Who is the man who desires full life?
Who yearns to enjoy prosperity for many years?
Guard your tongue from evil,
And your lips from speaking with deceit.
Congregation Beth Israel of the Palisades
‫שבת פרשיות תזריע ומצרע‬
Shabbat Parashiot Tazria u-M’tzora
April 29, 2017 | Iyar 3, 5777
18th Day of the Omer
TORAH STUDY
This Shabbat: Parashiot Tazria u-M’tzora
Sh’mot 12.1-15.33, pages 649-670
FIRST ALIYAH: On a scale of 1 to 3, childbirth
impurity rates a 2—a higher degree than a discharge, and
lower than “leprosy.” So why do these laws of impurity
begin with childbirth?
FOURTH ALIYAH: In verse 14.16, the priest sprinkles
oil, yet blood (obtained by the “letting” usual in ancient
healing) is more appropriate. Why the change?
The haftarah, M’lachim Bet 7.3-20, begins on Page 676.
Next Shabbat: Parashiot Acharei Mot-K’doshim
Sh’mot 16.1-20.27, pages 679-704
FIRST ALIYAH: Verse 16.2 says, “Speak to Aharon, your
brother,” rather than the normal “speak to Aharon.” Why,
suddenly, is the fact that he is Moshe’s brother emphasized?
FIFTH ALIYAH: We are told how to deal with the blind and
the deaf, not to muzzle strong animals with weak ones, not tp
mixing seeds or cloth. What’s the common theme that runs
through all the laws in Vayikra 19?
The haftarah, Y’chezkel 22.1-16, begins on Page 710.
For haftarot, we follow S’fardi custom.
SEEKING TO UNDERSTAND THE RULES REGARDING THE NEW MOTHER
Recent insights into the meaning of ritual make it possible to place the strange provisions of chapter 12 in proper
perspective. The Torah regularly utilizes the category of impurity for dealing with life-threatening conditions. “Pure” and
“impure” correspond to the modern “immune” and “susceptible,” respectively. Although the new mother was a source of
joy to the community, and her new child a blessing, she generated anxiety—as did all aspects of fertility and reproduction
in ancient society. The childbearing mother was particularly vulnerable, and her child was in danger, too, since infant
mortality was widespread then.
By declaring the new mother impure, susceptible, the community sought to protect and shelter her.
In ancient times, concern for the welfare of mother and child was usually expressed as fear of destructive, demonic, or
antilife forces. This fear is found in other contemporaneous ancient Near Eastern texts. And although biblical religion did
not permit magical spells and the like as the proper means for overcoming these perceived threats to life, it did provide
ritual means, as well as practical methods, to accomplish for the Israelite mother and her community what magic was
supposed to accomplish for a pagan mother.
The legislation also aimed at safeguarding the purity of the sanctuary and the surrounding community from
defilement. To this end, the new mother was barred from the sanctuary and from contact with sacred things, out of the
fear that the antilife forces that prey upon the newborn and the mother in her state of vulnerability would be carried with
her into the sanctuary.
The regulations governing a new mother may also represent a strong response to the emphasis on fertility in ancient
Near Eastern polytheism. By contrast, there could be no place in the Israelite sanctuary for pagan-like celebrations of
birth, because such could promote a mythological attitude toward God. The biblical restrictions, therefore, create a
distance between the event of birth and the worship of God.
—Adapted from the JPS Torah Commentary to Leviticus
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.
HAPPY BIRTHDAY
Sunday
Wedneaday
Friday Ruth Gilden, David Kadoch
David Fleisch
Petra Luchs
HAPPY ANNIVERSARY
Friday to the Glickmans
Did we miss a birthday, anniversary, or other simchah?
Let us know. We can’t print what we don’t know.
THE IMAHOT:
Following is the text adopted by the Ritual Committee
for use by the Prayer Leader in reciting the Amidah, and
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This week’s Shabbat Booklet
is sponsored by
MARG GOLDSTEIN
in memory of her friend,
PAUL SINGMAN, ‫ז״ל‬,
may his memory be for a blessing.
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Присоединяйтесь к нам для освящение и обед
Today’s kiddush and luncheon
are sponsored by
LILI WEITZEN
to mark the recent yahrzeit of her mother,
HENRIETTE CHALOM, ‫ז״ל‬,
may her memory be for a blessing.
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GOT SHABBAT?
If you know children who might enjoy
Moreh Karen’s Shabbat morning programs,
here are the dates through June:
May 6
June 3 and 17
“Let us bear clearly in mind what Zionism is…;
it aims to enable the Jews to exercise the same right
now exercised by practically every other people in the world:
to live at their option either in the land of their fathers,
or in some other country;
a right which members of small nations as well as of large..., may now exercise….
[It seeks] to make the dream of the Jewish life in a Jewish land come true
as other great dreams of the world have been realized,
by men working with devotion, intelligence, and self-sacrifice….”
—Louis Dembitz Brandeis in 1915,
one year before he became an associate Justice of the United States.
