TT 470 Halachic Times for Jerusalem (Summer time) Correct for TT #470 • Ranges are for THU-THU, 2 Sivan - 9 Sivan (May 24 - May 31) For sunrise and sunset, first time takes into account the elevation above sea level of Jerusalem, 825m (the times in parentheses do not take elevation into account). For the deadlines of Shma and Shacharit, the first times are according to the GR"A, the day being reckoned from sunrise to sunset. (The times in parentheses are according to the Magen Avraham, the day being reckoned from dawn to stars-out.) Candle lighting - 7:00pm (earliest - 6:12pm) Havdala - 8:19pm (Rabbeinu Tam - 8:54pm) Earliest Shacharit • 4:32-4:30am Sunrise •5:32-5:30am (5:37½-5:35am) Sof Z'man Kri'at Sh'ma • 9:04-9:03am (8:10-8:08am) Sof Z'man Shacharit • 10:14-10:14am (9:38-9:37am) Chatzot (halachic noon) • 12:36-12:37pm Mincha Gedola (earliest Mincha) • 1:12-1:13pm Plag Mincha • 6:11½-6:15pm Sunset • 7:40-7:44pm (7:35-7:39pm) SHAVUOT TIMES Candle lighting - 7:02pm It is not customary to take Yom Tov early Sunrise - 5:31am Havdala (HeGefen & HaMavdil only) - 8:21pm Rabbeiniu Tam - 8:55pm WORD OF THE MONTH A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem. The Molad of Sivan was Tuesday, May 22nd, 7:49pm Israel Summer Time First opportunity for Kiddush L'vana, Motza"Sh Popular minhag to say K.L. on Motza'ei Chag K.L. for 7-day people, Tuesday, May 29th Personal & Communal Reality Check Back at the Seder, we said: In every generation, a person is obligated to see himself as if he came out of Egypt. Earlier in the Seder, we spoke of the RASHA and declared that had he been in there (in Egypt) he would not have been redeemed. We are taught that 80% of the people of Israel in Egypt never made it out. Apparently, the "had he been there..." applied to many people. So the question, the hard question that we each must ask ourselves is: Had I been there, would I have been redeemed? This is part of the B'CHOL DOR VADOR. Our picturing ourselves as coming out of Egypt, presupposes that we would merit being part of that group. Would we? One hopes that they (now acceptable as a singular form meaning he or she) would. But the question requires some serious introspection. And the questions continue. How would you have reacted facing the Sea, with mountains to the right and left, and the Egyptian army in hot pursuit? As Nachshon b. Aminadav, or "Why did you take us out of Egypt to kill us here?" And three days after Yam Suf when we were so thirsty, and came upon a pool of undrinkable water? The questions do not stop. In the third month out of Egypt, on THIS DAY, they came to Midbar Sinai. What kind of Jew is each of us? How would we each react to G-d's offer of a Torah way of life? How would we react to the whole Sinai experience? What would we do and say 40 days later when we thought that Moshe was possibly not returning? The questions are countless. And probably impossible to answer with certainty. But each question is reflected in our lives today. What kind of Jew would I have been? What kind of Jew am I? That's almost the same question. And one need not answer the question with words. Just see what kind of Jew and person you are. Do you like what you see? Is there room for improvement? And to further complicate matters, let's not forget that each of us is part of Klal Yisrael. And as such, all the above questions have to be re-asked in the context of the community. This is not meant to allow an individual to slacken of by saying, what can I do to affect the whole situation. On the contrary. The challenge becomes greater. Because each of us CAN have an influence on others, and on all of Klal Yisrael. These are thoughts for all times, but at Holiday time, especially at Shavuot, when reliving Matan Torah prompts these hard but necessary questions. Sedra-Stats 34th of 54 sedras; 1st of 10 in Bamidbar Written on 263 lines in a Sefer Torah 30 Parshiyot; 23 open, 7 closed 159 p'sukim - ranks 3rd (3rd) 1823 words - ranks 13th (4th) 7393 letters - ranks 9th (3rd) Note the difference in rank from p'sukim to words. BaMidbar's p'sukim are among the shortest in the Torah - 11.5 words/pasuk. Compare: Vayelech: 18.4, Book of Bamidbar: 12.7, the Torah: 13.7 MITZVOT Contains none of the 613 mitzvot (Largest of 17 sedras without mitzvot) Aliya-by-Aliya Sedra Summary A thought... BAMIDBAR. The sedra. The whole book. The forty years we spend wandering. It should not have been. We should have left Egypt, received the Torah, and gone into Eretz Yisrael. That was G-d's plan. We messed up. (At this point in the Chumash, the sin of the spies has not yet occurred, but the thought is still a thought.) Our track record does not improve too much throughout the Book of Bamidbar. It seems to be one thing after the other. And Bamidbar coming right before Shavuot makes matters worse by contrast. Just a thought. Kohen - First Aliya - 19 p'sukim - 1:1-19 The command from G-d is to count the people, specifically the males from 20 years and up. 20 is the Torah's age for military service. Assisting in the census are Aharon and a representative of each tribe. The census was carried out as commanded. [SDT] Commentaries point out that the command to count the people was given to Moshe and Aharon (as opposed to just Moshe) because the census was done by collecting half-shekels from the people. Since money was involved, it is not proper to have only one person dealing with the matter. This became the ethical standard of dealing with public funds. On the other hand... Another commentator suggests that this census was not done with shekels, but rather with a direct head count. Although we learn that it is improper, and even potentially dangerous, to count people directly, in this case there was a direct command to count the people. Hence, no harm would befall them during the carrying out of these Divine orders. This, in contrast to Ki Tisa, where the Torah says, "WHEN you count, then you MUST collect the half-shekel, etc. There the language in the Torah indicates that the counting was optional or practical, but not obligatory. Therefore, the indirect method was necessary. [SDT] K'RU'EI HA'EIDA, a term for leaders of the people, is written with a YUD in place of the VAV as in the word's pronunciation. Baal HaTurim says that we can look at the YUD as a chopped VAV, to tell us that among the leaders was a "not so worthy" individual. He says that Shlumiel b. Tzurishadai, the leader of Shimon, was Zimri b. Salu, who caused G-d's anger to destroy many thousands of people, until Pinchas' act put an end to Zimri (and to the plague). Having G-d's name in his didn't help him. Note that there is a broken VAV in the Pinchas story, the VAV of BRITI SHALOM. Could there be a REMEZ connection. Levi - Second Aliya - 35 p'sukim - 1:20-54 The Torah lovingly records the census results for each Tribe, beginning with Reuven and identifying him as Israel's firstborn. In light of all the "problems" that Reuven had, and the fact that Yehuda, Yosef, and Levi each ended up with an element of that which might have been Reuven's, it is interesting that Reuven retains the designation "B'chor". After the count of each Tribe, the Torah gives the grand total as 603,550. (The figure that is generally used to describe the multitude that left Egypt is 600,000. It is obviously rounded from the actual total.) With women and children, the number of people who left Egypt is probably between 2 and 3 million. The Leviyim were not to be counted together with the rest of the Nation, but were to be counted separately. It was the Levi'im who were charged with carrying the components of the Mishkan and with dismantling and erecting the Mishkan each time the People traveled. Non-Leviyim were not to anger G-d by approaching the Mishkan in an improper manner. This applied to the encampment as