TT 458 Halachic Times for Jerusalem Correct for TT #458 • Ranges are for THU-THU, 29 Shvat - 6 Adar (FEB 22 - MARCH 1) 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 - 4:57 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. Although we mark Rosh Chodesh Adar on both Friday and Shabbat, in the time of the Sanhedrin, there was always only one day of Rosh Chodesh, regardless of whether the waning month had 29 or 30 days. Furthermore, with the Molad of Adar on Friday morning, the moon will not be visible on Friday evening. Meaning that if we had a Sanhedrin today, neither Friday nor Shabbat would be Rosh Chodesh, but rather Sunday would be. (That would make "regular" Purim fall on Shabbat rather than Shushan Purim - something that cannot happen in our fixed calendar. Then everyone else but we Yerushalmis would have Shabbat-Purim. Besides the point.) If Sunday would be Rosh Chodesh, and not Friday-Shabbat, does that mean we are wrong? Does it even mean that we should take our knowledge and declare Sunday Rosh Chodesh? As they say... LO V'LO. No and No. The fact is (according to Rambam) that we have a dual Tradition concerning fixing Rosh Chodesh. Each is RIGHT in its era. Without a Sanhedrin, we have a calculation. Anything else is wrong. The Four Parshiyot & Beyond The following chart describes the Shabbatot from Sh'qalim through Pesach for the four possible arrangements of years In the hard-copy of TT, there is a table. Here, each line will have the four elements of each row, separated by spaces. If you are printing this out and want it to look decent, you'll have to reconstruct the table. If you use a monospacing type font, it should look like a table. Proportional spacing will require a little playing with. ZAYIN-TET-VAV VAV-BET-YUD-VAV DALET-DALET BET-VAV 11½% 28% 28½% 32% Sh'qalim Sh'qalim Sh'qalim Sh'qalim 1 Adar 25 Shvat 27 Shvat 29 Shvat Zachor Break Break Break 8 Adar 2 Adar 4 Adar 6 Adar Break Zachor Zachor Zachor 15 Adar 9 Adar 11 Adar 13 Adar Para Break Para Para 22 Adar 16 Adar 18 Adar 20 Adar HaChodesh Para HaChodesh HaChodesh 29 Adar 23 Adar 25 Adar 27 Adar Regular HaChodesh Regular Regular 7 Nissan 1 Nissan 3 Nissan 5 Nissan Erev Pes. HaGadol HaGadol HaGadol 14 Nissan 8 Nissan 10 Nissan Nissan Day 7 Pes. 1 Pesach Sh.Ch.Mo. Sh.Ch.Mo 21 Nissan 15 Nissan 17 Nissan 19 Nissan Notes: The top row is the CODE for HAFSAKOT, the breaks in the sequence of the Parshiyot, i.e. the Shabbatot between Sh'qalim and HaChodesh when no special Parsha is read. The first letter of the code is the day of the week of 1 Adar (right to left: MON,WED,FRI,SHA). The other letters are the dates in Adar of the Hafsaka/ot (right to left: the 6th, 4th, 2nd and 16th, the 15th). Second row is the frequency with which the arrangement of Shabbatot occur. This year is the rare type - the leftmost column. The others are close to evenly distributed and more than twice as often as this year. The rest of the rows (here each has two lines) are the Shabbatot in the above mentioned range. In a 13-month year, whenever it says Shvat, read it as Adar Rishon. When it says Adar, it is Adar Sheni. In the leftmost column (this year), Erev Pes. is also Shabbat HaGadol. Also, where it says break, that is Shabbat Purim in Yerushalayim. Sh.Ch.Mo. means Shabbat Chol HaMoed Pesach. There is none in years of types of the two columns on the left. Sedra-Stats 18th of 54 sedras; 6th of 11 in Sh'mot Written on 185 lines in a Sefer Torah 33 parshiyot; 6 open and 27 closed 118 p'sukim - ranks 22nd (5th) 1462 words - ranks 31st (7th) 5313 letters - ranks 37th (8th) The noticeable drop in ranking for words and letters is a result of MISHPATIM's relatively short p'sukim - its p'sukim are among the shortest in the Torah. Its words are also relatively very short. MITZVOT MISHPATIM has 53 mitzvot; 23 positive and 30 prohibitions. Only 3 sedras have more mitzvot. Yesterday, Today, Tomorrow Sanctify them today and tomorrow. This is what G-d instructed Moshe to do to the people in preparation of Matan Torah. Commentators point out that the amazing todays of Matan Torah, the Splitting of the Sea, of other manifest miracles – those days are easy for us to be sanctified. It's the tomorrows that are more difficult for us to become holy. But that is exactly the challenge of Jewish life. This was the challenge G-d presented to the people. Of course you will stand in awe at Sinai. Of course your belief in G-d at the Sea rose to the greatest heights. What about the next day? And the one after that. B'shalach and Yitro were the Todays. Mishpatim represents the tomorrow. The day after Matan Torah, and the following day, and all the other tomorrows, when the miracles become yesterday's memories and inspiration, and the order of the day is REALITY. Mishpatim follows the major account of Matan Torah and precedes the command to build the Mikdash. It does not primarily deal with the lofty. It is down to earth. Laws of damages, lending & borrowing, injuries, money matters, civil justice, the day to day functioning of society. Wait! Who said that wasn't lofty? It might not have the dazzle of an ever-increasing sound of the Shofar, but the details of Mishpatim give us another kind of WOW reaction. Your ox falls into the hole in my backyard and dies. Who pays whom? Whose fault is what happened? And what about the carcass? Everything seems to be so brilliantly fair. This is our life. Not just a momentary fiery mountain. 53 mitzvot in Mishpatim. Compare that with one single mitzva to build the Mikdash. Which sedra presents us with more opportunities to become the Holy Nation that G-d wants us to be? Mishpatim, actually, is another kind of Matan Torah for us. At the end of the sedra we have another account of the events of the Sinai experience. And throughout the sedra, through all 53 mitzvot, and the other uncounted (in this sedra) mitzvot, and the countless rabbinic laws that flow from the hundreds of pages of Talmud that are linked to Mishpatim, we have the Aseret HaDibrot presented to us, not in chapter-headings, but in nitty-gritty detail. Every one of the Ten Commandments is amplified, elucidated, multiplied, expanded, and clarified by example in Mishpatim (and throughout the Torah). For example, Thou shall not murder. What about degree of intention, culpability, individual and community responsibility for the crime and its punishment? Not in Yitro. See Mishpatim & elsewhere. When each of our tomorrows becomes today, we need to be excited just as we were at Sinai. Aliya-by-Aliya Sedra Summary Numbers in [square brackets] are the mitzva-count of the Sefer HaChinuch. When a mitzva is mentioned and no number is indicated, it means that the mitzva is counted elsewhere, but is still found in Mishpatim. This being the case, it makes Mishpatim even more mitzva- filled than its high count indicates. Kohen - First Aliya - 19 p'sukim - 21:1-19 [SDT] V'EILEH HAMISHPATIM ASHER... The final letters of the opening three words of Mishpatim spell out the word MARA. This is the name of the place en route to Sinai at which we received the "civil code" as presented in the sedra. The EVED IVRI, a Jewish male indentured servant works for 6 years and goes free in the 7th year. He leaves as he entered, i.e. if he had a wife and children previously, they, of course, leave