!oukau vsu,

Congregation Beth Israel of the Palisades שבת הגדול פרשת צו

Shabbat Hagadol Parashat TzavMarch 24, 2018 | Nisan 8, 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.

AN OVERVIEW OF THIS WEEK'S SPECIAL HAFTARAHThe haftarah presents God’s word of promise to the nation sometime subsequent to the rebuild¬ing of the Temple in 515 B.C.E.

The prophet announces that the sacrificial offerings will again be favorably received, as in ancient times; but first Hashem will contend against the nation’s breach of moral and ritual law, and bring the sinners to judgment (for an earlier condemnation by Malachi, see the haftarah for Parashat Tol’dot). Hope lies in repentance and observance of the Torah. A redemptive role for the prophet Eliyahu is projected, who will return before the day of judgment to restore the hearts of parents and children—a healing reconciliation between the generations and with God. The dynamics and details of Malachi’s speech unfold through three separate parts:

PART 1. THE JUDGMENT (Malachi 3.4-12)a. Malachi 3.4—The positive concern of the prophecy is marked by its opening assertion of divine favor and reconciliation. However,

this is immediately followed by a denunciation of the people fa their sins.b. Malachi 3.5-12—The criticism begins with a list of cultic and ethical abuses, proving that the people show neither reverence for

God nor social responsibility, and goes on to condemn them of ritual fraud, whereby the people withhold the full bounty of “tithe and contribution” from God. Cheating is a theme of both parts of the critique. A call to repentance and the promise of reward are mentioned only toward the end (vv. 7b, 10).

PART 2. HOPE FOR THE REVERENT (Malachi 3.13-21)a. Malachi 3.13-15—Alongside the sinners are the righteous, who complain that their piety is disregarded by God. Not only are they

without reward, but the evil endure and escape doom.b. Malachi 3.16-18—God responds to this complaint and announces that the reverent will remembered on the day of judgment.c. Malachi 3.19-21—As the section ends, fire will consume the wicked, but the sun of victory will heal the faithful.PART 3. FINAL ANNOUNCEMENTS (Malachi 3.22-24)a. Malachi 3:22—In a final coda to the speech (and the book as a whole), God tells the people to be mindful of the Teaching of

Moshe, with its “laws and rules for all Israel.”b. Malachi 3:23-24—God then announces that Eliyahu Hanavi (Elijah the Prophet) will appear before the final day of judgment to

bring divine reconciliation for all. The haftarah concludes on this note of healing, which also is the source for the Seder ritual of opening the door for Eliyahu in the hope that the final redemption would begin.

For a closer look at the haftarah’s content and its meaning, see page 4.—Adapted from the JPS Haftarah Commentary

This Week: Shabbat Hagadol Parashat Tzav Vayikra 6.1-8.3, pages 613-625

Added Reading: B’midbar 28.9-15, pages 930-931FIRST ALIYAH: If the priest must wear his “linen raiment,” to collect the ashes in the Mishkan’s courtyard, why must he change those clothes (which probably are already dirty) to dispose of them outside the camp (getting more clothes dirty)?

SEVENTH ALIYAH: The parashah ends with Aharon and his sons told to “remain at the entrance of the Tent of Meeting...for seven days.” Is there any relevance for us in this command, and how does it apply to the name of the next parashah?

A special haftarah, Malachi 3.4-24, begins on Page 1296.

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

Day 2 (Sunday): Vayikra 22.26-23.44, pages 723-730Added Reading: B’midbar 28.16.25, pages 931-932

The haftarah, M’lachim Bet 23.1-9, 21-25, begins on Page 1304

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:

This week’s Shabbat Booklet is being sponsored by

[THIS SPACE RESERVED FOR YOU]

Sponsor a Shabbat Booklet to celebrate a simchah, observe an anniversary,

mark a yahrzeit, or for any good reason.

It only costs $36 per sponsor.

Присоединяйтесь к нам дл освящение и обед

This week’s kiddush and luncheon is sponsored byIRVING GELB

to mark the yahrzeit of his late wife, PATTY GELB, ז״ל,

may her memory be for a blessing.Please join him and us.