well; the Levi'im were camped around the Mishkan and the Tribes kept their distance in their camps. LiVnei Yehuda... for all the tribes the term LiVnei is used, except for Bnei Naftali. Baal HaTurim says that they had more women than men. In the later census, "Bnei" is used for all the tribes since the men died out - all had more women. [SDT] Commentaries point out that the low population figures recorded for Levi were closer to what would be expected according to natural demographics. The figures for the rest of the people were unnaturally high. This is a result of the Torah's telling us, "and as they were tortured, so they multiplied". Among the many miracles that occurred in Egypt, was the fact the the people proliferated so greatly under very adverse conditions. Since the tribe of Levi was not subjected to the harsh conditions of slavery, its growth was "normal". Shlishi - Third Aliya - 34 p'sukim - 2:1-34 The next command deals with the position of the Tribes during encampment and the traveling order of the units. Three Tribes each formed a "camp" under one banner at one of the compass-points around the Levite camp. The leader of each "banner camp" is the leader of the "main" Tribe of the three, as indicated by the name of the camp. The camp of Yehuda was to the east and was to be the first to travel. Reuven Camp on the south followed them. Then the Leviyim with the Mishkan were to follow, so that they and it would be within the people, not at its periphery. Then follow Ephraim Camp from the west, and the last to travel were those of Dan Camp, from the north. The Torah reiterates that Levi was not counted among the Tribes, and that the People did as they were commanded. [SDT] The lead tribe of each camp was based on OTOT, signs, transmitted by Yaakov Avinu. The Baal HaTurim points out a correspondence between Yaakov's blessings to his sons and these camp-heads. Each son that Yaakov addressed in second person was to be a leader of a camp. "Revuen, YOU are my firstborn", "Yehuda, YOU your brothers will acknowledge", "Dan... YOUR salvation", "Yosef... the G-d of YOUR father... blesses YOU". R'vi'i - Fourth Aliya - 13 p'sukim - 3:1-13 The Torah proceeds to name the sons of Aharon and Moshe. (Actually, Moshe's biological sons are not mentioned. The commentaries point out that Aharon's sons are considered to be Moshe's as well, because he (Moshe) taught them Torah.) The Tribe of Levi is to be assigned the tasks of assisting the kohanim in their work and in safeguarding the Mishkan and its vessels. In essence, the Levi is to replace the B'chor who was sanctified from the day of the Exodus (and even before that). The b'chor was originally supposed to perform the sacred tasks of the Leviyim (and kohanim), but lost the privilege as a result of the Golden Calf. SDT - "These are the names of the sons of Aharon, the B'chor (firstborn) Nadav..." The regular reading of the pasuk, based on the Taamei HaMikra (the Torah notes) indicates that Nadav is being identified as Aharon's B'chor. But there is a vertical line which separates between B'chor and Nadav, suggesting that it is Aharon the B'chor; Nadav, having died without children is not really a B'chor at this point. (Since the children of a deceased B'chor get their father's double portion, had Nadav had children he would retain the title of B'chor.) Chamishi - Fifth Aliya - 26 p'sukim - 3:14-39 Moshe is commanded to count the Levi'im - males from the age of one month. The Gershon branch is to be in charge of the curtain material of the Mishkan, including the coverings and the courtyard enclosure. K'hat is in charge of the main holy furnishings of the Mishkan, including the Aron, Shulchan, Menora, and the Altars. Merari is in charge of the structural materials: the boards, support rods, foundation sockets, pillars. In all, 22,000 Levi'im are counted. Clarification... If one adds up the counts of the three families of Levi - Gershon, 7500; Kehat, 8600; Merari, 6200 - the total is 22,300, not 22,000, the number used in the exchange with the firstborns. Rashi explains that the 300 "missing" Levi'im were themselves B'chorim, and were not part of the official exchange - see coming Aliya. Choose your neighbors well. Rashi points out that the proximity of Degel Machane Yehuda to the encampment of Moshe and Aharon and family, had a positive influence on the three tribes of Yehuda, Yissachar, and Zevulun - the three tribes famed for their Torah scholarship. On the other hand, Reuven's closeness to Korach and his to Datan and Aviram, produces disaster. Shishi - Sixth Aliya - 12 p'sukim - 3:40-51 G-d next tells Moshe to count the firstborns of the Tribes, from one month and older, so that there can be an official exchange ceremony of Leviyim for B'chorim. Moshe counts and finds that there are 22,273 b'chorim. A mass "redemption of the firstborns" is conducted by an exchange of 22,000 Levi'im (non-b'chorim) for 22,000 b'chorim and a payment of five silver sheqels for the remaining 273 firstborns to Aharon and his sons. Imagine gathering 22,273 people and asking each to choose a card from a batch of 22,273 cards, 22,000 of which have the words BEN LEVI on them and 273 have 5 shekel on them. This, says Rashi, is how they determined who would pay the 5 redemption shekels. Rashi points out that the 5 sh'kalim of the B'chor, each worth 20 GEIRA. 20 pieces of silver is the amount the brothers received for the sale of Yosef. Rashi considers there to be a connection between the sale of Yosef and the requirement of redemption of the firstborn. Remember that Yosef was Rachel's firstborn. The exchange of firstborn animals mentioned in 3:40 refers to firstborn donkeys and NOT kosher domesticated animals, which may not be redeemed. Rashi further says that one sheep of a Levi can exchange more than one donkey-b'chor (since there is no mention of a surplus). Sh'vi'i - Seventh Aliya - 20 p'sukim - 4:1-20 A second census of Leviyim is begun with the counting of the family K'hat - males between the ages of 30 and 50. This was the work-force in the Mishkan. The people of K'hat first waited for Aharon to enter the Mishkan, remove the Parochet and cover the vessels with special cloths. Only then could vessels be handled by the Leviyim. Elazar, the son of Aharon, was personally responsible for the special oils and incense of the Mishkan. Torah warns the kohanim not to endanger the people of K'hat by not properly preparing for their handling of the most sacred vessels. Haftara - 22 p'sukim -Hoshei'a 2:1-22 The prophet foresees the day when a united and prosperous people will return to Zion. However, he now brings the message of the people's unfaithfulness, their embracing of Ba'al and the punishment of exile that they will suffer because of their sins. But just as G-d lead the people in the wilderness when they (we) came out of Egypt, He will take the people back, having abandoned idolatry, as G-d's bride, in righteousness, lovingkindness, and faithfulness. The main connection between sedra and haftara, Rabbi Jacobs points out in A Haftara Companion, is the contrast between the counted, numbered people in the sedra, and the innumerable people of Israel referred to by Hoshei'a. Midbar is a theme that occurs in both sedra and haftara. Rabbi Jacobs reminds us that Judaism got its start in the Midbar, both in the form of G-d's prophecy to moshe at the Bush and, of course, Matan Torah at Har Sinai. It is interesting to note that as many times as we "angered" G-d in the Wilderness, 10 times according to G-d's own statement in the Torah, He still had a special appreciation for the People of Israel for having "followed Him into the Midbar". He viewed our wandering at His command, without really knowing where we were going, as an act of kindness on our part in our early years as a nation. We view the Midbar experience with great ambivalence. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 87 •Lien Created by a Written Loan (part 2) There may be times when the creditor may levy on transferred realty even when the debtor has realty where he is. The debtor, Naftali, sells realty to lien. The realty is located in the city of Haifa, where both Naftali and Yehudah reside. Naftali has realty in another city, Tel Aviv. Yehudah may trace the realty sold to Ruven in Haifa where he resides; or Yehudah may ask Beth Din to attempt to sell the realty in Tel Aviv and give the proceeds to Yehudah. If Yehudah traces the realty to Reuven in Haifa, Reuven, if his deed contains a warranty, may ask Beth Din to turn over to him the realty in Tel Aviv. All the laws in this paragraph are subject to the discretion of the Beth Din, which has to ascertain the hardship and expense involved in having the creditor receive the realty in the other city in payment of the debt. A purchaser, Reuven, at the time that he purchased the liened realty from the debtor, Naftali. left Naftali with sufficient assets to pay Yehudah, the creditor. The assets that remained with Naftali became ruined by flood or erosion or some other natural calamity. Yehudah may trace the realty to Reuven, the purchaser. However. if Yehudah by kinyan waived his rights to enforce collection from the remaining assets of the debtor, Naftali, then he may not trace the realty purchased by the purchaser, Reuven. A debtor, Naftali. sells one of his parcels of realty to Reuven and at the time of the sale the debtor still had sufficient assets to pay his creditor, Yehudah. Thereafter, the realty remaining in the hands of Naftali is seized by Jewish bandits. Yehudah may not levy on the assets of realty purchased by Ruven from Naftali, since it is assumed that the debtor will soon retrieve the realty seized by the Jewish bandits. However, if the acts of the debtor Naftali make it impossible for Yehudah to levy on the remaining assets left in Naftali's hands by Reuven, then Yehudah may trace the assets to Reuven. For example, if Naftali, the debtor, lost the realty to a Gentile in a Gentile court and the lien of Yehudah is no longer enforceable against the Gentile, or if Naftali lived in a society where if one became assimilated into the local religion, he could no longer be sued in Beth Din if he did not want to submit to its jurisdiction, the secular law in that society was that the creditor cannot levy on the assets in the hands of a Jew who became assimilated. In such case the creditor may levy on the realty purchased by the purchaser. A creditor, Yehudah. was not diligent in enforcing his rights against the debtor, Naftali. On the date on which the debt had to be repaid, Naftali had adequate assets to pay Yehudah, and had Yehudah acted diligently and enforced his rights at the time when the loan was due, he could have collected the amount due. Naftali's property subsequent to the date on which he had to pay Yehudah became worthless because of some natural calamity. Yehudah may trace the realty sold by Naftali to Reuven whether the sale was before or after the loan from the debtor to the creditor became due. A debtor receives a gift on condition that it not be subject to any liens, debts, or kethubah obligations owed by the debtor, whether incurred before or after the gift is made. The condition is valid and will be recognized by Beth Din and no lien or levy will attach to such gift. This applies even if the instrument creating the debt stated that it would lien after-acquired property and the gift was after-acquired. This law does not apply to property purchased by the debtor, that is, if the seller states that the property shall not be subject to any lien or debt of the purchaser, the condition is not recognized and the creditor may levy on this property. A father gave a gift of property to his only son on condition that it not be subject to any lien or levy. The father died. The creditors of the son may levy on the property. A debtor has many creditors, all of whom have a lien on his parcel of real estate. Beth Din sells the parcel of real estate pursuant to a levy made on behalf of the earliest creditor. The other creditors cannot thereafter make a levy on the real estate in the hands of the purchaser at the sale. The sale by Beth Din cuts off the liens of subsequent creditors. However, if a debtor voluntarily sells the realty to pay the earliest debtor, then the other creditors can trace the realty in the hands of the purchaser, since there was no levy made by Beth Din that cuts off the liens of subsequent creditors. The result is the same if the property is sold by a guardian for infants. If the heirs of the debtor still have some of the assets they inherited from their father, the creditor must look to those assets and he does not have the option of tracing realty the heirs inherited from the debtor and sold. The same applies to purchasers or donees who have a claim against the decedent. Reuven. on his deathbed, instructs that $100 be given to Shimon. After the death of Reuven but before Shimon collected the $100, the heirs of Reuven sold all of the assets they inherited from Reuven, including some realty. Shimon may trace the realty to the purchaser from the heirs. The debtor, Naftali, gave a gift to Reuven before he borrowed money from Yehudah, the creditor. The gift was for a fixed time and was to be returned to Naftali. Between the time of the making of the gift and the time the gift was returned, Naftali borrowed money from Yehudah with a written instrument being executed and delivered. In spite of the fact that the realty was not owned by Naftali on the date of the making of the loan, Yehudah has a lien on the realty. Since the gift that was prior to the making of the loan was for a specified period of time, the gift will remain with the recipient of the gift until the specified time. If there was no specified time for the gift, the recipient can always state that he wants to delay the return of the gift. The creditor may compel the recipient to return the gift to him when he is ready to return the gift under the rule of being able to collect from the debtor's debtor. The last law above stated that the creditor may make a levy on the debtor's debtor. The result will be similar in the following fact situation: On January 1 Reuven loaned money to Shimon by an oral loan, which loan was due on June 1. On February 1 Shimon loaned money to Levi evidenced by an instrument in writing that resulted in Shimon having a lien on parcel #1 owned by Levi on February 1, the date of the loan. This loan was also due on June 1. On March 1 Levi sold parcel #1 to Yehudah. On une 1 Levi does not have any assets to repay the loan to Shimon and Shimon does not have any assets to repay the loan to Reuven. Reuven may trace the realty to Yehudah. Reuven loaned money to Shimon and when the time for repayment came Shimon had no assets except for an instrument of indebtedness. The note of indebtedness evidenced a loan that Shimon had made to Levi, and which note of indebtedness created a lien in favor of Shimon on Levi’s realty, parcel #1. Reuven may collect from Levi on this note in the role of a creditor of the debtor's debtor, whether Shimon received the instrument of indebtedness from Levi prior to his borrowing from Reuven or after he borrowed from Reuven. The law is the same whether the instrument of indebtedness is still in the hands of Shimon, or if Shimon died and the instrument is in the hands of Shimon's heirs. When Reuven levies on Levi, he may levy on assets in the hands of Levi that he acquired before or after the loan was made from Reuven to Shimon. The subject matter of this lesson is more fully discussed in Vol. IV, Ch.111 of A Restatement of Rabbinic Civil