with him. If, on the other hand, his master had given him a SHIFCHA CANAANIT as a wife, she and any children he fathered remain the possessions of the master - they are halachically not his wife or children. [By the way, if the SHIFCHA and/or the children are subsequently freed, they become Jews - unrelated to their biological father the EVED IVRI. The process is analogous to conversion. It's more complicated than presented, does not apply in our time, but that's the idea.] If the EVED IVRI wants to remain in his master's service, his ear is pierced (a symbolic rebuke: "The ear that heard at Sinai that we are G-d's servants, should not want to be a servant to a servant.") and now he serves "forever" (until Yovel). The details of EVED IVRI constitute a positive commandment [42]. [SDT] Of all the topics to begin this mitzva-filled sedra, we see a significance in the Torah's choice of SERVITUDE. This is part of the definition of Belief in G-d, the first Commandment. G-d puts Himself in the context of He Who freed us from slavery. We should not be slaves anymore; we probably shouldn't have any. But at a time when it was still practiced, we are duty bound to treat the EVED in the manner commanded by the Torah, thus reflecting our belief in G-d. A man can arrange for his daughter to be "in service". She, the AMA IVRIYA, does not have the same rules as an EVED IVRI. Either her master, master's son, or someone else, takes her as a wife [43] with the full rights and respect accorded a Jewish wife [46], or she is to be redeemed or returned to her family [44], but she may not be sold to anyone else [45] or belittled or disgraced. The alternative to the above options is to free her completely. (Apparently, the purpose of AMA IVRIYA is to help the young maiden improve her status in society.) MITZVA WATCH It is interesting and important to note that mitzva #46 includes giving ALL wives (not just the former maidservant) their rights under Jewish Law. This is an example (there are others) of a mitzva whose context in the Written Torah is narrow, but whose scope, as taught to us by the Oral Torah, is much broader. Please note that this is NOT a case of Rabbinic extension of Torah Law, nor of Rabbinic legislation. It is a DEFINITION of the Torah's intent, as transmitted to us via the Oral Tradition. Our Sages did both - transmit G-d's law and legislate their laws... and tell us which is which. Murder is punishable by beheading, known as HEREG or SAYIF. This is an example of the Torah's presenting both a warning LO TIRTZACH, Thou shalt not murder, and a punishment - He who strikes a man and he dies, he shall be put to death. Unintentional killers are provided with a place of refuge. A murderer who flees to a city of refuge is forcibly returned to stand judgment. Clarification Anyone who kills another is to flee to a city of refuge. Then, the court will bring the killer to court for trial. If the verdict is intentional murder, the person is executed. If the verdict is SHOGEG, the "perp" will be sent back to a City of Refuge, thereto remain until the death of a Kohen Gadol. If the court decides that the killing was purely accidental, they will release the killer from custody. And if the guilt is decided to fall somewhere between categories, the court will exercise its discretionary powers and do what it decides is in the best interest of all concerned, including society at large. Striking one's parents (and drawing blood) is a capital offense [48]. There are 4 capital punishment, each fitting particular crimes and sins. Rambam considers that there are four separate mitzvot commanding the courts to carry out executions when someone is thus sentenced. At this point in Mishpatim, the Rambam counts the mitzva to execute by strangulation he who is tried, convicted, and sentenced for a sin whose punishment is strangulation [47]. Cursing one's parent (even after death) is a capital offense. As such, it is more serious than "striking", since if one strikes a parent after death, it would not be a capital offense (although it too is forbidden). If one inflicts a non-fatal injury upon another, he must pay full compensation based on five factors: damage, pain, insult, expenses, and lost earning potential [49]. Implied in this concluding portion of the first Aliya is our Jewish and human obligation and challenge to heal the sick. This derives from the double wording of V'RAPO Y'RAPEI. We do not see G-d as the only healer, so to speak. Of course, everything depends upon G-d, but He expects us, so to speak, to do our share at the task of healing. He supervises that, and takes over when we've done all we can. Levi - Second Aliya - 21 p'sukim - 21:20-22:3 Next we have the command to the courts to carry out the punishment for murder, namely, execution by beheading [50]. It is significant that the Torah "chose" as the context for this mitzva, the situation of one who beat his EVED CANAANI to death. This is considered an act of murder, the world's mistreatment of slaves notwithstanding. In Jewish law, one may not mistreat his slaves. On the other hand, corporal punishment which does not result in death or even the loss of limb, is within the prerogative of the slave's owner. (But even causing a tooth to fall out is considered excessive and results in the slave being freed.) The Torah next elaborates on the rules of personal injuries requiring the guilty party to pay compensatory damages. The famous "an eye for an eye..." passage has stimulated much slander against the Torah and Judaism by being construed literally. Our Oral Tradition explains the passage as requiring a thorough evaluation by the court to determine the proper amounts to be paid to the injured party. The next passage of the Torah deals with damages caused by one's ox (all animals are included; the Torah uses a practical example) [51]. We distinguish between damages that can, and therefore must be foreseen by the owner (for which he is completely held responsible), as opposed to an unexpected and unusual action by the animal that causes damage, for which the owner is held only partially responsible for. An animal that causes the death of a human, is to be destroyed by stoning and its carcass may not benefit anyone [52]. The Torah then discusses damages caused by a pit dug in the ground and negligently left unprotected [53]. The Gemara enumerates various categories of damages. Each case is to be examined on its own merits, so that the fairest treatment of the parties will result. Stealing an animal for slaughter or sale is punished by compensation of 4-5 times market value. This reflects the seriousness of stealing another's livelihood. If a thief is caught "red-handed" and is killed by the home-owner, there are certain circumstances for which the killing would be justified, and other cases where it would be considered criminal. This is the very sensitive passage that deals with self-defense and preemptive action to protect oneself. The Torah presents both possibilities; it is the Sanhedrin that would have to rule on specific cases and perhaps provide is with rough guidelines to distinguish between cases. This is the Torah source of "He who comes to kill you, beat him to the draw (so to speak) and kill him first." A thief who voluntarily turns himself in