TT #455
SHABBAT PARSHAT BO
10 SHVAT 5761 • February 2,3 '01

HALACHIC TIMES for Jerusalem

Correct for TT #455. Ranges are for THU-THU, 8-15 Shvat (FEB 1-8)

For sunrise and sunset, first time takes into account the elevation above sea level of Jerusalem, (the times in parentheses do not take elevation into account).

For the deadlines for 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 - 4:39pm
Havdala - 5:55pm (Rabbeinu Tam - 6:32pm)
Earliest Shacharit • 5:27½-5:22½am
Sunrise • 6:27½-6:22½am (6:33-6:27½am)
Sof Z'man Kri'at Sh'ma • 9:10-9:08am (8:24-8:22am)
Sof Z'man Shacharit • 10:04-10:03am (9:34-9:33am)
Chatzot (halachic noon) • 11:53-11:53¼am
Mincha Gedola (earliest Mincha) • 12:23-12:23pm
Plag Mincha • 4:10-4:15½pm
Sunset • 5:18-5:24pm (5:13-5:19pm)

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...

Kiddush L'vana. Many shuls/people said KL last Motza"Sh, which was the first & best op according to the GR"A (Minhag Yerushalayim). Those who hold the 7-day minimum will have a great shot (weather-permitting) this Motza'ei Shabbat Parshat Bo. It is especially appropriate since K.L. is one of the commemorations of Kiddush HaChodesh, as commanded in Parshat BO. If the weather does not cooperate (or has better things to do, e.g. rain) then the latest night for K.L. is Wednesday night, Feb.7. Every so often someone asks about K.L. and women. There might not be another mitzva that has such a wide range of P'SAK, from forbidden, to not necessary, to answering AMEN, to optional saying it, to requirement for women as well as men. Halacha, Kabbala, Minhag all contribute to the range of opinions.

...RENEW OUR DAYS AS OF OLD

How do we mean that? Let's take a look at Kiddush HaChodesh, the first mitzva given to the people of Israel, before we became a nation, even before we left Mitzrayim. (We might even suggest that having our own calendar is a pre-requisite for Nationhood. But that's for another time.)

During the time of Sanhedrin, eye-witnesses testified to having seen the "first visibility of the lunar crescent, the head of Sanhedrin declared the day holy - Rosh Chodesh, that is, based on the testimony, and then came the task of notification of Jewish communities around Israel and nearby Chutz LaAretz.

Let's take that last aspect of Kiddush HaChodesh first. The Mishna tells us that originally, there was a torch-lighting and waving procedure, beginning on Har HaZeitim. When watchers on other hills in the distance saw the coded torch pattern, they lit their torches and repeated the procedure. Before long this elaborate system brought the word of the impending Rosh Chodesh to many communities. Then, says the Mishna, we ran into a snag. People (Tzedokim who had a specific reason for messing up our calendar) would light torches on the wrong nights, resulting in widespread confusion regarding the proper day of Rosh Chodesh. The system of notification was changed to that of bonded messengers on horseback riding from the headquarters of Sanhedrin to Jewish communities throughout the country. Notification took much longer than the torch-waiving, but was more reliable.

Renew our days as of old? I would suggest that when the Sanhedrin is restored and the head of Sanhedrin once again proclaims the sanctity of Rosh Chodesh, the event will be covered by live TV and satellite hookup that will carry the details of Rosh Chodesh far and wide instantaneously. I doubt that we will return to torches or horsemen.

And what about eye-witnesses testifying before the committee of Sanhedrin members that they saw the Moon? We have telescopes and sophisticated computers and the most advanced astronomical knowledge. Would we possibly use the "archaic" method of eye-witnesses when scientists can pinpoint the moment of an eclipse hundreds of years from now to to the exact second? The answer is a resounding YES. In this aspect of Kiddush HaChodesh, we are not dealing with merely a question of efficiency, as we are (at least I think so) with the method of notification.

Here, with the process of eye-witness testimony, we are dealing with G-d's wishes (so to speak) to bring the Jewish people into the making of our Calendar. G-d showed Moshe the form of the Moon when it first becomes visible after its days of invisibility, and told him, KAZEH R'EI V'KADEISH, when you see the Moon like this, it is time to sanctify Rosh Chodesh. But there are more efficient ways to determine the beginning of the month. Yes, we know that. G-d knows that too. But by using those methods we revert to being mere observers. Sophisticated ones, but non-active observers. Not what G-d had in mind (so to speak). The judges on Sanhedrin use the fancy methods of determining the position of the Moon and its visibility to be able to intelligently question the witnesses. And if their source of information were the astrologers of old, then in the time of the upcoming Sanhedrin, the information will come from computers programmed with information supplied by astronomers. No need to "renew the days of old" for something like that. [Just like MILA does not require (or desire) a sharp rock when surgical steel is available. And countless other examples, as well.]

But when the CONCEPT is the essential element of a certain practice - as opposed to METHOD, then we don't necessarily "modernize", if the concept (or a requirement of halacha) would be lost or altered.

No matter how advanced we get, looking heavenward, with the unaided eye, seeing the L'VANA B'CHIDUSHA, and traveling to Yerushalayim to testify is still the way to become active partners with G-d once again in this very special task of setting up the Calendar and the cycle of Festivals that is the corollary Kiddush HaChodesh.

It is for this and many other aspects of a life of Torah and Mitzvot, that we pray, HASHIVEINU HASHEM EILECHA V'NASHUVA, CHADEISH YAMEINU K'KEDEM.

Sedra-Stats

15th of the 54 sedras; 3rd of 11 in Sh'mot

Written on 205.67 lines in a Sefer Torah

14 parshiot; 8 open, 6 closed

106 p'sukim - ranks 29th (7th in Shmot) tied with Toldot & Vayigash; larger than both

1655 words - ranks 21st (5th in Shmot)

6149 letters - ranks 20th (6th in Shmot)

Rise in rankings from p'sukim to words & letters is a result of BO's p'sukim being much longer than average for the Torah (longest in Sh'mot).

MITZVOT

The previous 18 sedras contained a total of 5 mitzvot. After a long break, Mitzvot are back!

BO has 20 mitzvot; 9 ASEI (positive commandments) and 11 LAVIN (prohibitions)

Aliya-by-Aliya Sedra Summary

Numbers in [square brackets] are the Mitzva-Count from Sefer HaChinuch.

Kohen - First Aliya - 11 p'sukim - 10:1-10

G-d once again (previously with Frogs and "Dever") sends Moshe to Par'o (in his palace) to warn about the Locust.

[SDT] The signature of this week's sedra - BO EL PAR'O is a phrase that occurs three times, each as an introduction to one of the Plagues. Specifically, G-d said to Moshe to "come before Par'o" for the middle plague of each 3-plague set - FROGS, DEVER (animal disease), LOCUST. Baal HaTurim points out that when G-d sends Moshe to the royal palace, He uses the term BO. When He sends him to the river to find Par'o there, He uses the term LEICH.