Law by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores. Questions to quint@inter.net.il MEANING IN MITZVOT by Rabbi Asher Meir Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's commentary Meaning in Mitzvot on Kitzur Shulchan Arukh. COOKING ON YOM TOV During the weekday, we are permitted to perform any kind of labor we like. But on Shabbat, we are forbidden to do any kind of creative labor, particularly those 39 archetypical labors which were necessary to build the Mikdash. On Yom Tov we are also forbidden to do these labors, but the Torah makes an exception for “that which is eaten by any soul” (Shemot 12:16) – what our Sages call “okhel nefesh”, or “food for the soul”. Let us examine the nature of this special leniency. Weekdays are days of giving, of creating holiness. Through our involvement in mundane labors, which we perform according to the mitzvot of the Torah, we progressively sanctify material existence, advancing the day of the Redemption when the spiritual repair of the world will be complete. Weekdays are not days of receiving. Our material enjoyments during the week have to be in moderation, otherwise we lose our consciousness of their source in holiness. Then these enjoyments are degraded into mere animal pleasures. Shabbat is a day of receiving, of absorbing holiness. On Shabbat we are able to indulge our body without losing our consciousness that our enjoyments are a gift of HaShem – because of the neshama yeteira which is intimately connected to our capacity for enjoyment (Rashi Beitza 16a). Shabbat is not a day of giving. We are forbidden to engage in mundane labors which repair the world, materially and physically, because Shabbat is a day in which we view our work as if it is already completed, as if the world is already perfected (Mechilta Yitro). Yom Tov is between these two aspects. On weekdays our material nature is moving towards perfection; on Shabbat it is perfected; on Yom Tov it is perfectible. These days, which commemorate the miracles of our history when the natural world was subjected to HaShem’s will in a supernatural way, are days when we also have the ability to subdue our material nature and enable it to acknowledge HaShem’s goodness. We don’t have an extra spirit on Yom Tov, but our ordinary spirit is especially amenable to conquering its baser nature and appreciating material enjoyments without becoming coarse. So on these days we are allowed to perform labors which are direct preparation for material enjoyments. Unprepared food is perfected through cooking so that it is completely ready for consumption by the spirit – “okhel nefesh” meaning nourishment for the soul. Other labors advance matter but do not perfect it, and so are inappropriate for Yom Tov, the day of “perfectibility”. And on Shabbat all labors are forbidden, for it is a day of perfection. (Based on Likutei Halakhot Breslav, Laws of Yom Tov) Rabbi Meir is in the process of writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own questions, at www.jewishethicist.com or at www. aish.com. ASK THE REBBE from the virtual desk of the OU Vebbe Rebbe The Orthodox Union – via its website – fields questions of all types in the areas of kashrut, Jewish law and values. Some of the questions are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. The Ask the Rabbi project is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Question: On the seventh day of Pesach, the gabbai called up someone for a hosafa (additional aliya). There was some commotion as to whether it is proper to make hosafot on Yom Tov. What is the halacha/minhag on the matter? Answer: On Shabbat, one is allowed to make hosafot (Shulchan Aruch, Orach Chayim 282:1). However, even on Shabbat, it is preferable to avoid hosafot for two reasons. Firstly, some say that only in the time of the gemara, when only the first and last called people to the Torah made brachot, were hosafot permitted since no berachot were added (see Magen Avraham 282:1). Nowadays, the additional brachot are not sanctionable. Secondly, if there are too many hosafot, the toll on the patience of the community is detrimental (Mishna Berura 282:5). Despite these reservations, one is allowed to make hosafot, especially if there are many people with chiyuvim (obligations) or the aliyot bring in donations or prevent fights (ibid.). On Yom Tov, there is an additional problem, which causes the Rama (282:1) to bring two opinions, one of which prohibits hosafot. The Ran in Megilla explains that since the number of aliyot is decided based on the significance of the day, adding aliyot distorts the hierarchy. Thus, adding an aliya on a regular Yom Tov would make the day seem as prominent as Yom Kippur. On Shabbat, which is anyway the top of the pyramid, adding more aliyot doesn’t change the hierarchy. Therefore, on Yom Tov (except on Simchat Torah), we don’t make hosafot unless there is great need. However, if Yom Tov falls on Shabbat, then the Ran’s reservation does not apply since there is anyway the maximum number aliyot and one can make hosafot (Mishna Berura 282:6). On Yom Kippur there is an additional reason not to make hosafot. The breaks in the aliyot are carefully chosen and should not be tampered with (Magen Avraham 282:2). This factor applies even if Yom Kippur falls on Shabbat. In your case, since the 7th of Pesach fell on Shabbat, the gabbai was correct. On the other hand, many shuls do seem to refrain from hosafot on Yom Tov which falls on Shabbat. It is not clear if that is out of ignorance or because of an added concern on Yom Tov which falls on Shabbat, with its long davening and mitzva of Simchat Yom Tov, not to drag out the davening (see Mishna Berura 529:1). [Ed. note: Also when we read from 3 Sifrei Torah, e.g. Shabbat-Chanuka-Rosh Chodesh, some insist that the reading of the 2nd Torah be part of the 7, namely Sh'vi'i, so no hosafot should be made.] “Ask the Rabbi” Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by email, on a weekly basis, please send an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) Sometimes one hears of another person's sin, and has more pleasure in knowing about it than the one who did the sin. In such a case, what difference does it make who committed the sin, since both of them take pleasure from it. - Rabbi Moshe HaKohen of Razvadov Speech is the pen of the heart. Music is the pen of the soul. - Rabbi Shneur Zalman of Liadi Rite and Reason by Shmuel Pinchas Gelbard Q It is customary to eat dairy foods on Shavuot. Here are SOME of reasons. A This alludes to the Torah which was given on Shavuot and is compared to milk. As the pasuk in Shir HaShirim (4:11) says: "Honey and milk shall be under your tongue. A To commemorate the first Shavuot celebrated in the Wilderness when our ancestors ate only dairy dishes. This is because eating kosher meat after receiving the Torah requires much preparation... A Mount Sinai is also called Har Gavnunim (T'hilim 68:16) and the word GAVNUNIM is similar to G'VINA (cheese). A The numeric value of the word CHALAV (milk) is 40, alluding to the forty days and nights Moshe spent on Har Sinai receiveing the Torah. FYI Contrary to popular belief, BAMIDBAR is not always the sedra before SHAVUOT. (It is this year, so not to worry.) 