is penalized by having to add 25% of the value of that which he stole (which becomes one fifth of the amount that he must repay). If a thief is caught, he pays double [54], of 4-5 times, as above. A thief (male, not female) who cannot make full restitution can be sold by the court as an Eved Ivri in order to pay off his debts. Shlishi - Third Aliya - 23 p'sukim - 22:4-26 Compensation must be made for damages caused by one's animal's grazing on another's property [55] or from a fire which one carelessly caused [56]. Next, the Torah presents the responsibilities of guardianship - when one is watching that which belongs to someone else without being paid for the service [57] and when he is being paid [59]. Included in the latter case is the rule for renting. The courts are charged [58] with careful handling all of these types of cases. The fourth "guardian" is the borrower who is responsible for all losses except the death of a work animal in the normal course of work [60], (and by extension, the ruin of an object from "normal wear & tear"). A man who seduces an unmarried woman is required to pay punitive damages to her &/or her father. And he must marry her, if she wants [61]. Sorcery is a capital offense, as is bestiality. Sacrificing to other than G-d is a capital offense. A convert to Judaism must not be embarrassed or taken advantage of with words [63] or in money matters [64]. These rules vis a vis the Ger are in addition to the "regular" prohibitions of embarrassing and taking advantage of anyone. Thus the Torah sensitizes us to the plight of the more vulnerable members of our society. The Torah spells this out vis a vis the orphan and widow [65]. Similarly, it is a mitzva to lend money to a poor person [66] and not demand repayment when none is reasonably forthcoming [67]. Included in this passage is the prohibition of charging interest on personal loans [68]. If one took a poor person's bedding as security for a loan, it must be returned each evening for his use. This is but one of the many lesson's in the Torah in G'milut Chasadim. Note that the Torah requires a behavior of us that is far above the standards of the world, even the civilized world. The rest of the world recognizes that taking advantage of the needy by charging an exorbitant interest rate is wrong. Usury or loan-sharking is understood to be improper. Charging a "reasonable" amount of interest is universally acceptable. Except within the Jewish community. People might not always live up to G-d's expectations of us, but we are supposed to. This is our raison d'etre. R'vi'i - Fourth Aliya - 9 p'sukim - 22:27-23:5 Do not curse judges [69] nor The Judge (i.e. blasphemy) [70], nor may we curse our leaders [71]. Note that 69 & 70 are counted as two separate mitzvot (prohibitions) although they share the very same words in the verse - ELOHIM LO T'KALEIL. Here, Elokim is taken as referring to G- d, as well as Elohim, meaning judges. A thought... The YUD-HEI-VAV-HEI name of G-d is exclusive to Him. The Name is "jealously" guarded; we don't even pronounce it the way it is written. Yet G-d's "second" name, ELOKIM makes the rounds. It is one of the seven sacred names that may not be erased. But it seems as if G-d lends this name out for different purposes. The judges of Beit Din are called ELOHIM. And most surprising, the word is used for idolatry, as in the phrase ELOHIM ACHEIRIM. Why would G-d "lend" His name to people, much less to pagan gods? Perhaps, the Torah calls judges ELOHIM so that we will take the concept of human courts VERY seriously. A person might say: I don't trust courts. Judges are prey to bribery, etc. I'll rely on G-d alone. HaShem wants us to accept the P'sak Din and the G'zar Din of true courts with the utmost of confidence. He has placed His rubber stamp to the authority of the Jewish courts in this special way. As to idolatry... one possible answer is to tell us that at the core of every form of worship is the element of belief and reverence to someone higher than ourselves. As distorted and perverted as a form of idolatry can be, down deep - even if the practitioners don't realize it - is a belief in a Supreme Being. This idea is given credence by the use of the ELOHIM ACHEIRIM, EIL ACHER, etc. Do not withhold the gifts of the produce - T'ruma, Maaser, etc. - nor confuse the order in which these gifts should be taken from produce [72]. First born sons are to "be given to G-d" (i.e. redeemed, Pidyon HaBen). First-born cows, goats, and sheep are sanctified and require special procedures. The Torah here briefly mentions the prohibition of taking an animal for a korban from its mother before it is eight days old. Such a korban would be automatically invalid, a M'CHUSAR Z'MAN, lacking in time. TREIFA, literally an animal torn up by a predator and left to die, is forbidden to eat (even though the animal was actually killed by sh'chita, ritual slaughter), but other benefits may be derived from it. Included in the laws of TREIFA are animals found, upon post-mortem examination, to have specific defects [73]. Note that the term TREIF is generic for all non- kosher, but actually describes one type of non-kosher. Courts many not hear one side of a dispute without the other party being present [74]. Included in this prohibition is not being influenced by rumors. Judges may not accept testimony from unworthy witnesses [75]. A majority of one is insufficient to convict in a capital or corporal cases [76]. In their deliberations, judges must be careful not to do anything that might pervert justice or unfairly shift the feelings of the court against the accused [77]. Generally, rules of law are determined by majority vote of the judges [78]. Judges may not show favoritism, even towards the less fortunate [79]. [sdt] A judge's heart might go out to a poor person who stands before him in a dispute with a wealthy man. Would it not be an act of kindness, of Tzedaka, to see to it that the poor person wins the dispute? NO! Not at the expense of justice. A judge wants to give charity? Fine. He wants to convince the rich guy to help the poor guy out? Good. But justice must be fairly meted out. Every bent case shakes the whole society's confidence in the justice system. Unacceptable. If one finds a stray animal, he shall return it to its rightful owner (even if it involves personal expense). This command is related to LOST & FOUND, whose "primary" place is Ki Teitzei. One must help even his enemy unload his beast of burden [80]. This mitzva is one of several that are considered the sources of the concept of TZAAR BAALEI CHAIM. [sdt] The Sefer HaChinuch says that if this mitzva applies to a donkey, how much more so does it apply to humans. If one sees a fellow person loaded down with bundles, it is a Torah mitzva to help him with them. By the same way of thinking, if you are the one overburdened and someone offers to help carry a package, etc. - let him. Resist the temptation to automatically say "no thanks, I can manage". Accept the help. You will be helped and the helper will be fulfilling a Torah mitzva. Chamishi - Fifth Aliya - 14 p'sukim - 23:6-19 One must not pervert justice even by slanting a case against a wicked person [81]. Keep far away from falsehood and be careful not to build a case on circumstantial evidence