This time, however, it is with the additional statement that G-d has hardened Par'o's heart so that His wonders will be evident to all, and that all will know Him. Moshe and Aharon warn Par'o of the potential devastation (the description of which is longer than usual).

Par'o's servants (advisors?) pressure Par'o into agreeing to release the People. Par'o offers Moshe the adults. Moshe's reply (which becomes a Jewish hallmark for the ages) is that our religious experiences must include ALL Jews, young and old. (Judaism places a premium on Chinuch.) The continuity of Judaism depends upon the relationship of one generation to the next. Par'o rejects this (as have other adversaries throughout our history) and expels Moshe and Aaron from his presence.

Locust were sent by G-d to punish Egypt by devouring the produce of the land. This was "measure for measure" punishment for the excessive field and planting work that Par'o imposed on the People of Israel in order to demoralize them and to prevent them from having a normal family life.

Commentaries point out that Par'o and the Egyptians continually "overdid" their oppression and enslavement of the Jews. Even if we were to suggest that punishment is unfair to those who were acting according to G-d's wishes, it is for the excesses that they are being held strictly accountable. "Yes, I told you to rough them up, but I never said anything about beating them so mercilessly." (This does not mean to suggest that people who "play a part in G-d's plans" are not held accountable for their "regular" actions. They are. But there is special emphasis on the excesses. Having the people slave at making bricks is one thing. Withholding straw for the purpose is excessively cruel. Etc.)

On the other hand, the excessive cruelty of the Egyptians is partially responsible, so to speak, for G-d's switching to His Midat HaRachamim in judging the people, from the Midat HaDin which might have kept us in Egypt longer. The original prophecy to Avraham Avinu called for 400 years. Actual time spent in Egypt (not even in slavery) was "only" 210 years. The inclusion of the years from Yitzchak's birth is (can be seen as) a result of the excessive harshness of the Egyptian experience.

Levi - Second Aliya - 12 p'sukim - 10:12-23

G-d tells Moshe to raise his hands over the land. Moshe raises his staff and the locust come. So overwhelming is this plague, that Par'o "hurries" to call for Moshe and Aharon, admits to them that he has sinned, and asks them to pray for the removal of this terrible plague. Moshe does so, and a "reverse" wind causes the locust to disappear completely. G-d once again hardens Par'o's heart.

Plague #9 - Darkness (just like #3 - Lice and #6 - Boils) is brought without warning.

The thrice repeated pattern is (1) find Par'o at the Nile and deliver the warning, (2) go to his palace and bring the warning "closer to home", and (3) twice-warned is sufficient; he won't let the People go, bring the next plague without additional warning. Additionally, there is an escalation in severity from the first to the second to the third plague in each set of three plagues.

Darkness, an unusual tangible darkness (not merely the absence of light), descends upon the Egyptians for a paralyzing 3 days (Rashi indicates that it was of a duration of six days). In the Jewish neighborhoods, there is light.

[Here's another thought] If darkness is usually considered to be the absence of light, then that can be the definition of "natural" darkness. Consistent with the other Makot, the plague of Darkness was not natural. Some of the unnatural qualities of the Darkness of Egypt was that it was substantive, that lighting a fire would not dispel it. This was a supernatural darkness. Perhaps, a darkness like pre-Creation darkness.

[SDT] "Man did not see his fellow, nor did a person rise from his place..." The Chidushei HaRim writes that this is a description of the worse kind of darkness in human life, when a person does not see the suffering of his fellow. Not only does he not extend his hand to help the other, but the ultimate result is the inability of the individual to even help himself. The People of Israel had light throughout their dwellings. May we always be able to see the plight of our fellow Jews and respond with acts of Chesed worthy of our Heritage.

Shlishi - Third Aliya - 9 p'sukim - 10:24-11:3

Par'o calls for Moshe and tells him to go, even with the children, but to leave the livestock behind. Moshe insists that ALL will leave.

[SDT] Moshe's words to Par'o are: "We will also take our animals with us, for from them we will take to serve G-d." The plain understanding of the pasuk is that Moshe was referring to korbanot, sacrifices. The Malbim has another beautiful interpretation of Moshe's statement to Par'o. "From the animals we will take lessons in how to serve G-d - from the cat we will learn modesty, from the doves fidelity, from the ants industry and honesty, etc." Had we not received the Torah, which teaches us proper conduct, we would learn these lessons from our animals. (And even with the Torah to teach us, we can see practical examples of its lessons in nature.)

Par'o once again refuses, and this time he threatens death (he had Moshe's in mind - G-d "took it" in a different way) if he sees Moshe again. He thus inadvertently prophesies his own demise.

G-d next tells Moshe of the final plague, which will cause Par'o to hasten to expel the People of Israel from Egypt.

G-d instructs Moshe to tell the People to borrow gold and silver from their Egyptian neighbors.

G-d "reminds" Moshe that there is one more plague (the "real" one; the one that was presented up front, the one mentioned before all of the others) and then Par'o will send the people on their way.

G-d tells Moshe to tell the people to "borrow" things from their neighbors. He says that the people will miraculously feel kindly towards the Jews (even though the Jews are responsible, in the eyes of the Egyptians, for the hard times they have been suffering). G-d implanted in the eyes of the Egyptians an admiration and respect for Moshe.

[SDT] Par'o usually called for Moshe AND Aharon when he wanted to have a plague ended. With Darkness, he calls just Moshe. The KLI YAKAR explains that Par'o was aware of the story from Moshe's infancy that after being hidden for three month, his parents were not able to continue hiding him. This, explains the Midrash, was due to a light that appeared when Moshe was born. Par'o felt that the only person who could dispel the darkness would be Moshe.

R'vi'i - Fourth Aliya - 27 p'sukim - 11:4-12:20

Moshe says, in G-d's name, that He (G-d) will kill ALL Egyptian firstborns, that the screaming from the killings will be unprecedented, and that in total contrast, utter tranquility will reign in the Jewish area. G-d says that Par'o will once again refuse even this threat, so that the full course of wonders and miracles will benefit the People of Israel.

[SDT] One commentator says that Moshe was distraught by the extent to which Par'o went in his refusal to let the People go. Such dedication to wickedness in the face of such devastating punishment was truly disheartening to Moshe. How can the power of evil be so strong? How can someone fight against it and hope to win? G-d's answer was that it was He Who hardened and strengthened Par'o's heart. Left on his own, Par'o would have given in long before. Theoretically, G-d could do this to punish us, but in this case it was for our benefit.

[SDT] The S'fat Emet marvels at the fact that only G-d would give the power to a wicked person to oppose Him. Why would G-d give Par'o the ability to defy Him? In order to bring about the marvels and wonders of the Exodus, so that the People of Israel shall know beyond doubt that G-d has taken them out of Egypt.

