TT 469 Halachic Times for Jerusalem (Summer time) Correct for TT #469 • Ranges are for THU-THU, 24 Iyar - 2 SIvan (May 17 - May 24) 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 - 6:56pm (earliest - 6:09pm) Havdala - 8:14pm (Rabbeinu Tam - 8:49pm) Earliest Shacharit • 4:36-4:32am Sunrise •5:36-5:32am (5:41-5:37½am) Sof Z'man Kri'at Sh'ma • 9:05-9:04am (8:13-8:10am) Sof Z'man Shacharit • 10:15-10:14am (9:40-9:38am) Chatzot (halachic noon) • 12:35¾-12:36pm Mincha Gedola (earliest Mincha) • 1:11-1:12pm Plag Mincha • 6:08-6:11½pm Sunset • 7:35-7:40pm (7:30-7:35pm) 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. We bench Rosh Chodesh Sivan this Shabbat: Rosh Chodesh SIVAN will be on YOM R'VI'I (Wednesday) The Molad will occur on TUE (May 22) 19h 9m 12p In Rambam's format: R'vi'i • 1h • 174 chalakim On our clocks: TUE May 22, 7:49pm (sum) The actual (astronomical) Molad will be WED May 23, 5:47½am (sum) Only the last two times can be adjusted for your locale. The other times are universal. SIVAN: 1-Rosh Chodesh, 2-Yom HaMeyuchas, 3,4,5-Y'mei Hagbala, 6-Shavuot, 7-Yom Tavo'ach (a.k.a. Isru Chag, a.k.a. the second day of Shavuot in Chutz LaAretz), 7-12-Y'mei Milu'im, 20-sad day - was almost made a fast day for TACH V'TAT and other tragedies, 30-R.Ch.Tamuz Yerushalayim - 28 Iyar & 6 Sivan Yes, the Jerusalem Day that came from Day 3 of the Six Days War is the 28th of Iyar. (Interestingly, the yahrzeit of Shmuel HaNavi is 28 Iyar. His supposed burial place, Nebi Samuel, came back into Jewish hands on that very day, 34 years ago.) But in a certain way of looking at things, Shavuot is also Jerusalem Day, as we shall shortly see. Ask someone for a nickname of Shavuot and for the meaning of Shavuot and he/she is likely to respond with something related to receiving the Torah at Sinai. And this is true... but it isn't the whole story. Shavuot is also Yom HaBikurim, the day from which Bikurim are to be brought. In that role, Shavuot, in addition to the receiving of the Torah, commemorates the entrance into Eretz Yisrael AND the building of the Beit HaMikdash in Yerushalayim. NACHON L'ACHSHAV, at this time, these two roles of Shavuot are not equal. G-d's plan (a frequent topic of Torah Tidbits) was to bring us out of Egypt, in order to give us the Torah, bring us to E. Yisrael, and that we should build the Beit HaMikdash in the Special Place - Yerushalayim. We received the Torah and it has been ours, with us, ever since Revelation at Sinai. And therefore Shavuot is ZMAN MATAN TORATEINU. Ever since the people asked G-d to allow the sending of scouts into the Land, and ever since 10 of the 12 scouts spoke against our crossing of the Jordan River, and ever since the widespread panic of the People and the unwarranted tears shed by the Generation of the Wilderness, our hold on Eretz Yisrael has been sporadic. And consequently, the mood of the Yom HaBikurim part of Shavuot's identity varies – sometimes (and hopefully soon again in our time) Shavuot is the complete celebration of the fulfillment of all of G-d's Plan, as expressed in the Hagada passage immediately following Dayeinu: AL ACHAT KAMA V'CHAMA... How much more so is the G-d's goodness to us, that He took us out of Egypt... and split the Sea... and fed us the Manna and gave us Shabbat, brought us to Sinai and gave us the Torah, took us into Eretz Yisrael, and built for us the Beit HaMikdash... The sequence of the 15 stages of Dayeinu flow from Pesach through Shavuot. Shavuot is the Atzeret, the climax of Pesach. G-d's intention, so to speak, was to bring us into Eretz Yisrael right after giving us the Torah. Shavuot was meant to be a joint celebration of Torah and Eretz Yisrael. Any separation between the Torah aspect and the E.Y. aspect was and is our fault. And it remains our very precious challenge to rejoin those two aspects of Shavuot seamlessly and forever. If the reader thinks that this Lead Tidbit is focusing on the calendar events of the next two Mondays while ignoring Parshat HaShavua, let him continue reading. Parshat B'har declares (25:38), I Am HaShem, your G-d, who took you out of Egypt to GIVE YOU THE LAND, in order to be YOUR G-D. To be our G-d means to give us the Torah and mitzvot. Parshat B'chukotai clearly states the connection between Torah and the Land. IF we keep the Torah, then we keep the Land, and live in peace, tranquility, and prosperity. If we keep the Torah, then Shavuot will be both the celebration of the receiving of the Torah, and Yom HaBikurim, the ultimate expression of our gratitude to G-d for taking us unto Him as His Chosen Nation. And so, the question of the opening pasuk of this week's sedra – MA INYAN SHMITA EITZEL HAR SINAI – is not really a question at all. The Meraglim would have asked that question, because they preferred a Torah life in the Midbar, and they rejected G-d's desired venue for living a Torah life. But we must rally to the call of Kalev and Yehoshua and obviate the Sinai-Shmita question. May we soon merit living Torah lives in E. Yisrael, with rebuilt Jerusalem. May we realize the prophecies of "And you shall dwell in security in your Land". And may we be privileged to fulfill the mitzva of Bikurim, including "And you shall rejoice in all the good that G-d has granted you and your family..." Sedra-Stats B'har B'chu both of the 54 sedras 32nd 33rd of 10 in Vayikra 9th 10th lines in a Sefer Torah 99 131 230 parshiyot 7 5 12 p'tuchot (open) 1 3 4 s'tumot (closed) 6 2 8 p'sukim 57 78 135 rank 50th 46th words 737 1013 1750 rank 50th 47th letters 2817 3992 6809 rank 50th 47th MITZVOT 7+ 17- 7+ 5- 14+ 22- Aliya-by-Aliya Sedra Summary Numbers in [square brackets] indicate the mitzva-count of the Sefer HaChinuch Kohen - First Aliya - 13+5=18 p'sukim - 25:1-18 One of the most famous sedra openers in the Torah: "And G-d spoke to Moshe AT HAR SINAI saying...". The unusual nature of the pasuk is based on the rare additional words in the otherwise very familiar pasuk: And G-d spoke to Moshe saying. The mitzvot that follow deal with Shmita, the Sabbatical year. A basic element of our belief is that the whole Torah was revealed by G-d to Moshe (and by him to us) at Sinai (and not just the Ten Commandments, as many people - Jews and non-Jews - would claim). Why then mention the location of this particular set of commands? One of the principles by which the Talmud teaches us the Oral Torah is "when one issue is singled out for special treatment, the teaching not only applies to the one issue, but to the whole group from which it came". Here the teaching is this: Just as Shmita with its details was given at Sinai (it says so specifically right here), so too were all mitzvot given at Sinai with their details (and not just "Chapter- headings"). This idea is an important feature of the Chain of Tradition, and is an essential component of "Emunat Chachamim", the trust, faith, and confidence we must have in each link of the chain. On another level we still can ask the question: "why was this particular set of mitzvot chosen by G-d, so to speak, to teach us the general rule?" One commentator offers the following insight: The mitzva of Shmita teaches us (among other things) that G-d in concerned with the mundane things of this world. He cares about us and our earthly fields and trees. And He exists, not only in the lofty realm of the heavens, but His Essence fills the world. G-d's choice of lowly Har Sinai as the venue for giving us the Torah, was meant to teach us the same idea. How appropriate that the Torah tells us that it was at Sinai that G-d commanded us the laws of Shmita. "When you come to the Land..." The Land is to be rested each seventh year. For 6 years one works the fields, and on the seventh there is to be a Shabbat to HaShem for the Land; neither land [326] nor trees [327] may be worked. Even that which grows on its own, may not be