and supposition. Do not take bribes, even if they will not affect the outcome of a case [83]. Do not oppress a stranger (convert?); this is a lesson of the Egyptian experience. One's fields are to be worked for six years and rested during the seventh, so that the poor and even the wildlife will be able to enjoy the land [84]. One must abstain from all manner of creative Melacha on Shabbat [85] (This mitzva is the positive counterpart of the prohibition against melacha from Commandment #4. It gives a positive slant to the restrictions of Shabbat. As Dayan Grunfeld z"l puts it, we lay at the feet of G-d in homage to Him the Creator, the various gifts and skills He gave us for our workaday week.) Swearing in the name of (and sometimes even just mentioning) a deity is forbidden. One should avoid popular interjections whose origins are associated with other religions - Gee!, Holy cow! Etc. Inciting others to idolatry (even without worshiping) is forbidden [87]. Chagiga offerings in the Beit HaMikdash are to be brought on each of the Three Festivals [88]. Matzot are to be eaten during the 7 days of Pesach. It marks the Spring season during which we left Egypt. We must not appear empty-handed at the Temple (but rather bring specific Festival sacrifices). Shavuot is the Festival of the First Harvest and Sukkot marks the final harvest at "the turn of the year". We are expected to go to Jerusalem for the Three Festivals. The Korban Pesach may not be brought while we are in possession of Chametz [89] nor may its fats be left over for the morning [90]. Bikurim are to be brought to the Mikdash from Shavuot time [91]; it is forbidden to cook meat with milk [92]. Some see the origin of the custom of having dairy on Shavuot in the two mitzvot that share the same pasuk. Shishi - Sixth Aliya - combines SHISHI & SH'VII 6+26=32 p'sukim - 23:20-24:18 so that the Shabbat-Rosh Chodesh portion can be read for SH'VII. G-d will send an angel (a prophet?) to lead and protect the People upon our entrance into the Promised Land. We must heed his words so that our enemies will fall before us. We may not bow to idols, nor worship them, nor learn from the deeds of pagans; we must destroy their idols. We must serve G-d and He will bless us with wealth and health. G-d promises that we will live full satisfying lives and that our enemies will panic before us and will be driven out of the Land - not quickly, but slowly, so that the People of Israel may properly populate the Land. [sdt] Wait a minute! Miracles, laws of nature turned upside down. Plagues. Splitting of the Sea. Manna. Water from this and that. MA PITOM (as we say in Israel) that we will only take over the Land of Israel slowly? What about a couple of miracles to handle the problem? The answer is that miracles are nice, but we don't live by them. We get them when we need them. But if the purpose of going (coming) to Eretz Yisrael is to live a Torah life in the place it was made for, then we have to do it naturally. This is the difference between the suspended animation of the Midbar and the down to earth, practical life in Eretz Yisrael. We may not make treaties with the 7 Nations nor with other idolaters [93], nor shall we permit idolaters a foothold in the Land [94], so that we will not be entrapped by them. The sedra concludes with a description of Matan Torah, including the famous NAASEH V'NISHMA response of the People to the offer of a Torah way of Life. Moshe remains on the mountain for 40 days and 40 nights. SH'VII - seventh Aliya - from the second Torah - 7 p'sukim - Bamidbar 28:9-15 Usually the Maftir when Rosh Chodesh falls on Shabbat, on this Shabbat it makes way for Maftir of Sh'qalim by being read as SH'VII. Unlike the Maftir of the Chagim, when the Musaf of the day is read, in the case of Rosh Chodesh we back up two p'sukim to include the musaf of Shabbat. We do not add the Shabbat musaf (which would be appropriate in the cases of Yom Tov falling on Shabbat, because it would necessitate skipping within the Aliya - something that is not done in the Torah, but only in the Haftara). MAFTIR - third Torah - 6 p'sukim - Sh'mot 30:11-16 This is the portion at the beginning of Ki Tisa which tells of the mitzva of the Half-Shekel. The mishna tells us that on Rosh Chodesh Adar, announcements were made throughout the Jewish community in Eretz Yisrael to remind people to prepare their Half-Shekel. Today's Parshat Sh'qalim commemorates the mitzva from the time of the Beit HaMikdash, past and future. Also, our mitzva of Sh'qalim is the antidote for Haman's proposed sh'qalim to fatten the king's treasury if he would grant Haman's request to kill all the Jews. We therefore read Parshat Sh'qalim before Zachor & Purim. Because of the 3-Torah Shabbat, some have the custom to have 3 different kugels to eat. (Similarly, when we read from 2 Torahs, we have 2 kugels, and on "regular" Shabbatot, we have one kugel. The connection between KUGEL and Shabbat is a famous one, supported by a G'matriya. That is, the numeric value of KUGEL equals that of Shabbat. It doesn't, you say? Much smaller? You're right. So eat more Kugel. Enjoy. Haftara - 17 p'sukim - M'lachim Bet 12:1-17 The Haftara also speaks of the collection of the Sh'qalim and other monies for the upkeep of the Mikdash. Some add the first and last p'sukim of the Shabbat-Rosh Chodesh Haftara, because Sh'qalim and Rosh Chodesh coincide. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 76 • MISHNA OATHS • Oath #4: Hired Laborer In the last few lessons we were discussing Torah judicial oaths, all three of them. We now begin the discussion of oaths instituted by the Rabbis of the Mishna, sometimes taken by the plaintiff to win the case and sometimes taken by the defendant to win the case. I commence with the oaths taken by the plaintiff to win the case. The first of these, that I call Oath #4, is that of the hired laborer. In all situations, the testimony of two witnesses or proper documentation makes irrelevant the necessity of oaths, whether by the plaintiff or the defendant . Oaths are resorted to only when there is lack of competent testimony or documentation to establish a claim or a defense. The reason that the Rabbis decided to enact a decree to favor the hired laborer is that the employer may have many people working for him and may not recall if every single hired laborer was paid, but the hired laborer will certainly remember if he was paid. Once the rule was instituted it does not matter how many employees the employer employs, even if only a few and where he would remember if he paid the individual employee who now has a claim. The hired laborer demands his wages from the employer, who claims that he fully or partially paid the hired laborer. The laborer may take the oath and win the case. This law applies no matter how small the wage claim. The hired laborer will be required to take the oath to collect the wages only if the employee pleads with certainty that he paid the hired laborer. If the employer does not plead with certainty that he paid the hired laborer, then the hired laborer will collect his wages without the necessity of taking an oath. The oath is taken while the hired laborer holds a sacred object in his hands, similar to that of a Torah oath. The hired laborer may take this oath