MAKAT B'CHOROT hit from the firstborn of Par'o to that of the servants. Why should the plain members of society suffer for the sins of the rulers? Because they too helped with the enslavement and oppression and rejoiced in it. Thus the commentaries say of Egypt more than 3300 years ago. We saw the same behavior only 60 years ago with the fine German citizens (and those of several Eastern European countries) who want us to believe it was just the Nazis who were responsible for the Holocaust.

[SDT] The Torah describes the tranquility of the Jewish area with the statement "a dog didn't even bark". Dogs usually sense death and instinctively react. To highlight the contrast between the Egyptians and the Israelites, the dogs were miraculously silent. In "tribute" to the dogs for their role in bringing greater honor and appreciation to G-d on the night of the Exodus, the Torah rewards them by telling us (elsewhere) to throw our "treif" meat to the dogs. (This applies only when a forbidden food is NOT also forbidden to derive other benefit therefrom.) Thus we have an unusual lesson in HAKARAT HATOV, acknowledging the good that another does for you.

[SDT] "No dog wagged its tongue" - The Chidushei HaRim sees this as a reference to the terrible sin of Lashon HaRa, gossip and slander. It can be said that Lashon HaRa caused us to be enslaved in Egypt. The Torah tells us that Yosef brought evil reports about his brothers to their father Yaakov. Their hatred for him resulted in his descent to Egypt and subsequently brought everyone else down there. Secondly, it was the Lashon HaRa of Datan and Aviram who informed on Moshe to Par'o, that he (Moshe) had killed an Egyptian, that put Moshe's life in grave danger. Redemption could not (would not) occur unless we had "straightened out our act". The Midrash tells us that the Jews in Egypt managed to keep the secret of the reason for our "borrowing" Egyptian vessels from our neighbors, for twelve months! A people who can manage not to divulge this information for a whole year has succeeded in purging itself of the temptations of R'chilut & Lashon HaRa, and merits redemption.

G-d commands the setting up of the Jewish calendar [4]. (Lots on this mitzva all the time in TT)

He then commands the taking of a lamb or goat for each household (approx.). The animal was to be taken on the 10th of Nissan (this rule was for "Pesach Mitzrayim" only and not for future Pesachs; therefore it is not counted among the mitzvot of the Torah) and held for the 14th of the month, when it was to be slaughtered in the afternoon [5]. Its blood was to be smeared on the doorposts and lintel (only that first Pesach). The sacrifice is to be eaten on the night of the 15th of Nissan [6], having been roasted, with matza and maror (this being part of the mitzva "for the generations", but not counted separately among Taryag); that is, neither cooked nor partially done [7], but roasted whole. No part was to be left over until morning [8]; any leftovers were to be burned. It was to be eaten with "belt tied", in haste, ready to leave (details for Egyptian Pesach only).

MITZVA WATCH

It is a bit confusing to distinguish between the details of the mitzva of Korban Pesach for all generations and those elements of the story of the Exodus which were meant only for that first Pesach. In fact, it is not just confusing; it is impossible to completely differentiate between the two categories of details... WITHOUT the Oral Law. The Talmud informs us as to what constitutes the mitzva of Korban Pesach. The Written Word is incomplete. Our Torah consists of two inseparable parts - the Written Word and the Oral Law (embodied in the Talmud and other sources). This is a fact that is reinforced over and over again throughout the Torah. If one attempts to understand the Written Word without the Oral Law and Tradition, there will be confusion at best and distortion and perversion of G-d's Word, at worst.

Then G-d will "pass through" Egypt on that night, kill the firstborns, and "pass-over" the Jewish home with the blood-marks. This shall become a holiday for all generations. Matzot are to be eaten for seven days and on the previous day (Erev Pesach) Chametz is to be eliminated from our homes [9]. (Eating of Chametz on Pesach is a rejection of membership in Klal Yisrael, hence the punishment of "excision".)

The basis of Yom Tov is set down in 12:16 - specifically that Melacha is prohibited, as it is on Shabbat, with the exception of "that which is needed for food".

The Oral Law and Rabbinic legislation combine to define that which may be done on Yom Tov. It is far more complicated than the pasuk seems to indicate. Logic cannot always explain the way things work out.

The source of "sh'mura" matza is in 12:17. The mitzva of eating matza on seder night [10] is followed by the prohibition of possession of chametz during all of Pesach [11]. Foods containing chametz are also forbidden [12].

MITZVA WATCH

Because the prohibition of chametz and the mitzva of matza are linked to each other in the same pasuk, we do not view Matza as a purely positive time-related mitzva. Women are not exempt. In fact, women are obligated to perform other Seder mitzvot as a package deal with matza. Specifically, women are obligated on the mitzva of Hagada - they should not be silent observers at the Seder, but should participate in transmission of the story and details to their children and guests. Women are also obligated to drink four cups of wine. The official reason is "They too were involved in the same miracles. " There are technical differences between the "official" reason for a woman's obligation of a time-related Torah law and a Rabbinic Mitzva.

Chamishi - Fifth Aliya - 8 p'sukim - 12:21-28

Moshe gathers the elders of the People and relays G-d's instructions. He also tells them that when the People get to Eretz Yisrael, they will continue to commemorate the events of the Exodus, with questions and answers from one generation to the previous one. The People do as commanded. Note the familiarity of the text (think Hagada) but also note the different combinations of questions and answers between the Torah and the Hagada.

Notice something else. Not only is going into Eretz Yisrael part of the Promises of Redemption, but in the statement of the laws of Korban Pesach there is reference to "when you will come to the Land..." To the tachlis aspects that they had to attend to, is added the Package Deal aspect.

Shishi - Sixth Aliya - 23 p'sukim - 12:29-51

It comes to pass, that the Egyptian firstborns are smitten, yet that the Egyptians shower the People of Israel with gifts, and hurry them on their way. The People leave in such haste that they take quick-baked breads with them without taking the time to let the dough rise. Approx. 600,000 men, plus women and children leave Egypt, together with many Egyptians who are smart enough to flee with them. Thus ends a 430 year period of exile (according to some opinions, this is the time from the prophecy to Avraham at the Covenant between the Parts and the Exodus - this is another way of explaining when the "enslavement began". We can say that Avraham was "worried" about the future plight of his descendants from the moment he heard about it, and so the "meter" started running). That night shall be a special night for all of Israel throughout the generations.

[SDT] The period of Egyptian "Slavery" is given as 400 years and as 430 years. An interesting Drash on the extra 30 years is that it corresponds to 210 yrs. of Shabbatot. A reasonable master would allow his slaves one day a week off. Par'o was excessively oppressive, not allowing the Jews to rest even one day. These extra 30 years of Shabbatot are acknowledged by G-d, so to speak, by being added to the total.

