challenges the belief that there ever was an Exodus. Or it suggests that the Exodus was no more than a passing aberration, a fluke rivulet that could not change the mainstream direction of history.

The world taunts the believer, suggesting that acknowledging and understanding the Exodus ties his hands and limits his gains in a world where personal power is supreme. So the Exodus must be recreated and re-experienced continually if Jews are not to surrender its norms—the Jewish dream—to the sheer weight of present reality.

“So that you remember the day you went out of Egypt all the days of your life,” says the Torah, and the Rabbis decreed that the Exodus should be recounted every night, as well. It is as if the hope would crumble if it were not reaffirmed every single day.

The Exodus is mentioned in the Tefillin we put on daily; the Exodus story, complete with the Song of Redemption at the Red Sea (Exodus 15), is sung daily in the prayers before Jews can give the affirmation of the Shema—that

“the Lord Our God is the One Lord.” The blessing for the Exodus redemption is uttered before Jews ask for their daily personal and communal needs in the Amidah. The tzitzit reminds of the Exodus (Numbers 15.37-41; recited as part of the Sh’ma). In the choice and restriction of food, Jews testify that God took them out of Egypt (Leviticus 11). Every week, on the seventh day, the Sabbath, Jews assert their Exodus freedom by not working (Deuteronomy 5,13-15)

The ultimate goal is to relive the Exodus—to make it so real that Jews will take it as their understanding of reality—as their now. “In each generation, a person must see himself as if he [personally] went out of Egypt.” This idea climaxes in the Passover holiday when Jews try to reenact and relive the Exodus literally.

Passover is the ultimate attempt to involve people in the experience of the Exodus. On the yearly anniversary of its occurrence, the entire Exodus from slavery to freedom is recreated in song, story, food and dress so that it 1e experienced as actual “happening.” From this reenactment, Jews draw the strength to go on testifying. Jewish faith is the testimony of the Jewish people—derived from its own experience of Exodus, telling itself and the world the ultimate truth—that hope, not despair, is the valid response to the world in which we live.

The final redemption will confirm what is now Passover’s daring assertion: that humans have ultimate value; that the structure of reality is embedded in meaning; and that divine and human creative love is the continuing source of life.

May He who blessed | מי שברךMay He who blessed our ancestors bless and heal all those whose names are listed here, those whose names will be called out,

and those whose names we do not know because either we are unaware of their illness or they are.We pray He mercifully quickly restore them to health and vigor. May He grant physical and spiritual well-being to all who are ill. אמן

Sydelle KleinBonnie Pritzker AppelbaumDeenah bat Sarah LeahRut bat EstherMiriam Zelda bat Gittel D’vorahMiriam Rachel bat ChanahHarav Mordechai Volff ben Liba MiryamM’nachem Mendel ben Chaya DinaSimchah bat ZeldaAdina bat FreidelBaila bat D’vorahChavah bat SarahChayah bat FloraDevora Yocheved bat YehuditEsther bat D’vorahHaRav Ilana Chaya bat Rachel EstherMalka Leah bat RachelMasha bat EtlMasha bat RochelMatel bat FrimahMindel bat D’vorahNinette bat Aziza Pinyuh bat SurahRuchel Leah bat MalkahRita bat FloraRifkah bat Chanah

Sarah bat MalkaSarah Rifka bat SarahShimona bat FloraSura Osnat bat Alta ChayahTzipporah bat YaffaYospeh Perel bat MichlahMichelle BlatteisDiane FowlerMarj GoldsteinRuth HammerGoldy HessFay JohnsonMicki KuttlerKatie KimElaine LaikinMira LevyRobin LevyKaren LipsyKathleen McCartyGail SchenkerLinda StateMary ThompsonMichelle LazarTali ShabbetaiNorma SugermanJulia Yorke

Avraham Akivah bat Chanah SarahAvraham Yitzhak ben MashaAharon Hakohen ben OodelChaim ben GoldaEzra ben LuliGil Nechemiah ben YisraelaMoshe ben ShimonHarav R’fael Eliyahu ben Esther MalkahHarab Shamshon David ben Liba PerelHarav Shimon Shlomo ben Taube v’AvrahamYisrael Yitzhak ben ShayndelYitzchak ben TziviaYonatan ben MalkaYosef ben FloraZalman Avraham ben GoldaLarry Carlin Harry IkensonShannon JohnsonItzik KhmishmanBurt FischmanAdam MessingGabriel NeriJeff NicolFred SheimMark Alan Tunick

We pray for their safe return...May He who blessed our ancestors bless, preserve, and protect the captive and missing soldiers of Tzahal—Ron Arad, Zecharia

Baumel, Guy Chever, Zvi Feldman, Yekutiel Katz, and Zeev Rotshik—as well as those U.S. and allied soldiers, and the civilians working with them and around them, still missing in Afghanistan and Iraq, and all other areas of conflict, past and present.