even if the employer is a minor. The hired laborer may not take this oath if he is a minor. The hired laborer will not be permitted to take the oath if he cannot produce at least two witnesses that he was employed by the employer and that he did work for the employer. If the hired laborer cannot prove that he was hired or that he worked, since the employer could have denied that the hired laborer was employed by him, the employer is believed when he states that he paid the hired laborer. The hired laborer will not be able to take the oath if he did not make a timely demand for the payment of his wages. The Torah requires that the hired laborer be paid in a timely manner according to the following schedule. A day worker must demand his wages at the termination of his day’s employment and not later than the end of the night following his employment. A night worker must demand his wages at the termination of he night’s employment and not later than the end of the day after his employment. The hired laborer worked on the day shift from 6:00am to 6:00pm on Wednesday, February 1st. He may make his demand for wages until daybreak 6:00am on Thursday February 2. The hired laborer worked on the night shift from 6:00pm on Wednesday February 1 until 6:00am Thursday February 2. He may make his demand for wages until sunset 6:00pm Thursday February 2. An hourly worker working the day shift has until the end of the following night to make demand and an hourly worker working the night shift has the entire next daylight time to make his demand. A person working for a set time, such as a week or a month, has until the next daylight or nighttime period following the period of employment to make demand. If the demand was timely made, then the hired laborer may take the oath at the first sitting of Beth Din. In Talmudic times this was ordinarily the same day. The employer can remedy this by insisting that all employees get paid in front of witnesses or sign a receipt of payment or be paid by check, which the employee will endorse and be able to immediately cash with the employer. The theory of the enactment was to make life easier for the hired laborer. Sometimes the dispute is not as to whether the hired laborer has been paid but rather as to the amount of the wages to be paid. I suggest that a memorandum of understanding be entered in to, unless there is a collective bargaining agreement between the employer and a large group of employees. Such agreements or memorandums of understanding will usually obviate disputes as to the amount of wages to be paid. The employer claims that the wages were $200 and the hired laborer claims that the wages were $300. The burden of proof is on the hired laborer, as in any case where the plaintiff has the burden of proof to show that his version of the facts is correct. If the hired laborer cannot prove the amount, then the employer must take an oath while holding a sacred object and he will win the case and the total wages will be determined to be $200. He may take this hesseth oath whether or not he has already paid the hired laborer. The employer is required to take the oath only if: (i) the hired laborer has two witnesses that he was employed by the employer and did the work satisfactorily, and (ii) if the demand for the wages was timely made. A situation similar to the hired laborer is the claim of the artisan, a person to whom the owner of an object entrusted the object to be worked on, such as a watch or automobile repair or a clothing cleaner. If there is a dispute whether the owner paid the artisan, the artisan may take a hesseth oath and win the case. If the artisan claims that he was not paid and the owner admits that he still owes part of the payment but claims he made part payment, the artisan has certain options. He may insist that the owner take a Torah oath of partial denial (Oath #1 of my oath chart, see Lesson 73, TT455) or the artisan may take the Mishna oath of the hired laborer (Oath #4) and win the case as to the denied balance. If he owner takes the oath as insisted upon by the artisan, the owner will win the case as to the disputed balance, and if he refuses to take the oath, then the artisan will win the case. In most societies there are laws dealing with the rights and obligations of artisans and they will ordinarily be binding in halachah under the concept of Dina D'Malchutah Dina. Also many artisans give receipts to the owner stating the object that was give over to the artisan for repair and the price to be paid before the artisan will return the object to the owner. The subject matter of this lesson is more fully discussed in Vol. III, Ch.89 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 the commentary Meaning in Mitzvot on Kitzur Shulchan Arukh, which is serialized on Yeshivat Har Etzion’s Virtual Beit Midrash, www.vbm-torah.org. Among the many mitzvot in our parsha (see Sedra-Stats), we find the laws of the four shomrim, or bailees, who are entrusted with the care of an object (Shemot 22:6-14). The responsibility of these guardians falls into three categories: 1. Shomer chinam, the unpaid bailee, is responsible for the object only if he was negligent in watching it. 2. Shomer sakhar and sakhir, the paid bailee and the workman, are also responsible if the object is lost or stolen, even if they exercised normal care in watching the object. But they are exempt in the case of duress, an event which is completely beyond the protection of normal care, for example, armed robbery. This additional responsibility is in return for the payment which these bailees receive. 3. Shoel, the borrower. The borrower is responsible even in the case of duress. This is because he enjoys the full benefit of the object (Mishna Bava Metzia 7:8). Yet the manner in which the object is supposed to be guarded is almost identical in each category (Though there are some minor differences – see SA CM 303:8). If the procedures of the paid bailee were adequate, then why is he held responsible for a stolen object? Why is the borrower responsible even for total duress? One way of understanding this is to note that shemira, guarding, is precisely not a requirement to carry out particular actions or procedures. Rather, guarding requires active involvement and alertness to protect the object against any kind of danger which may arise. In return for his salary, the paid shomer is expected to exercise a higher degree of alertness and initiative. The borrower, who has all the benefit of the object, is expected to be even more solicitous. Since he has all the benefit of the object, it is as if it actually belongs to him, so he bears total responsibility. When we talk about a religious person, we do not usually call him (or her) a mekayem mitzvot, one who fulfills the commandments, but rather a shomer mitzvot – someone who guards the mitzvot. Our responsibility is not merely to perform particular actions and avoid others, but rather to be guardians of the Torah as a whole, to exercise alertness and initiative in protecting it. Note that the word pekuda, meaning commandment, is from the same root as pikadon, a bail (deposited object). But even this responsibility has different levels, which we can relate to the variouslevels of shemira of an object. A Jew may view himself as