The Torah now shifts from relating the story of the Exodus back to the rules for the Korban Pesach. Jews who have "left Judaism" and embraced another religion [13], non-Jews, even those who are committed to the Seven Noahide Laws [14] may not eat Korban Pesach. The Korban must be eaten in one place; removing it from its place is forbidden [15], as is breaking a bone in it [16]. Only Jews participate. An uncircumcised Jew may not eat of the K.P. [12] A true convert to Judaism is equal to a born-Jew. The People did as commanded and on the day in question the multitude left Egypt.

Observation: There are some parts of the Torah that are completely story-telling. The Book of B'reishit is a good example. (This is not to say that we don't learn things from the stories in the Torah.) Some parts are solid Mitzva. Parts of Vayikra and D'varim fit that description well. And other parts of the Torah are an interesting blend of story and mitzvot. Parshat Bo is an excellent example of the blend-type sedra, where you need a scorecard (as the expression goes) to tell a mitzva from a story-detail (sometimes).

Sh'vi'i - Seventh Aliya - 16 p'sukim - 13:1-16

As a commemoration of the Exodus (specifically plague #10), we are commanded to sanctify firstborns (human, kosher farm animals, and donkey. Each of these categories of "b'chor" is treated differently) [18]. The Torah sets down the continuous observance of Pesach, even after entry into Israel.

The sedras of Shmot, Va'eira, Bo, B'shalach give us a good way to start gearing ourselves towards Pesach before the panic sets in.

MITZVA WATCH

Here in Parshat BO, we have the general command concerning the sanctity of the firstborns and the specifics about one type - the firstborn donkey. Elsewhere in the Torah are the details about firstborn humans and those of the 3 types of domesticated animals - cow, goat, sheep. A human firstborn MUST be redeemed. A kosher animal eligible for the MIZBEI'ACH as a sacrifice MAY NOT be redeemed. A firstborn donkey SHOULD be redeemed.

Specifically, the firstborn (if it is male) offspring of a donkey may not be used by its owner until it is officially exchanged (redeemed) for a sheep or the monetary equivalent of a sheep. The sheep (or money) is given to a Kohen as one of his 24 gifts of the Kehuna. The baby donkey then becomes the full possession of its owner.

According to the Torah, if the donkey owner refuses to redeem it, he must destroy it. Although this too is counted among the 613 mitzvot of the Torah, it is clear that the Torah "wants" the owner to redeem it and not resort to the terribly wasteful alternative.

Although one can get out of this mitzva by selling a part interest in the mother donkey to a non-Jew before the firstborn is delivered, the Shulchan Aruch forbids doing so, since the opportunity to do a mitzva would be lost. The reason the Shulchan Aruch had to warn us NOT to get out of this mitzva is that in the previous section it taught exactly that method of getting out of the mitzva of the firstborn of a kosher animal and required us, by Rabbinic law, not to allow ourselves to have that mitzva of B'chor. In other words, the same "legal technicality" (partnership with a non-Jew in the expectant mother) will succeed in our not having a mitzva to perform. In one case, kosher animal, it is too problematic without a Beit HaMikdash to allow the mitzva to exist (so to speak). In the other, donkey, the mitzva can be performed with no problems, and so it should be performed. Chametz may not be eaten [19] nor even owned [20] on Pesach. It is a mitzva to relate the story of what happened [21] at the Seder. T'filin also serve as a reminder of the Exodus.

Pesach must be in the spring, the time of renewal of nature. (This requires Sanhedrin to periodically add an extra month to postpone Pesach, so that it will always be in the spring. When there is no Sanhedrin, we have a fixed pattern for 13-month years; when there is a Sanhedrin, it has discretionary leeway within specific guidelines.)

MITZVA WATCH

Rambam states clearly that the two components of the Jewish calendar - Kiddush HaChodesh, the sanctification of the Month and Ibur HaShana, the intercalation of the Year, shall be counted as a single mitzva (numbered as [4] above). He notes that there are two separate p'sukim that command these two different procedures; he nonetheless insists that they are part of a single mitzva to make the Calendar. Ramban disagrees and counts each as its own mitzva. This is one of many points of disagreement between the Rambam and Ramban on the counting of mitzvot.

A first-born-male donkey must be redeemed [22] or destroyed [23] (a less desirable alternative).

The Torah reiterates the significance of the younger generation asking and receiving answers and explanations about the origin of the Nation.

The T'filin connection is also repeated. The two final portions of BO join the two first portions of the Shma as the four passages of the Torah contained in each of the two T'filin (written together on a single strip of parchment in the "shel yad" and on four separate parchments inserted into four distinct chambers in the "shel rosh"). 3-p'suk Maftir.

Haftara - 16 p'sukim -Yirmiyahu 46:13-28

Parallel to the sedra, Egypt's downfall (at the hands of Bavel) is prophesied. (It is quite rare that a prophecy to another nation is used as a Haftara.) Israel, however, shall not fear; G-d is with us! The pasuk that assures us about the Ultimate Redemption mentions that it might happen in the distant future. Nonetheless, we shall not despair. This can be seen in context of the well-known notion that the Mashiach will either come "in his appointed time", or sooner. It depends upon us.

Rabbi Dr. Julian G. Jacobs in A Haftara Companion points out that locust are mentioned in both the sedra and Haftara - the Babylonian army is compared with the countless nature of swarms of locust. Thus Egypt falls to locust again.

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 the commentary “Meaning in Mitzvot” on Kitzur Shulchan Arukh, which is serialized on Yeshivat Har Etzion’s Virtual Beit Midrash, www.vbm-torah.org.

ORLA

Wednesday night is Tu Bishvat, New Year for fruit trees. A fruit which has already begun its formation on Wednesday belongs to 5760; one which is formed only at night will belong to 5761. The particular year a fruit belongs to is relevant for various agricultural laws. For tithes, since it is forbidden to tithe from the fruits of one year on those of another, and also because the second tithe varies between maaser sheni and maaser ani depending on the year. For shemitta, only fruits belonging to the seventh year have sancitity.

For orla, the time of formation of the fruit determines if it belongs to the forbidden third year, the sanctified fourth year, or the permissible fifth year. (Vayikra 19:23-25.) And while Tu BiShevat is often considered a holiday specially of Eretz Yisrael, it is relevant abroad as well since orla applies everywhere - though its laws are much more lenient outside of the Land of Israel. (SA YD 294:7-10.)

Recalling recent shiurim which connected mitzvot relating to earth (burial, removing shoes) to the sin and curse of the earth during the first week of creation, we will not be surprised that the Midrash and the teachings of Chasidut connect this mitzva, relating to fruit trees, to the sin of Adam and Chava in eating the fruit of the Tree of Knowledge of Good and Evil.

The Midrash Rabba teaches: “Who will remove the earth from your eyes, Adam? You were unable to uphold your commandment even for a single hour, and yet your sons wait three years for orla!” The expression “Who will remove the earth from your eyes” means “If only you could be here to see”. It implies that the person addressed, while he may have erred, can most of all be proud that his descendants or students have surpassed him. (See the mishna at the beginning of chapter 5 of Sota.) The Midrash is suggesting that our forbearance in waiting for the years of orla to pass is a rectification and an atonement for the haste of our original forebears in succumbing to temptation.