harvested (in a normal manner) from the land [328] or trees [329]. (The Torah uses the term "vineyard", but means to include all trees.) Shmita year is for all to benefit from the land (without the usual sharp distinction between landowner and others); and for the animals. (Shmita gives the land a chance to restore itself, and gives us a chance to put our relationship with the environment and with the other creatures who share the Earth with us, in perspective. It helps us get our priorities straight.) Shmita reminds us of who created and still rules. MITZVA WATCH Note that there are four prohibitions here in Bhar pertaining to Shmita, and there is a positive command to rest the land in the seventh year, from Parshat Mishpatim. It is noteworthy, though not that unusual, that an area of Jewish Law is presented to us by the Torah in this way - with both positive mitzvot and prohibitions (and not necessarily from the same portion of text). Shabbat, Shmita, Yom Kippur, Yom Tov, kashrut (to an extent), etc. all are heavily sprinkled with serious prohibitions. As such, we are duty- bound to "toe the mark" lest we violate G-d's Law. Our motivation would tend to be "fear of heaven", fear of sin, fear of punishment. Strong motivations, but not as beautiful and powerful as the motivation of "Love of G-d" that is at play when one strives to scrupulously fulfill G-d's commands. One should not see Shmita merely as a series of "don't do this", don't do that". We should rejoice in the opportunity to serve G-d, demonstrate our faith and confidence in Him, be freer to study His Torah and perform mitzvot. Observing Shmita is not just avoiding the prohibitions. It is a positive statement of our belief in the Creator and Master of the World. (When the majority of Jews are in Israel and the infrastructure of Torah life in Israel is intact,) the Sanhedrin is required to count seven successive seven-year cycles - 49 years [330]. On the Yom Kippur of the 50th year, the Shofar is to be sounded (as we do each year on Rosh HaShana, and as we do in symbolic fashion at the conclusion of Ne'ila each year) [331]. This 50th year is to be proclaimed "kodesh" as Yovel - the Jubilee year [332]. Farming the land is forbidden [333] (as during Shmita), as are harvesting that which grows on its own [334] and gathering the fruit of the trees in a normal manner [331]. Yovel is holy; we "eat of the land". During Yovel one returns to his estate. Although we might consider the yearly blowing of the Shofar as the main fulfillment of the mitzva of Shofar, and the once in 50 years blowing of the Shofar on the Yom Kippur of Yovel year as something less - the fact of the matter is that we learn much about the blowing of Shofar on Rosh HaShana from that of Yovel. Most significantly, the word SHOFAR is not used in the Torah in the context of Rosh HaShana. Rosh HaShana is to be a T'RU'A DAY, but we would really have a difficult time knowing what to do on Rosh HaShana had it not been for the parallels to Yom Kippur of Yovel. Comparing the texts of the two days, we find a Tishrei-Tishrei match and a T'RU'A-T'RU'A match. The Gemara teaches us that we answer the question as to how to make a T'RU'A in Tishrei (Rosh HaShana), by doing it the same way as the other Tishrei T'ru'a is produced - with a Shofar. This method of learning Rosh HaShana from Yom Kippur of Yovel is known as a G'ZEIRA SHAVA. It is one of the methods by which the Written Word and the Oral Law are linked. G"Sh is part of the Tradition passed down through the generations. In business with others, one must deal ethically [336]; it is forbidden to cheat in business [337] (since land returns to its original owners with Yovel, real estate purchases are only for a specific period. Prices therefore, should reflect the number of years remaining until the next Yovel. This is the context of the general mitzvot regarding proper business practices.) MITZVA WATCH Here is yet another example of an area replete with prohibitions of a wide variety with a positive mitzva commanding us to conduct ourselves in accordance with the letter and spirit of halacha. Perhaps this is one of the reasons for the positive mitzva in these areas. Technically, the positive command is "unnecessary", since avoidance of all the prohibitions would already bring us to compliance with G-d's Will. The positive mitzva, then, can be understood as requiring us to put our hearts into what we are doing, not even violate the spirit of the law, and be prepared to go "beyond the call of duty" (lifnim mishurat hadin). Furthermore, it is through the positive mitzva that we can attain higher levels of sanctity, as we are challenged with K'doshim T'h'yu. Rambam describes certain situations in business in which one can technically get away with something, but he is considered not to have acted in "a proper Jewish manner". Perhaps the positive commandment also comes to teach us not to take advantage of the technical loopholes, but rather to conduct ourselves with the highest standards of business ethics. There is more than one way of explaining what a positive command adds to our observance of mitzvot, when the prohibition(s) are already on the books. This was one explanation. More... Let's say that an art dealer passes off a good-quality fake as an original master. To be sure, the art dealer has violated the halacha against cheating in business. But whose law has been violated? Do we consider this type of cheating to be a rabbinic prohibition inspired by the Torah's statements regarding the particular example of cheating vis-a-vis the years remaining until Yovel. No. We say more. We say that our Oral Tradition teaches us that Yovel is the particular context for a wide category of prohibition. In other words, in this case, we are not dealing with Torah-inspired rabbinic extension of Torah Law. We are dealing with Talmudic DEFINITION of Torah Law. These are not the same; the distinction between them is significant to our keeping things in proper perspective. Not only must one not take unfair advantage of his fellow in money- matters, he must be careful not to "oppress" or deceive others with words [338]. This prohibition is very serious, as evidenced by the link the pasuk makes between it and the mitzva to revere (fear) HaShem. Safeguard and obey the statutes and laws of the Torah and dwell in security on the Land. (This link between observance of Torah and continued peaceful, secure living in Israel, is an oft- repeated theme, one that must be kept in mind in modern Israel.) Levi - Second Aliya - 6+4=10 p'sukim - 25:19-28 The Land will yield its bounty and we will eat our fill and dwell in the Land in security. No one should question where food will come from (with two years in a row of Shmita restrictions). G-d promises to bless the land during the 6th year (two years before Yovel) so that the land will yield enough for three years; the planting of the year after Yovel will supply our needs thereafter. [SDT] One commentator says that the pasuk states that if someone were to ask what are we going to eat..., then G-d will command His blessing to give us an abundant yield. However, one should not ask. If we are completely faithful and believe without reservation or question that G- d will provide for us, then He won't have to command the blessing to come; it will happen as a natural reaction to that faith. The land must not be sold forever [339] since it is to return to its original owners during Yovel [340]. If a person were forced to sell off hereditary land because of poverty, he or a relative may redeem the land by paying a proportional amount (depending upon how many years remain until Yovel). If not redeemed before Yovel, the land reverts to its hereditary owners with Yovel. Shlishi - Third Aliya - 10 p'sukim - 25:29-38 If someone sells a house in a walled city (walled, that