a shomer chinam. He recognizes that observing the Torah is incumbent upon him, but doesn’t particularly believe or look forward to any recompense for his acts. Many mitzvot which are lost or stolen from him due to circumstances will seem to him as if they were beyond his ability to fulfill; so many different obstacles appear to him like duress. When we are aware of the immense reward HaShem prepares for those who zealously keep His commandments, then we will not keep the Torah in a perfunctory way; rather we will exercise much more initiative. We will be constantly on the lookout for circumstances which might prevent us from fulfilling the Torah, and thinking of ways to overcome any possible obstacles. Then we are like a shomer sakhar. The highest level is when we recognize that the Torah in a sense belongs to us. HaShem does not need this precious deposit, rather He gave it to us for our own benefit. “What does HaShem your G-d ask of you besides to fear HaShem your G-d, to go in all of His ways, and to love Him and to serve HaShem your G-d with all your heart and with all your soul; to guard HaShem’s commandments and His laws which I command you today, for your own good.” (Devarim 10:12-13 as explained in introduction to Chafetz Chaim) When we are imbued with the consciousness that the Torah was given to the Jewish people for our safekeeping and for our benefit, that “kol hahanaa shelanu”, then we will exercise the highest degree of care. Just as all of the benefit of keeping Torah is ours, so is all of the responsibility. At this level, we will stop seeking excuses for our omissions and exercise foresight to overcome any possible obstacles to Torah observance. 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. 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: What is the law about fasting if the Torah is dropped? Answer: The custom to fast if a Torah is dropped is found in Magen Avraham (44:5) in the name name of Mishp’tei Shmuel. The gemara (Moed Katan 26a) states that one must rip his garment if he sees a Torah or tefillin being burnt. When it is only dropped, the custom suffices with fasting. There are various opinions as to who is obligated to fast and for how long. Most rule that only he who dropped the Torah must fast (see Tzitz Eliezer 5:1). Others say that while only he who dropped tefillin fasts because of his negligence, all who were present when a Sefer Torah fell share a collective negligence and must fast (Imrei Aish, quoted ibid.). Some even add that the whole community should fast (Divrei Chayim, quoted B’er Moshe IV:86) as it may be a bad omen for the status of the whole community. As to the number of fast days, most opinions state that one day is sufficient, but others suggest MON-THU-MON or even 40 days or more. We suggest as follows. The person who dropped the Torah should fast MON-THU-MON. If it is difficult for him, he can also “redeem” his fast with tzedakah (while trying to fast at least once) to be given to help poor couples to marry or to support Torah study. It is also proper to give money to beautify the Torah which fell. Onlookers should fast one day, and if this is difficult, they can redeem it with tzedakah. (See Tzitz Eliezer and B’er Moshe (quoted above) and Igrot Moshe (OC 3:3). 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. To say that science is anti-religious is to say that the moon is anti-sun. The only science that is anti-religious is that which says that the moon is made of green cheese. (Shraga Siverstein in A Candle by Day) Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins) The brothers Shimon and Levi zealously
pursued Heavenly deeds. Yet Yaakov still said of them: “Cursed be their
anger”. I am very suspicious of minor transgressions,
which are considered less severe. When you stick a needle into the flesh of
living beings, it will pierce them and cause great pain. But if you prod
them with a thicker rod, it does not hurt as much. Rite and Reason by Shmuel Pinchas Gelbard Q It is customary that the garmentsworn on Rosh Chodesh should be more festive than those worn on regular weekdays (GR"A) (and on Shabbat-Rosh Chodesh, maybe a bit more special than on a regular Shabbat - PC) A The Torah (Bamidbar 10:10) says: “And on your Festivals and the first day of your new months..." Rosh Chodesh is compared to Festivals when special clothing is to be worn. (Ta"Z) [For this same reason, some have the custom to light additional candles in shul at Maariv of Rosh Chodesh.] A The pasuk (B'reishit 45:22) says: "...and to Binyamin he gave... and five suits of clothes." The word CHAMEISH (five) is spelled CHET-MEM-SHIN. These three letters represent the initials of the words CHODESH, MO'ED, SHABBAT. We derive from here the custom of wearing Festival clothing on Rosh Chodesh. Re last week's Q&A about Challa, CZ writes that CHALLA means loaf, whereas LECHEM means bread, so that CHALLA is the more appropriate term for the Shabbat breads anyway. He does agree that the term serves as a good reminder to make sure Challa was taken. 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! Parsah Pix Busy ParshaPix this week, reflecting a very busy sedra. This is an all-new Pix, but some elements have appeared before. You can really spend some quality sedra time with your children and Shabbat guests with ParshaPix this week. Upper-left is really the starting point, the scales represnting JUSTICE. In this case, MISHPATIM. In addition to the broad idea of justice, see what else can be found in the sedra, for which the scales of justice would be an appropriate representation. Upper-right is the "fist" referred to as one of the weapons that can injure or kill. An eye for an eye, literally, an eye UNDER an eye, is depicted here as money under an eye, based on Rashi and all other commentaries. The bull and the fire are two potential causes of damages - one of the many key topics of the sedra. The sneaking thief was caught in the cellar. Under what circumstances is one held blameless for killing him? Under what circumstances would one be held accountable? The guard at his post represents the whole topic of the FOUR SHOMRIM. The hands pulling the money out of the wallet are about to lend money at 0% interest. Or, perhaps, they are about to offer a bribe. Which will blind the judge receiving it, as in the image of the blindfolded head. The rabbit in the hat is the symbol of magic, the real practice thereof (or the attempt at a real practice thereof) is forbidden and can be a capital offense. The witch on the broomstick stands for the same 3-word pasuk. Down the lower-left side are images of the Three Regalim, Pesach, Shavuot, and Sukkot. The Har Sinai pix for Shavuot also corresponds to the end of Mishpatim where the events of Matan Torah are presented with other details not presented in Yitro. The quill and scroll is for Moshe writing down "all of G-d's words" (Shmot 24:4). There is milk & meat for the first of the three p'sukim LO T'VASHEIL. Lower-right is the TZIR'A that G-d will send into the Land to help slowly drive out some of the nations there. The cloud is covering Har Sinai (end of the sedra). The tooth is referred to in the mitzvot related to injuring an EVED K'NAANI and being required to free him. It is also one of the forms of damages. Also, there