Why is the waiting period precisely three years, followed by one year of sanctification? Rav Nachman of Breslav connects this also to the time of creation. When the serpent succeeds in drawing Chava’s attention to the fruit of the Tree of Knowledge, the Torah tells us that she noticed three different temptations: “And the woman saw that the tree was good to eat; and that it was desirable to the eyes; and the tree was coveted for wisdom. And she took of its fruit and ate, and she also gave to her man and he ate.” (Bereshit 3:6)

Rav Nachman taught that these three temptations correspond to the three main temptations we face in everyday life: for excess in food, in intimate relations, and in money. “The tree was good to eat” has a clear connection to the desire for food. “Desirable to the eyes” recalls the urge for intimate relations both because of the word “desire” (taava) which relates especially to this impulse, and because of the connection to the eyes, which are the panderer for immodest desires. (Midrash Rabba on Bamidbar 15:39.) “Coveted for wisdom” suggests the desire for wealth, because the word for coveted, nechmad, is the same root used in the commandment “Though shalt not covet” which relates primarily to property.

The message is that when we have an opportunity to enjoy HaShem’s bounty in the form of some bodily enjoyment, we shouldn’t be hasty. We should step back and wait until we are sure they have no admixture of our common base desires.

However, it is not enough to overcome the three kinds of temptation, ridding ourselves of low urges. It is necessary afterwards to actively elevate our enjoyments to help us in the service of HaShem. This is symbolized by the neta revai, the fruits of the fourth year which are sanctified and need to be brought up to the holy city of Yerushalaim. (Based on Likutei Halakhot, Orla 4:2.)

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. He is also directing the Jewish Business Response Forum

at the Center for Business Ethics and Social Responsibility, Jerusalem College of Technology - Machon Lev. The forum aims to help business people run their firms according to Torah, by obtaining prompt, relevant responses to their questions.

THE JERUSALEM INSTITUTE OF JEWISH LAW

Rabbi Emanuel Quint, Dean

Lesson # 73 - TORAH OATHS - Oath #1: Partial Admissions (part 2)

In the last lesson we discussed some of the laws of the Torah oath taken by a defendant who admits part of a claim and denies the balance of the claim. (We designated that oath as oath #1 in our oath chart.)

To repeat, assume that the plaintiff sues the defendant for $100. The defendant is faced with several choices: (1) he admits that he owes the plaintiff $100 and the plaintiff obtains a judgment for $100. (2) the defendant denies he owes any money to the plaintiff, he denies the entire loan. According to Torah law the defendant will not have to do anything and he will obtain a judgment dismissing the complaint of the plaintiff. However, the Rabbis of the Talmud instituted an oath known as a hesseth oath that the defendant who denies the entire claim of the plaintiff has to take, and when he takes this oath, the defendant will obtain judgment dismissing the complaint of the plaintiff. Or the defendant may admit part of the claim and deny part of the claim. The defendant admits he owes the plaintiff $40 and denies the balance of the $60. The defendant has two courses of action. He may take a Torah oath denying that he owes the $60 and the defendant will win the law case regarding the $60 and he will have to pay only the $40 he admits. Or if the defendant refuses to take the Torah oath the plaintiff will obtain a judgment for the entire $100.

In all of these cases it is assumed that the plaintiff does not have the proof for his claim. If not for the Torah requirement that a defendant take a Torah oath to win the case regarding the part of the plaintiff’s claim not admitted, it would have been logical to assume that the defendant would win the case regarding the denied balance without even having to take an oath. (See last week’s lesson why there is a Torah oath in this case.) Thus the requirements for the oath will strictly construed against requiring the defendant to take an oath to win the case.

There is a minimum amount that the plaintiff must be suing for and the admission must be for a small amount. Since these minimums are so small there is hardly a case where they will not be present. They are described in A Restatement of Rabbinic Civil Law , Volume 3 at page 154.

The same minimum amount must be present if the plaintiff sues for recovery of objects, if the value is for the minimum amount and the defendant admits part of the claim and denies the balance there will be a Torah oath as to the balance. In the case of objects, the defendant does not have to take the Torah oath to win the case as to the denied balance unless his admission relates to the kind of thing that was claimed. For example, the plaintiff pleads that the defendant owes him a bushel of wheat. The defendant admits that he owes half a bushel of barley. The defendant does not have to take the oath of partial admissions. The defendant does not even have to pay to the plaintiff the half bushel of barley since the plaintiff not having claimed the barley, it is assumed that he waived his rights against the defendant regarding the barley. This would be true even had there been witnesses regarding the barley, since an admission regarding himself is more powerful than any number of witnesses. If the plaintiff claims a bushel of produce and the defendant admits that he owes the defendant half a bushel of barley, he will have to take the Torah oath to win the case regarding the denied balance, since produce includes barley. This may also come up in foreign currency transactions. The plaintiff claims that he deposited $500 with the defendant. The defendant admits that the plaintiff deposited 1,200 Japanese yen with the defendant. The admission does not deal with the item pleaded. The plaintiff pleads that he deposited a large candlestick with the defendant, and if the defendant admits that he deposited a small candlestick with the defendant the defendant does not take a Torah oath. It is assumed that there is not a question of semantics as to what large and small means, but rather the words have specific meaning in the community. If the plaintiff claims a bolt of silk of 100 yards, while the defendant admits receiving a bolt of 40 yards, the defendant is liable to the Torah oath. He is liable to the Toreh oath, since the larger bolt may be cut to the size of the smaller bolt.

The thing claimed by the plaintiff must be measurable, weighable, or numerable, and the admission must be measurable, weighable or numerable. For example, the plaintiff claims $100 and the defendant admits $40. Or the plaintiff claims 100 bushels of wheat and the defendant admits 25 bushels of wheat. If, however, the plaintiff claims a sack of potatoes and the defendant admits that he received 10 potatoes, or the plaintiff pleads that he delivered 40 potatoes and the defendant admits that he received a sack of potatoes he wants to return, there is no Torah oath.

The plaintiff sues the defendant for $100. The defendant admits that he owes $40 and hands the $40 to the defendant in Beth Din before the trial starts. He has eliminated the $40 from the claim of the plaintiff. The plaintiff’s claim is thus reduced to $60 and the defendant denies the entire $60 and thus the defendant does not have to take a Torah oath of partial admission regarding the $60, just a hesseth oath as the case when the defendant denies the entire claim of plaintiff. In order for the defendant to be able to come within the exception of “Here, take it”, he must have money in Beth Din with him at the time that he enters his plea. If the defendant admits the $40 and states that he has it in his home, then it is not the equivalent of “Here, take it”, and is rather a partial admission, and the defendant must take a Torah oath regarding the other $60. Assume the plaintiff is suing to recover objects, for example two books he claims that the defendant borrowed from him. The defendant pleads that one of the objects is due to plaintiff and is . located in the defendant’s house or any other designated place, and the plaintiff can take it, it is the equivalent to “Here, take it”. If, however, the plaintiff alleges that the object being returned has been diminished in value, and the defendant admits that it became diminished in value because he used it, then it is not the equivalent of “Here, take it’. If the defendant admits part of the claim that the plaintiff could have proved independently, then paying such part of the claim to the plaintiff in Beth Din is not the equivalent to “Here, take it”. The defendant would still have to take a Torah oath to be relieved of liability of the part that he denies. If Beth Din feels that the defendant’s paying to the plaintiff the amount he admits is a subterfuge to avoid taking a Torah oath, then the Beth Din will not relieve the defendant from taking a Torah oath to the part he does not admit.