is, from the time of Yehoshua, i.e. original conquest), he has up to one year to redeem it; if not, it remains the new owner's forever. Redemption during the year is by returning the full amount paid, i.e. no deduction for the time that the buyer lived there. (This is technically an exemption from the Torah's ban against interest.) Redemption of a house in a walled city is a mitzva [341]. On the other hand, houses in non-walled cities have the same rules as land - viz., redemption is possible until Yovel, at which time the house reverts to its original hereditary owners. Houses in Levite cities (even walled cities) are redeemable beyond the one-year limit, and do revert to the Levi at Yovel. The Levi has hereditary rights to those special (42+6) cities. It is forbidden to alter the areas around those cities by selling off parts of the land on a permanent basis [342]. We are obligated to help our fellow who has fallen on hard times. We may not take interest for personal loans made to help him out [343]. "I Am G-d Who took you out of Egypt, to bring you to the Land, to be your G-d." (This is definitely NOT a non sequitur - it emphasizes G-d's desire, so to speak, for His People to care about each other. It's as if G-d says to us: Look and remember what I did for you. Now you be nice to your fellows.) [SDT] The pasuk says that YOU SHOULD NOT LEND YOUR MONEY WITH INTEREST. The word here is B'NESHECH, which also means WITH A BITE. A Jew who lends money to his fellow should do it with an open heart and a pleasant disposition, and not be snappy or curt with the recipient. The Torah repeatedly shows us the compassion that G-d has for the down-trodden. He wants us to emulate those feelings. Giving is good. Helping others is good. But it must be with a pleasantness that will not hurt the feelings of the already disadvantaged. One more step. Not only do our actions have to be proper, and not only do we have to speak pleasantly (including no dirty looks, raising of eye brows, gestures, etc.), but we also must have proper thoughts. To lend a poor person money he needs, and even to behave properly, but to harbor a resentment or a condescending attitude in our minds, is improper. It might even be the worst part of the offense, since it is born of an incomplete belief that G-d is the Boss and calls the shots. R'vi'i - Fourth Aliya - 8+11+3+4=26 p'sukim - 25:39-26:9 The "bridge aliya" of combined sedras is R'VI'I. If a Jew sells himself into servitude because of poverty (or any other reason), his master may not treat him contemptibly [344]. He shall be treated like an employee, and stays with his master only until Yovel. (This is the maximum; under normal circumstances, the Jewish manservant goes free much sooner.) At Yovel, he and his family return to their hereditary land. We are servants of G-d (and should not be subservient to other people); no Jew shall be sold in the degrading way of the slave market [345]. Do not subject him to hard, spirit-breaking labor [346]. Jews (according to Torah law) may own non-Jewish slaves, such slaves becoming hereditary property. These slaves are not released at Yovel, but remain the permanent property of their owners [347]. If a Jew becomes a slave to a non- Jewish master, we may not permit him to remain so [348]. Redemption should be by his close relatives, or himself if he obtains the means. Equitable calculation should be made for compensating his master. We must not let his master break his spirit. All this is because Israel is subservient to G-d, Who redeemed us from Egyptian slavery. We are to be committed to Him; we may not make false gods nor idols or sacred pillars; nor may we kneel on a "decorated stone" [349]. "Keep My Shabbat and revere My sanctuary, I Am G-d. It is most likely that Shabbat here refers to Sh'mita. If so, it makes a matched bookend with the beginning of the sedra. If we keep the Torah and mitzvot, then HaShem will provide beneficent, timely rainfall and bountiful crops. The yield of the Land will be so great, that each agricultural season will blend into the next one. And we will have plenty to eat - on our own Land. "If you walk on the path of My statutes..." Rashi comments that this is not just another way of saying "keep the mitzvot", but rather it points to our task of immersing ourselves in a Torah & Mitzvot way of life. Another commentator points to the word "walk" and says that it is insufficient to just "stand still" within an environment of mitzvot, one must take continual strides towards greater spiritual heights. [SDT] The Gemara says that IM B'CHUKOTAI TEILEICHU is more that just stating the facts: If this, then that; if not this, then something else. The Gemara says that HaShem is asking us, pleading with us, to keep the mitzvot and immerse ourselves in Torah. If He asks, how can we not do what He wants - He created us, He put us into this world. Promises of prosperity from the opening p'sukim of the parsha are made for Jews who live in Eretz Yisrael. The same deal, apparently, does not apply to those who live in Chutz LaAretz. This says Torat Kohanim in analyzing the word - B'AR-TZ'CHEM. Further reward for (or result of) following the Torah and keeping the mitzvot, will be peace and tranquility in the Land (of Israel). Both natural disasters (wild beasts) as well as human enemies will be kept at bay by HaShem. And when we do encounter our enemies, G-d will grant us the ability to vanquish them mightily. If we keep to our side of the deal (so to speak), we will be blessed with fertility and G-d will keep His covenant with us. Notice how there is a promise of peace in the land and a promise for the might to vanquish the enemy. Peace in this context can refer to peace among Jews. Enemies from the outside still exist, and we are promised the ability to advance upon them. Chamishi - Fifth Aliya - 37 p'sukim - 26:10-46 This Aliya contains the "Tochacha", one of two portions of the Torah containing G-d's detailed admonition to the People, warning of the dire consequences that will result from disregard of Torah and mitzvot. Because it is so painful to hear these terrible words - especially realizing how often they have come true - the custom developed to read this portion in a low voice. We are ashamed that G-d needs to threaten us in so graphic a way. There was a time when no one wanted the dubious honor of receiving this Aliya. Today the minhag is to call the Rabbi, Gabbai, or the Baal Korei himself for this portion. (In many congregations, it is the one who gives out the Aliyot who gets the Tochacha, so that no one else can feel slighted by him.) The Tochacha is always contained within one Aliya which begins and ends on "cheerier" notes. A significant theme of the Tochacha is the connection between the keeping of the laws of Shmita and our hold on the Land. We must alway realize that our hold on Eretz Yisrael is very much conditional. We have a clear commitment and responsibility to keep the Torah and fulfill the mitzvot as individuals AND as a community. Shmita was commanded in B'har. In B'chukotai we are presented with the dire consequences of the disregard of this important mitzva. Continual reference is made of both physical and spiritual benefits from observance of mitzvot, and the opposite for disregard of the mitzvot. This combination of promise of good and threat of bad, together with the body of mitzvot of the Torah, is the covenant between G-d and the People of Israel at Sinai via Moshe. Shishi - Sixth Aliya - 15 p'sukim - 27:1-15 In pledging funds to the Mikdash, one can offer the "value" of an individual [350]. The Torah lists amounts for individuals depending on sex & age. In the event that the donor is poor, a kohen may reduce the amount. If a person pledges an animal to the Mikdash which qualifies as a korban, he may not exchange or redeem that animal (even for