Since the anti-Zionist Arab Riots of 1920 until today,
24,969 people have been killed creating the State of Israel
or defending its continued existence,
including nearly 10,000 people who died by acts of terror
directed against the Jewish state and the Jewish people.
They died for us and our right to live as a free people.
Tomorrow, at 6:30 p.m., join us to honor their memories.
If the British and French had been truthful...
The Arab-Jewish agreement
you (probably) never heard about,
that could have made
all the difference in the world
The Faisal–Weizmann Agreement was signed on January 3,
1919, by Emir Faisal (son of the King of Hejaz), who was for a
short time King of the Arab Kingdom of Syria or Greater Syria in
1920, and was King of the Kingdom of Iraq from August 1921 to
1933, and Chaim Weizmann (later the first President of Israel).
It was a short-lived agreement, mainly becaise of British and
French duplicity.
Weizmann first met Faisal in June 1918, hoping to southern
Transjordan for the meeting. The intended purpose was to forge an
agreement between Faisal and the Zionist movement to support
an Arab Kingdom and Jewish settlement in Palestine, respectively.
The wishes of the Palestinian Arabs were to be ignored, and,
indeed, both men seem to have held the Palestinian Arabs in
considerable disdain.
Weizmann and Faisal established an informal agreement under
which Faisal would support close Jewish settlement in Palestine
while the Zionist movement would assist in the development of
the vast Arab nation that Faisal hoped to establish.
In London, on January 3, 1919, Weizmann and Faisal signed
the written agreement that bears their names. It was a triumphal
moment for Weizmann; it was an accord that climaxed years of
negotiations and ceaseless shuttles between the Middle East and
the capitals of Western Europe, and that promised to usher in an
era of peace and cooperation between the Arabs and Jews.
The main points of the agreement were:
The boundaries between an Arab State and Palestine should be
determined by a Commission after the Paris Peace Conference
ending World War I.
The parties agreed to the terms of the Balfour Declaration of
1917, which called for a Jewish national home in Palestine.
The parties agreed to encourage large scale immigration of Jews
into Palestine, and to protect the rights of the Arab peasants and
tenant farmers. They also agreed to freedom of religion, and to
place the Muslim Holy Places under Muslim control.
The Zionist movement undertook to assist the Arab residents
of Palestine and the future Arab state to develop their natural
resources and establish a growing economy.
Weizmann signed the agreement on behalf of the Zionist
Organization, while Faisal signed on behalf of the short-lived Arab
Kingdom of Hedjaz.
Two weeks prior to signing the agreement, Faisal stated:
“The two main branches of the Semitic family, Arabs and Jews,
understand one another, and I hope that as a result of interchange
of ideas at the [forthcoming Paris] Peace Conference, which will
be guided by ideals of self-determination and nationality, each
nation will make definite progress towards the realization of its
aspirations. Arabs are not jealous of Zionist Jews, and intend
to give them fair play, and the Zionist Jews have assured the
Nationalist Arabs of their intention to see that they too have fair
play in their respective areas.”
Faisal conditioned his acceptance on the fulfillment of British
wartime promises to the Arabs. He appended this condition to the
typed document a hand-written statement. If "the Arabs obtain
their independence" as promised, he wrote, "I shall concur in the
above articles. But if the slightest modification or departure were
to be made [regarding our demands], I shall not be then bound
by a single word of the present Agreement...and I shall not be
answerable in any way whatsoever.”
The Arabs did not obtain their independence and the agreement
survived only a few months. The decision of the peace conference
itself refused the independence request, mainly because the British
and French had struck their own secret Sykes–Picot Agreement of
1916 dividing the Middle East between themselves.
Soon after the conference, Faisal began to express doubts about
cooperation with the Zionist movement.
St. John Philby, a British representative in Palestine, later stated
that Hussein bin Ali, the Sharif of Mecca and King of Hejaz, on
whose behalf Faisal was acting, had refused to recognize the
agreement as soon as it was brought to his notice. However,
Hussein formally endorsed the Balfour Declaration on August 10,
1920, as King of Hedjaz.
Weizmann, however, continued to maintain the treaty was still
binding. In 1947, he explained:
“A postscript was also included in this treaty. This postscript
relates to a reservation by King Feisal that he would carry out
all the promises in this treaty if and when he would obtain his
demands, namely, independence for the Arab countries. I submit
that these requirements of King Feisal have at present been
realized. The Arab countries are all independent, and therefore
the condition on which depended the fulfillment of this treaty, has
come into effect. Therefore, this treaty, to all intents and purposes,
should today be a valid document.”[21]
According to C.D. Smith, the Syrian National Congress had
forced Faisal to back away from his tentative support of Zionist
goals.[22] According to contemporaries, including Gertrude Bell
and T. E. Lawrence, the French, with British support, betrayed
Faisal and the Arab cause rendering the treaty invalid.