10.5% of the time - specifically, in a 13-month year when Rosh HaShana was Thursday-Friday, then NASO will be the Shabbat before Shavuot. Another 4.7% of the time, also in a 2-Adar year, but only in Eretz Yisrael, when Pesach is Shabbat to Friday, then NASO will be Shabbat Erev Shavuot. (In Chutz LaAretz, Erev Shavuot will be Bamidbar, because they read a special reading for their 8th day of Pesach, when we've already resumed Parshat HaShavua.) From the Desk of the Director Parshat Bamidbar introduces us to the encampment of Israel in the wilderness, which consisted of four formations of three tribes that surrounded the Mishkan. The tribes were to maintain their individuality so that, “everyone … was to encamp by his own standard, with the sign of their father’s house.” Judah’s emblem was the lion, symbolizing kingship. The tribe’s placement reflected the role the tribe was to play; so Judah as the future leader was assigned to the east, the direction from which light comes to the world. Dwelling closest to Judah was Issachar who represented Torah scholarship and then the wealthy Zevulun known for their support of Torah study. This was appropriate for a king who had to appreciate both qualities, yet maintain priorities. There was also meaning to the entire encampment of Israel. The Midrash teaches us that Israel’s earthly camp mirrored the Heavenly Court where four companies of angels surround Hashem’s throne. And the Chizkuni observed that the seemingly random letters embossed on the banners of the four tribal formations collectively spelt the names of Avra(ha)m, Yitzchak and Yaakov. It seems then that there is virtue in maintaining our unique family traditions; but it is only through unity that we deserve the merit of the Avot. This is indeed a pleasant thought to see us through the Shabbat. Sincerely yours, Menachem Persoff, Director, Israel Center WATER-SAVING TIP #2 Turn off water when soaping up in the shower and reduce the time of running water during dishwashing. WATER CONSERVATION TIP #5: Check for leaks monthly by closing all faucets and then observing the water meter. SHAVUOT THIS & THAT Because Shavuot is only one day, people who came to Yerushalayim in the time of the Beit HaMikdash did not have the Chol HaMoed period to take care of their Korbanot obligations and pledges. The day after Shavuot, besides being ISRU CHAG (which has the connotation of keeping the Yom Tov atmosphere for another day) became known as YOM TAVO'ACH (butchering day) because of the many korbanot that were offered on that day. The following days until (and including) the 12th of Sivan were Y'MEI MILU'IM, filling out a period of seven days for Shavuot that paralleled the other two Holidays. Shavuot by any other name... As ZMAN MATAN TORATEINU, Shavuot is a perfect occasion to rededicate and commit ourselves to Torah learning and the fulfillment of mitzvot. If we do that, really do that, then we are not just commemorating, nor just celebrating the events of the Exodus and Revelation at Sinai - we are reliving them, internalizing. And that's the point. As YOM HABIKURIM, we have a different challenge for a meaningful Shavuot. Without a Mikdash at the moment, part of our Kavanot and our resolve at this Holiday must be a renewed longing for the Mikdash and a serious and enthusiastic preparation for its rebuilding. If we can bring "virtual" Bikurim & learn its lessons, then we have "used" Shavuot properly. Imagine yourself at the foot of Har Sinai, awe-struck by the intermingling of nature and the supernatural. The excitement builds until that fateful moment when each of us proclaimed, NAASEH V'NISHMA. Then and now, we must make a life-long commitment to G-d, to Torah and mitzvot. Now imagine yourself living in Eretz Yisrael and you have selected the best of your grapes as Bikurim. And you are standing with the basket on your shoulder and you are about to recite the Bikurim passage. Imagine the joy you feel in living in the Land of Israel, with the Beit HaMikdash as the focal point of your spiritual energy - and how anxious you are to declare that joy. It boils down to, "Say yes to Torah and Eretz Yisrael" every Shavuot, and let it actually be so throughout the whole year. Completeness... There's a widespread custom to daven Maariv on Shavuot eve at a time that is definitely after stars-out. This permits the Omer period of 49 days to have the completeness that the pasuk in Vayikra 23 "demands". Not everyone agrees that this is required from a halachic standpoint (because bringing in the Shabbat early does NOT chase away Yom Tov), but it is a minhag in Ashkenazi communities. From Z to A... On Shavuot morning, after the Kohen is called to the Torah, but before his bracha and before the reading begins, it is the Ashkenazic custom to responsively recite AKDAMUT, a 90 line poem praising G-d, His Torah and His People. Written by Rabbi Meir of Worms (one of the teachers of Rashi), the poem conveys the spirit of love of G-d and Judaism even in adverse conditions. Rabbi Meir's son was killed by Crusaders and he himself died soon after a "forced debate" with the Christian clergy of his town. The poem celebrates Torah - totally appropriate for Shavuot morning. Each line of Akdamut ends with the syllable TA, which is spelled TAV-ALEF, the last and first letters of the Alef-bet. Some see this as a reminder of the nature of the Torah itself - as soon as we complete reading or learning the Torah, we immediately begin it again. S'faradim do not read Akdamut, but they have the custom of reading a poem called the KETUBA, celebrating the marriage, so to speak, of G-d and Bnei Yisrael, or the Torah and Bnei Yisrael. They read the KETUBA when the Ark is opened, before the Torahs are taken out. The KETUBA was composed by Rabbi Yosef Najara. Decorations... It is customary to decorate the shul (and the home) with leaves, verdant branches and/or flowers. Some say it is commemorative of Har Sinai that was uncharacteristically (and miraculously) rich in greenery during Matan Torah. Additionally, decorating with flowers and the like reminds us of the decoration of the Bikurim baskets which were brought to the Beit HaMikdash starting with Shavuot. Note that the topic of DECORATION touches upon the Torah aspect and the Eretz Yisrael of Shavuot. Tikun Leil Shavuot The Midrash tells us that the People of Israel slept on the night before Matan Torah and G-d had to awaken them in order to give them the Torah. Our Sages do not fault them for sleeping - they were exhausted from their travels and needed sleep to be ready for Matan Torah. However, a custom developed to spend the night prior to Matan Torah immersed in Torah study, as a "better" (or different) preparation for the event of the morning. One whose davening would be compromised by staying up all night should rather learn for a few hours and get some sleep. Those who do stay up all night should carefully avoid wasting time, since it is the learning - and not being awake - that is significant. When one has stayed up all night, there are a few parts of the pre-Shacharit davening that cannot be said, as follows: MODEH; ELOKAI, NESHAMA; BIRCHOT HATORAH; and the last of Birchot HaShachar - HaMa'avir Sheina (through HaGomeil Chasadim...). One should try to hear these brachot from someone who slept and answer AMEN. Men and boys who have worn their tzitzit all night should hear and answer to someone's talit-bracha in lieu of the tzitzit-bracha (if they don't wear a Talit themselves). DAIRY FOODS Shavuot is a Yom Tov. On Yom Tov we have the mitzva of Simcha. One of the traditional forms of Simchat Yom Tov is festive meals with meat and wine. (Note for veggies and others who prefer not eating meat: Meat as Simcha is subjective - if you don't like meat, then you need not have it on Yom Tov; if you enjoy eating meat dishes, THEN it is proper to honor and enjoy Yom Tov in that way. This is when we have no Beit HaMikdash. In the time of the Beit HaMikdash, Simcha is associated with the korban called Shalmei Simcha.) Additionally, we all know of the custom of eating dairy foods on Shavuot. Some people will have a dairy meal on Yom Tov night and a meat meal for lunch. This has a certain logic, since the nighttime is "more specifically Shavuot" and the day is "more generically Yom Tov". Other families will have meat at night and dairy during the day. Still others