one of greater value) [351]. If he attempts to do so, then both the original animal and its substitute (t'mura) are consecrated to the Mikdash [352]. An animal not fit for the Altar is to be evaluated by a kohen [353], and can be redeemed by adding 1/5 of its valuation. A person can also offer the value of a house [354], in which case a kohen determines its value, and the house becomes redeemable by adding 1/5. If donating the value of a boy between 5 and 20 years of age, for example, is equivalent to a pledge of 20 shekels, then why not just donate 20 shekels? What is the significance of labeling certain amounts as the "value" of a person? Part of the answer seems obvious. We psychologically relate much more strongly to our giving the value of person to the Beit HaMikdash than we would with a mere sum of money. This would be especially so if the person were ourself or a loved one. Modern fundraising psychology borrows this idea. Compare the emotional connection of contributing, let's say, $100 to a charitable cause, compared with the same $100 to "foster a child" for a certain period of time. Same amount, but the emotional response is quite different. MITZVA WATCH Notice the unusual, almost unique nature of T'MURA (the exchange of an animal for another sacred animal). Generally, when the Torah prohibits something, an individual is considered to violate that prohibition when he does that which was forbidden. One may not cook meat with milk. Doing so is a violation. One may not steal. Stealing is a violation. Etc. One may not exchange one animal for a consecrated one (that is fit for the Altar). But one cannot do so. The attempted exchange fails. The sacred animal is still sacred. So in this instance, that which is forbidden is not done. It cannot be done. The attempt itself then is the violation. This is highly unusual. (In addition to the attempted exchange failing, it also carries the additional penalty of the new animal also being considered sacred.) And... T'mura can be punishable by MAKOT, which makes it more unusual, since no act was done. A prohibition that involved no act is rarely punishable by the courts. Sh'vi'i - Seventh Aliya - 6+7+6=19 p'sukim - 27:16-34 If a person dedicates the value of his property to the Mikdash, it is to be evaluated by a kohen based on quality and number of years to the next Yovel [355]. It then becomes redeemable by adding a fifth. If a person did not redeem the land, then Yovel does not release it to him, but rather to the Mikdash as consecrated property. The same applies if the officials at the Mikdash sold the property before redemption. At Yovel, it reverts to the Mikdash. If the property in question is not hereditary, but rather purchased, then the rules differ. The land is evaluated in the same way, but at Yovel it reverts to its original owners, and not to the Mikdash. A firstling is automatically sanctified to the Altar; one may not consecrate it as another korban [356]. The rule of not switching one sanctity for another, applies to other categories of korban as well. A non-kosher animal offered to the Mikdash is sold off. If something itself is consecrated to the Mikdash (rather than its value), it cannot be redeemed; it remains holy. Consecrated property goes to the kohanim [357,358,359]. A person under a death penalty has the status of "Cherem" (non-redeemable items). The land's tithe (here referring to Maaser Sheni), is sacred; it is (either to be eaten in Jerusalem or) to be redeemed. The tithe of the animals (cows, goats, sheep) are to be separated by counting every tenth one regardless of the quality of the animal [360]. These animals are sacred and must be eaten only in Jerusalem and under conditions of ritual purity. Maaser B'heima may not be redeemed [361]. Violation of this rule results in both animals being considered holy. "These are the mitzvot... at Sinai." This final pasuk of the sedra (and book of VaYikra), closes the section that was opened by the first pasuk of B'har, the usual partner sedra to B'chukotai. Haftara - 17 p'sukim -Yirmiyahu 16:19-17:14 The words of the prophet contain warnings and admonitions which echo the Tochacha of the sedra. The haftara ends with a prayer for G-d's help in keeping us faithful to Him and His Torah. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 87 •Lien Created by a Written Loan (part 1) An oral loan does not effect a lien on the realty of the borrower. When the lender comes to collect he may collect the repayment of the loan only from the assets in the hands of the borrower, whether the assets are realty or personal property, even if the assets were purchased by the borrower subsequent to the loan. The lender may not levy on the realty that the borrower had sold or had given away as a gift prior to collection. Even if the debtor has an instrument of indebtedness against the debtor, he must first enforce collection of the debt due to him from the debtor by levying on the assets in the hands of the borrower when the time to collect has arrived, whether the borrower had the assets in his possession at the time that the loan was made or they were after-acquired. If the lender has a written instrument of the loan, whether an instrument of indebtedness or an instrument of admission, or if a kinyan was made, it effects a lien on the realty owned by the borrower at the time the loan is made. Only if there are not sufficient assets to pay the loan may the creditor trace the realty of the borrower that he owned at the time the loan was made and transferred to others, whether by way of sale or by way of gift. The realty may be traced even if the instrument does not so state, since it is assumed that if the instrument fails to state that the loan has effected a lien on the realty of the borrower, the omission was an error of the scribe. It is only if the instrument specifically states that the instrument does not effect a lien on the realty of the borrower that no lien is effected. Realty that was sold or transferred before the loan took place is not subject to the lien of the instrument unless it can be shown that the purpose of the transfer is to defeat the rights of the lender and it was a fraudulent transfer. If a deed transfers realty and does not contain a warranty that the seller has good title free of any liens and the seller will reimburse the purchaser if he loses the realty to one who has superior title to that of the seller, or to a creditor of the seller, it is deemed a scribe's error of omission and will be given effect as if it had been included in the deed. This lien creates a lien on the seller's other realty from the date of the deed to the purchaser. Just as the creditor may trace the assets of the debtor and the purchaser may trace the assets of the seller, the donee of a gift may trace the assets of the donor. The lien of the creditor cannot be extinguished by the sale or other disposition of the realty by the purchaser or any subsequent owner of the realty. If the purchaser who purchases realty subject to the lien of the creditor disposes of the purchased realty. whether by sale or gift or bequest to his heirs, the lien of the creditor follows the realty. And in those situations where the creditor may trace the realty he may trace it to the then-current owner of the realty, no matter how many transfers may have been made of the realty. The debtor is about to sell liened realty to a Gentile, or to a powerful person, and the beth din will not be able to enforce the levy against the Gentile or the powerful person. The creditor may not obtain an injunction from beth din to prevent the debtor from selling the liened realty to the Gentile or the powerful person, unless beth din feels that the chances of the creditor ever getting paid by the debtor are very remote if he sells the realty to the Gentile or the powerful