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 BIRTHDAYSunday Joe Massuda, Alan Maltz

Tuesday Norman Rauch

Wednesday Sue Glick

MITZVAH MEMODo you have enough food to eat?

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

PREPARING FOR PESACH: THE HAFTARAH FOR SHABBAT HAGADOLAlthough composed of distinct sections (see page 2),

Malachi’s prophecies are complexly structured and interrelated. Parts 1 and 3 of the haftarah are structured around words of promise, and concerns judgment (mishpat) and rules (mishpatim). In between are a variety of verbal plays that create a rhetorical web of continuities and contrasts.

For example, parts 1 and 2 are linked by thematic contrast between those who have no “fear” of God (yire’uni) (v. 5) and those who “revere” (yir’ei) Him (vv. 16, 20 ); the former “are suffering under a curse” (ba-me’erah atem ne’arim [v. 9]), while the latter will come to “see” (re’iytem) their divine vindication (v. 9 ). In a different vein, two contrasting types of “testing” God (ba-chan) appear in these parts (vv. 10, 16); and re-use of the verb ‘asher juxtaposes the “happiness” that the righteous will enjoy to their present suffering and despair (vv. 12, 15).

In another set of connections, parts 2 and 3 are linked by references to those who do and do not “serve” God (oved [Mal. 3.14, 18]), as well as to His faithful “servant” (‘avdi) Moshe (v. 22). Further, two types of remembrance are mentioned: God’s scroll of “remembrance” (zikaron [v. 16]) and general call to the people to be “mindful” (zikhru) of Moshe’s Teaching (v. 22). And finally, all the parts of the haftarah play on the verb shuv, “return.” In the first part, God calls upon Israel to “turn back” (shuvu [v. 7]); in the second, the righteous are told they shall “come” (ve-shavtem) to see God’s justice (v. 18); and in the third, we learn that the great task in the future of Eliyahu Hanavi is to “reconcile” (heshiv) the generations to one another (v. 24). In this setting, the despairing words of the reverent, “It is useless (shav) to serve God” (v. 14), is a jarring counterpoint—evoking a discordance between divine and human voice.

From a broader perspective, verbal echoes integrate the central themes of the ever-so-brief Book of Malachi as a whole with those found in our haftarah. For example, the opening theme of condemnation for those who scorn God’s name and have no “reverence” for Him (mora’i [Mal. 1.6]) is resumed at the end, where only those who “revere” God (yir’ei Hashem [3.16]) are promised protection and vie on the “awesome” (norah) day of judgment (3.23).

Similarly, just as those who cheat the Temple service are initially threatened with God’s “curse” (me’erah) and the perversion of their “blessings” (birchoteichem) (2.2), also those who bear a “curse” (me’erah) are ultimately promised bountiful “blessings” (berachah) if they offer their dues to God in right measure (3.9-10). Thus will God’s lack of pleasure (chefetz) in ritual perversion (1.10) and His furious “ban” (go’er [2.3]) of impure offerings be reversed. As reward for true service, God will “banish” (ga’arti) the locusts (3.11) and turn Zion into the most “desired” (chefetz) of lands (3.12). The “offering” (minchah [1.10]) that God once threatened to refuse from his despising “son” (ben [1.10]) will again be accepted: “the offerings [minchah] of Judah and Jerusalem shall be pleasing to Hashem” (3.4), who shall be gracious to His “son” (b’no) who serves Him in truth (3.17).

Overall, the theme of restoration predominates in the haftarah: the restoration of acceptable offerings in the Temple (Mal. 3.4), the repair of the covenant through repentance (v. 7), the renewal of trust in divine justice (v. 18), and the reconciliation of parents and children to God and each other (v. 24).