will make Kiddush and HaMotzi, have some dairy dish (blintzes, perhaps), then bench. Following a short break and a change in table covering, they will wash again, this time for a meat meal. Everyone according to their custom. Most of us probably know a reason or two that we have picked up over the years. It will be, however, helpful and enlightening to review some of the reasons for this custom. It will be useful to keep in mind that some of the reasons might have produced the custom, while others might be merely additional symbolisms after the fact. Furthermore, some reasons explain why we eat dairy, while others make sense only in the context of having BOTH dairy and meat dishes. This custom has become so entrenched in our collective practice of Judaism, that it is tantamount to law, and should not be treated lightly. Check RITE & REASON for some of the "reasons" for dairy on Shavuot. Having both dairy and meat dishes as mentioned above requires strict attention to the laws of separation of milk and meat. These laws, of course, are based on the Torah's prohibition of "meat in milk" as presented by the phrase "Do not cook a goat in its mother's milk". This phrase (twice) follows, in the same pasuk, the command to bring Bikurim to the Beit HaMikdash. Shavuot is Yom HaBikurim. Therefore, we eat both dairy and meat dishes, with proper attention to the strictures of halacha, specifically on Shavuot. Halachically (especially when handling the food with our hands), it is improper to use the same loaf of bread for both meat and dairy meals because of the food residue that might adhere to the bread. Therefore, a dairy meal and a meat meal will require two loaves of bread, reminiscent of the Two Loaves offering of Shavuot. Some suggest that having a dairy dish and a meat dish is like the "two cooked foods" of the Pesach Seder. Shavuot is not only its own Holiday; it is also the culmination of Pesach - hence, "two foods" on Shavuot as well as Pesach. According to tradition, Moshe Rabeinu was born on the seventh of Adar and was successfully hidden by his parents for three months. It was on the sixth (or seventh) of Sivan (future Shavuot) that baby Moshe was placed in the basket on the river and found by the daughter of Par'o. We are taught that Moshe refused to nurse from an Egyptian woman which led to Miriam's suggestion that Yocheved, Moshe's mother, be his "wet nurse". He, who was to teach all of Israel the Torah, could not drink "mother's milk" from a non-Jew. We commemorate his with dairy dishes on the day of Matan Torah. It might also be suggested that the day of the receiving of the Torah is like the birth of the Nation of Israel, and we have milk to symbolize the spiritual infancy of the People of Israel. The Torah commands us to bring in the Beit HaMikdash a Mincha Chadasha LaShem B'Shavuoteichem. The initial letters of this phrase spell the word MICHALAV - "from milk". This, too, is considered one of the origins of the custom. Whether it is cheese blintzes, yogurt with honey, cheesecake or lasagna, dairy dishes on Shavuot provide us with much food for thought. Megilat Ruth Many communities read Megilat Ruth on Shavuot morning before Torah reading (outside of Israel the custom is to read it on the second day). Some communities read it in the afternoon. When read from a kosher megila (minhag Yerushalayim), the reading is preceded by the brachot ...AL MIKRA MEGILA and SHE'HE'CHEYANU. When it is read from a printed page, no brachot are recited. Several varied reasons combine to make Ruth the perfect reading for Shavuot. The text itself tells us that its story takes place at the time of the "cutting of the wheat". Shavuot is CHAG HAKATZIR. One of the major purposes of the Book of Ruth is to tell us of the lineage of David HaMelech and the Davidic line leading to Moshiach. Tradition tells us that David HaMelech died on Shavuot. Perhaps most significantly, the story of Ruth is the inspiring story of Kabbalat HaTorah of an individual, just as Shavuot is the commemoration of Kabbalat HaTorah of the Nation. All of Israel were like converts at Sinai. SHIR SHEL HAYOM According to Minhag Yerushalayim, based on the opinions of the Vilna Gaon, when it was Yom Tov, a different Psalm replaced the "regular" Shir shel HaYom. For Shavuot, it is Psalm 19. Some will say only Monday's chapter. Some will say only Psalm 19, as per Minhag Yerushalayim. Some will say both. Remember that Shavuot is the Yahrzeit of the T'hilimist. PARSHA PIX Upper-right is a desert scene, to set the tone for the sedra and book of Bamidbar. And by the way, to bring up an old topic (which a TT reader invariably does)... The word is B'MIDBAR because it is connected to SINAI. As a stand alone word, it would be BAMIDBAR, as most people say. Bamidbar is the only sedra with this specific "problem", but there are several sedras whose names have dropped the lead HEI. HaMishpatim, HaShmini, HaMatot, HaD'varim. Also, two sedras have a dagesh dropped from their name as it appears in the sedra, but we've returned the dot in our use of the name: P'KUDEI and TAZRI'A (but you wouldn't know of the latter one unless you pronounce Ashkenazically). To be fair to the Bamidbar-B'midbar issue, with CHUKAT, we retained the word as it appears, rather than changing it to the stand-alone form CHUKA. So why did we change B'MIDBAR? Ver veist. The major component of the PP is/are the flags - 12 of them - representing the flags of the tribes, as they camped and as they marched. The flags were not supposed to be facsimiles of the originals, just a representation of 12 flags. However, a few of them might be reasonable guesses. (Again, ver veist.) The compass stands for the different sides of the Mishkan the different groups camped. The parking meter represents the encampments, since the modern Hebrew word for parking has the same root as to encamp. The abacus is for the various countings. The skull with the 5 on it comes from 3:47 in the portion of the exchange between firstborns and Leviyim (who were not themselves firstborns). We would say, 5 shekel a head. The bottom middle to right is a PPP. TTRIDDLES TTriddles are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar events of the week). The best solution set submitted each week (there isn’t always a best) wins a double prize — a CD from...Noam Productions 8 Malchei Yisrael, Geula & the Rav Shefa mall CDs, tapes, equipment - good prices and a gift (game, puzzle, book, etc.) from...Big Deal• 15 Malchei Yisrael in Geula• Rechov Lunz right off the Ben Yehuda Midrachov in the center of town• Rabbi Akiva Street in Bnei Braq. Even if you can’t solve any, they are fun (and sometimes informative) to read about in the weekly TTriddles report (which is what you’re reading now). Last week's (B’har-B’chukotai) TTriddles: [1] Where Birkat HaMazon and the Amida meet (sort of) [2]No raphus cucullatus since the time of the Magen Avraham [3] The Aramaic self-counting number [4] Abe>Ben, Ben>Salmon Portland [5] O is the what, oo is the where (TRA) The envelope please... [1] The answer is in the Haftara. There is the pasuk BARUCH HAGEVER from the last paragraph of the benching, and there is the words (in singular, rather than plural) of the 5th of the middle brachot of the weekday Amida, R’FA’EINI HASHEM V’EIRAFEI... [2] Raphus cucullatus is the scientific name for the DODO bird, extinct from the latter part of the seventeenth century. The Magen Avraham (Magen Av is really the boys’ camp in the Catskills) was Rabbi Avraham Avli b”r Chaim HaLevi Gombiner, born in 1633 and died in 1683 (at age 50). His most famous work was a commentary on Shulchan Aruch. His most famous student was the “Eliyahu Rabba”. There is no indication one way or the other as to whether the Magen Avraham ever saw a dodo bird or not. But they went extinct around his