person. The debtor is about to sell to Reuven realty on which the creditor has a lien. and Reuven is aware of the fact that the creditor has a lien on the realty. The creditor is one of the two witnesses who sign the deed. When the creditor comes to collect the debt from the debtor, the debtor has no assets. The creditor may trace the realty to Reuven. Moreover, if the creditor was present when the debtor sold the house to Reuven and Reuven then razed the house and built a new house on the realty, the creditor can trace his claim to the new house to make his levy if the debtor has no assets to pay the creditor. The debtor has several creditors and assets sufficient to pay only one creditor. The creditor who was earliest in time has priority to make the first levy, but he must take an oath that he was not paid the debt, or any part of it. The oath is the same as the creditor takes when he seizes from a purchaser property that had been liened to him by the debtor and then sold by the debtor. The creditor of the debtor may levy on realty on which he holds a lien even after the debtor sells the liened realty to a purchaser. The creditor can levy on the realty in the hands of the purchaser only if the debtor does not have sufficient assets to pay the creditor. But if the debtor has adequate assets to pay the creditor, the creditor may not trace the realty to the hands of the purchaser. The result is the same even if the debtor transferred the realty to the donee by gift rather than by sale. A debtor has more than one parcel on which there is a lien in favor of a creditor and he sells all the parcels one after the other to different purchasers. When the time comes to repay the loan to the creditor, the debtor has no assets left. The creditor will have to levy on the purchasers in inverse order in which the realty was sold. The order is inverse since when the first purchaser bought realty from the debtor, the purchaser knew that there was a creditor who had a lien on the realty but that the debtor still had sufficient assets in his hands to pay the creditor. The same holds true for every subsequent purchaser. As long as he leaves sufficient assets in the hands of the debtor to pay the creditor, the realty he purchased cannot be traced, unless some of the remaining assets depreciate in value prior to creditors collecting, or if personal property is used up. A donor, Naftali, who is also a debtor, has realty worth $900 on which the creditor, Yehudah, has a lien for $600. The donor/debtor Naftali has no other assets. Naftali simultaneously gives a gift to three persons, as follows: to Reuven $200, to Shimon $300, and to Levi $400. Since Naftali has no other assets, the three- Reuven, shimon, and Levi- will proportionately share in the $900 they will realize from the sale of the realty, or if they keep the realty, each will own a proportionate share according to the gift of the donor. When the time comes for Yehudah, the creditor, to collect on his debt, and Naftali still has no assets to pay him, Yehudah, the creditor, may levy on Ruven, Shimon, and Levi to the extent to which they received the gift from Naftali. However, if the gift stated that first Reuven should receive $200 and then Shimon $300 and then Levi $400, then they will receive their gifts in that order. Now when the creditor comes to collect his $600 he will first collect $400 from Levi, and then $200 from Shimon, in the inverse order in which they received their share in the liened realty. Naftali, a debtor, simultaneously sold to two or more purchasers two or more parcels of realty on which the creditor, Yehudah, had a lien. When Yehudah came to collect his debt from Naftali, Naftali had no assets. Yehudah may trace the assets to any of the purchasers he desires and need not make a proportional levy on all the purchasers. The purchaser from whom the realty was taken has no claim against the other purchasers. It is suggested that if each of the purchasers purchased more than one parcel, the creditor levy proportionately on each purchaser. (part 2 next week, IY"H) 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. Protection of Workers The Torah principles of judgment are scrupulously fair. They may favor neither the low nor the high: “don’t favor the poor man, nor glorify the great” (Vayikra 19:15). Fundamentally this applies also to balancing the claims of worker and employer, but in this case the halakha tips the balance slightly in favor of the worker – perhaps because he is considered to be at an inherent disadvantage. Many of the principles favoring workers are learned from our parsha. [1] There is a general principle in halakha that “Whoever backs out of an agreement has the lower hand” – he must indemnify the other side for the costs of his renegeing (Bava Metzia 76a). Yet there is an exception to this rule: a worker who quits in the middle of the agreed upon work period is not subject to any penalty. Even this slight amount of duress discouraging the worker from quitting would violate the high degree of worker’s autonomy dictated by our parsha (Vayikra 25:55): “For the children of Israel are slaves to Me” – slaves to HaShem, and not slaves to their fellow man (Bava Metzia 10a). [2] There is another rule that “Any stipulation in monetary affairs is binding” (Ketubot 56a). Therefore, the employer should be able to occupy the worker in any work which is permitted by the work agreement. However, our parsha forbids giving busy-work to a Hebrew servant (Vayikra 25:43) – “Do not tyrannize him”; and some commentators infer that it is improper to give busy-work to an ordinary employee as well (Chinukh 346; see Responsa Maharam Rothenburg 4:85). There are also other halakhot establishing lenient exceptions for workers, which are not learned from our parsha. Here are a few: [3] In general, an oath is valid only to avoid paying a judgment, not to exact payment from someone else. Yet the Beit Din will obligate the employer to pay based on the oath of a worker who claims he has not been paid (Shavuot 44b). Our Sages perceived a fundamental lack of symmetry in this situation: The employer has many employees and can’t pay attention to each one, but the worker has his heart and soul set on getting his pay. [4] An agent is supposed to faithfully serve the interests of his sender. Yet if an employer offers to hire workers for a specified amount and his agent succeeds in hiring them for less, the workers are justified in resentment of the agent who prevented them from enjoying the extra payment – even though this payment was at the employer’s expense (Bava Metzia 76a; see Melo Haroim). [5] Normally, failing to pay a debt is a “sin of omission”. However, failing to pay a worker during the same night or day that his payment is due transgresses a Torah prohibition. Even afterwards, neglecting to pay the worker’s salary is considered a “sin of commission” like actual stealing (SA CM 339:1-2, Rambam Sekhirut 11:2. According to Lechem Mishna Gezeila 1:3 this applies to no other kind of debt). The reason again is that the worker has his heart set on his pay (Devarim 24:15). In the Western tradition, justice is portrayed as blind. The Torah, however, allows us to open our eyes a bit to balance institutionalized inequality. 