is a tooth for a tooth. TTRIDDLES Last week’s double prize winners - “B’OR PANECHA” CD (not from Noam Productions, 8 Malchei Yisrael and Rav Shefa Mall, this time - but go there, they have great stuff at good prices) and a RUBIK’S INFINITY GAME from BIG DEAL (15 Malchei Yisrael, 3 Lunz, and 64 Rabbi Akiva in Bnei Braq - always fun and useful to shop there) - were the Guys from C.C. Similar prizes are on line for this week. Let’s see who takes the TTriddles’ honor. Last week’s (YITRO) TTriddles: [1] Through the little shopping center, cross Mitla, all the way down Paran and cross 6 Days. [2] TARDCHIR [3] Real Question (but counted as a TTriddle): What angle does the ramp of the Mizbei'ach make with the ground? [4] Just live soot [5] David to Avneir. Nechemya to the creditors. Who to whom in this week's sedra? [6] (also a "real" question, but counted as a TTriddle this week, in honor our our new Chess and Scrabble Club) CHECKMATE wins in Chess. What is the highest possible score for the word CHECKMATE for Scrabble? The solutions, please... [1] Amazing how many solvers just took the easy half-answer, without checking further. Shmot 19:2 says that Bnei Yisrael traveled from R’FIDIM to MIDBAR SINAI... If you want to simulate that journey in the neighborhood of Ramot Eshkol, if you want to go from Mevo Refidim to Rechov Midbar Sinai, just follow the directions in TTriddle [1]. [2] There isn’t an Onkeles-related TTriddle every week, but often enough to make Targum an ongoing suspect. D’CHIR is the Aramaic for ZACHOR, as in the fourth commandment. In Va’etchanan, SHAMOR is translated as TAR. So TARDCHIR is Shamor v’Zachor b’Dibur Echod. [3] This one was not a TTriddle in the conventional sense, but rather a combination knowledge question and trigonometry problem. According to Rabbi Yosi, whose opinion seems to be the more popular one, the Mizbei’ach was 10 amot tall, including the corners, which rose one amah above the top surface of the Mizbei’ach. The ramp was 30 amot long and rose to the top surface, a height of 9 amot. If we say that the 30 amot was the measure of the ramp along the ground (which seems correct), then the angle that the ramp made with the Mizbei’ach is arctan 9/30, or approx. 16.7O. (If the 30 amot measure is along the slope of the ramp, then the angle is arcsin 9/30, or approx. 17.5O.) There is another opinion about the measurements of the Mizbei’ach and the ramp. Rabbi Yehuda says that the Mizbei’ach was 10 amot square (irrelevant to our problem), and only 3 amot tall. But he says that the ramp was only 10 amot long, so the same 3:10 ratio exists, and the angle with the ground would be the same. [4] Back to a “real” TTriddle. No one got this one, but there were some imaginative attempts. Translated into Hebrew, we get RAK PI’ACH CHAI, whatever that means. But the spelling is important. REISH-KUF PEI-YUD-CHET CHET-YUD. Those are the initial letters of RE’U’EL, KEINI, PUTI’EL, YITRO, CHOVEV, CHEVER, and YETER - the seven names of Moshe’s father-in-law. [5] Yitro’s criticism of Moshe’s judging the people by himself, was expressed with the words, LO TOV HADAVAR ASHER ATA OSEH. Similar words were said by David to Avneir, and by Nechemya to those Jews who took their fellow Jews as slaves/servants because they couldn’t pay their debts. [6] And here is another non-TTriddle, unconnected to the sedra or anything else, except the Chess and Scrabble club we have at the Center on Tuesday mornings. The word CHECKMATE can be placed on the board so that it spans two triple word scores and the second C or the M is on the double letter score. Since CHECKMATE is a 9-letter word, two letters have to have been on the board in the right place. Specifically, two of the H,E,K,M,A,E or two of the C,E,C,K,A,T. CHECKMATE is then worth 22 points, plus the extra 3 for the doubled C or M - that’s 25, times three and then again, for 225, plus the 50 point bonus for the BINGO, totalling 275 points. The following TTriddle solvers (some more than others) are hereby acknowledged: DfromRamot, The Guys from CC, DK-Bet El, JAM-Columbia, ZviR, and RHM. Keep on Ttriddling. Much appreciated. This week's TTRIDDLES [1] Where the 4's answer is the same as the 3 [2] Taken literally, you'd be able to tell on only 2 of 7 [3] NABFBX TSR NRCHI CANJV [4] Two sidelines on an ADON [5] Happens if you get doubles on the first, second, or third roll [6] He dates his wife [7] Nobel laureate, 1885-1962, Copenhagen [8] KUF-YUD-MEM-HEI TZADI-BET-KUF-DALET-MEM-HEI [9] _________, to war, to war, camp From the Desk of the Director Dear TT reader, The opening passage in parshat Mishpatim teaches us a profound lesson. This lesson relates to the somewhat surprising fact that the first of the numerous laws after the Ten Commandments deals with Jewish slaves. Ramban and Sforno explain that this example of civil law is a natural extension of the tenth commandment that forbids coveting the property of one’s fellow. Thus, one needs to know what defines property, what are the rights of one’s fellow and who constitutes a “fellow.” Mishpatim is replete with examples of civil law. So its juxtaposition with the Ten Commandments reminds us that the Jewish religion is more than ritual and spirituality. As implied by each of the three paragraphs of the Shema, Judaism extends to every area of life on the individual, community and national levels. The 71-member court, the Sanhedrin, was situated on Har Habayit. As such, it served as a magnificent example of this critical relationship between daily life and service of G-d. For Chazal tell us that judges who rule honestly are considered partners in Creation. Corrupt judges, in contrast, are destroyers of G-d’s world. The lesson is that, as members of Am Yisra’el, we too are judges wherever we find ourselves. Sincerely yours, Menachem Persoff,Director, Israel Center NCSY b'Yisrael News ITEM Under the watchful eyes of Keren Kayemet, the 12th graders from Yeshivat Mekor Chaim began the work of unearthing an ancient burial cave in Massuot Yitzchak, in Gush Etzion. As an ongoing program of Lichyot B’Yachad, Rafi Even-Donan supervised the excavation of this site. Here in Massuot Yitzchak, was one of the caves used in the time of the Second Temple for burial rites. Today, the area is alive with the sounds of Torah learning and student activity. ITEM Teens! You are invited to come hear the amazing Michi Yosefi relate his experiences from the Far East, in the first of a series of open discussions on the quest for spirituality. Where: Teichman Youth Center(the downstairs ZULA) When: Monday night, February 26, 19:00 (Gimmel Adar) You've never heard anything like it! 