time. Dodo is found in B’har in 25:49 - O DODO O VEN-DODO... [3] V’SAFARTA L’CHA... and you shall count (the years and Shmita cycles to Yovel)... The Targum for count is TIMNEI, which is close to the Aramaic for the number 8. Whether that qualifies 8 as a self-counting number or not, I’m not sure. But it is the answer to this TTriddle, and several people got it. [4] Abe, as in Abraham Lincoln (the second L is silent in English, but pronounced in Hebrew). Ben is Benjamin Franklin. And Salmon Portland are the interesting first and middle names of S.P. Chase, 1808–73, 6th chief justice of the U.S. Supreme Court, in which position he presided over the impeachment trial of Andrew Johnson. He also served as a senator and as governor of Ohio. His greatest achievement, however, was as secretary of the treasury, when he created a national bank system. This last mentioned position is the probable reason that his portrait was on the defunct $10,000 bill. With Abe on the $5 bill and Ben on the C-note (a.k.a. $100 bill), the TTriddle represents the promise of 26:8, that if we follow G-d and His Mitzvot, then 5 of us will be able to repel 100 of our enemy, and 100 of us will be able to “chase” away 10,000. That gives a second meaning for the presence in the TTriddle of Salmon Portland. [5] The TRA at the end is a hint. With O inserted, you get TORA, the what of the question. The where is TOORA, meaning HAR, as in Aramaic for Har (Sinai). Judges have not decided yet who has the best solution set, or even if prizes will be awarded for last week’s TTriddles. But, in the meantime, special mention to MM/Bklyn for his submissions. which included the extra aspect of CHASE, (but missed the myriad connection). And to RHM, our best telephone solver. And to ZviR, who comes through with his first solutions almost before the ink is dry. And to DM, the Israeli brother of MM/Bklyn. P.S. Even though Napolean Bonaparte was NOT a TTriddle, it could have been a TTriddle (or its solution) for 2 prohibitions from Parshat BO. This week's TTriddles: [1] What's the number of the train from Sanaa? [2] Who followed Horace Greeley's advice when it was time to for Bnei Yisrael to camp? [3] Neither father nor son are palindromes, but these are [4] Almost ending with the end, they end with the beginning [5] 26,208 GAG NCSY B'YISRAEL NEWS Now in its 3rd year! •Kollel in Kharkov For whom? Graduating 10-12th grade boys When? July 23 - August 13 What? A three week, unforgettable experience in the Ukraine, learning, teaching, working with, and touching local Ukrainian kids. Visit the great Chasidic centers of old – Berdichev, Uman, Mijbijzh – connecting your own Jewish roots at the same time as those of the Jewish Kharkov community. How? Call the NCSY office, 5667787 ext. 240. Limited registration.•Option for 4-5 day trip to Poland (July 18-23) •Stay tuned for more exciting summer programming! For The summer of your Life! •Imagine… Two glorious weeks living, learning, dancing, swimming & hiking the Golan! WHO? 6-11 graders Boys/girls SEPARATE LOCATIONS • Special “ETGARI/Survival” program for 9-11 graders WHEN? July 9-22 WHERE? Girls: Keshet, Ramat HaGolan Boys: Shadmot Mechola, Jordan Valley WHAT? Chugim, daily Torah learning, camping, water hikes, Shabbat NCSY ruach, sports, & more Safety precautions and procedures per Ministry of Education and Chevra L’Haganat HaTeva For more information and registration call the NCSY office 02-5667787, x240 Rabbi Michael Fredman, Director Daniella, Ilana, Sara, B'not Sherut 22 Keren Ha'Yesod, POB 37015, Jerusalem (02) 566-7787 ext. 242 • fax: (02) 566-0156 ncsy_isr@netvision.net NESTO•Native English-Speaking Teeb Olim Plans for the banquet were finalized this past Tuesday night at in marathon board meeting at the Israel Center. BANQUET •The banquet, as announced previously is slated forTuesday May 29 at 7:00pmon the rooftop balcony of the Israel Center. Tacky clothes is the dress for the evening, with a prize for first and second place winners. Horsdevours begin at 7:00 followed by a welcome from Israel Center Director Menachem Persoff. A festive meal will follow with entertainment from the graduating seniors. There’s more, but you’ll need to attend to find out the rest. Reservations must be confirmed before Shavuot by calling the NESTO office. The second edition of NESTO Notes is under production, so get your submissions to the office by June 1st. We cannot guarantee that your entry will be accepted if you submit after that date. Poetry, commentary, editorials, artwork, and games/puzzles are all requested. NESTO tee shirts will be available beginning mid-June. There are no discounts for pre-ordering. The price is 25 N.I.S. This past Tuesday night, 25 participants enjoyed a discussion headed by Aviella Trapido and Yoel Kahn. The program centered on the pros and cons of seat-belt use. The program was a great success. Shabbat Shalom, Rabbi Avi, Daniel and Ilana The Israel Center's youth program for Anglo-Israelis tel. 566-7787 ext. 245 • fax: 561-7432 silvera@mail.biu.ac.il • www.zyworld.com/nesto Rabbi Avi Silverman, director Daniel Stambler, asst. dir. • Ilana Milo, Bat Sherut This time, we go to Migdal HaMayim for A Closer Look at Ilana Dunn Q. In what year did you make aliya, from where, and for what reason? A. My family moved here in 1992 from Sharon Massachusetts when I was seven years old. My parents wanted to live, and so did I. My parents were married here and always wanted to move back. I was excited to live in the same place as my cousins. Q. What was the most difficult part of your adjustment here? A. I remember that Neve Suf was the first place we moved to, and first school I attended. Not knowing the language was difficult, and in school, trying to make friends was hard. Q. How do you feel today about living in Israel? A. I would definitely want to come to Israel if my parents hadn’t already made aliyah. I am very Zionistic, and want to live here. I love Israel because it is the Jewish homeland, and I feel a Jewish spirit here, that I don’t feel in any other place. I think this is the only place in the world where a Jew feels like he is part of the nation and is one with the people. Both my grandmother and mother are Zionistic. My grandmother volunteered in the Israeli army, and actually wanted to start a kibbutz at one point, but it didn’t work out. Q. If you could be a vegetable, which vegetable would you be? A. A pickle-because pickles can be sweet and sour. Just like me. I’ve loved pickles ever since I was a kid… and still do. TIYULIM Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and then leaving your message. THE TRAVEL DESK • The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head-achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Rivka, Malka or Sarah will be happy to assist you on Sundays, Mondays, Tuesdays, and Thursdays from 9:00am to 1:00pm. Call them at the Center, 566-7787 ext. 249. Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 20 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch will be ready for you when you board the bus. TIYUL TALK Our next in house Shabbaton will take place IY"H on Shabbat Parshat Chukat, June 29-30. Our experience has shown that [1] these Shabbatonim are great. That includes the davening, the learning sessions, the food, and the camaraderie; [2] these Shabbatonim fill up fast and some people spend their time on our waiting list, waiting for an opening which does not always materialize. Therefore, we highly recommend registering for this Shabbaton at your earliest convenience. The price is 160NIS for members and 180NIS for non-members. As a special bonus, those who reserve by Sunday, June 10th, will receive a gift from us for easing the many headaches caused by Last-Minute-Larrys and Last-Minute-Lucys. Leil Shavuot at the Israel Center •Like never before! 