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: Can a Jew trade in prohibited foods if he has no direct contact with the food and he has a non-Jewish partner? Answer: The gemara Pesachim 23a learns from the pasuk, “Vesheketz y’hiyu lachem”, that even when one is permitted to receive benefit from a certain forbidden food, that is only when it comes his way inadvertently. However, it is forbidden to obtain these foods in order to profit from them. According to most Rishonim, this is a Torah prohibition (see Shut Chatam Sofer, Yoreh Deah 106-108; Yabi'a Omer, vol. 8, Yoreh Deah 13). The Rashba (Responsa III, 253) says that the reason is to minimize the possibility of coming to eat forbidden foods, while others say it is a gzeirat hakatuv (heavenly decree without a known reason). The consensus of poskim is that the prohibition applies even to cases where the Jew is not expected to come in direct contact with the food if he owns the food (Chatam Sofer, ibid 108, cited in Pitchei Teshuva, YD 117:6). It is debatable whether holding a small amount of stocks is considered partial ownership of a company (see Mishneh Halachot V, 102). As mentioned, it is prohibited only to obtain these foods. If they chance upon you, then you are allowed to sell them. There are many complicated questions regarding the boundary between chancing upon and purposely obtaining (for example, one who wants to buy mutual funds, knowing that some percentage of the stocks will be from prohibited foods). In the case of mutual funds, we could be lenient for a combination of reasons (Mishne Halachot, ibid.). However, it is more problematic to directly buy stocks of, say, McDonald’s, which is primarily forbidden foods. It would be prohibited to be a merchant of prohibited foods if the merchant actually owns the food. There is some room for leniency when most of the food is permitted, but business circumstances require the owner to include some non-kosher food (see Taz, Yoreh Deah 117:4; Aruch Hashulchan, Yoreh Deah 117:26). Be aware that the prohibition applies only to food which is forbidden from the Torah (as opposed to rabbinically) (Shulchan Aruch, YD 117:1). This applies primarily to meat products, as opposed to many other non-kosher foods (dairy products, pastries, etc.). A partnership with a non-Jew does not help. If you have a specific question, please let us know. Often, the small details can make a big difference, and this summary is not meant as a psak for a specific case. “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) Why does the Torah begin with the second letter of the Alef-Bet, rather than the first letter? To show you that you don't even know the first thing about it. - Baal Shem Tov The Torah was handed down to us in fire, so that we would know to uphold it with a burning passion and commitment. - Rabbi Elimelech of Lizhensk Rite and Reason by Shmuel Pinchas Gelbard Q On Shavuot, it is customary to decorate the shul and home with tree branches and greenery. A To commemorate the giving of the Torah regarding which the pasuk says: "The sheep and the cattle shall not forage on that mountain" (Shmot 34:3). We learn from this pasuk, says the Levush, that there was pasturage on Mt. Sinai. A On Shavuot, HaShem judges the world concerning fruits of the tree. Accordingly, we decorate the shuls with tree branches to remind us to pray for a plentiful fruit yield (Magen Avraham). A Moshe Rabeinu was born on the 7th of Adar and was hidden for three months. Then his mother placed him among the reeds at the edge of the river. In remembrance of Moshe's deliverance on that day (6th of Sivan - Shavuot), we adorn our homes with branches and greenery. FYI The RADAK, R. David b. R. Yosef Ibn Kimchi was born in 1160 and died in 1235. His best known work is his commentary on Tanach. "Jews! Inique nation of the world! For thousands of years the tyranny of the world has succeded in depriving you of your ancestral lands but it has not eradicated your name, nor your national existence... Legitimate heirs of the Land of Israel!... Hurry! The moment has arrived to claim the return of your rights among the nations of the world. You must claim for yoursleves a national existence as states among states, and your encroachable right to bow down before God according to your faith, publicly and forever." - Napoleon Bonaparte, 1798 [SDT] There are 7 pairs of sedras that combine or separate in different years in order to adjust for different calendar features. Among the 7 pairs, B'har-B'chukotai is 6th in size and second in mitzva-count. It is one of two pairs (M&M is the other) whose status (combined or separate) is sometimes different in Israel and Chutz LaAretz (not this year). [SDT] The prohibition (this week's sedra) against taking interest on a personal loan to a fellow Jew is one of the 613 mitzvot of the Torah. Yet the temptation to rationalize, the ease of taking a "business is business" attitude, saying "afterall, the borrower is gaining too", prompted our Sages to emphasize the significance of keeping this mitzva (and the seriousness of violating it). RIBIT (interest) has a numeric value of 612, as if to say: Keep this mitzva and it's like keeping the other 612 as well. Violate, and... [SDT] DABEIR has the connotation of speaking harshly, in a tough manner. V'AMARTA has a softer connotation. Say to them, rather than speak to them. Occasionally, the two terms appear together and almost contradict each other. Almost. In the very beginning of B'har, G-d says to Moshe to SPEAK to B'nei Yisra'el and SAY to them... Perhaps mitzvot have to be commanded, sometimes one way and sometimes the other. Or one way for some people and the other way for others. IMREI CHAYIM gives it a beautiful "chassidic" spin. Speak to the people harshly, if it must be so, keep the soft talking to them in your heart, because of great love of one's fellow Jews. Old new thoughts as we approach Yom Yerushalayim 5761 3676 years ago, Avraham Avinu was commanded by G-d to bring Yitzchak up as an Olah on the mountains that G-d will tell him. The Jewish claim of Avraham and Yitzchak to that special place was reconfirmed by Yaakov Avinu and his experiences in the same special location. About 800 years after the Akeida, David HaMelech established Jerusalem as the Jewish capital of Israel. Our hold on Jerusalem and Eretz Yisrael has had its ups and downs. If we are marking 34 years since the Reunification of Jerusalem, following 19 years during which we were denied access to the Old City and Temple Mount, which followed years of British rule, which followed years of Turkish rule, etc. etc. etc., then we must see something and understand it well. Jerusalem is ours. This is our belief and our knowledge. Whether we retain possession over it, is G-d's decision. His decision depends to a large extent on our faithfulness to Him and our observance of the spirit and the letter of Jewish Law. This is the message of B'chukotai, the sedra that we read before Yom Yerushalayim. The sedra that reminds us not to be overly proud of military prowess. Our military superiority and the Arabs blessed lack of military skill combined to serve G-d's plan. Our hold on this City and this Land does not depend upon America or the U.N., not the P.A. nor the Arabs, but on us, and whether we deserve to be here. B'chukotai has the simple formula for our keeping Eretz Yisrael and Yerushalayim (which are really the same thing — Zion is defined as the Land of Israel, the city of Jerusalem, and the People of Israel.). Even before we follow the formula is to believe it. If a Jew truly believes in G-d, and that He created the World, and took us our of Egypt, etc. then he must believe G-d's promises in B'chukotai, and elsewhere. In the beginning, G-d created the Heavens and the Earth. Believe it? Then believe and count on dwelling in our Land in peace and prosperity. All we have to do is keep our part of the deal. Reflections, in honor of Jerusalem, Yom Yerushalayim, 5761. From the Tanchumah, Kedoshim 10 – The Land of Israel is at the center of the world, Jerusalem is at the center of the Land, The Temple is at the center of Jerusalem, The Sanctuary is at the center of the Temple, The Holy Ark is at the center of the Sanctuary, The Foundation Stone, from which the world was established, Rests before the Ark. By Obadiah Jare, Jerusalem, 8 Elul, 5248 All possible winds blow in Jerusalem. It is said that every wind, Before