The subject matter of this lesson is more fully discussed in Volume III, Chapter 88 of A Restatement of Rabbinic Civil Law by E. Quint and on sale at local Judaica bookstores. Questions to quint@inter.net.il

Rite and Reason by Shmuel Pinchas Gelbard

Q The Magen Avraham mentions (in the name of the ARI Z"L) the custom of spreading two table cloths, one over the other, on the Shabbat table. What is the reason for this custom?

A Keeping the table covered on Shabbat is an expression of honoring the day. When the upper cloth is removed to shake out the crumbs (and/or to change from meat to milk or vice versa) the other cloth remains on the table.

A If the tablecloth is spread a TEFACH or more on each side beyond the table's edge, this may be regarded as erecting a temporary tent, a violation on Shabbat. If there is already a cloth on the table, then adding a second cloth would at most be considered as adding to an existing "tent", which is permitted.

Note that the first answer is a KAVOD issue; the second is possibly halachic. Ask your Rav.

RITE and REASON is available at local sfarim stores, in the original Hebrew as well as in English translation. It makes a great gift... even for yourself!

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)

There are two levels of wisdom and two levels of foolishness: There are those who are born wise and those who acquire wisdom. Likewise, there are those who are born fools and those who become foolish.

- Rabbi Shalom Dov Ber of Lubavitch

Every person possesses one valuable trait that cannot be found in any other.

- Rabbi Pinchas of Koretz

ASK THE VEBBE 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:

You and others publish parsha sheets which are distributed in shul. You are probably aware that people read these at various times during davening. Is this proper?

Answer:

Reading divrei Torah (to which I will limit this answer) during davening raises several issues:

1)Hefsek an interruption in the midst of a mitzva or text where it is improper;

2) lack of concentration on the matter which one should be involved in;

3) creating a negative atmosphere or precedent which may be copied improperly;

4) Derech Eretz. Let’s now analyze each issue.

1) Interruption - One may not speak even divrei Torah in the following places:

(a) Psukei D'zimra (SA, OC 51:4);

(b) Shma and its brachot (Rama, OC 68:1);

(c) Shmoneh Esrei (OC 104).

However, according to most poskim, thinking or even reading is not considered a formal interruption. This is based on the rule "Hirhur Lav K'dibbur" (thinking is not like speaking) - see Brachot 20b; Rama OC 68:1; Har Tzvi, OC 42. While it is proper to concentrate on tefila during tefila, reading is not a formal interruption (see fascinating story about the Vilna Gaon in Yabia Omer IV, OC. 8).

2,3) Lack of concentration, atmosphere - During Kriyat HaTorah (SA 146:2; Biyur Halacha, ad loc.); Kaddish, Kedusha, Shmoneh Esrei... one should not be thinking about other things. Regarding the repetition of Shmoneh Esrei, Magen Avraham 124:8 brings two opinions as to whether it is permissible for one who will be careful to answer AMEN properly, to learn. The Mishna Brura 124:17 prefers the strict opinion, out of fear that others will learn to abuse this leniency. Igrot Moshe, OC IV 19 points out that there needs to be at least nine people who are listening to every word in order to entertain such a leniency for others. Between aliyot one can permit himself to learn, while being careful to stop as the next aliya begins (see Mishna Brura 146:6). Before the beginning of Chazarat HaShatz, most poskim permit silent learning.

4) As Derech Eretz Kodma L'Torah. it is improper to read during the dvar Torah of the rabbi or a fellow congregant.In summary, while parsha sheets are sometimes read at times when it is forbidden or questionable, they seem to have replaced a lot of talking and less holy thoughts in many of our shuls. Therefore, on the whole, they seem to have added more to the spirituality of our Batei Knesset than they have detracted.

This “Ask the Rabbi” Q&A is part of this week’s Hemdat Yamim, the 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 e-mail, on a weekly basis, please send an e-mail to lists@eretzhemdah.org with the message Join Hemdatya. Please leave the subject blank.

PARSHA PIX

Busy ParshaPix this week, reflecting a busy sedra. This is a modified, updated Pix. It also contains some PPP-like elements that can challenge the older kids. ParshaPix are good for going over the sedra each Shabbat in a relaxed, fun way. Plagues number 8,9, and 10 are represented by the locust in the upper-right of the Pix, the rectangle of black in the top-center, and the sword, respectively. Some words about the sword (anagram intended). Makat B'chorot is the smiting of the first borns, that is their being killed. But there is another way of looking at Plague #10 and that is the smiting that the first borns did to some of the Egyptians. Some say that the first borns heard of G-d's repeated threat to them and were not too happy about it. Less so when Par'o kept refusing to allow the Jews to leave. They rebelled and took up the sword to make their protest taken seriously (so to speak). The YO-YO in the upper-left is Moshe & Aharon as treated by Par'o — Get out of my sight. Come back to the palace. Leave and don't let me see you again. Please come back and get rid of this terrible plague. The alarm clock shows approx. midnight, not exactly. G-d told Moshe he'd do the night's work AT midnight. When Moshe told the people what G-d had said, he said KACHATZOT (rather than BACHATZOT) so that people would not think that G-d did not do as prophesied, if they miscalculated midnight by a bit. The dog in the Pix is barking, but no dog barked on the night of Y'tzi'at Mitzrayim. The lamb in the doorway is the Korban Pesach that was brought into the homes and whose blood was placed on the doorposts and door jamb.The rectangle with nothing in it is a picture of Moshe's plans that not one animal's hoof be left in Egypt. Matza is matza and T'filin is/are T'filin. The baby, goat, and donkey represent the three different types of B'CHOR. The guard is for LEIL SHIMURIM. The bow is for BO. The two weathervanes bent in opposite directions resulted in the strong winds that brought the LOCUST in and then got rid of them. And then there are two different representations of the prohibition of breaking a bone in K.P. A greenstick is a fracture and the word ETZEM is broken.

TTRIDDLES

Once again, and after so many weeks of them, someone asked me what those unintelligible one-liners are at the bottom of some of the columns in Torah Tidbits.

Can it be that readers of Torah Tidbits don't know a TTriddle when they see one? Unintelligible one-liners indeed! Some actually take up two lines.