And may He bless the men and women of the U.S. Armed Forces and Tzahal, and those who serve the United States and Israel in foreign lands in whatever capacity, official or unofficial, members of our community or related to members, and their colleagues and companions. Guide them in peace and return them speedily to their families alive and unharmed. אמן

Are we in your will? Shouldn’t we be?When people prepare their wills, they usually look to leave a mark beyond the confines of their families. Thus it is that general

gifts are left to hospitals, and other charitable organizations. All too often ignored, however, is the synagogue, even though its role in our lives often begins at birth, and continues even beyond death. We come here on Yom Kippur and other days, after all, to say Yizkor, the prayer in memory of our loved ones. Our Virtual Memorial Plaques remind everyone of who our loved ones were, and why we recall them. All of us join in saying the Kaddish on their yahrzeits.

Considering this, it is so unfortunate that, in our final act, we ignore the one institution in Jewish life that is so much a part of us. The synagogue is here for us because those who came before us understood its importance and prepared for its preservation. By remembering it in our wills, we will do our part to assure that the synagogue will be there for future generations, as well.

Think about it. We have always been here for anyone who needed us in the past. Do not those who need us in the future have the same right to our help? Of course they do. Do not delay! Act today! Help secure the future of your communal home.

yahrzeits for today through next FRIDAY!May their memories be for a blessing — זכרונם לברכה

31 Hy Malek* Julius Reingold*1 Isabella B. Neustein* Leonard Harry Frankel, father of Edmond Frankel

Lena Konowitz* Simon Rothstein* Sidney Reichard*2 Cecilia Blum* Harry Feifer* Jacob Solomon*3 Leon Goldfischer*, Mindy Goldfischer’s great-grandfather

Harry Levin* Ida Greenberg, mother-in-law of Viktor David

Haskel Cypres* Israel Sklarsky* Frieda Krantz, mother of June Schnoll

Tziral Stulzaft* Solomon Goldstrom*

4 Pearl Ades, Angele Krichilsky’s sister-in-law

Anna Schwartz*, mother of Robert Schwartz

Mendel Scheiner*5 Pincus Cohen* Alice Oppenheimer*, mother of Edith Ullmann

William Bloch* George Botwinick* Michele Rizika, sister of Robin Forrest of Robin Forrest

6 Faye Lehman*, sister of Arnold Edelman

Henrietta Miller*, Gary Miller’s paternal grandmother

Dorothy Deutsch, 1st wife of Sam Deutsch

Abraham Blum* Isidor Biberfeld* Toby Blatt, mother of Howard Blatt

Sol Landsman, father of Sheila Annex

Naomi Soussa, mother of Dan Soussa

* A plaque in this person’s name is on our memorial board.

Form of bequest to CBIOTPThe following form is suggested for guidance in preparing a bequest:

I, the undersigned, give and bequeath to Congregation Beth Israel of the Palisades, or its successor, the sum of $_______ for its educational and religious work.

Signed

Witness 1: Date:

Witness 2: Date:

Is there a yahrzeit we should know about?

Kaddish listRobert CohenFrancine FederNancy FriedlanderEvyatar Shebbetai GidaseyJay GreenspanSusan Jane GreenbergLisa Beth HughesHarvey Jaffe

Judith LorbeerQingshui Ma Norman Harry RiedermanDavid RosenthalLenore Levine SachsEvan SchimpfBila SilbermanPaul SingmanLeah SolomonRandolph Tolk

We mourn the passing on March 23

of BILA SILBERMAN, ז״ל,May her memory be for a blessing.

She was a sister of GOLDY HESS.

May Goldy and her family be comforted among the mourners of Zion

and Jerusalem.

Congregation Beth Israel of the Palisadesק״ק בית ישראל של הפליסד207 Edgewater Road, Cliffside Park, NJ 07010-2201

207 Edgewater Road

Cliffside Park, NJ 07010-2201

Office: 201-945-7310;

Fax: 201-945-0863

websiteL www.cbiotp.org

general e-mail: shul@cbiotp.org

Chol Hamoed begins Sunday night with havdalah at 8:07 p.m. DST

Shammai Engelmayer, Rabbi rabbi@cbiotp.orgNadia Massuda, Co-President nadia@cbiotp.orgCraig H. Bassett, Co-President craigbassett@cbiotp.orgJudy Golub, Vice-President judygolub@cbiotp.orgErrol Kaget, Secretary membership@cbiotp.orgAl Glick, Co-Treasurer alglick@cbiotp.orgGarrison D. Miller, Co-Treasurer garymiller@cbiotp.org

There is NO service tomorrow!

Schedule of Services for the last two days:

Thursday and Friday evening, April 5 & 6, at 6:00 p.m.

Friday and Shabbat morning, April 6 & 7, at 9:30 a.m.

(Yizkor will be recited on April 6)