7:02pm Candle lighting for Yom Tov•7:10pm micro-shiur on candle lighting•7:20pm Mincha•7:40pm Shavuot Customs Review• 8:05pm Maariv for Yom Tov•8:40pm Dairy Yom Tov meal catered by Chaim•10:30pm Introductory mini-shiur on Timely Topics• 11:00pm Rabbi David Epstein, Haman, the Omer, and Divine Revelations •midnight Rabbi Shmuel Herschler, The Jewish Kingdom: Kindness & Love • 1:00am Rabbi Eddie Abramson, Prayer: the Talking Cure or the Singing Cure •2:00am Rabbi Jeremy Lawrence, Senior Rabbi of New Zealand, Beyond Sinai •3:00am Rabbi David Zitter, Yechezkel & Ruth - Galut & Geula• 4:10am Walk to the Old City, Davening at the Kotel or the shul of your choice •Vatikin davening should begin around 5:00, with sunrise at 5:32am •The meal is by advanced reservation only•65NIS per person•Davening and the all-night learning program are "come as you please" •Refreshments will be served throughout the night•In addition to the shiurim, there will be rooms for learning b'chevruta The First Fruits of Shmita Modern Shmita observance began anew in the land of Israel. After many centuries, a group of experienced farmers were recruited to revive Jewish agriculture life in the Holyland. At the same time in the general Jewish world of Russia and Europe there were stirrings of longing to return and work the land. This dream captured the imagination of communities of benafactors who invested in it and made it into reality... If you had breakfast this morning and are planning dinner for tonight you will likely be eating from the produce that this movement generated. But even if you are fasting, the society in which you share today was launched into the modern era of Israel by these pioneers. Almost immediately, the Shmita year of 5649 (1888-89) was upon them. We will enjoy a fascinating and largely unknown perspective and historical account of this formative time. We will go to the fields and see where it all began including: Ekron-Mazkeret, Batya, and the Miqve Yisrael Training School. On the way we will learn from shmita stories of today and yesterday. We will raise up our cups of l'chaim to these Rishonim B'tzion (first in Zion) at the Rishon Le'Zion Winery to enjoy all the fruits of this story. A Day in the Life of Shmita with Barnea Levi Selavan Tuesday, June 5th 8:00am-7:00pm (approx.) Price: 150/165 Thursday, June 7th, 5:00-9:00pm (approx.)•The Magical Jewish History Tour •Do you think you know the Israel Museum? Its diversity and 30 new exhibits a year will keep your visit fresh and exciting. Would you think it's the place to walk with a Tanach and Mishna in hand? Let's take a fresh look at some treasures and gaining a whole new perspective? Next morning we will see ourselves as Jews and appreciate our heritage, and being in Eretz Yisrael, just that much more...with Barnea Levi Selavan 50NIS for members 60NIS for non-members* *You mean you're not a member of the Israel Center?! Remember the unusual storm we had on Wednesday, May 2nd? Well, we postponed the "Mystery Tiyul" because of the weather And here it is... The Wonder Tiyul•Wednesday June 13th 8:00am to 7:00pm • [1] Azrieli Observatory, 49th floor of the Round Tower, Tel Aviv Highest spot in center of country, unbelievable, magnificent, 360° view [2] Ayalon pre-State secret munitions plant, near Rehovot Underground spot with camouflaged exits. A hidden bullet factory with an amazing story [3,4] plus at least two more sites to visit Watch for further details plus Shulamit's Choices & Sweets 80NIS members (100 for non-mem) Bring your own lunch Sponsored by Moadon Sanhedria in conjuction with the Israel Center TRAVEL DESK SPECIALS Special Week-End Prices at the Sheraton Moriah Tel-Aviv 18-19 May • 25-27 May • 1-2 June No limits on numbers of nights NIS530 per night for Double Room • Bed & Breakfast 1 child (2-12) in parents’ room with bed & breakfast – Free of charge! New experiences at the Sheraton Moriah Tel-Aviv! During your visit at the Hotel, throughout the day, you will be able to enjoy without additional charge, bicycle riding & fishing equipment • A picnic basket which will include cheeses, wine, fruit and baked goods available at an additional cost of NIS98 per couple or NIS179 for 4 people • Specials subject to change or cancellation at any time •Call the Israel Center's Travel Desk or the Tiyul Hotline for reservation information Artzeinu Tours in conjunction with the Israel Center presents... Wednesday, May 30th, 9:30am to 5:30pm •Amatzia with Rabbi Yeshaya Jacobs •See Radar Hill - tanks left over from the 6 Day War, scenic hike up Tel Azekah, witenss the confrontation between David and Goliat, work your way through the underground city hewn out of stone, Amatzia and see how olive oil was made for theBeit HaMikdash, daven at Kever Dan. $45/$65 Thursday. May 31st, 8:45am to 6:45pm • SPECIAL Tour to Negev with Daniel Zelig Meet "Buki" (speaker at the Agudah convention in America). He'll escort you on pita making and present at interesting Shmita tour in the Moshav. Visit Avraham's well in Be'e Sheva, see the Yerucham park, collect colored sand in unique little bottles at the Great Crater Daven at Baba Sali's Kever and more! •$42 (175NIS), non-members $69 Keep Shabbat July 12-15 open for a great weekend at the Kinar Hotel Minimum for member price 23-25 participants, prices include all entrance fees Call 02 5871718 for more details 11th Annual Macrobiotics Health Seminar MON-THU July 23-26, at Yad Binyamin Shulamit: 02 5811958, 050 937932 •Ruth Brand: 02 5853973 •Sponsored by Moadon Sanhedria Here's what they're saying about the YY tiyulim... Yesterday, we participated in one of the most beautiful tiyulim we have ever done in the Old City of Jerusalem. What made it so special was Yair Shalev, the superb guide we had. He was a soft spoken, knowledgeable, gentle guy, who patiently led a heterogeneous group of people and answered all their questions. He designed an interesting itinerary and we discovered many new sites we had never seen before. The highlights of the tour were the Southern Wall excavations and the newly opened visitors center. Seldom we get to be with a guide that has such a broad knowledge in Jewish sources: Torah, Mishna, Talmud, Halacha, History and at the same time knows archeology and other general subjects... YY at SJA-OU-JWC REPORT That's Yom Yerushalayim at the Center, and it was VERY special. And VERY busy. It started with a tiyul in the Old City, not the usual places. In the evening we had a beautiful Festive Maariv in the Wolinetz Family Beit Knesset OHEL SHMUEL, led by Chazan Gerald Epstein. He led the songs-of-Yerushalayim singing at the "kiddush" in the Teichman Youth Center too. Kol HaKavod. Rabbi Dr. Shubert Spero then presented a historical and religious perspective of Jerusalem and spoke about the Treasure we almost lost (G-d forbid). This was followed by a late night walking tiyul in the Moslem Quarter, conducted by Bracha Slae. The following morning we had T'fila Chagigit followed by a buffet breakfast, catered by Chaim. Dvar Torah at breakfast. Shiur on T'hilim 122 in honor of Yerushalayim by Rabbi Eliezer Grunbaum, a mini-shiur on Inyanei d'Yoma by Phil Ch. and a lecture on Jerusalem in the time of Bayit Sheni by Dr. Henry Goldblum. The shiurim and lectures were followed by two tiyulim in the Old City. One was "standard" (the itinerary; the tiyul itself was great). And the other was "off the beaten track". Scheduled for 1:00-5:00pm, it just went on and on and on... OU ISRAEL CENTER Seymour J. Abrams • Orthodox
Union•Jerusalem World Center This publication and many of the programs of the Israel Center and NCSY b'Yisrael are assisted by grants from The Jewish Agency for Israel TT is published and printed "in house" at the Israel Center [The
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