For these one-liners are none other than TTriddles, a clever contraction of Torah Tidbits riddles. No doubt, hundreds of TT readers have been solving TTriddles over the past few months, although only a small fraction of that number deign to submit their solution sets for consideration for the prizes.

You are hereby invited to give TTriddle-solving a try. You don’t have to do them all to get the inner satisfaction that comes from a correct solution. Even solving one is considered no small feat of mental gymnastics.

And if you really don’t want to wrack and warp your brains in this endeavor, we still recommend that you read the weekly TTriddles report. They are fun and also provide a SDT once in a while. And a lot of trivia.

Last week’s (Va’eira) TTriddles and their solutions:

[1] Gefangener, Yishuv, Berechyahu

[2] Who could be a Rentniv?

[3] There would be 15 others like this one if the B'reishit rule applied

[4] After he sang, the kikker went to the piojo

[5] Put a snow cone in a microwave

[6] Definite zio, possible geese

[7] Japan is the world's largest exporter but Egypt would have beaten them this once.

[8] If I had only had a Herbo franchise!

[9] Remove the L from Vasco Nunez de and you have a representation of one of the plagues

And here are the solutions...

[1] Gefangener is German for prisoner, which is ASIR in Hebrew. There are many yishuvim in Israel; the one intended here is ELKANA. How are you supposed to know which yishuv? It comes from the other two words in the TTriddle. Berechyahu was the father of ASAF, which makes him AVI’ASAF. ASIR, ELKANA, and AVI’ASAF were the three sons of KORACH.

[2] Rentniv is VINTNER backwards. A vintner is one who makes or sells wine. The person in the sedra who would qualify is the one whose name backwards is GEFEN, namely NEFEG, son of YITZHAR, brother of KORACH, and uncle to the fellows of TTriddle [1].

[3] B’reishit is one of 16 sedras that are named with their first word. If that method of naming prevailed throughout, there would be 16 other sedras called VA’Y’DABEIR, Va’eira being one of them.

[4] The key words in this TTriddle are SANG, which is French for BLOOD, KIKKER, which is Dutch for FROG, and PIOJO, which is Spanish for LICE. Well, how am I supposed to know that?! The point is that more than one solver got this TTriddle. It just takes a little work and a warped mind.

[5] Several people solved this one the same way. A snow cone in Hebrew is BARAD (the plague of hail). The microwave can refer to the unnatural HAIL that had ice on the outside and fire in the inside. What was intended was that a snowcone in a microwave BOILS, as in SH’CHIN.

[6] Another TTriddle with other languages, but a good riddle after the language barrier is overcome. ZIO is Spanish for UNCLE. GEESE is Hebrew for BROTHER-IN-LAW. Moshe was Elazar’s definite uncle. As to brother-in-law, there are different opinions as to who PUTI’EL was. If he was YITRO, then they would be brothers-in-law too.

[7] Japan is the world’s largest exporter of frog legs. With the supply that Egypt had after the Plague of TZ’FARDEI’A, they would have easily out done France. BTW, note the difference between FROGS and LOCUST. With the latter, not one single specimen was left.

[8] Herbo is an all-natural lice killer. Would have sold well in Egypt. Probably would NOT have worked though.

[9] Another one where solvers went in a different direction. Vasco Nunez Balboa was a famous explorer - first European to see the Pacific Ocean. Without the L, we have BABOA, something akin to BOILS. Intended sol’n: B, AB, O, A - BLOOD types.

This Week's TTRIDDLES

{1} Adlai's comment about ER would not have worked this time.

{2} read in its reverse's counterpart

[3] Just the dip is missing from the original 4

[4] 215 times the previous one

[5]Month that gives a double meaning to the command

[6] Avraham, Par'o, Machla et al, Mateh Bnei Yosef

[7] Seder Amirat K.P. (double-entendre)

Technology Serving Torah - TT in the Palm of your hand

The amount of Jewish software for the Palm is increasing almost day by day, but the premier web site for the Jewish Palm-er is still PilotYid at www.pilotyid.com

The best thing is to go to the site, put your email address on their list to receive announcements of new software and browse the site well.

You will discover a software collection which includes calendar programs, many texts in Hebrew (Hebrew support required – and available for downloading from penticon), a large assortment of English texts (as well as transliterated from Hebrew) that do not require Hebrew support, various games and simulations, useful utilities, and other kinds of programs helpful in handling the text files. There's more, so go to the site and check it out yourselves.

Some of the programs are shareware, which means you are expected to pay for them if you use them beyond an evaluation period. Others are freeware, which means that they are FREE.

Two files that have recently caught my interest are Rambam's 613 mitzvot and the Ezras Torah calendar. The former is really two files, readable by TealDoc and other readers – one that list the Taryag mitzvot by positives and prohibitions and the other that lists them according to the order of Rambam's Mishne Torah. Either makes good review and reading on the bus or standing in line at the bank or post office. The latter is a Palm-version of the well-known wall calendar for shuls and schools. (The calendar is regrettably missing certain dates and information, especially in the month of Iyar.)

Weekday davening and benching are among the available texts. There are many useful links from the PilotYid site, and a nice "shopping area" as well.

Questions or comments: tt@ou.org

From the Desk of the Director

Dear TT reader,

Parshat Bo affords us an excellent opportunity to follow the demise of evil and the dawn of redemption.

The demise of evil is indicated by the hardening of Pharoah’s heart after he has done all in his power to resist the word of G-d. And the onset of salvation is the gradual response to Man’s supreme and prolonged struggle to make himself worthy of this triumph. As R. Chiya bar Abba said: “When I sit in darkness, G-d is a light to me. At first there is a soft glow, then its radiance begins to spread, and then it grows more and more powerful.”

Then, after all human effort has been expended, the final concrete stage of the redemptive process will be the spontaneous work of G-d himself. This is reflected in the rabbinic maxim - “The salvation of G-d is as sudden as the blinking of the eyelid.”

The rejection of G-d is often matched by the search for G-d. And so it was precisely at the point that Pharoah reached the the lowest rung of iniquity that Hashem intervened and released a slave people from deepest depths of impurity.

And so may it be in our days.

Sincerely yours,

Menachem Persoff, Director, Israel Center

NCSY B'Yisrael

All over the country, NCSY is becoming a household name. In different parts of the country, batim, or chapters, are popping up.

Soon after Chanuka, our bayit in Lod reshaped itself. Every Sunday, 7th-9th grade girls meet for group discussions on Jewish topics and a chug in dance. Mondays are boys’ night out, also with some of that NCSY schmoozing, but a chug in soccer and basketball. Wednesday nights are for an older - high school - co-ed group. Along with discussion groups, this group enjoys movies, dance, and martial arts. Chapter coordinator David Katz, anticipates for the future performances and a regional Shabbaton in Lod. Some 80 kids are participating in these activities.