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. Kids are coming. We welcome all new volunteers able to tutor. GESHARIM - 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•Native English-Speaking Teen Olim This Tuesday evening the NESTO board and the NESTO madrichim held a joint dinner meeting to discuss not only upcoming events, but also goals and expectations for the group. Amongst the topics discussed were the Feb. 24th Jammin Melave Malka, the Mar. 16-17 Shabbaton, the proposed parent Melave Malka, the overnight to the Golan April 1-2, and the Isru Chag Family picnic April 15th. Following the meeting everyone gathered downstairs with all the NESTOers for an evening of party puzzles and games. Brain teasers, group charades, human machines, and mock debates made for a fun filled evening. Fiddlin' & Food meets this coming Tuesday night in the ZULA. 7:00-7:45 social time, 7:45 begins the program. Find out exactly how well Golde and Tzeitel respond to Tevye's marriage plans for Tzeitel, and be prepared to examine your own views on parent dependency/independency when it comes to making major decisions in your life. Jammin Time! February 24th starting at 8:00pm in the Zula. Music begins at 8:30pm. Program ends at 10:00 sharp, so no need to worry about catching buses home.10 shekels for members; 15 for non-members.Don't make plans for Parshat Ki Tisa - that's the date for the amazing Pre-Spring NESTO Shabbaton at the Windmill Hotel. Shabbat shalom,Rabbi Avi, Daniel and Ilana A Closer Look at JEREMY SALTAN We go back to Beit Shemesh to meet this week's member of the NESTO board interviewee. Q. Where did you make Aliya from, when, and why? A. I made Aliya from Skokie, Illinois, a Chicago suburb on the north side. I moved straight to Beit Shemesh at age 11. The reason for our sudden move was due to my father who thought that it would be a good idea for us to come. Q. What has been the most difficult part of the Aliya process for you? A. In my case it was the schools. I hope one day that it will get better for Anglo-Saxons. Q. What would you say is one of your strongest attributes? A. I consider myself to be an outgoing person, who cares deeply for all of my friends. Q. If you could be a vegetable, which vegetable would you be? A. A pickle! Why a pickle, you must ask? Well, I am a very picky person for one thing. Also, the best part of me is the inside. Plus, swimming in a can full of friends sounds appetizing. 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 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. TIYUL TALK [1] This is a LAST CALL for the Tel Aviv tiyul on Tuesday. The tiyul is almost entirely indoors - the perfect wintertime tiyul. Here's the worst reason for not going: I've been to the Diaspora Museum already. We doubt if 10 times would be enough. There is so much to see. And with Barnea Selavan, you're in for a special touring experience. And the other places will make the whole day a very enjoyable and special tiyul. [2] We are planning (if there is sufficient interest) to have meals on Shabbat Erev Pesach, including Friday night davening & meal and early Shabbat morning davening & meals. Watch for further details, but call if you are interested. We do not yet have price info, but we need to get a good idea as to how many people would be interested. Geared for families, couples, singles. [3] We are also planning (if there is interest) to have a second Seder, Yom Tov Sheni davening and meals for STUDENTS. Even if your plans for Pesach are not concrete, call us to say that you MIGHT want to join us. It will help in our planning. The Diaspora Museum Join us for a special tiyul to Tel Aviv on TUESDAY, FEBRUARY 27th This tiyul is in memory of and in tribute to our beloved Rabbi Asher Margaliot z"l on the occasion of his 4th yahrzeit. He was the guide of guides from the Diaspora for the Diaspora Museum and he guided us there & in many places all over Eretz Yisrael. We will also visit the beautiful TROPICAL GARDENS as well as the Azrieli Observatory for a personal audio-guided 360° view of the Dan region from the 49th floor of the building, and many historical explanations of what yiu can see plus a fourth SURPRISE location Our guide throughout will be Barnea Levi Selavan 110NIS for members (125 for non-members) Announcing our next Israel Center in-house Shabbaton Friday-Shabbat March 23-24 • Shabbat Parshat VayakHel-P'kudei•HaChodesh (machar chodesh) at the Seymour J. Abrams Orthodox Union Jerusalem World Center Davening in our beautiful 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 Sh. Theme: Pesach is Coming! Scholar-in-Residence: Rabbi Reuven Aberman 150NIS per person (165 for non-members) 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 at the Windmill (add 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. SHABBATON REPORT (and preview of the next one, IY"H - see previous page) Over 80 people were part of a beautiful Shabbaton last Shabbat; the rest of you missed something special. (I'll try not to overuse the adjective ‘special’, but it will be hard.) It was our first in-house Shabbaton, and several things could have gone wrong, as happens in any ‘first’. But nothing went wrong. And many, many aspects of the Shabbaton went very right. (Those with experience in planning events will know how unusual it is to have such smooth sailing.) The davening was beautiful, the Torah reading was an unusually enjoyable listening-experience. The shiurim and the session were very good, as were the divrei Torah sprinkled throughout the Shabbat. The food was great. The camaraderie was pleasant. Couples and singles, and a few families all blended nicely to create a very special (oops) Shabbat atmosphere. Housing came in four flavors (as you can see on the ‘flyer’ for the upcoming Shabbaton - page 19). Some participants live in the area of the Center and did not need special housing arrangements. Others, from a greater distance, had made their own arrangements with friends and relatives in the area. For others we arranged home hospitality in the neighborhood. Our special thanks to hosts who graciously welcomed our guests into their homes. And, finally, there were Shabbaton participants who chose to sleep at the Windmill Hotel, which is just across our non-address street, Rechov Mendele. Special thanks to Rabbi David and Linda Derovan for being our scholars-in-Residence. Rabbi Reuven Aberman will be in that position, IY"H, for our next in-house Shabbaton. First sign-up for the next Shabbaton was noted (mentally) last Friday night. Several people have already added their names to the list. We plan to keep to the 80-ish limit, so call soon. AMATZIA Wednesday, February 28th 9:30am-5:30pm Amatzia includes Radar Hill - Tanks left over from the 6 day war and monument with a beautiful scenic view Kever Dan b. Yaacov Tel Azeka - visit the place of the battle between David and Gol'yat; Experience the fascinating Amatzia underground city, hewn out of stone, used as the Bar Kochva hideout See how olive oil was made for the Beit Hamikdash Excellent for all ages Casual clothing recommended (you might get a bit dusty) Price for Israel Center members: 190NIS Price for Non-members living in Israel: 210NIS Price for tourists: $65 JEEP EXCURSION Sunday, March 4th 9:30am-5:30pm Head out behind Yad Kennedy to the old Burma Road to the area of Beit Guvrin Adventures in places from the Tanach Not recommended for pregnant women or people with back problems Price for Israel Center members: 190NIS Price for Non-members living in Israel: 210NIS Price for tourists: $59 OU ISRAEL CENTER Seymour J. Abrams • Orthodox
Union•Jerusalem World Center 22 Keren Ha'Yesod • POB 37015 • Jerusalem
91370 email: tt@ou.org • website: www.ou.org/torah/tt Orthodox Union • National Conference of Synagogue Youth 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
Mishpatim Homepage]
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