May He who blessed | ‫שברך‬
‫מי‬
May 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 Klein
Bonnie Pritzker Appelbaum
Deenah bat Sarah Leah
Rut bat Esther
Miriam Zelda bat Gittel D’vorah
Miriam Chanah Sarah bat Liba
Miriam Rachel bat Chanah
Harav Mordechai Volff ben Liba Miryam
Adina bat Freidel
Baila bat D’vorah
Chavah bat Sarah
Chayah bat Flora
Esther bat D’vorah
HaRav Ilana Chaya bat Rachel Esther
Liba Ruchel bat Michlah
Masha bat Etl
Masha bat Rochel
Matel bat Frimah
Mindel bat D’vorah
Pinyuh bat Surah
Rita bat Flora
Rifkah bat Chanah
Sarah bat Malka
Sarah Rifka bat Sarah
Shimona bat Flora
Sura Osnat bat Alta Chayah
Tzipporah bat Yaffa
Yospeh Perel bat Michlah
Michelle Blatteis
Diane Fowler
Fay Johnson
Katie Kim
Elaine Laikin
Mira Levy
Robin Levy
Karen Lipsy
Kathleen McCarty
Norma Sugerman
Mary Thompson
Aharon Hakohen ben Oodel
Avraham Shmarya ben Gittel
Avraham Yitzhak ben Masha
Chaim ben Golda
Ezra ben Luli
Gil Nechemiah ben Yisraela
Moshe ben Shimon
Naftali ben Rachel
Harav R’fael Eliyahu ben Esther Malkah
Harav Shimon Shlomo ben Taube v’Avraham
Yehudah ben Leah
Yisrael Yitzhak ben Shayndel
Yitzchak ben Tzivia
Yonatan ben Malka
Zelig Herschel ben Kreintzeh
Harry Ikenson
Shannon Johnson
Itzik Khmishman
Gabriel Neri
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
OUR VIRTUAL MEMORIAL BOARD
IS IN PLACE.
CALL THE OFFICE TO ADD THE NAMES
OF YOUR LOVED ONES
TO OUR MEMORIAL BOARD.
yahrzeits for today through next FRIDAY
‫ — זכרונם לברכה‬May their memories be for a blessing!
30
1
2
3
4
5
Helen Barmad Seitel*
Seymour N. Schwarz*
Mary Cash*
Bernard Rosenberg
Leta Cohen, friend of Sue Glick
Rose Ginsburg*
Henry Broatman*
Sally Weissbard*
Howard J. Roth*
Paul Leo Hoffman*
Ida Stern
Jennie Hinda Lieberman*
Anna Stickman*
Annie Zwirn*
Janet Rubin*
Bernard Krooks*
Bertha Sprinz*
Max Barnett*
Henry Martin Hammer*, husband of Ruth Hammer
Jacques Eliat, Annette Messing’s brother
Anna Hinda Levy*
Herman Fox*
Rae Atkins*
Lt. Col. Sherman J. Umansky*
Dr. Benjamin D. Silverstein*
Mary Rubenstein*
Jacques Eliat*
Fred Hochheimer
Benjamin Zerman*
Charles Garment*
* There is a plaque in this person’s name on our memorial board.
Form of bequest to CBIOTP
The 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: Date:
Witness 1: Witness 2:
Kaddish list
Regina Blank
Selim Chamuel
Yaakov Chamuel
Miriam Cohen
Samuel Deutsch
Lenore Dreyfuss
Dr. Jerry Finklestein
Blanche Friedman
Honora Gershman
Lawrence Glazer
Moshe Glickman
Clairice Estelle Greenberg
Frieda Gutfriend
Tomas Harari
Jeanette Shandolow Herman
Cara Horowitz
Rebecca Kaplan
Fred B. Katz
Haviva Khedouri
Peter Koenig
Alvin Krooks
Leon Levy
Alan Linick
Harold Rappoport
Deborah Frankel Reese
Carl Rose
David Shandalow
Paul Singman
Isabelle Sokoloff
Ed Soleimani
Alan Silverstein
Frieda Suhotliv
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 a person's life
often begins at birth, and continues even beyond
death. We come here on Yom Kippur and other
days, after all, to say Yizkor, the memorial prayer
remembering 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.
Congregation Beth Israel of the Palisades
‫ק״ק בית ישראל של הפליסד‬
207 Edgewater Road, Cliffside Park, NJ 07010-2201
Shammai Engelmayer, Rabbi
[email protected]
Jerry Blum, [email protected]
Nadia Massuda, Co-President
[email protected]
Craig H. Bassett, Co-President
[email protected]
Judy Golub, Vice-President
[email protected]
Errol Kaget, [email protected]
Al Glick, [email protected]
Garrison D. Miller, Co-Treasurer [email protected]
207 Edgewater Road
Cliffside Park, NJ 07010-2201
Office: 201-945-7310;
Fax: 201-945-0863
websiteL www.cbiotp.org
general e-mail: [email protected]
JOIN US NEXT WEEK FOR
ATZMAUT SHABBAT
A special Shabbat morning service
followed by an even more special
KIDDUSH AND LUNCHEON.
Attention All Vets!
If you’re not yet a member of
JWV Post 76,
YOU SHOULD BE!
For more information, call
201-869-6218
Shabbat ends tonight with havdalah at 8:35 p.m. DST