A deep sense of estrangement or disharmony thus pervades the present order of things: disorder in society and

in the divine-human relationship. Presumably a crisis of trust in God’s just providence has perverted the people’s soul and led them to callous indifference in the moral and cultic realms. This may be inferred from the poignant rebuke enunciated by the prophet just prior to the beginning of our haftarah. As Malachi presents it, the people are quoted as saying, “All who do evil are good in the sight of Hashem”; and they mockingly jibe, “Where is the God of justice [mishpat]?” (2.17). To rebut this blasphemy, God comes to redress the cause of “judgment” (mishpat [3.5]) and the God-fearers’ sense that “It is useless to serve God” (v. 14). However, so deep and retrograde is the people’s rebellion that God finally announces that He will send His prophet Eliyahu to renew their hearts (vv. 23-24). This unilateral act of restoration provides a final proof of God’s “love” of Yaakov/Yisrael, pronounced at the beginning of the book.

—Adapted from the JPS Haftarah Commentary

“Lo, I will send the prophet Eliyahu

to you before the coming of

Hashem’s awesome, fearful day.”

ABOUT THE PROPHET MALACHI

"Malachi" was the last of the prophets, according to the Sages of the Talmud. After him, "the holy spirit departed from Israel," meaning prophecy had come to an end. Exactly who he was, however, is the subject of much dispute. "Malachi," after all, may not be a name, but a designation: "my messenger." Some Sages believe him to have been Ezra the Scribe; others chose Mordechai (yes, that Mordechai). Still others, then and now, believe both views are wrong because that would place him earlier than some of the verbal clues in the text would suggest.

After 60 years, we say goodbye this Shabbat

to our sanctuary and, for most of us, this building, where so many prayers have been said,

so many psalms have been read, so many songs have been sung,

so much fun has been had, so much sadness has been marked,

and so much Torah has been learned.

Next Shabbat, we begin a new chapter in a new home,

and we remind ourselves that it's not the building that provides the warmth visitors experience here,

it is the people they find here, it is all of you, all of us.

What we have here we cannot lose, because what we have here comes with us,

because what we have here is us.

We pay homage today to those who devoted themselves over the years, to building and maintaining this holy place,

and we commit ourselves to honor their legacy by growing this synagogue in its new home,

and enhancing Jewish life in our small corner of the world.

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

24 Anna Weiss*, grandmother of Mark and Philip Weiss

Victorine Malka, sister of Angele Krichilski

Augusta Elkes, Frances Elkes’ mother-in-law

Bertha Seiler* Jacob Cohen * Ida Feldman, Nettie Fox’s cousin

Sol Leiman* Beni Srulowitz* Julius Nevins*25 Izzy Siegel Jacob Weissman, Linda Weissman’s father

Bessie Goldstein* Annie Goldstein* Alexander Jaffe*26 Etka Neckowitz* William Rice* Ruth Hirsch, Mitchell Hirsch’s mother

Eileen Salomon, Marlene Ceragno’s mother

27 Frieda Dworkin* Cyrelle Bauer* Samuel Melnick*

28 Patti Gelb, wife of Irving Gelb

Hugo Gruen, father of William Gruen

Anna Rose Jontow*29 Jerome Levine, father of Jeanne Roitman

Joseph Traster* Raizel Rosenfeld, Stephanie Rosenblum’s grandmother

Joseph Burstein* Sam Kornberg*30 Hannah Golub*, mother-in-law of Judith Golub

Gerald Lazar, husband of Resa Rosenberg

Solomon Chartoff, father of Gary Chartoff

Harry Balk* Ruth Moskin* Father of Janice Cooper Sara Anidjar, mother of Estrella Reichick z”l

Tillie April, Melissa Bellehsen’s grandmother

Adolf Wistreich, Joseph Wistreich’s father

Philip Silber* Irving Goldberg* Charles Stickman** 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: Date:

Witness 1: Witness 2:

Is there a yahrzeit we should know about?Kaddish listRobert CohenFrancine FederNancy FriedlanderEvyatar Shebbetai GidaseyJay GreenspanSusan Jane GreenbergJeanette Shandolow HermanLisa Beth HughesHarvey Jaffe

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

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

Shabbat ends Saturday night with havdalah at 7:57 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

Schedule of Pesach Services:

Mornings beginning at 9:30 a.m.:

Next Shabbat, March 31 Friday and Shabbat, April 6 & 7

(Yizkor will be recited on April 6)

Evenings beginning at 6:00 p.m.

Thursday and Friday, April 5 & 6

No other services have been scheduled.