going where it listeth, comes to Jerusalem to prostrate itself Before the Lord. Vayikra Rabba, 13 The Blessed Holy One,,, considered all the cities And found only Jerusalem fit to contain His Temple; The Blessed Holy One considered all the countries And found only one suitable for the People of Israel – The Land of Israel. Psalms 137 If I forget thee O Jerusalem Let my right hand forget its cunning; If I do not remember you Let my tongue cleave to the roof of my mouth, If I do not set Yerushalayim above my highest joy. Sincerely yours,Menachem Persoff, Director, Israel Center Parsha Pix Top, center & right: The famous, "What does this have to do with the price of tea in China?" Why are Har Sinai & Shmita juxtaposed? On the right is Har Sinai with the Luchot HaBrit and to the left of the question mark is a negation circle with a guy planting a sapling. The Liberty Bell in the upper left corner is inscribed with the English translation of part of Vayikra 25:10, Proclaim LIBERTY throughout all the Land unto all the inhabitants thereof. Under the bell is an abacus, for counting the years and Shmita-cycles of Yovel. It can be used for calculating the remaining years to Yovel in order to fairly adjust the price of a piece of land. That's a shofar under the abacus, to be blown on the Yom Kippur of Yovel year. In the middle of the Pix is a NOT FOR SALE sign. This is a command of the Torah which should be taken seriously today by our government and all the people of Israel. On the right side below Har Sinai, is a fellow taking money out of his wallet to lend to his fellow Jew, at 0% interest.Below the wallet is a rain cloud giving rain in its proper time (hence the clock below the cloud). This is the Torah-stated reward for following G-d's laws and mitzvot. So too is there a promise of peace in the Land, symbolized by the dove with the olive branch. And we are promised that if we remain faithful to G-d, we will prevail over our enemies, and five will successfully chace away 100, and 100 will chase away 10,000 of them. Perek 27 deals with pledges to the Mikdash that are made based on the ERECH of different people. In the silhouette in the lower-left corner are 50 shekel for an adult male, 30 for a female, 20 for a boy between 5-20 years old, and 5 or 3 shekel for a baby from a month old to 5 yrs. Since the sex of the baby in the picture is indeterminable, there is a question mark between the 3 and the 5. And, bottom center & right is a depiction of MAASER B'HEIMA, where the tenth sheep (cow or goat) that passes under the rod is declared holy. See the sedra summary for more details. TTRIDDLES TTriddles are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar events of the week). The best SOLID solution set submitted each week (there isn’t always one) 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 (Emor) TTriddles: [1] Thirteen with the two [2] A "proof" to 5:20:19:23-26 [3] Based on a Hebrew-English switch, why would the GR"A say that eye was LNMDX? [4] Maybe the chatan should circle the kalla? [5] Buckel a thin sock [6] Iyar or Nissan or Tevet... [7] 1+1+3+2=4 on 1 and 7 [8] No'ach, Brit, Exodus, Shavuot, Yom Kippur, Shira And the solutions... [1] The TWO are the SH’TEI HALECHEM, the two loaves that were offered on Shavuot, a.k.a. MINCHA CHADASHA LASHEM. The THIRTEEN with them refers to the animals that were the accompanying korbanot to the Two Loaves. 7 lambs, 1 bull, 2 rams, all for korban OLAH. 1 goat for a CHATAT, and 2 lambs as SH’LAMIM. [2] 5:20:19:23-26 This one was a bit obscure. 5 is D’varim, 20 is the perek, 19 is the pasuk. 23-26 means the 23rd through the 26th words of that pasuk. Which are: KI HA’ADAM EITZ HASADEH, for the man is like the tree of the field. This pasuk is (one of) the origin(s) of the custom of not cutting a boy’s hair until he is 3 years old, just as the fruit of the tree is not taken for the first three years, because of ORLAH. And just as it is forbidden to “round the corners of the head” (PAYOT), so too is it forbidden to cut the corner of the field (PEI’AH), as is repeated (in addition to the beginning of K’doshim) in Parshat Emor, Vayikra 23:22. That was the intended “proof” of the man=tree statement. (Told you it was obscure.) [3] Not elegantly worded, but all the clues were there. The Vilna Ga’on pointed out that AYIN TACHAT AYIN, an eye for an eye, contains a REMEZ (hint) to the correct meaning of that phrase. If you take the letters that are TACHAT (under, or following, in this case) each of the letters of AYIN — after AYIN is PEI, after YUD is KAF, after NUN is SAMACH — they rearrange to spell KESEF, money. This is the proper meaning of an eye for an eye. In English, is EYE were spelled LNMDX, then the letters following each of those would spell MONEY. [4] Of the Kohen Gadol it says, And he, a previously unmarried woman he shall take (as a wife). YIKACH, he shall take, is the term for marriage. Targum Onkeles renders it as YISOV, which in Hebrew means he will encircle. So maybe the chatan should walk around the kalla? [5] Thin is DAK and sock is GEREV. These are two of the invalidating defects for a kohein. Buckel is German for hunchback, GIBEIN, another MUM. [6] The MAZALOT (Zodiac symbols) for these months are Taurus, Aries, and Capricorn respectively – hence, they stand for SHOR O’CHESEV O’EIZ KI YIVALEID... from 22:27. [7] And you shall take to yourself 1 etrog, 1 palm branch, and 3 myrtle brances, and 2 willows... on day 1 of Sukkot, and rejoice before HaShem 7 days. [8] For each of these items, the phrase B’ETZEM HAYOM HAZEH, on this very day, is used. Hopefully, you’ll find the solvers report elsewhere in this TT. This week's TTriddles: [1] Where Birkat HaMazon and the Amida meet (sort of) [2]No raphus cucullatus since the time of the Magen Av [3] The Aramaic self-counting number [4] Abe>Ben, Ben>Salmon Portland [5] O is the what, oo is the where (TRA) 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! The Summer of Your Life Imagine…Two glorious weeks living, learning, dancing, swimming & hiking the Golan! WHO? 6-11 graders •Boys/girls (separate programs) •Special “ETGARI/Survival” program for 9-11 graders WHEN? July 9-22 WHERE? Keshet, Ramat Hagolan WHAT? Chugim, daily Torah learning, outdoor camping, water hikes, Shabbat NCSY ruach, sports, & more All 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; (02) 566-7787 ext. 242 • fax: (02) 566-0156; ncsy_isr@netvision.net NESTO•Native English-Speaking Teeb Olim This past Tuesday night madrich Itamar Danziger led a session in the Zula on discovering what really is important in life. Thanks to Itamar for putting together his session. The board met two weeks ago and will meet again this upcoming week to discuss the final plans for the end of the year banquet, procedure for electing next year's board members, and the design of the NESTO T-shirt. This is the last call for those who are running for board to submit their name to the NESTO office. BANQUET The date for the banquet is May 29th. Reservations are due May 24th,.before Shavuot. Graduating members of NESTO will be honored at the banquet. Cost is 25 shekels for members and 30 for non-members. I know you are all involved with bagriyot, but find a minute to let Rabbi Silverman know if you are around for the summer and which dates. If there is a group then we can still meet some Tuesday nights and can also organize day tiyulim and D & D during the week. Call the office and speak with Ilana or leave a message on the machine. Mazel tov to NESTOer Chananiel Vogel on celebrating his birthday with NESTO friends two weeks ago, and to Jeremy Saltan for celebrating this past Tuesday night. Thanks to the Vogel and Saltan families for supplying the great treats. We're keeping Daniel Stambler in our prayers as he serves these next three weeks on miluem. Shabbat Shalom,Rabbi Avi 