This week also sees the opening of a new MAKOM BALEV or bayit in Nahariya for all 7th & 8th graders. We wish them lots of hatzlacha!

Nitzotz, the group that matches overseas students with chesed projects, celebrated Rosh Chodesh with Kav L’Chaim in Hadassah Ein Karem and with Gan Harmony. A group of guys from Yeshivat Hakotel went to the children’s ward to play and sing with the sick kids, and to generally lift their spirits. Thank you, Ben, Meir, Dani, Tzvi, Josh and Mike.

The girls from MMY once again came through with their visit to Gan Harmony, playing and visiting with those special kids. Thank you, Karen, Rachel G., Tali, Devorah F., Rachel H., and Devorah S.

We know you received at least as much as you gave. Tizku l’mitzvot!

HOMEWORK HELPERS Tutoring and homework help available for all 4th-7th graders, on Mondays and Wednesdays, from 4:00- 6:00, at the Center.Call Sarah for more info: 5667787 We welcome all new volunteers able to tutor.

NCSY’s new Gesharim program is up and running. We invite anyone who knows Russian olim in need of bar/bat mitzva preparation to contact us. The program organizes fun-filled activities for youth and their families to introduce them to basic concepts in Judaism.

For more information, please contact Sarah, 5667787. x245.

Hey, you in Raanana! How old are you? What are you doing Wednesday evenings? If you are 13-14 years old, Makom BaLev Raanana is waiting for you at Beit Knesset Shivtei Yisrael, at 6:00pm for lots of fun and interesting activities Questions? Call Shlomit at 054-578-937

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

Drama and Drunkenness formed the theme for the evening as NESTOers came together for a session of Fiddlin'&Food. Continuing the discussion from two weeks ago on Jews and their Drink, the kids heard a presentation by Mrs. Esti Gross, an administrator from the Ministry of Education who organizes seminars in schools on alcohol and drugs concerning the type of work she is involved with in Israel, and then we watched a video.

The video depicted three typical dilemmas that teenagers might find themselves in concerning alcohol. Before offering a solution to the dilemma, the scene ends and requests the viewers to offer a solution. After viewing all three dilemmas the NESTOers, in their groups of four, had to act out for the rest of the group the solution they decided would be most appropriate.

Each scene also included myths about alcohol that Mrs. Gross helped to dispel.

On February 6 we will have a rousing introduction to NESTO Chesed Projects. Chesed has never been this fun… or this crazy!!! Zula opens at 7:00pm with drinks and snacks- program begins at 7:45.

A reminder that it’s never too late to become a member of NESTO. 70-shekel membership gives you a discount at all NESTO events, plus a 10% discount at 16 stores and eateries in downtown J'lem

Shabbat Shalom, Rabbi Avi, Daniel, Ilana

NESTO is the 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

A Closer Look

Hi guys, it's me. Your one and only Bat Sherut that you haven't seen in a while. This week, it's my turn to be revealed...

Q: When did you make Aliya and why?

A: I was 2 years old when I made Aliya from Dayton, Ohio. I decided to make my parents' lives easy and join them on the flight to Israel. (HA, HA, HA)

Q: What is the biggest challenge being here?

A: The hardest thing for me was that I never felt fully fit in. Even though I've been in Israel since I was young, other kids always saw me as the American, the Outsider. I still feel that way sometimes, but less..

Q: Where have you been in the past 3 months?

A: STUDYING!!! For those of you who don't know, in 2 weeks my nightmare (Psychometric) is over and I will be seen in NESTO once again..

Q: And finally, if you were a vegetable, which one would you be, and why?

A: I sat and I thought what I could be? But what one vegetable could ever be me? So I guess I'm a salad, it's plain to see. I have a bit of every vegetable in me. Cherry tomato sweet, full of life A bit of onion to add some spice. A piece of carrot down to earth and strong, Mix them all together – you can't go wrong.

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.

I know the Eilat tiyul is terrific, but how about going someplace else, and for a shorter time? Okay, how's this!

3 days - 2 nights at the Dead Sea

Sunday-Tuesday, February 11-13

at the newly renovated 5-star deluxe hotel Sheraton-Moriah

Mehadrin - Shmita L'chumra • All rooms face the Sea

Cultural programs • Health Spa & Club Shiurim, lectures, Divrei Torah

Half-board accommodations

Separate swimming... & the hotel is close to the separate beach

680NIS per person dbl. occ. including round trip transportation (80NIS rebate for those coming and going on their own)

Leaving Sunday at 9:00am • Call for further details

What better way to spend TU B'SHVAT than immersed in NATURE in the heart of ERETZ YISRAEL?

Treat yourself to a day off and join us for a

TU B'SHVAT TIYUL

Thursday, Feb. 8, 8:00am-6:00pm (approx.)

NEOT KEDUMIM, the Biblical Landscape Reserve in Israel... That's one

PARK KOFIM, Amazing variety of monkeys... That's two

THE IGLOO IN GAMZU...That's three!

Guides in each place will tour with us and enhance our day

Get out your walking shoes, sun hat, canteen (or water bottles)

Bring your own lunch • More details to follow • 110/125NIS

Bet Hatefutzot: Diaspora Muesum and more

WED FEB 27, 4th yahrzeit of our beloved Rabbi Asher Margaliot z"l who was the guide of guides from the Diaspora for the Diaspora Museum and who guided us there & in many places all over Eretz Yisrael.

This tiyul will be in his memory on this special day.

Our special guide: Barnea Levi Selavan • Details to follow: save this date

Join us for an Israel Center in-house SHABBATON

Friday-Shabbat, February 16-17

Shabbat Parshat Yitro

at the Seymour J. Abrams Orthodox Union Jerusalem World Center

Davening in our own beautiful, just-now completed Wolinetz Family Beit Knesset "Ohel Shmuel"

Meals in the Blumenfeld Hall, Kiddush in the Teichman Youth Center (or in the Garden, weather permitting) Mehadrin - Shmita L'chumra, meals catered by Chaim S.

Shiurim, Divrei Torah, discussion groups on The Aseret HaDibrot with scholars-in-residence Rabbi David & Linda Derovan

Cost of the Shabbaton is 150NIS per person (165 for non-members) including Friday night meal, a sumptuous Kiddush (with HaMotzi for 2nd Shabbat meal), and a late lunch (qualifying as Seuda Shlishit)

Housing: When you call to reserve a place for the Shabbaton (which you should do very soon, since we're keeping a limit to the number of participants - first come first served), tell us whether

[1] you live in walking distance and don't need housing,

[2] you are from out of the neighborhood but have a place to stay in the area,

[3] you need home hospitality with a family in the neighborhood, or

[4] you would like a hotel room for two at the Windmill (additional cost of 300NIS per COUPLE)

Call the Center and dial 204 for Ita Rochel or 211 for the Tiyul Hotline

Also... If you live in the proximity of the Israel Center and would be willing to host (sleeping only) Shabbaton participants, please call us. Thank you.