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 With his thoughts in the Ramah (Ramat Beit Shemesh that is), let's take A Closer Look at former Jr. Nesto member, former Senior NESTO member, and current NESTO madrich Yaakov Reichert Q. When did you make aliya, from where, and for what reason? A. In the summer of 1993 from Boston. My parents had ideological reasons, and my father felt that Israel was the only country in world that has a growing Jewish population. He also wants to be on the welcoming committee when mashiach comes. I was ecstatic. Q. What was the most difficult part of your aliyah? A. Everything! But I had the attitude that anything worthwhile is difficult to attain, so I looked at it all as a challenge. Q.What do you do when you are not being a wild and crazy guy at NESTO shabbatonim? A. I learning full time at Yeshivat Har Etzion in the Gush, and am making plans about what I am going to do next year.I enjoy quiet walks on the beach when the wind blows through my hair, reading a good mystery novel on Sunday mornings in bed on a rainy day, and deep philosophical conversations with my friends about G-d, philosophy and post-modern poetry. When not doing the above, I just sleep alot and eat ice cream. Q.If you could be a vegetable, what vegetable would you be? A. A cookie(haven't you ever seen a cookie bush?). The reason why is because cookies always make people feel good. 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. NEW at the Israel Center 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 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 If you're interested in a Yom Yerushalayim tiyul, read carefully. The Monday afternoon tiyul with Yair Shalev was so booked up, that we duplicated it for Sunday. So that's Sunday afternoon, 1:00-5:00. Sunday night from the Center after the lecture which is after Maariv and refreshments (see BackPage II), and two on Monday afternoon (see the coming pages). And then there is Shavuot. Not actually a tiyul or Shabbaton, it nonetheless is mentioned here in Tiyul Talk to remind you to reserve for dinner if you want to join us, or just come for the shiurim and the walk to the Old City (see BackPage VI). Next in-house Shabbaton, IY"H, will be June 29-30, Shabbat Parshat Chukat. Reserve now to avoid being closed out of these popular Shabbatonim. Foithah details to come. SUNDAY & Monday May 20/21 • 1:00-5:00pm •Yom Yerushalayim Guided by Yair Shalev Our Unusual Program • Come with us to places in the Old City that you've only dreamed of • New places that have JUST opened...•Brand new hall that is at least 900 years old - in the Reisin Courtyard (the Rambam might have davened there) •Photographic exhibit of BEFORE & AFTER •The Jerusalem residence of our Prime Minister Ariel Sharon •Learn details of our holy city that you never heard •Close lookout onto the Temple Mount from a less familiar perspective - Bet HaTzalam • Visit the brand new DAVIDSON VIRTUAL VISITORS CENTER, a special place to get the feeling of ALIYA L'REGEL •Tour the OPHEL EXCAVATIONS which include many new discoveries •MINCHA at the GATES of the BEIT HAMIKDASH •More... •Involves strenuous walking (see next for "milder" tiyul) •53NIS (in honor of Israel's 53rd birthday), 63 for non-members Refreshments • Meeting place to be revealed to registered participants Monday's tiyul is full; try for Sunday, or the other Monday tiyul - page 19 The "Other" Tiyul for Yom Yerushalayim Day brought to you byARTZEINU TOURS Kotel Tunnels • South Wall Excavations • the Old City Make your way through tunnels and passageways 2,000 years old and witness the entire length of the Western Wall • View the South Wall Excavations and walk on an actual street from Temple times •Visit the highlights of the Jewish Quarter of the Old City•Guide: Rabbi Yeshaya Jacobs • Monday, May 21 •1:30-6:30pm •Price: $20/$33 • Meet at the Bank Mizrachi in the Jewish Quarter • Limited to 30 participants Register a.s.a.p. to secure a place Yom Yerushalayim with the Israel Center Sunday, May 20th Leil 28 Iyar 5761 •8:00pm Festive Maariv with Jerusalem T'hilim Cantor Gerald Epstein• 8:30pm Festive refreshments songs & readings•9:00pm Jerusalem: The Treasure We Almost Lost - lecture by Rabbi Dr. Shubert Spero •10:00pm Walk (non-strenuous) with Bracha Slae of Ateret Kohanim to the Old City Visit newly renovated homes, rooftops, Yeshiva, meet residents of the Old City• Refreshments at end of tiyul • Arrive at Kotel 12:00 approx. • 50NIS contribution for the entire evening (mem.) •60NIS for non-members. • Lecture only - 15/20 •Tiyul only - 35/40 • No charge for davening & kibud Monday, May 21st Yom 28 Iyar 5761 •8:00am Festive Shacharit with Hallel and other appropriate t'filot• 9:00am Festive breakfast •divrei Torah •10:00am Special shiur on T'hilim 122 for Yom Yerushalayim by Rabbi Eliezer Grunbaum•11:00am Mini-shiur on Jerusalem by Phil Chernofsky•11:30am Special lecture on Jerusalem at the time of Bayit Sheni by Henry Goldblum Choice of Tiyulim for Yom Yerushalayim afternoon (see above) Breakfast: 20NIS (subsudized) Adv. Res. Req. •Shiurim: Regular Monday morning rates• Tiyulim: As listed above TRAVEL DESK SPECIALS SPECIAL SHAVUOT PACKAGE at the King Solomon Hotel Jerusalem• Friday thru Monday, May 25-28 (3 nights) 999NIS per person based on double occupancy• Price includes: 3 meals on Shabbat • Breakfast Sunday morning •3 Chag meals • VAT • Checkout Motza'ei Chag Single supplement add: 505NIS • Children 2-12 in parents' room: 499NIS •Children 2-12 in separate room: 749NIS • Supplement for Super Deluxe room: 215NIS •Call the Israel Center's Travel Desk or the Tiyul Hotline for reservation information All-night learning at the Israel Center is just across the street 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... Tuesday, May 22nd, 8:15am to 9:15pm •Kivrei Tzadikim with Chaim Sidor • Erev Rosh Chodesh, and we're off to the north. Daven in Tsfat, Tiveria, Meron, and hear about the history and true stories of the tzadikim from your guide And... visit the aquaduct in Caesaria. • Price: $45/$67 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 Keep Shabbat July 12-15 open for a great weekend at the Kinar Hotel * minimum for member price 25 participants, prices include all entrance fees Call 02 5871718 for more details 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 To be announced (interesting possibilities; watch for update) • 1:00am Rabbi Eddie Abramson, Prayer: the Talking Cure or the Singing Cure •2:00am Rabbi Jeremy Lawrence, Senior Rabbi of New Zealand, Topic T.B.A. •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 Two special tiyulim, with a special guide: Barnea Levi Selavan Tuesday, June 5th, 8:00am-7:00pm (approx.) •A Day in the Life of Sh'mita•We'll spend our day back in history, over a hundred years ago, and try to compare or ontrast then with now.We'll return at the end of the day, much enriched and aware - and maybe a little tipsy.. 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 willkeep 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... Watch for further details on these two unusual tiyulim. Reserve soon to hold your place 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 Dear Israel Center directors, We have just returned from a tiyul to Eliat organized by Shulamit and Yehoshua. We had a wonderful time, and enjoyed the very interesting and beautiful places that we visited. The tiyul was well organized and planned, and we were able to see and visit many special sights. We would like to commend Shulamit and Yehoshua for their warmth, caring and diligence in planning such a delightful tiyul. We would be very happy to join them again, and look forward to hearing of other tiyuliam in the near future. Sincerely, N&M B, Rehovot 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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